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nor wholly mortal, and the Virgin Mary plays a significant part in Don Juan. TheMarian focus is linked particularly with the character of Aurora Raby, and BernardBeatty draws a parallel between the poem’s depiction of Aurora and its representationof the Virgin, via Norman Abbey:There can be no doubt that Aurora represents, in a precise and pondered way,that holiness, a specific feminine wholeness, which the original building(dedicated to the Blessed Virgin) was designed to celebrate and, oddly, stilldoes. 245Cooper concurs, noting also the “fairy” associations of ‘Mary’ (5.4.27) and of Aurora(15.43.339). 246 In the process of this association of figures, both the character and thefaith are somewhat romanticised. Joseph agrees with Beatty to some extent:In spite of his awareness of corruptions of Italian society, his residence in Italycaused him to modify his earlier stock-response and gave him a considerableregard for the older religion, which is reflected in the splendid idealisation ofAurora Raby[.] 247Further, Aurora is “left an only /Child to the care of guardians good and kind”(15.44.345-6), in much the same way as the young Mary is left to the care of theTemple by her parents. 248 Juan’s religious identification is declared by the poem, andis one of the aspects which particularly connects him with Aurora Raby: when LadyAdeline is indulging in her match-making schemes and cannot comprehend why Juanshould have a preference for Aurora, “Juan rejoined – “She was a Catholic, /Andtherefore fittest, as of his persuasion”” (15.50.393-4). The text contrasts the twowomen in religious terms: Aurora is only named for a pagan goddess, whereasAdeline is explicitly associated with pagan deities, “Venus” (14.55.436) and even“Dian of the Ephesians” (14.46.363), the goddess whose worship leads to Paul andBarnabas being chased from Ephesos in Acts 19:24-41, and who is, therefore, an245 Beatty, p.152.246 Cooper, p.46.247 Joseph, p.308.248 The narrative of Mary’s childhood is in the second-century Protoevangelium of James.159
enemy to Christianity. It is further Adeline, not Aurora, who has “malicious eyes”(15.78.623). The implication of all of these associations, and particularly of Juan’scomment on Aurora’s fitness is that, if Juan is to be faithful to his Catholic creed, heshould venerate Aurora, not Adeline.To a considerable extent, Aurora is an image, not a person. She is nearly silent, and,when she does speak, the words are reported rather than directly quoted. She isalmost an icon of the saint, rather than a human. This makes her more Ideal, andhence more properly desirable, but simultaneously less achievable for the mortal Juan.Aurora’s religious identification is also emphasized in an extended passage on herpositive traits, associating her faith with her virtues:She look’d as if she sat by Eden’s door,And grieved for those who could return no more.She was a Catholic, too, sincere, austere,As far as her own gentle heart allowed,And deem’d that fallen worship far more dearPerhaps because ’twas fallen: her sires were proudOf deeds and days when they had filled the earOf nations, and had never bent or bow’dTo novel power; and as she was the last,She held their old faith and old feelings fast. (15.45.359-46.368).She is compassionate, sincere, and romantic about her belief system and about history,particularly the history of her family. Such a devotee of history as Byron himselfcould quite possibly share at least some of this feeling, which might go some waytowards explaining his fascination with Catholicism, a much older variety ofChristianity than the Protestantism which separated from it. That Catholicism waspolitically “fallen” (line 363) in Georgian Britain may have been one of its attractionsto a poet who wrote so much about fallen figures, especially considering the subalternstatus which that conferred upon the British Catholics whose cause he had160
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AbstractAlthough Lord Byron’s poe
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NotesThe referencing of this thesis
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Introduction ......................
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IntroductionThe poetry of George Go
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nineteenth century, 6 and the power
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of Lord Byron (1978), and also the
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The Giaour as “a separate, disemb
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generations since, have been inclin
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The purpose of this study is to rec
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Although moral censure is consisten
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House of Lords on April 21, 1812, f
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For the British Review, William Rob
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[Harold], and the moral to be deduc
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not merely a difference of opinion,
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noting that it would have been “m
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Part of the meaning of the poem’s
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The TextOne of the initial question
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deliberate movement away from a foc
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The most recurrent proximate source
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understanding, nor yet favour to me
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Nature: “Age shakes Athena’s to
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Religion is further questioned as t
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Our life is a false nature - ’tis
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the fallen world, and separation fr
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epeatedly throughout the poem, a si
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idolatrous course: “Three hosts c
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Earth paved like Heaven (3.50.444-9
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egarding “Wahab’s rebel brood w
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The Greeks also - a kind of Eastern
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Idol, saint, virgin, prophet, cresc
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Is’t not enough, unhappy thing! t
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Christ! it is a goodly sight to see
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“thunder, and flame” of the thu
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As haunts the unquench’d soul - p
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e called reflective; for dogmatic f
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Of mortal bondage, by these spirits
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Thou glorious mirror, where the Alm
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of the world, it is the home of fai
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Religion itself does not play a maj
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Its poetical merits have been extol
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The Poet’s DefenceMuch of the sca
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what the Writer says of D[on] J[uan
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Our hearts first in the depths of L
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Since Kinnaird was not Murray, the
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His reference to their Christianity
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Juan lays claim. The claim of the s
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factor in all of them is the unlimi
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Further, in reasserting the role of
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common view of the proper role of a
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But though I am a temperate theolog
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I don’t pretend that I quite unde
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It is such incongruities between th
Page 110 and 111: (1.194.1546-7) for his interests, m
Page 112 and 113: You have freed the blacks - now pra
Page 114 and 115: as a moral warning to guard against
Page 116 and 117: Perpetual Virginity. At this point,
Page 118 and 119: this I heard her say, and can’t b
Page 120 and 121: could refer to Jesus’ own bloody
Page 122 and 123: classes. The exhortation, while fac
Page 124 and 125: it does not support Christian exclu
Page 126 and 127: As Hell - mere mortals who their po
Page 128 and 129: particular, and so “Turk” is in
Page 130 and 131: Consistently, war is damned by a co
Page 132 and 133: ead your Bible, sir, and mind your
Page 134 and 135: the steward reduces someone’s deb
Page 136 and 137: Don Juan includes a questioning of
Page 138 and 139: This is one of the passages which t
Page 140 and 141: accept more readily the inconclusiv
Page 142 and 143: You bind yourself, and call some mo
Page 144 and 145: By those who sow them in a land tha
Page 146 and 147: The agnosticism of Don Juan is unsy
Page 148 and 149: Notably, the poet does not repeat t
Page 150 and 151: So Cuvier says; - and then shall co
Page 152 and 153: This view of Creation as diminution
Page 154 and 155: Universe universal Egotism!That all
Page 156 and 157: Notably, it is the ‘ideal’ whic
Page 158 and 159: might occur here below. Much the sa
Page 162 and 163: championed in the House of Lords. A
Page 164 and 165: so that even when he pray’dHe tur
Page 166 and 167: To claim that it is wit based on de
Page 168 and 169: If we were told suddenly that Canto
Page 170 and 171: The Eastern Tales: Islam versus Chr
Page 172 and 173: Byron’s use of Turkish and Arabic
Page 174 and 175: Religious and Ethnic TensionEurocen
Page 176 and 177: [….]Gloom is gathered o’er the
Page 178 and 179: discrimination absent from his sour
Page 180 and 181: Muslims may be included amongst the
Page 185: culture.” 283 It is worth noting,
Page 188 and 189: It is to be observed, that every al
Page 190 and 191: Christian apologists nearly every t
Page 192 and 193: the description of the scene surrou
Page 194 and 195: On its table still beholdThe cup of
Page 196 and 197: Whereas the Turkish troops are bloo
Page 198 and 199: “conditional immortality”, in w
Page 200 and 201: The immortal virgins appear again i
Page 202 and 203: expression of it is, in part, merel
Page 204 and 205: This is a far more politic represen
Page 206 and 207: their much more limited value: toys
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Gulnare to die painfully than to be
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eating the fruit. Genesis describes
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fails to fit in with his ideals, an
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(C 3.8.301), but this, too, is miti
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and them as devils. Nonetheless, th
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factor. The struggle between determ
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Notably, for his despair to be stro
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In pain, my faltering tongue had tr
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Ere his very thought could pray,Una
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Satan, appears in the work of a few
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It is worth noticing, too, that alt
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Conrad is about to attack Seyd, and
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ut the Christian narrator is in no
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another spice of wickedness. Furthe
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despite the many pages which Sale d
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etween Manfred and Astarte. 378arti
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on the same level as Manfred, and s
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dropped from “a dreadful height
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May light upon your head (3.4.48-50
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out of heaven, /Where thou art not
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possibly a reference to someone lik
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genuflection. In part, this may be
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comments about the nature of this u
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the one who delivers this curse, es
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In Genesis, in the middle of the ga
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And ask them what it is we dread to
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clay again” (2.2.78-9). The Witch
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DespairOne of the contemporary obje
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need punishment, as he himself come
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Manfred refers to “the Maker” a
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dead?”, presenting support for th
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Viewing himself as the cause of her
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Every reader will be struck with th
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Which makes you tremble - by the cl
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he is no Prometheus but a Prometheu
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Devil to resist. This displaces the
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describes it as “Byron’s comple
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a few feeble declarations of the wo
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to one another. 455 Contemporary cr
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nothing to do” (McGann 5.297:72-3
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much about one or the other? They c
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While the reversal (peripeteia) and
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lasphemy, all must fall prostrate b
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It is useful to consider that Lucif
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Innumerable, more endurable,By the
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The prospect’s partner enters, an
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poet: the assumption is that the ch
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knowledge. When Cain has said that
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she says that God has told them tha
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These exchanges, along with the ref
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topic in which he is only losing gr
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Him makes thee mine the same. (1.1.
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following him will prevent Adah’s
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Cain’s primary interest is the sa
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The immediately evident difference
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Cain’s eventual realization by 2.
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wife in cursing his son (3.1.448).
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Thy guide hath done thee evil (3.1.
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GodWith the contemporary responses
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Cain, “thou art evil” (2.2.220)
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Lucifer attempts to answer it by an
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answer to the question: 525 in gene
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ADAH:thy God is alone; and is he ha
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The reception of the two dramas has
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orthodox viewpoints. Raphael is con
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The versions in Heaven and Earth co
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No, not to save all earth, were ear
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It is also reminiscent of the Genes
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of Calvinism: as Ray Stevens notes,
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degree than their actions thus far.
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DogmatismThe dogmatism of the chara
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while Noah claims to not be judgeme
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Then dieWith them!How dar’st thou
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He appears, at first, to have been
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[…]blessed be the Lord (1.3.883-4
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cataclysm in which everyone else wi
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the criticism of the unorthodoxy of
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ConclusionThere is a reverent impat
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are vicious bigots, and its God is
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This radical reinvention of religio
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not the triumphantly outreaching se
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