"One mode of worship yields to another, but there never will be a country without a worship of some sort. Some will instance France; but the Parisians alone, and a fanatical faction of them, maintained for a short time the absurd dogma of theophilanthropy. If the English Church is upset, it will be by the hands of its own sectaries, not by those of skeptics. People are too wise, too well informed, to submit to an impious unbelief. There may exist a few speculators without faith; but they are small in numbers, and their opinions, being without enthusiasm or appeal to the passions, can not make proselytes unless they are persecuted, that being the only means of augmenting any sects."

"'I am always,' he writes in his memorandum, 'most religious upon a sunshiny day, as if there were some association, some internal approach to greater light and purity and the kindler of this dark lantern of our existence.

"'The night had also a religious influence, and even more so when I viewed the moon and stars through Herschel's telescope, and saw that they were worlds.'"

And what thought Byron of the existence of God? "Supposing even," he says, "that man existed before God, even his higher pre-Adamite supposititious creation must have had an origin and a creator, for a creation is a more natural imagination than a fortuitous concourse of atoms; all things remount to a fountain, though they may flow to an ocean.

"If, according to some speculations, you could prove the world many thousand years older than the Mosaic chronology, or if you could get rid of Adam and Eve, and the apple, and serpent, still what is to be set up in their stead? or how is the difficulty removed? Things must have had a beginning, and what matters it when or how?"

If Byron did not question the existence of God, did he doubt the spirituality and immortality of the soul? Here are some of his answers:—

"What is poetry?" he asked himself in his memorandum, and he replied—"The feeling of a former world and future." And further, in the same memorandum:—

"Of the immortality of the soul, it appears to me that there can be little doubt, if we attend to the action of the mind for a moment: it is in perpetual activity. I used to doubt it, but reflection has taught me better. The stoics Epictetus and Aurelius call the present state 'a soul which draws a carcass'—a heavy chain, to be sure, but all chains, being material, may be shaken off. How far our future life will be individual, or, rather, how far it will at all resemble our present existence, is another question; but that the mind is eternal, seems as probable as that the body is not so. Of course, I here venture upon the question without recurring to revelation, which, however, is at least as rational a solution of it as any other. A material resurrection seems strange and even absurd, except for purposes of punishment: and all punishment which is to revenge, rather than correct, must be morally wrong: and when the world is at an end, what moral or warning purpose can eternal tortures answer? Human passions have probably disfigured the Divine doctrines here; but the whole thing is inscrutable."

And again:—

"I have often been inclined to materialism in philosophy; but could never bear its introduction into Christianity, which appears to me essentially founded upon the soul. For this reason, Priestley's 'Christian Materialism' always struck me as deadly. Believe the resurrection of the body, if you will, but not without a soul. The deuce is in it, if after having had a soul (as, surely, the mind, or whatever you call it, is) in this world, we must part with it in the next, even for an immortal materiality; and I own my partiality for spirit."

It has already been seen that, in his early youth, he was intimately convinced of the immortality of his soul, by the fact of the existence of his conscience. But it is equally proved that, as his soul became more perfect, and rose more and more toward all that is great and virtuous, his conviction of the immortality of the soul became still more certain.

The beautiful words which he addressed to Mr. Parry, a few hours before his agony, confirm our assertions:—

"Eternity and space are before me; but on this subject, thank God, I am happy and at ease. The thought of living eternally, of again reviving, is a great pleasure. Christianity is the purest and most liberal religion in the world; but the numerous teachers who are continually worrying mankind with their denunciations and their doctrines, are the greatest enemies of religion. I have read, with more attention than half of them, the Book of Christianity, and I admire the liberal and truly charitable principles which Christ has laid down. There are questions connected with this subject, which none but Almighty God can solve. Time and space, who can conceive? None but God: on Him I rely."

If he neither questioned the existence of God nor the spirituality and immortality of the soul, did he question our liberty of thought, and hence our moral responsibility?

To put such a question, is to misunderstand Byron completely. Who, more than Byron, ever believed in our right of judgment, and proclaimed that right more strenuously than he has, in prose and in verse? Let any one who has read "Manfred," say whether a poet ever developed such Christian and philosophical views with greater energy and power.

Did Lord Byron really question, in his poems, the infinite goodness of God, as he has been accused of doing? Did his doubts and perplexities of mind, caused by the terrible knowledge of the existence of evil, ever go beyond the limits of the doubts which beset the minds of intellectual men, when the light of faith fails to aid them in their philosophical researches after truth?

When he published his drama, "Cain, a Mystery," he was attacked by enemies in the most violent manner. They selected the arguments put into the mouth of Lucifer, and their influence upon Cain, to prove that this biblical poem was a blasphemous composition, and that its author was consequently deserving of being outlawed, as having attempted to question the supreme wisdom of God. But most certainly Lucifer speaks in the poem as Lucifer should speak, unless, indeed, the Evil Spirit ought to speak as a theologian, and the first assassin as a meek orthodox Christian? Byron gave them each the language logically most suited to their respective characters, as Milton did, without, however, incurring the accusation of impiety. It was argued that Byron ought, at least, to have introduced some one charged with the defense of the right doctrines. But was not the drama entitled a Mystery, and was not the title to be justified, as it were? Could he have done otherwise, even if he had wished it ever so much? What could Adam, or even God's angel, do better than remain silent in presence of the mental agony of Cain, and only advise his bowing to the incomprehensibility of the mystery? Again, if discussion was fruitful of results with Abel, must it be the same with Cain? Was Lord Byron to turn both these personages into theologians, ready to discuss any and every metaphysical question, and to explain the origin and effects of evil? Had they done so, it is not very likely they would have succeeded in persuading Cain of the solidity of their argument, or in dispelling the clouds which obscured his mind, and both calm his despair and satisfy so inquisitive a nature, influenced and mastered, as it was, by evil passions. If Lord Byron thought he could explain the existence of evil, he would not have entitled his poem "a Mystery." But, above all, Lord Byron did not wish to outstep the limits of reason to prove still more how powerless is reason, alone and unaided, in its endeavors to conciliate contradictory attributes. The drama was called a Mystery, and Byron wished it to remain such.

Were some of his biographers right in asserting that he had adopted Cuvier's system? But Cuvier never denied the existence of the Creator, as Moore seems to believe. On the contrary, he endeavored to show, even more forcibly, the admirable work of the Creation, in order to bring out still more in relief the perfection of its Creator.

In the end, however, Byron ceased to think the existence of evil to be so great an injustice to the infinite goodness of God, and expressed in his memorandum the opinion "that history and experience show that good and evil are counterbalanced on earth."

"Were I to begin life again," he said, in the same memorandum, "I don't think I would change any thing in mine." A proof that, without understanding why or wherefore, he felt our life on earth to be but the beginning of one which is to be continued in another sphere, under the rule of Him whose gentle hand can be traced in all things created. For the same reason he was reconciled to the injustice of mankind, believing this life to be a trial, and bearing it with noble courage and fortitude. This mental resignation, however, did not prevent his suffering bitterly in a moral sense. All pleasure became a pain to him at the sight of the sufferings of others. He declared on one occasion, at Cephalonia, that if every body was to be damned, and he alone to be saved, he would prefer being damned with the rest. This excess of generosity may have appeared eccentric, but can scarcely seem too exaggerated to those who knew him. Certain it is, that to witness the sufferings of others with resignation, appeared to him to be egotism, and to evince a coldheartedness, which would have been unpardonable in his eyes. Sometimes even the energy of his writings, dictated, as they were, by his great generosity of heart, appeared as the revolt of a noble nature against the miseries of humanity.

In such a frame of mind was he when he wrote "Cain," at Ravenna, in the midst of people who were for the most part unjustly proscribed, and in the midst of sufferings which he always tried to alleviate.

Did he deserve the appellation of skeptic, because he despised that vain philosophy which believes it can explain all things, even God's nature itself, by the sole force of reason? or because, while respecting the dogmas proclaimed by our reason and our conscience, he preferred to follow the principles of a philosophy that argues with diffidence, and humbly owns its inability to explain all things, and which caused him to exclaim in "Don Juan"—

"For me, I know naught; nothing I deny, Admit, reject, contemn: and what know you, Except, perhaps, that you were born to die?"

But to whom were these lines addressed? To those metaphysicians, of course, whom he would also have denominated "men who know nothing, but who, among the truths which they ignore, ignore their own ignorance most,"—to those arrogant minds who wish to fathom even the ways which God has kept back from us, and who, in seeking to know the wherefore of all things in creation, are forced to give the name of explanation to mere comparisons.

Byron says, in "Don Juan,"—

"Explain me your explanation."

He addressed himself finally, to all hypocrites and intolerant men; Byron has been called a skeptic, notwithstanding.

That a sincere and orthodox Catholic, who holds that the negation of a dogma constitutes skepticism, should have called Byron a skeptic because he questioned the doctrine of eternal punishment, is not to be wondered at; but what is matter of astonishment is, that the reproach was addressed to him by the writer of "Faust," and by the writer of "Elvire," and the "Meditations." Yet it is so; and if this psychological problem is not yet solved, let others do it,—we can not.

To sum up, we may declare, from what we have said, that as regards Lord Byron there has been a confusion of words, and that his skepticism has merely been a natural and inevitable situation in which certain minds who, as it were, are the victims of their own contradictory thoughts, are placed, notwithstanding their wish to believe. Faith, being a part of poetical feeling, could not but form a part likewise of Byron's nature, but there existed also in him a great tendency to weigh the merits of the opinions of others, and consequently the desire not to arrive too hastily at conclusions.

This combination of instinctive faith and a philosophical mind could not produce in him the belief in those things which did not appear to him to have been first submitted to the test of argument, and proved to be just by the convictions resulting from the test of reasoning to which they had been subjected. It produced, on the contrary, a species of expectant doubt, a state of mind awaiting some decisive explanation, to reject error and embrace the truth. His skepticism, therefore, may be said to have been the result of thought, not of passion.

In religion, however, it must be allowed that his skepticism never went so far as to cause him to deny its fundamental doctrines. These he proclaimed from heartfelt convictions, and his modest, humble, and manly skepticism may be said to have been that of great minds, and his failings, also, theirs. Is a day said to be stormy because a few clouds have obscured the rays of the sun?

Is it necessary to say any thing about what he doubted? In showing what he believed, the exception will be found unnecessary. He believed in a Creator, in a spiritual and consequently immortal soul, but which God can reduce to nothing, as He created it out of nothing. He believed in liberty of thought, in our responsibility, our privileges, our duties, and especially in the obligation of practicing the great precept which constitutes Christianity; namely, that of charity and devotion toward our neighbor, even to the sacrifice of our existence for his sake. He believed in every virtue, but his experience forbade his according faith to appearances, and trusting in fine phrases. He often found it wise and prudent to scrutinize the idol he was called upon to worship, but when once that idol had borne the test of scrutiny no worship was so sincere.

"Was he orthodox?" will again be asked. To such a question it may be justly answered, that if he did not entertain for all the doctrines revealed by the Scriptures that faith which he was called upon to possess, it was not for want of desiring so powerful an auxiliary to his reason. He felt that, however strong reason might be, it always retains a little wavering and anxious character; and, though essentially religious at heart, he could not master that blind faith required in matters which baffle the efforts of reason to prove their truth logically and definitively. This is to be accounted for by the conflict of his conscience and his philosophical turn of mind. Conviction, for him, was a difficult thing to attain. Hence for him the difficulty of saying "I believe," and hence the accusation of skepticism to which he became liable. He wanted proofs of a decisive character, and his doubts belonged to that school which made Bacon confess that a philosopher who can doubt, knows more than all the wise men together. Byron would never have contested absolutely the truth of any mystery, but have merely stated that, as long as the testimonies of its truth were hidden in obscurity, such a mystery must be liable to be questioned. He was wont to add, however, that the mysteries of religion did not appear to him less comprehensible than those of science and of reason.

As for miracles, how could he think them absurd and impossible, since he admitted the omnipotence of God? His mind was far too just not to understand that miracles surround us, even from the first origin of our race. He often asked himself, whether the first man could ever have been created a child? "Reason," says a great Christian philosopher, "does not require the aid of the Book of Genesis to believe in that miracle."

One evening at Pisa, in the drawing-room of the Countess G——, where Byron was wont to spend all his evenings, a great discussion arose respecting a certain miracle which was said to have taken place at Lucca.

The miracle had been accompanied by several rather ludicrous circumstances, and of course laughter was not spared. Shelley, who never lost sight of his philosopher, treated miracles as deplorable superstitions. Lord Byron laughed at the absurdity of the history told, without any malice however. Madame G—— alone did not laugh. "Do you, then, believe in that miracle?" asked Byron. "I do not say I exactly believe in that miracle," she replied; "but I believe in miracles, since I believe in God and in His omnipotence; nor could I believe that God can be deprived of His liberty, when I feel that I have mine. Were I no longer to believe in miracles, it seems to me I should no longer believe in God, and that I should lose my faith."

Lord Byron stopped joking, and said—

"Well, after all, the philosophy of common sense is the truest and the best."

The conversation continued, in the jesting tone in which it had begun, and M. M——, an esprit fort, went so far as to condemn the supernatural in the name of the general and permanent laws which govern nature, and to look upon miracles as the legends of a by-gone age, and as errors which affect the ignorant. From what had gone before, he probably fancied that Byron was going to join issue with him. But there was often a wide gulf between the intimate thoughts of Byron and his expressions of them.

"We allow ourselves too often," he said, "to give way to a jocular mood, and to laugh at everything, probably because God has granted us this faculty to compensate for the difficulty which we find in believing, in the same manner as playthings are given to children. But I really do not see why God should be obliged to preserve in the universe the same order which He once established. To whom did He promise that He would never change it, either wholly or in part? Who knows whether some day He will not give the moon an oval or a square shape instead of a round one?"

This he said smiling, but added immediately after, in a serious tone:—

"Those who believe in a God, Creator of the universe, can not refuse their belief in the possibility of miracles, for they behold in God the first of all miracles."

Finally, Lord Byron determined himself the limits of what he deemed his necessary belief; and remained throughout life a stanch supporter of those opinions, but he never ceased to evince a tendency to steer clear of intolerance, which according to him only brought one back to total unbelief.

Let us not omit to add that, as he grew older, he saw better the arrogant weakness of those who screen themselves under the cover of science, and recognized more clearly each day the hand of the Creator in the works of nature.

"Did Lord Byron pray?" is another objection which will be made.

We have already seen what he thought of prayer; we have shown that his poems often took the form of a prayer, and we have read with admiration various passages containing some most sublime lines which completely answer those who accused him of want of religion, while they exhibit the expansion of his soul toward God.

We also know with what feelings of respect he approached places devoted to a religious life, and what charms he found in the ceremonies of the Church. All this is proof enough, it would seem; but, in any case, we must add that if his prayers were not those advised by Kennedy, they were at least the prayers of a great soul which soars upward to bow before its Creator. "Outward ceremonies," says Fenelon, "are only tokens of that essential point, the religion of the soul, and Byron's prayer was rather a thanksgiving than a request."—"In the eyes of God," says some one, "a good action is worth more than a prayer."

Such was his mode of communing with God even in his early youth, but especially in his last moments, which were so sublime. Can one doubt, that at that solemn moment his greatest desire was to be allowed to live? He had still to reap all the fruits of his sacrifices. His harvest was only just beginning to ripen. By dint of heroism, he was at last becoming known. He was young, scarcely thirty-six years of age, handsome, rich. Rank and genius were his. He was beloved by many, notwithstanding a host of jealous rivals; and yet, on the point of losing all these advantages, what was his prayer? Was it egotistical or presumptuous? was it to solicit a miracle in his favor? No, his last words were those of noble resignation. "Let Thy holy will, my God, be done, and not mine!" and then absorbed, as it were, in the infinity of God's goodness, and, confiding entirely in God's mercy, he begged that he might be left alone to sleep quietly and peacefully into eternity. On the very day which brought to us the hope of our immortality, he would awake in the bosom of God.

FOOTNOTES:

[Footnote 17: Sympathy.]

[Footnote 18: The Rev. Mr. Hodgson and the Rev. Mr. Harness.]

[Footnote 19: Article on his Life in Italy and at Pisa.]



CHAPTER V.

CHILDHOOD AND YOUTH OF LORD BYRON.

All Byron's biographers (at least all those who knew him) have borne testimony to his great goodness, but they have not dwelt sufficiently upon this principal feature in his character. Biographers generally wish to produce an effect. But goodness is not a sufficiently noticeable quality to be dilated upon; it would not repay ambition or curiosity. It is a quality mostly attributed to the saints, and a biographer prefers dilating upon the defects of his hero, upon some adventure or scandal—means by which it is easy, with a spark of cleverness, to make a monster of a saint: for, alas! the most rooted convictions are often sacrificed for the sake of amusing a reader who is difficult to please, and of satisfying an editor.

Lord Byron's goodness, however, was so exceptional, and contrasted so strongly with the qualities attributed to him by those who only knew him by repute, that, in making an exception of him, astonishment, at the very least, might have been the result. If we look at him conscientiously in every act of his life, in his letters, and in his poetry, we must sympathize particularly with him. We find that his goodness shines as prominently as does his genius, and we feel that it can bear any test at any epoch of, alas! his too short existence. As, however, I do not purpose here to write his biography, I shall confine myself merely to a few instances, and will give only a few proofs taken from his early life. To no one can the words of Alfieri be better applied than to Byron:—"He is the continuation of the child"—an idea which has been expressed even more elegantly of late by Disraeli, in his "Literary Characters:"—

"As the sun is seen best at its rising and its setting, so men's native dispositions are clearly perceived while they are children, and when they are dying."

LORD BYRON'S CHILDHOOD.

Of those who have written Byron's life, the best disposed among them have not sufficiently noticed his admirable perfection of character when a child, as revealed to us by sundry anecdotes and by his own poems, entitled "Hours of Idleness:"—

"There was in his disposition," says Moore, "as appears from the concurrent testimony of nurses, tutors, and all who were employed about him, a mixture of affectionate sweetness and playfulness, by which it was impossible not to be attached, and which rendered him then, as in his riper years, easily manageable by those who loved and understood him sufficiently to be at once gentle and firm enough for the task. The female attendant whom he had taken the most fancy to was the youngest of two sisters, named Mary Gray, and she had succeeded in gaining an influence over his mind against which he very rarely rebelled."

By an accident which occurred at the time of his birth one of his feet was twisted out of its natural position, and, to restore the limb to shape, expedients were used under the direction of the celebrated Dr. Hunter. Mary Gray, to whom fell the task of putting on the bandages at bed-time, used to sing him to sleep, or tell him Scotch ballads and legends, in which he delighted, or teach him psalms, and thus lighten his pain. Mary Gray was a very pious woman, and she unquestionably inspired Byron with that love of the Scriptures which he preserved to his last day. She only parted from Byron when he was placed at school at Dulwich, in 1800. The child loved her as she loved him. He gave her his watch, and, later, sent her his portrait. Both these treasures were given to Dr. Ewing (an enthusiast of Byron, who had collected the dying words of Mary Gray, which were all for the child she had nursed), by her grateful husband.

The same gratitude was shown by Byron to Mary Gray's sister, who had been his first nursery governess. He wrote to her after he had left Scotland, to ask news of her, and to announce with delight that he could now put on an ordinary shoe—an event, he said, which he had greatly looked forward to, and which he was sure it would give her pleasure to hear.

Before going to school at Aberdeen, Byron had two tutors, Ross and Paterson, both young, intelligent, and amiable ecclesiastics, for whom he always entertained a pleasing and affectionate remembrance.

At seven years of age he went to the Aberdeen Grammar School, and the general impression which he left there, as evinced by the testimony of several of his colleagues who are still living, was, says Moore, "that he was quick, courageous, passionate, to a remarkable degree venturous and fearless, but affectionate and companionable.

"He was most anxious to distinguish himself among his school-fellows by prowess in all sports and exercises, but, though quick when he could be persuaded to attend, he was in general very low in his class, nor seemed ambitious of being promoted higher."

The anecdotes told of him at this time all prove his fine nature, and show the goodness and greatness of soul which characterized him up to his last day.

All the qualities which are to shine in the man will be found already marked in the child. On one occasion he was taken to see a piece at the Edinburgh theatre, in which one of the actors pretends that the moon is the sun. The child, notwithstanding his timidity, was shocked by this insult to his understanding, rose from his seat, and cried out, "I assure you, my dear sir, that it is the moon." Here, again, we can trace that love of truth which in after life made him so courageous in its proclamation at any cost.

When, at Aberdeen, he was, on one occasion, styled Dominus Byron in the school-room, by way of announcing to him his accession to the title, the child began to cry. Can not these tears be explained by the mixture of pleasure and pain which he must have felt at that moment—pleasure at becoming a peer, and distress at not being able to share this pleasure with his comrades? Are they not a prelude of the sacrifice of himself which he afterward made by actually placing himself in the wrong, in order that at the time of his greatest triumph his rivals might not be too jealous of him?

On one occasion, as he was riding with a friend, they arrived at the bridge of Balgounie, on the river Dee, and, remembering suddenly the old ballad which threatens with death the man who passes the bridge first on a pony, Byron stopped his comrade, and requested to be allowed to pass first; because if the ballad said true, and that one of them must die, it was better, said he, that it should be him, rather than his friend, because he had only a mother to mourn his loss, whereas his friend had a father and a mother, and the pain of his death would fall upon two persons instead of upon one. Another illustration of that heroic generosity of character of which Byron's life offers so many instances.

On another occasion he saw a poor woman coming out of a bookseller's shop, distressed and mortified at not having enough to buy herself the Bible she wanted. The child ran after her, brought her back, made her a present of the desired book, and, in doing so, obeyed that same craving of the heart to do good which placed him all his life at the service of others. These instances will suffice at present.

On his accession to the title, as heir to his great uncle, he left Scotland, and was taken to see Newstead Abbey, his future residence. He spent the winter at Nottingham, the most important of the towns round Newstead. His mother, who was blindly fond of him, could not bear to see any physical defect in him, however slight. She confided him to a quack doctor named Lavender, who promised to cure him, while his studies were continued under the direction of a Mr. Rogers. The treatment which he had to undergo being both painful and tedious, furnishes us with the opportunity of admiring his strength of mind. Mr. Rogers, who had conceived a great liking for the child, noticed on one occasion that he was suffering. "Pray do not notice it," said Byron, "you will see that I shall behave in such a way that you will not perceive it." Notwithstanding his own want of skill, Mr. Lavender might, perhaps, have cured the child. But Byron, who had no faith in him, always found fault with every thing he did, and played tricks upon him.

At last his mother agreed with Lord Carlisle, who was his guardian, to take him to London, to be better educated and taken care of. He was sent to Mr. Glennie's school at Dulwich, and his foot was to be attended to by the famous Dr. Baillie. For the first time, then, did Byron leave the home where he had been rather spoiled than neglected.

Dr. Glennie at once took a great fancy to him, made him sleep in his own study, and watched with an equal care the progress of his studies and the cure of his foot. This latter task was no easy one, owing to the restlessness of the child, who would join in all the gymnastic exercises suitable to his age, whereas absolute repose was prescribed for him. Dr. Glennie says, however, that, once back in the study-room, Byron's docility was equal to his vivacity. He had been instructed according to the mode of teaching adopted at Aberdeen, and had to retrace his steps, owing to the difference of teaching prescribed in English schools.

"I found him enter upon his tasks," says Dr. Glennie, "with alacrity and success. He was playful, good-humored, and beloved by his companions. His reading in history and poetry was far beyond the usual standard of his age, and in my study he found, among other works, a set of our poets—from Chaucer to Churchill—which, I am almost tempted to say, he had more than once perused from beginning to end. He showed at this age an intimate acquaintance with the historical parts of the Holy Scriptures, upon which he seemed delighted to converse with me, and reasoned upon the facts contained in the sacred volume with every appearance of belief in the divine truths which they unfold. That the impressions thus imbibed in his boyhood had, notwithstanding the irregularities of his after life, sunk deep into his mind, will appear, I think, to every impartial reader of his works, and I never have been able to divest myself of the persuasion, that he must have found it difficult to violate the better principles early instilled into him."

He remained two years with Dr. Glennie, during which time he does not appear to have made great progress in his studies, owing to the too frequent amusements procured for him by his over-fond mother. But though Mr. and Mrs. Glennie saw the child very seldom after he left them, they always remained much attached to him, and followed his career with much interest, owing to the fine qualities which they had loved and admired in him as a child.

At thirteen years old he went to Harrow, the head master of which school was Dr. Drury, who at once conceived a great fancy for the boy, and remained attached to him all his life. He thus expresses himself with regard to Byron:—

"A degree of shyness hung about him for some time. His manner and temper soon convinced me that he might be led by a silken string, rather than by a cable. On that principle I acted."

To Lord Carlisle's inquiries about Byron, Drury replied:—"He has talents, my lord, which will add lustre to his rank."

After having been his master he remained his friend, and shortly before his death, Byron declared that, of all the masters and friends he ever had, the best was Dr. Drury, for whom he should entertain as much regard as he would have done for his own father.

Now that we have passed in review both his tutors and his servants; that we have seen them all, without exception, beloved by the child as they loved him, we must take a glance at his college life, and see how he came to possess such charms of manner and of character. In the youth will appear those great qualities which began in the child, and will shine in the man. On one occasion he prevented his comrades from setting fire to the school, by appealing to their filial love, and pointing to the names of their parents on the walls which they wished to destroy. He thus saved the school.

"When Lord Byron and Mr. Peel were at Harrow together," says Moore, "a tyrant some few years older, whose name was N——, claimed a right to fag little Peel, which claim Peel resisted. His resistance was vain, and N—— not only subdued him, but determined also to punish the refractory slave by inflicting a bastinado on the inner fleshy side of the boy's right arm. While the stripes were succeeding each other, and poor Peel was writhing under them, Byron saw and felt for the misery of his friend; and, although he knew he was not strong enough to fight N—— with any hope of success, and that it was dangerous even to approach him, he advanced to the scene of action, and, with a flush of rage, tears in his eyes, and a voice trembling between terror and indignation, asked very humbly if N—— would be pleased to tell him how many stripes he meant to inflict? 'Why,' returned the executioner, 'you little rascal, what is that to you?' 'Because, if you please,' said Byron, holding out his arm, 'I would take half.' There is a mixture of simplicity and magnanimity in this little trait which is truly heroic."

At fifteen Byron was still at Harrow. A certain Mr. Peel ordered his fag, Lord Gort, to make him some toast for tea. The little fag did not do it well, and as a punishment had a red-hot iron applied to the palm of his hand. The child cried, and the masters requested that he should name the author of such cruelty. He did not, however, as the expulsion of Peel might have resulted from the avowal.

Byron, highly pleased with this courageous act, went up to Lord Gort and said, "You are a brave fellow, and, if you like it, I shall take you as my fag, and you will not have to suffer any more ill-treatment."

"I became his fag," says Lord Gort, "and was very fortunate in obtaining so good a master, and one who constantly gave me presents as he did.

"When he gave dinners he always recommended his fag to partake of all the delicacies which he had ordered for his guests."

At all times Byron's greatest pleasure was to make people happy, and his conduct to his fags showed the kind heart with which through life he acted toward his subordinates.

His favorite fag at Harrow was the Duke of Dorset. How much he loved him can be seen in the beautiful lines which he addressed to the duke on leaving Harrow, and which reveal his noble heart:—

TO THE DUKE OF DORSET.

Dorset! whose early steps with mine have stray'd, Exploring every path of Ida's glade; Whom still affection taught me to defend, And made me less a tyrant than a friend, Though the harsh custom of our youthful band Bade thee obey, and gave me to command; Thee, on whose head a few short years will shower The gift of riches and the pride of power; E'en now a name illustrious is thine own, Renown'd in rank, nor far beneath the throne. Yet, Dorset, let not this seduce thy soul To shun fair science, or evade control, Though passive tutors, fearful to dispraise The titled child, whose future breath may raise, View ducal errors with indulgent eyes, And wink at faults they tremble to chastise.

When youthful parasites, who bend the knee To wealth, their golden idol, not to thee— And even in simple boyhood's opening dawn Some slaves are found to flatter and to fawn— When those declare, "that pomp alone should wait On one by birth predestined to be great; That books were only meant for drudging fools, That gallant spirits scorn the common rules;" Believe them not;—they point the path to shame, And seek to blast the honors of thy name. Turn to the few in Ida's early throng, Whose souls disdain not to condemn the wrong; Or if, amid the comrades of thy youth, None dare to raise the sterner voice of truth, Ask thine own heart; 'twill bid thee, boy, forbear; For well I know that virtue lingers there.

Yes! I have mark'd thee many a passing day, But now new scenes invite me far away; Yes! I have mark'd within that generous mind A soul, if well matured, to bless mankind. Ah! though myself by nature haughty, wild, Whom Indiscretion hail'd her favorite child; Though every error stamps me for her own, And dooms my fall, I fain would fall alone; Though my proud heart no precept now can tame, I love the virtues which I can not claim.

'Tis not enough, with other sons of power, To gleam the lambent meteor of an hour; To swell some peerage page in feeble pride, With long-drawn names that grace no page beside; Then share with titled crowds the common lot— In life just gazed at, in the grave forgot; While naught divides thee from the vulgar dead, Except the dull cold stone that hides thy head, The mouldering 'scutcheon, or the herald's roll, That well-emblazon'd but neglected scroll, Where lords, unhonor'd, in the tomb may find One spot, to leave a worthless name behind. There sleep, unnoticed as the gloomy vaults That veil their dust, their follies, and their faults, A race, with old armorial lists o'erspread, In records destined never to be read. Fain would I view thee, with prophetic eyes, Exalted more among the good and wise, A glorious and a long career pursue, As first in rank, the first in talent too: Spurn every vice, each little meanness shun; Not Fortune's minion, but her noblest son.

Turn to the annals of a former day; Bright are the deeds thine earlier sires display. One, though a courtier, lived a man of worth, And call'd, proud boast! the British drama forth. Another view, not less renown'd for wit; Alike for courts, and camps, or senates fit; Bold in the field, and favor'd by the Nine; In every splendid part ordain'd to shine; Far, far distinguish'd from the glittering throng, The pride of princes, and the boast of song. Such were thy fathers, thus preserve their name; Not heir to titles only, but to fame. The hour draws nigh, a few brief days will close, To me, this little scene of joys and woes; Each knell of Time now warns me to resign Shades where Hope, Peace, and Friendship all were mine: Hope, that could vary like the rainbow's hue, And gild their pinions as the moments flew; Peace, that reflection never frown'd away, By dreams of ill to cloud some future day; Friendship, whose truth let childhood only tell; Alas! they love not long, who love so well. To these adieu! nor let me linger o'er Scenes hail'd, as exiles hail their native shore, Receding slowly through the dark-blue deep, Beheld by eyes that mourn, yet can not weep. Dorset, farewell! I will not ask one part Of sad remembrance in so young a heart; The coming morrow from thy youthful mind Will sweep my name, nor leave a trace behind. And yet, perhaps, in some maturer year, Since chance has thrown us in the self-same sphere, Since the same Senate, nay, the same debate, May one day claim our suffrage for the State, We hence may meet, and pass each other by, With faint regard, or cold and distant eye.

For me, in future, neither friend nor foe, A stranger to thyself, thy weal or woe, With thee no more again I hope to trace The recollection of our early race; No more, as once, in social hours rejoice, Or hear, unless in crowds, thy well-known voice: Still, if the wishes of a heart untaught To veil those feelings which perchance it ought, If these—but let me cease the lengthen'd strain,— Oh! if these wishes are not breathed in vain, The guardian seraph who directs thy fate Will leave thee glorious, as he found thee great.

It was especially at Harrow that Byron contracted those friendships which were like cravings of his heart, and which, although partaking of a passionate character, had nevertheless none of the instability which is the characteristic of passion.

The death of some of his friends, and the coldness of others, caused him the greatest grief, and broke up the illusions of youth, exchanging them for that misanthropy discernible in some of his poems, though contrary to his real character.

For those, on the other hand, who were spared, and remained faithful to him, Byron preserved through life the warmest affection and the tenderest regard; the principal feature of his nature being the unchanging character of his sentiments.

Although he showed at an early age his disposition to a poetical turn of mind, by the force of his feelings and by his meditative wanderings—in Scotland among the mountains and on the sea-shore at Cheltenham;—by his rapturous admiration of the setting sun, as well as by the delight which he took in the legends told him by his nurses, and the emotions which he experienced to a degree which made him lose all appetite, all rest, and all peace of mind; yet no one would have believed at that time that a gigantic poetical genius lay dormant in so active a nature. Soon, however, did his soul light up his intelligence, and obliged him to have recourse to his pen to pour out his feelings. From that moment his genius spread its roots in his heart, and Harrow became his paradise owing to the affection which he met with there.

It was at Harrow that he wrote, between his fourteenth and eighteenth year, the "Hours of Idleness, by a Minor," of which he had printed at the request of his friends, a few copies for private circulation only. These modest poems did not, however, escape the brutal attacks of critics. Mackenzie, however, a man of talent himself, soon discovered that at the bottom of these poems there lay the roots of a great poetical genius. The "Hours of Idleness" are a treasure of intellectual and psychological gleanings. They showed man as God created him, and before his noble soul, depressed by the insolence of his enemies and the troubles of life, endeavored to escape the eyes of the world, or at least of those who could not or would not understand him.

The noblest instincts of human nature shine so conspicuously in the pages of this little volume, that we thank God that he created such a noble mind, while we feel indignant toward those who could not appreciate it. But to understand him better he must reveal himself, and we shall therefore quote a few of his own sayings as a boy. His first grief brought forth his first poem. A young cousin of his died, and of her death he spoke to this effect in his memorandum:—

"My first recourse to poetry was due to my passion for my cousin Margaret Parker. She was, without doubt, one of the most beautiful and ethereal beings I ever knew. I have forgotten the lines, but never shall I forget her. I was twelve years of age, and she was older than myself by nearly a year. I loved her so passionately, that I could neither sleep, nor get rest, or eat when thinking of her. She died of consumption, and it was at Harrow that I heard both of her illness and of her death."

Then it was that Byron wrote his first elegy, which he characterizes as "very dull;" but it is interesting as his first poetical essay, and as the first cry of pain uttered by a child who vents his grief in verse, and reveals in it the goodness of his heart and the power of his great mind. On a calm and dark night he goes to her tomb and strews it with flowers; then, speaking of her virtues, exclaims:—

"But wherefore weep? Her matchless spirit soars Beyond where splendid shines the orb of day; And weeping angels lead her to those bowers Where endless pleasures virtue's deeds repay.

"And shall presumptuous mortals Heaven arraign, And, madly, godlike Providence accuse? Ah, no! far fly from me attempts so vain;— I'll ne'er submission to my God refuse.

"Yet is remembrance of those virtues dear, Yet fresh the memory of that beauteous face, Still they call forth my warm affection's tear, Still in my heart retain their wonted place."

1802.

So beautiful a mind, and one so little understood, reveals itself more and more in each poem of this first collection; and on this account, rather than because of its poetical merits, are the "Hours of Idleness" interesting to the psychological biographer of Byron. "Whoever," says Sainte-Beuve, "has not watched a youthful talent at its outset, will never form for himself a perfect and really true appreciation of it."

Moore adds: "It is but justice to remark that the early verses of Lord Byron give but little promise of those dazzling miracles of poesy with which he afterward astonished and enchanted the world, however distinguished they are by tenderness and grace.

"There is, indeed, one point of view in which these productions are deeply and intrinsically interesting; as faithful reflections of his character at that period of life, they enable us to judge of what he was before any influences were brought to bear upon him, and so in them we find him pictured exactly such as each anecdote of his boyish days exhibits him—proud, daring, and passionate—resentful of slight or injustice, but still more so in the cause of others than in his own; and yet, with all this vehemence, docile and placable at the least touch of a hand authorized by love to guide him. The affectionateness, indeed, of his disposition, traceable as it is through every page of this volume, is yet but faintly done justice to even by himself; his whole youth being from earliest childhood a series of the most passionate attachments, of those overflowings of the soul, both in friendship and love, which are still more rarely responded to than felt, and which, when checked or sent back upon the heart, are sure to turn into bitterness."

While his soul expanded with the first rays of love which dawned upon it, friendship too began to assert its influence over him. But in continuing to observe in him the effects of incipient love, let us remark that, while such precocious impressions are only with others the natural development of physical instincts, they were, in Byron, also, the expression of a soul that expands, of an amiability, of a tenderness ever on the increase. Though sensible to physical beauty as he always was through life, his principal attraction, however, was in that beauty which expresses the beauty of the soul, without which condition no physical perfection commanded his attention. We have seen what an ethereal creature Miss Margaret Parker was. Miss Chaworth succeeded her in Byron's affections, and was his second, if not third love if we notice his youthful passion at nine years of age for Mary Duff. But his third love was the occasion of great pain to him. Miss Chaworth was heiress to the grounds and property of Annesley, which were in the immediate neighborhood of Newstead. Notwithstanding, however, the enmity which had existed between the two families for a long time, on account of a duel which had resulted in the death of Miss Chaworth's grandfather, Byron was received most cordially at Annesley. Mrs. Chaworth thought that a marriage between her daughter and Byron might perhaps some day efface the memory of the feud that had existed between their respective families. Byron therefore found his school-boy advances encouraged by both mother and daughter, and his imagination naturally was kindled. The result was that Byron fell desperately in love with Miss Chaworth; but he was only fifteen years old, and yet an awkward schoolboy, with none of that splendid and attractive beauty for which he was afterward distinguished. Miss Chaworth was three years older, and unfortunately her heart was already engaged to the man who, to her misfortune, she married the year after. She therefore looked upon Byron as a mere child, as a younger brother, and his love almost amused her. She, however, not only gave him a ring, her portrait, and some of her hair, but actually carried on a secret correspondence with him. These were the faults for which she afterward had to suffer so bitterly. Such a union, however, with so great a difference of age, would not have been natural. It could only be a dream; but I shall speak elsewhere[20] of the nature of this attachment, which had its effect upon Byron, in order to show the beauty of his soul under another aspect. I can only add here that he had attributed every virtue to this girl whom he afterward styled frivolous and deceitful.

On his return to Harrow this love and his passionate friendships divided his heart. But when the following vacation came, his dream vanished. Miss Chaworth was engaged to another, and on his return to Harrow he vainly tried to forget her who had deceived and wounded him. Like other young men, he devoted his time during the Harrow or Cambridge vacations to paying his respects and offering his regards to numerous belles, whose names appear variously in his poems as Emma, Caroline, Helen, and Mary. Moore believes them to have been imaginary loves. A slight acquaintance with the liberty enjoyed by young men at English universities would lead one to believe these loves to have been any thing but unreal. This can be the more readily believed, as Byron always sought in reality the objects which he afterward idealized. He always required some earthly support, though the slightest, as Moore observes, in speaking of the charming lines with which his love for Miss Chaworth inspired him, at the time when the recollection of it made him compare his misfortune in marrying Miss Milbank, with the happier lot which might have been his had he married Miss Chaworth. Whether these loves were real or not, however, it must be borne in mind that Byron deemed all physical beauty to be nothing if unaccompanied by moral beauty. Thus, in speaking of a vain young girl, he exclaims:—

"One who is thus from nature vain, I pity, but I can not love."

And to Miss N. N——, who was exquisitely beautiful, but in whose eyes earthly passion shone too powerfully, he says:—

"Oh, did those eyes, instead of fire, With bright but mild affection shine, Though they might kindle less desire, Love, more than mortal, would be thine. For thou art form'd so heavenly fair, Howe'er those orbs may wildly beam, We must admire, but still despair; That fatal glance forbids esteem."

In a letter to Miss Pigott, which he wrote from Cambridge, he says:—

"Saw a girl at St. Mary's the image of Ann——; thought it was her—all in the wrong—the lady stared, so did I—I blushed, so did not the lady—sad thing—wish women had more modesty."

On awaking from his dream, and on finding that the jewels with which he had believed Mary's nature to be adorned were of his own creation, he sought his consolation in friendship. His heart, which was essentially a loving one, could not be consoled except by love, and Harrow, to use his own expressions, became a paradise to him. In tracing the picture of Tasso's infancy he has drawn a picture of himself:—

"From my very birth My soul was drunk with love, which did pervade And mingle with whate'er I saw on earth Of objects all inanimate I made Idols, and out of wild and lonely flowers, And rocks, whereby they grew, a paradise Where I did lay me down within the shade Of waving trees, and dreamed uncounted hours, Though I was chid for wandering...."

This sentiment of friendship, which is always more powerful in England than on the Continent, owing to the system of education which takes children away from their parents at an early age, was keenly developed in Byron, whose affectionate disposition wanted something to make up for the privation of a father's and a brother's love. In his pure and passionate heart friendship and love became mixed: his love partook of the purity of friendship, and his friendships of all the ardor of love.

But to return to his fourteenth year. While expressing in verse his love for his cousin, he expressed at the same time in poetry the strong friendship he had conceived, even before going to Harrow, for a boy who had been his companion.

This boy, who had a most amiable, good, and virtuous disposition, was the son of one of his tenants at Newstead. Aristocratic prejudices ran high in England, and this friendship of Byron for a commoner was sure to call forth the raillery of some of his companions. Notwithstanding this, Byron, at twelve years and a half old, replied in these terms to the mockery of others:—

To E——.

Let Folly smile to view the names Of thee and me in friendship twined; Yet Virtue will have greater claims To love, than rank with vice combined.

And though unequal is thy fate, Since title deck'd my higher birth! Yet envy not this gaudy state; Thine is the pride of modest worth.

Our souls at least congenial meet, Nor can thy lot my rank disgrace; Our intercourse is not less sweet, Since worth of rank supplies the place.

What noble views in a child of twelve! How well one feels that, whatever may be his fate, such a nature will never lose its independence, nor allow prejudice to carry it beyond the limits of honor and of justice, and that its device will always be, "Fais ce que dois, advienne que pourra." "I do what I ought, come what may."

At thirteen he wrote some lines in which he seemed to have a kind of presentiment of the glory that awaited him, and, at any rate, in which he displayed his resolve to deserve it:—

A FRAGMENT.

When to their airy hall, my fathers' voice Shall call my spirit, joyful in their choice; When, poised upon the gale, my form shall ride, Or, dark in mist, descend the mountain's side; Oh! may my shade behold no sculptured urns To mark the spot where earth to earth returns! No lengthen'd scroll, no praise-encumber'd stone; My epitaph shall be my name alone: If that with honor fail to crown my clay, Oh! may no other fame my deeds repay! That, only that, shall single out the spot; By that remember'd, or with that forgot.

Again, at thirteen, a visit to Newstead inspired him with the following beautiful lines:—

ON LEAVING NEWSTEAD ABBEY.

"Why dost thou build the hall, son of the winged days? Thou lookest from thy tower to-day; yet a few years, and the blast of the desert comes, it howls in thy empty court."—OSSIAN.

Through thy battlements, Newstead, the hollow winds whistle; Thou, the hall of my fathers, art gone to decay: In thy once smiling garden, the hemlock and thistle Have choked up the rose which late bloom'd in the way.

Of the mail-cover'd Barons, who proudly to battle Led their vassals from Europe to Palestine's plain, The escutcheon and shield, which with every blast rattle, Are the only sad vestiges now that remain.

No more doth old Robert, with harp-stringing numbers, Raise a flame in the breast for the war-laurell'd wreath; Near Askalon's towers John of Horistan slumbers, Unnerved is the hand of his minstrel by death.

Paul and Hubert, too, sleep in the valley of Cressy; For the safety of Edward and England they fell: My fathers! the tears of your country redress ye; How you fought, how you died, still her annals can tell.

On Marston, with Rupert, 'gainst traitors contending,[21] Four brothers enrich'd with their blood the bleak field; For the rights of a monarch their country defending, Till death their attachment to royalty seal'd.

Shades of heroes, farewell! your descendant departing From the seat of his ancestors, bids you adieu! Abroad, or at home, your remembrance imparting New courage, he'll think upon glory and you.

Though a tear dim his eye at this sad separation, 'Tis nature, not fear, that excites his regret; Far distant he goes, with the same emulation, The fame of his fathers he ne'er can forget.

That fame and that memory still will he cherish; He vows that he ne'er will disgrace your renown: Like you will he live, or like you will he perish: When decay'd, may he mingle his dust with your own!

When only fourteen his tenant friend dies, and Byron wrote his epitaph, in which, even at that early age (thirteen and a half), he particularly mentions his friend's virtues:—

EPITAPH ON A FRIEND.

"[Greek: Aster prin men elampes eni zooisin heoos]."—LAERTIUS.

Oh, Friend! forever loved, forever dear! What fruitless tears have bathed thy honor'd bier! What sighs re-echo'd to thy parting breath, While thou wast struggling in the pangs of death! Could tears retard the tyrant in his course; Could sighs avert his dart's relentless force; Could youth and virtue claim a short delay, Or beauty charm the spectre from his prey; Thou still hadst lived to bless my aching sight, Thy comrade's honor and thy friend's delight. If yet thy gentle spirit hover nigh The spot where now thy mouldering ashes lie, Here wilt thou read, recorded on my heart, A grief too deep to trust the sculptor's art. No marble marks thy couch of lowly sleep, But living statues there are seen to weep; Affliction's semblance bends not o'er thy tomb, Affliction's self deplores thy youthful doom. What though thy sire lament his failing line, A father's sorrows can not equal mine! Though none, like thee, his dying hour will cheer, Yet other offspring soothe his anguish here: But who with me shall hold thy former place? Thine image, what new friendship can efface? Ah, none!—a father's tears will cease to flow, Time will assuage an infant brother's woe; To all, save one, is consolation known, While solitary friendship sighs alone.

Other friends succeeded his earliest one and consoled him for his loss. At Harrow, those he loved best were Wingfield, Tattersall, Clare, Delaware, and Long.

His great heart sought to express in verse what it felt for each of them. But it is observable that what touched him most was the excellence of the qualities both of the mind and soul of those he loved. To prove this I shall quote in part a poem which he wrote shortly after leaving Harrow for Cambridge, entitled "Childish Recollections." After giving a picture of his life at Harrow in the midst of his companions, and after describing very freshly and vividly the scene when he was chosen Captain of the School, he exclaims:—

"Dear honest race! though now we meet no more, One last long look on what we were before— Our first kind greetings, and our last adieu— Drew tears from eyes unused to weep with you. Through splendid circles, fashion's gaudy world, Where folly's glaring standard waves unfurl'd, I plunged to drown in noise my fond regret, And all I sought or hoped was to forget. Vain wish! if chance some well-remember'd face, Some old companion of my early race, Advanced to claim his friend with honest joy, My eyes, my heart, proclaim'd me still a boy; The glittering scene, the fluttering groups around, Were quite forgotten when my friend was found; The smiles of beauty—(for, alas! I've known What 'tis to bend before Love's mighty throne)— The smiles of beauty, though those smiles were dear, Could hardly charm me, when that friend was near; My thoughts bewilder'd in the fond surprise, The woods of Ida danced before my eyes; I saw the sprightly wand'rers pour along, I saw and join'd again the joyous throng; Panting, again I traced her lofty grove, And friendship's feelings triumph'd over love."

After deploring his fate:—

"Stern Death forbade my orphan youth to share The tender guidance of a father's care. * * * * * * * "What brother springs a brother's love to seek? What sister's gentle kiss has prest my cheek? * * * * * * * "Thus must I cling to some endearing hand, And none more dear than Ida's social band:"—

he goes on to name his dearest comrades, giving them each a fictitious name. Alonzo is Wingfield; Davus, Tattersall; Lycus, Lord Clare: Euryalus, Lord Delaware; and Cleon, Long:—

"Alonzo! best and dearest of my friends, Thy name ennobles him who thus commends: From this fond tribute thou canst gain no praise: The praise is his who now that tribute pays. Oh! in the promise of thy early youth, If hope anticipate the words of truth, Some loftier bard shall sing thy glorious name, To build his own upon thy deathless fame. Friend of my heart, and foremost of the list Of those with whom I lived supremely blest, Oft have we drain'd the font of ancient lore; Though drinking deeply, thirsting still the more. Yet, when confinement's lingering hour was done, Our sports, our studies, and our souls were one: Together we impell'd the flying ball; Together waited in our tutor's hall; Together join'd in cricket's manly toil, Or shared the produce of the river's spoil; Or, plunging from the green declining shore, Our pliant limbs the buoyant billows bore; In every element, unchanged, the same, All, all that brother's should be, but the name.

Nor yet are you forgot, my jocund boy! Davus, the harbinger of childish joy; Forever foremost in the ranks of fun, The laughing herald of the harmless pun; Yet with a breast of such materials made— Anxious to please, of pleasing half afraid; Candid and liberal, with a heart of steel In danger's path, though not untaught to feel. Still I remember, in the factious strife, The rustic's musket aim'd against my life: High poised in air the massy weapon hung, A cry of horror burst from every tongue; While I, in combat with another foe, Fought on, unconscious of th' impending blow; Your arm, brave boy, arrested his career— Forward you sprung, insensible to fear; Disarm'd and baffled by your conquering hand, The grovelling savage roll'd upon the sand: An act like this, can simple thanks repay? Or all the labors of a grateful lay? Oh no! whene'er my breast forgets the deed, That instant, Davus, it deserves to bleed.

"Lycus! on me thy claims are justly great: Thy milder virtues could my muse relate, To thee alone, unrivall'd, would belong The feeble efforts of my lengthen'd song. Well canst thou boast, to lead in senates fit, A Spartan firmness with Athenian wit: Though yet in embryo these perfections shine, Lycus! thy father's fame will soon be thine. Where learning nurtures the superior mind, What may we hope from genius thus refin'd! When time at length matures thy growing years, How wilt thou tower above thy fellow-peers! Prudence and sense, a spirit bold and free, With honor's soul, united, beam in thee.

"Shall fair Euryalus pass by unsung? From ancient lineage, not unworthy sprung: What though one sad dissension bade us part? That name is yet embalm'd within my heart; Yet at the mention does that heart rebound, And palpitate, responsive to the sound. Envy dissolved our ties, and not our will: We once were friends,—I'll think we are so still, A form unmatch'd in nature's partial mould, A heart untainted, we in thee behold: Yet not the senate's thunder thou shalt wield, Nor seek for glory in the tented field; To minds of ruder texture these be given— Thy soul shall nearer soar its native heaven. Haply, in polish'd courts might be thy seat, But that thy tongue could never forge deceit: The courtier's supple bow and sneering smile, The flow of compliment, the slippery wile. Would make that breast with indignation burn, And all the glittering snares to tempt thee spurn. Domestic happiness will stamp thy fate; Sacred to love, unclouded e'er by hate; The world admire thee, and thy friends adore; Ambition's slave alone would toil for more.

"Now last, but nearest, of the social band, See honest, open, generous Cleon stand; With scarce one speck to cloud the pleasing scene, No vice degrades that purest soul serene. On the same day our studious race begun, On the same day our studious race was run; Thus side by side we pass'd our first career, Thus side by side we strove for many a year; At last concluded our scholastic life, We neither conquer'd in the classic strife: As speakers, each supports an equal name,[22] And crowds allow to both a partial fame: To soothe a youthful rival's early pride, Though Cleon's candor would the palm divide, Yet candor's self compels me now to own Justice awards it to my friend alone.

"Oh! friends regretted, scenes forever dear, Remembrance hails you with her warmest tear! Drooping, she bends o'er pensive Fancy's urn, To trace the hours which never can return; Yet with the retrospection loves to dwell, And soothe the sorrows of her last farewell! Yet greets the triumph of my boyish mind, As infant laurels round my head were twined, When Probus' praise repaid my lyric song, Or placed me higher in the studious throng; Or when my first harangue received applause, His sage instruction the primeval cause, What gratitude to him my soul possest, While hope of dawning honors fill'd my breast! For all my humble fame, to him alone The praise is due, who made that fame my own. Oh! could I soar above these feeble lays, These young effusions of my early days, To him my muse her noblest strain would give: The song might perish, but the theme might live. Yet why for him the needless verse essay? His honored name requires no vain display: By every son of grateful Ida blest, It finds an echo in each youthful breast; A fame beyond the glories of the proud, Or all the plaudits of the venal crowd.

"Ida! not yet exhausted is the theme, Nor closed the progress of my youthful dream. How many a friend deserves the grateful strain! What scenes of childhood still unsung remain! Yet let me hush this echo of the past, This parting song, the dearest and the last; And brood in secret o'er those hours of joy, To me a silent and a sweet employ, While, future hope and fear alike unknown, I think with pleasure on the past alone; Yes, to the past alone my heart confine, And chase the phantom of what once was mine.

"Ida! still o'er thy hills in joy preside, And proudly steer through time's eventful tide; Still may thy blooming sons thy name revere, Smile in thy bower, but quit thee with a tear,— That tear, perhaps, the fondest which will flow O'er their last scene of happiness below. Tell me, ye hoary few, who glide along, The feeble veterans of some former throng, Whose friends, like autumn leaves by tempests whirl'd, Are swept forever from this busy world; Revolve the fleeting moments of your youth, While Care as yet withheld her venom'd tooth; Say if remembrance days like these endears Beyond the rapture of succeeding years? Say, can ambition's fever'd dream bestow So sweet a balm to soothe your hours of woe? Can treasures, hoarded for some thankless son, Can royal smiles, or wreaths by slaughter won, Can stars or ermine, man's maturer toys (For glittering bawbles are not left to boys), Recall one scene so much beloved to view As those where Youth her garland twined for you? Ah, no! amid the gloomy calm of age You turn with faltering hand life's varied page; Peruse the record of your days on earth, Unsullied only where it marks your birth; Still lingering pause above each checker'd leaf, And blot with tears the sable lines of grief; When Passion o'er the theme her mantle threw, Or weeping Virtue sigh'd a faint adieu; But bless the scroll which fairer words adorn, Traced by the rosy finger of the morn; When Friendship bow'd before the shrine of Truth, And Love, without his pinion, smiled on youth."

On leaving Harrow and his best friends, Byron felt that he was saying adieu to youth and to its pleasures, and he was as yet unable to replace these by the feasts of the mind. This filled his heart with regret in addition to the sorrows which he experienced by those reflections upon existence which are common to all poetical natures. The cold discipline of Cambridge fell like ice upon his warm nature. He fell ill, and, by way of seeking a relief to the oppression of his mind, he wrote the above transcribed poem.

Harrow is called Ida, as his friends are denominated by fictitious names. To the college itself, and to the recollections which it brought back to his memory of physical and mental suffering, he addresses himself:—

"Ida! blest spot, where Science holds her reign, How joyous once I join'd thy youthful train! Bright in idea gleams thy lofty spire, Again I mingle with thy playful quire. * * * * * * * My wonted haunts, my scenes of joy and woe, Each early boyish friend, or youthful foe; Our feuds dissolved, but not my friendship past, I bless the former, and forgive the last."

The same kind, affectionate disposition can be traced in all his other poems, together with those well-inculcated notions of God's justice, wisdom, and mercy, of toleration and forgiveness, of hatred of falsehood and contempt of prejudices, which never abandoned him throughout his life.

I really pity those who could read "The Tear" without being touched by its simple, plaintive style, written in the tenderest strain, or "L'Amitie est l'Amour sans Ailes," or the lines to the Duke of Dorset on leaving Harrow, or the "Prayer of Nature," or his stanzas to Lord Clare, to Lord Delaware, to Edward Long, or his generous forgiveness of Miss Chaworth; or, again, his lines on believing that he was going to die, his answer to a poem called "The Common Lot," his reply to Dr. Beecher, and, finally, his address to a companion whose conduct obliged him to withdraw his friendship:—

"What friend for thee, howe'er inclined, Will deign to own a kindred care? Who will debase his manly mind, For friendship every fool may share?

"In time forbear; amid the throng No more so base a thing be seen; No more so idly pass along; Be something, any thing but—mean."

Since our object is to show in these effusions of a youthful mind, its natural beauty, and not that genius which is shortly to be developed by contact with the troubles and pains of this life, it may not be irrelevant to our subject to give in parts, if not entirely, some of the poems which he wrote at this time:—

THE TEAR.

"O lachrymarum fons, tenero sacros Ducentium ortus ex animo; quater Felix! in imo qui scatentem Pectore te, pia Nympha, sensit."—GRAY.

When Friendship or Love our sympathies move, When truth in a glance should appear, The lips may beguile with a dimple or smile, But the test of affection's a Tear.

Too oft is a smile but the hypocrite's wile, To mask detestation or fear; Give me the soft sigh, while the soul-telling eye Is dimm'd for a time with a Tear.

Mild Charity's glow, to us mortals below, Shows the soul from barbarity clear; Compassion will melt where this virtue is felt, And its dew is diffused in a Tear.

The man doom'd to sail with the blast of the gale, Through billows Atlantic to steer, As he bends o'er the wave which may soon be his grave, The green sparkles bright with a Tear.

The soldier braves death for a fanciful wreath In glory's romantic career; But he raises the foe when in battle laid low, And bathes every wound with a Tear.

If with high-bounding pride he return to his bride, Renouncing the gore-crimson'd spear, All his toils are repaid, when, embracing the maid, From her eyelid he kisses the Tear.

Sweet scene of my youth! seat of Friendship and Truth,[23] Where love chased each fast-fleeting year, Loth to leave thee, I mourn'd, for a last look I turn'd, But thy spire was scarce seen through a Tear.

Though my vows I can pour to my Mary no more, My Mary to love once so dear, In the shade of her bower I remember the hour She rewarded those vows with a Tear.

By another possest, she may live ever blest! Her name still my heart must revere: With a sigh I resign what I once thought was mine, And forgive her deceit with a Tear.

Ye friends of my heart, ere from you I depart, This hope to my breast is most near: If again we shall meet in this rural retreat, May we meet as we part, with a Tear.

When my soul wings her flight to the regions of night, And my corse shall recline on its bier, As ye pass by the tomb where my ashes consume, Oh! moisten their dust with a Tear.

May no marble bestow the splendor of woe, Which the children of vanity rear; No fiction of fame shall blazon my name, All I ask—all I wish—is a Tear.

* * * * *

L'AMITIE EST L'AMOUR SANS AILES.

Why should my anxious breast repine, Because my youth is fled? Days of delight may still be mine; Affection is not dead. In tracing back the years of youth, One firm record, one lasting truth, Celestial consolation brings; Bear it, ye breezes, to the seat, Where first my heart responsive beat, "Friendship is Love without his wings!"

Through few, but deeply checker'd years, What moments have been mine! Now half-obscured by clouds of tears, Now bright in rays divine; Howe'er my future doom be cast, My soul enraptured with the past, To one idea fondly clings; Friendship! that thought is all thine own, Worth worlds of bliss, that thought alone— "Friendship is Love without his wings!"

Where yonder yew-trees lightly wave Their branches on the gale, Unheeded heaves a simple grave, Which tells the common tale; Round this unconscious schoolboys stray, Till the dull knell of childish play From yonder studious mansion rings; But here when'er my footsteps move, My silent tears too plainly prove "Friendship is Love without his wings!"

Oh, Love! before thy glowing shrine My early vows were paid; My hopes, my dreams, my heart was thine, But these are now decay'd; For thine are pinions like the wind, No trace of thee remains behind, Except, alas! thy jealous stings. Away, away! delusive power, Thou shalt not haunt my coming hour; Unless, indeed, without thy wings.

Seat of my youth! thy distant spire Recalls each scene of joy; My bosom glows with former fire, In mind again a boy. Thy grove of elms, thy verdant hill Thy every path delights me still, Each flower a double fragrance flings; Again, as once, in converse gay, Each dear associate seems to say, "Friendship is Love without his wings!"

My Lycus! wherefore dost thou weep? Thy falling tears restrain; Affection for a time may sleep, But, oh! 'twill wake again. Think, think, my friend, when next we meet, Our long-wish'd interview, how sweet! From this my hope of rapture springs; While youthful hearts thus fondly swell, Absence, my friend, can only tell, "Friendship is Love without his wings!"

In one, and one alone deceived, Did I my error mourn? No—from oppressive bonds relieved, I left the wretch to scorn. I turn'd to those my childhood knew, With feelings warm, with bosoms true, Twined with my heart's according strings; And till those vital chords shall break, For none but these my breast shall wake Friendship, the power deprived of wings!

Ye few! my soul, my life is yours, My memory and my hope; Your worth a lasting love insures, Unfetter'd in its scope; From smooth deceit and terror sprung With aspect fair and honey'd tongue, Let Adulation wait on kings; With joy elate, by snares beset, We, we, my friends, can ne'er forget "Friendship is Love without his wings!"

Fictions and dreams inspire the bard Who rolls the epic song; Friendship and truth be my reward— To me no bays belong; If laurell'd Fame but dwells with lies, Me the enchantress ever flies, Whose heart and not whose fancy sings; Simple and young, I dare not feign; Mine be the rude yet heartfelt strain, "Friendship is Love without his wings!" December, 1806.

These early poems are well characterized by the impression which they produced upon Sir Robert Dallas, a man of taste and talent, who, though a bigot and a prey to prejudices of all kinds, hastened, nevertheless, after reading them, to compliment the author in the following words:—"Your poems are not only beautiful as compositions, but they also denote an honorable and upright heart, and one prone to virtue."

This eulogium is well deserved, and I pity those who could read the "Hours of Idleness" without liking their youthful writer. If we had space enough, we fain would follow the young man from Cambridge to the mysterious Abbey of Newstead, where he loved to invite his friends and institute with them a monastery of which he proclaimed himself the Abbot—an amusement really most innocent in itself, and which bigotry and folly alone could consider reprehensible. With what pleasure he would show that in the monastery of Newstead its abbot lived the simplest and most austere existence,—"a life of study," as Washington Irving describes it, from what he heard Nanna Smyth say of it some years after Byron's death. How delighted we should be to follow him in his first travels in search of experience of life, and when his genius revealed itself in that light which was shortly to make him the idol of the public and the hatred of the envious. We could show him to have been always the same kind-hearted man, by whom severity and injustice were never had recourse to except against himself, and whose melancholy was too often the result of broken illusions and disappointments. His simple and noble character, having always before it an ideal perfection, perpetually by comparison, thought itself at fault; and the world, who could not comprehend the exquisite delicacy of his mind, took for granted the reputation he gave himself, and made him a martyr till heaven should give him time to become a saint.

FOOTNOTES:

[Footnote 20: See chapter upon Generosity.]

[Footnote 21: Marston Moor, where the adherents of Charles I. were defeated. Prince Rupert, son of the Elector Palatine, and nephew to Charles I. He afterward commanded the fleet in the reign of Charles II.]

[Footnote 22: This alludes to the public speeches delivered at the school where the author was educated.]

[Footnote 23: Harrow.]



CHAPTER VI.

THE FRIENDSHIPS OF LORD BYRON.

The extraordinary part which friendship played in Lord Byron's life is another proof of his goodness. His friendships may be divided into two categories: the friendships of his heart, and those of his mind. To the first class belong those which he made at Harrow and in his early Cambridge days, while his later acquaintances at the University matured into friends of the second category. These had great influence over his mind. The names of those of the first category who were dearest to him, and who were alive when he left Harrow for Cambridge (for he had lost some very intimate friends while still at Harrow, and among these Curzon), were—

WINGFIELD. DELAWARE. TATTERSALL. CLARE. LONG. EDDLESTON. HARNESS.

I will say a word of each, so as to show that Byron in the selection of his friends was guided instinctively by the qualities of those he loved.

WINGFIELD.

The Hon. John Wingfield, of the Coldstream Guards, was a brother of Richard, fourth Viscount Powerscourt, and died of fever at Coimbra, on the 14th of May, 1811, in his 20th year.

"Of all beings on earth," says Byron, "I was perhaps at one time more attached to poor Wingfield than to any. I knew him during the best part of his life and the happiest portion of mine."

When he heard of the death of this beloved companion of his youth, he added the two following stanzas to the first canto of "Childe Harold:"

XCI.

"And thou, my friend!—since unavailing woe Bursts from my heart, and mingles with the strain— Had the sword laid thee with the mighty low, Pride might forbid e'en Friendship to complain: But thus unlaurell'd to descend in vain, By all forgotten, save the lonely breast, And mix unbleeding with the boasted slain, While Glory crowns so many a meaner crest! What hadst thou done, to sink so peacefully to rest?

XCII.

"Oh, known the earliest, and esteem'd the most! Dear to a heart where naught was left so dear! Though to my hopeless days forever lost, In dreams deny me not to see thee here! And Morn in secret shall renew the tear Of Consciousness awaking to her woes, And Fancy hover o'er thy bloodless bier, Till my frail frame return to whence it rose, And mourn'd and mourner lie united in repose."

Writing to Dallas on the 7th of August, 1812, he says, "Wingfield was among my best and dearest friends; one of the very few I can never regret to have loved." And on the 7th of September, speaking of the death of Matthews, in whom he said he had lost a friend and a guide, he wrote to Dallas to say: "In Wingfield I have lost a friend only; but one I could have wished to precede in his long journey."

TATTERSALL (DAVUS).

The Rev. John Cecil Tattersall, B.A., of Christ Church, Oxford, died on the 8th of October, 1812, aged 24.

"His knowledge," says a writer in the "Gentleman's Magazine," "was extensive and deep; his affections were sincere and great. By his extreme aversion to hypocrisy, he was so far from assuming the appearance of virtue, that most of his good qualities remained hidden, while he was most anxious to reveal the slightest fault into which he had fallen. He was a stanch friend, and a stranger to all enmity; he behaved loyally to men when alive, and died full of confidence and trust in God."

DELAWARE (EURYALUS).

George John, fifth Earl of Delaware, born in October, 1791, succeeded to his father in July, 1795.

Lord Byron wrote from Harrow on the 25th of October, 1804:—

"I am very comfortable here; my friends are not numerous, but choice. Among the first of these I place Delaware, who is very amiable, and my great friend. He is younger than I am, but is gifted with the finest character. He is the most intelligent creature on earth, and is besides particularly good-looking, which is a charm in women's eyes."

In consequence of a misunderstanding, or rather of a false accusation,—of which I shall speak elsewhere, in order to show the generosity of Lord Byron's character,—a coolness took place in their friendship. A charming piece in the "Hours of Idleness" alludes to it, and shows well the nature of his mind. I will only quote the seventh stanza:—

"You knew that my soul, that my heart, my existence, If danger demanded, were wholly your own; You knew me unalter'd by years or by distance, Devoted to love and to friendship alone."

CLARE (LYCUS).

John Fitzgibbon, second Earl of Clare, succeeded to his father in 1802; was twelve years Chancellor of Ireland, and, later, Governor of Bombay.

Lord Byron wrote of him at Ravenna:—

"I never hear the name of Clare without my heart beating even now, and I am writing in 1821, with all the feelings of 1803, 4, 5, and ad infinitum."

He had kept all the letters of his early friends, and among these is one of Lord Clare's, in which the energy of his mind appears even through the language of the child. At the bottom of this letter and in Byron's hand, is a note written years after, showing his tender and amiable feelings:—

"This letter was written at Harrow by Lord Clare, then, and I trust ever, my beloved friend. When we were both students, he sent it to me in my study, in consequence of a brief childish misunderstanding, the only one we ever had. I keep this note only to show him, and laugh with him at the remembrance of the insignificance of our first and last quarrel.

BYRON."

Besides mentioning Lord Clare in "Childish Recollections," his "Hours of Idleness" contain another poem addressed to him, which begins thus:—

TO THE EARL OF CLARE.

"Tu semper amoris Sis memor, et cari comitis ne abscedat imago."—VAL. FLAC.

Friend of my youth! when young we roved, Like striplings, mutually beloved, With friendship's purest glow, The bliss which winged those rosy hours Was such as pleasure seldom showers On mortals here below.

The recollection seems alone Dearer than all the joys I've known, When distant far from you: Though pain, 'tis still a pleasing pain, To trace those days and hours again, And sigh again, adieu!

* * * * *

Our souls, my friend! which once supplied One wish, nor breathed a thought beside, Now flow in different channels: Disdaining humbler rural sports, 'Tis yours to mix in polish'd courts, And shine in fashion's annals:

* * * * *

I think I said 'twould be your fate To add one star to royal state:— May regal smiles attend you! And should a noble monarch reign, You will not seek his smiles in vain, If worth can recommend you.

Yet since in danger courts abound, Where specious rivals glitter round, From snares may saints preserve you; And grant your love or friendship ne'er From any claim a kindred care, But those who best deserve you!

Not for a moment may you stray From truth's secure, unerring way! May no delights decoy! O'er roses may your footsteps move, Your smiles be ever smiles of love, Your tears be tears of joy!

Oh! if you wish that happiness Your coming days and years may bless, And virtues crown your brow; Be still, as you were wont to be, Spotless as you've been known to me,— Be still as you are now.

And though some trifling share of praise, To cheer my last declining days, To me were doubly dear, While blessing your beloved name, I'd waive at once a poet's fame, To prove a prophet here.

In 1821, as he was going to Pisa, Byron met his old and dear friend Clare on the route to Bologna, and speaks of their meeting in the following terms:—

"'There is a strange coincidence sometimes in the little things of this world, Sancho,' says Sterne, in a letter (if I mistake not), and so I have often found it. At page 128, article 91, of this collection, I had alluded to my friend Lord Clare in terms such as my feelings suggested. About a week or two afterward I met him on the road between Imola and Bologna, after an interval of seven or eight years. He was abroad in 1814, and came home just as I set out in 1816.

"This meeting annihilated for a moment all the years between the present time and the days of Harrow. It was a new and inexplicable feeling, like rising from the grave, to me. Clare, too, was much agitated—more in appearance than I was myself; for I could feel his heart beat to his fingers' ends, unless, indeed, it was the pulse of my own which made me think so. He told me, that I should find a note from him left at Bologna. I did. We were obliged to part for our different journeys—he for Rome, I for Pisa—but with the promise to meet again in the spring. We were but five minutes together, and on the public road; but I hardly recollect an hour of my existence which could be weighed against those few minutes.... Of all I have ever known he has always been the least altered in every thing from the excellent qualities and kind affections which attached me to him so strongly at school. I should hardly have thought it possible for society to leave a being with so little of the leaven of bad passions.

"I do not speak from personal experience only, but from all I have ever heard of him from others during absence and distance."

"My greatest friend, Lord Clare, is at Rome," he wrote to Moore from Pisa, in March, 1822: "we met on the road, and our meeting was quite sentimental—really pathetic on both sides. I have always loved him better than any male thing in the world."

In June Lord Clare came to visit Byron, and on the 8th of that month Byron wrote to Moore:—

"A few days ago my earliest and dearest friend, Lord Clare, came over from Geneva on purpose to see me before he returned to England. As I have always loved him, since I was thirteen at Harrow, better than any male thing in the world, I need hardly say what a melancholy pleasure it was to see him for a day only; for he was obliged to resume his journey immediately."

On another occasion he told Medwin that there is no pleasure in existence like that of meeting an early friend.

"Lord Clare's visit," says Madame G——, "gave Byron the greatest joy. The last day they spent together at Leghorn was most melancholy. Byron had a kind of presentiment that he should never see his friend again, and in speaking of him, for a long time after, his eyes always filled with tears."

LONG (CLEON).

Edward Long was with Lord Byron at Harrow and at Cambridge. He entered the Guards, and distinguished himself in the expedition to Copenhagen. As he was on his way to join the army in the Peninsula, in 1809, the ship in which he sailed was run down by another vessel, and Long was drowned with several others.

Long's friendship contributed to render Byron's stay at Cambridge bearable after his beloved Harrow days.

"Long," says Lord Byron, "was one of those good and amiable creatures who live but a short time. He had talents and qualities far too rare not to make him very much regretted." He depicts him as a lively companion, with an occasional strange touch of melancholy. One would have said he anticipated, as it were, the fate which awaited him.

The letter which he wrote to Byron, on leaving the University to enter the Guards, was so full of sadness that it contrasted strangely with his habitual humor.

"His manners," says Lord Byron, "were amiable and gentle, and he had a great disposition to look at the comical side of things. He was a musician, and played on several instruments, especially the flute and the violincello. We spent our evenings with music, but I was only a listener. Our principal beverage consisted in soda-water. During the day we rode, swam, walked, and read together; but we only spent one summer with each other."

On his leaving Cambridge, Byron addressed to him the following lines:—

TO EDWARD NOEL LONG, ESQ.

"Nil ego contulerim jocundo sanus amico."—HORACE.

Dear Long, in this sequester'd scene, While all around in slumber lie, The joyous days which ours have been Come rolling fresh on Fancy's eye; Thus if amid the gathering storm, While clouds the darken'd noon deform, Yon heaven assumes a varied glow, I hail the sky's celestial bow, Which spreads the sign of future peace, And bids the war of tempests cease. Ah! though the present brings but pain, I think those days may come again; Or if, in melancholy mood, Some lurking envious fear intrude, To check my bosom's fondest thought, And interrupt the golden dream, I crush the fiend with malice fraught, And still indulge my wonted theme. Although we ne'er again can trace In Granta's vale the pedant's lore; Nor through the groves of Ida chase Our raptured visions as before, Though Youth has flown on rosy pinion, And Manhood claims his stern dominion, Age will not every hope destroy, But yield some hours of sober joy.