Byron: The Last Phase. Edgcumbe Richard
and will still detain me till some of them are removed. But when the money shall be advanced for the fleet, I will start for the Morea, not knowing, however, of what use my presence can be in the present state of things. We have heard some rumours of new dissensions – nay, of the existence of a civil war. With all my heart, I pray that these reports may be false or exaggerated, for I can imagine no calamity more serious than this; and I must frankly confess, that unless union and order are established, all hopes of a loan will be vain. All the assistance which the Greeks could expect from abroad – an assistance neither trifling nor worthless – will be suspended or destroyed. And, what is worse, the Great Powers of Europe, of whom no one is an enemy to Greece, but seems to favour her establishment of an independent power, will be persuaded that the Greeks are unable to govern themselves, and will, perhaps, themselves undertake to settle your disorders in such a way as to blast the hopes of yourselves and of your friends.
‘And allow me to add once for all – I desire the well-being of Greece, and nothing else, I will do all I can to secure it. But I cannot consent, I never will consent, that the English public or English individuals should be deceived as to the real state of Greek affairs. The rest, gentlemen, depends on you. You have fought gloriously; act honourably towards your fellow-citizens and towards the world. Then it will no more be said, as it has been said for two thousand years, with the Roman historian, that Philopœmen was the last of the Grecians. Let not calumny itself (and it is difficult, I own, to guard against it in so arduous a struggle) compare the patriot Greek, when resting from his labours, to the Turkish Pacha, whom his victories have exterminated.
‘I pray you to accept these my sentiments as a sincere proof of my attachment to your real interests; and to believe that I am, and always shall be,
Byron at the same time wrote to Prince Mavrocordato, and sent the letter by Colonel Leicester Stanhope. He tells the Prince that he is very uneasy at the news about the dissensions among the Greek chieftains, and warns him that Greece must prepare herself for three alternatives. She must either reconquer her liberty by united action, or become a Dependence of the Sovereigns of Europe; or, failing in either direction, she would revert to her position as a mere province of Turkey. There was no other choice open to her. Civil war was nothing short of ruin.
‘If Greece desires the fate of Walachia and the Crimea,’ says Byron, ‘she may obtain it to-morrow; if that of Italy, the day after; but if she wishes to become truly Greece, free and independent, she must resolve to-day, or she will never again have the opportunity.’
Byron, in his journal dated December 17, 1823, says:
‘The Turks have retired from before Missolonghi – nobody knows why – since they left provisions and ammunition behind them in quantities, and the garrison made no sallies, or none to any purpose. They never invested Missolonghi this year, but bombarded Anatoliko, near the Achelous.’
Finlay, in his ‘History of Greece,’ states that the Turks made no effort to capture the place, and after a harmless bombardment the siege was raised, and the Turkish forces retired into Epirus.
The following extract from a letter, which Byron wrote to his sister13 conveys an unimpeachable record of his feelings and motives in coming to Greece:
‘You ask me why I came up amongst the Greeks. It was stated to me that my doing so might tend to their advantage in some measure, in their present struggle for independence, both as an individual and as a member for the Committee now in England. How far this may be realized I cannot pretend to anticipate, but I am willing to do what I can. They have at length found leisure to quarrel amongst themselves, after repelling their other enemies, and it is no very easy part that I may have to play to avoid appearing partial to one or other of their factions… I have written to their Government at Tripolizza and Salamis, and am waiting for instructions where to proceed, for things are in such a state amongst them, that it is difficult to conjecture where one could be useful to them, if at all. However, I have some hopes that they will see their own interest sufficiently not to quarrel till they have received their national independence, and then they can fight it out among them in a domestic manner – and welcome. You may suppose that I have something to think of at least, for you can have no idea what an intriguing, cunning, unquiet generation they are; and as emissaries of all parties come to me at present, and I must act impartially, it makes me exclaim, as Julian did at his military exercises, “Oh! Plato, what a task for a Philosopher!’”
CHAPTER VII
It was during the time that Byron was in the neighbourhood of Cephalonia that Dr. Kennedy, a Scottish medical man, methodistically inclined, undertook the so-called ‘conversion’ of the poet. Gamba tells us that their disputes on religious matters sometimes lasted five or six hours. ‘The Bible was so familiar to Byron that he frequently corrected the citations of the theological doctor.’
Byron, in the letter from which we have quoted, says:
‘There is a clever but eccentric man here, a Dr. Kennedy, who is very pious and tries in good earnest to make converts; but his Christianity is a queer one, for he says that the priesthood of the Church of England are no more Christians than “Mahound or Termagant” are… I like what I have seen of him. He says that the dozen shocks of an earthquake we had the other day are a sign of his doctrine, or a judgment on his audience, but this opinion has not acquired proselytes.’
As disputants, Byron and Kennedy stood far as the poles asunder. The former, while believing firmly in the existence and supreme attributes of God, doubted, but never denied, manifestations that could not be tested or demonstrated by positive proof. The latter, through blind unquestioning faith, believed in everything which an inspired Bible had revealed to mankind. Thus both were believers up to a certain point, and both were equally well-meaning and sincere. The intensity of their faith had its limitations. They did not agree, and never could have agreed, in their views of religion. They moved on parallel lines that might have been extended indefinitely, but could never meet. Kennedy discouraged the unlimited use of reason, and preferred an absolute reliance on the traditional teaching of his Church. To Byron the exercise of reason was an absolute necessity. He would not admit that God had given us minds, and had denied us the right to use them intelligently; or that the Almighty desired us to sacrifice reason to faith. ‘It is useless,’ said Byron, ‘to tell me that I am to believe, and not to reason; you might as well say to a man: “Wake not, but sleep.”’ While Byron profoundly disbelieved in eternal punishments, Kennedy would have mankind kept straight by fear of them. Kennedy, though versed in the Bible, was, as events proved, hardly a match for Byron.
Hodgson, an old friend of Byron’s, has left a record that a Bible presented to him ‘by that better angel of his life,’ his beloved sister, was among the books which Byron always kept near him. The following lines, taken from Scott, were inserted by Byron on the fly-leaf:
‘Within this awful volume lies
The Mystery of Mysteries.
Oh! happiest they of human race
To whom our God has given grace
To hear, to read, to fear, to pray,
To lift the latch, and force the way;
But better had he ne’er been born
Who reads to doubt, or reads to scorn!’14
During the discussions which took place, Kennedy was forced to admit that Byron was well versed in the Bible; but he maintained that prayer was necessary in order to understand its message. Byron said that, in his opinion, prayer does not consist in the act of kneeling, or of repeating certain words in a solemn manner, as devotion is the affection of the heart.
‘When I look at the marvels of the creation,’ said he, ‘I bow before the Majesty of Heaven; and when I experience the delights of life, health, and happiness, then my heart dilates in gratitude towards God for all His blessings.’
Kennedy maintained that this was not sufficient; it must be an earnest supplication for grace
‘Letters and Journals of Lord Byron,’ edited by Rowland Prothero, vol. vi., p. 259.
‘Memoir of Rev. F. Hodgson,’ vol. ii., p. 150.