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Manfred refers to “the Maker” and “the Almighty”. Manfred praises also the virtuesof the moon, recalling its light upon the ruins of Rome,Leaving that beautiful which still was so,And making that which was not, till the placeBecame religion, and the heart ran o’erWith silent worship of the great of old! (3.4.36-39).Religion is formed in the appreciation of beauty. That Manfred is, at the end of theplay, able to appreciate nature and solitude once more, such that place can becomereligion, indicates that he has already achieved within himself some measure of thevery peace which the Abbot offers. As Chew notes,To understand and appreciate Manfred one must see that its chief message isone of encouragement and hope. […] In Manfred, despite the sense of theclod of clay which clogs the soul, the final victory is felt to remain with theforces of good. 419The despair which plagues Manfred in the first two acts is largely gone at thebeginning of the third. In contradiction to the Critical Review’s claim, Manfred doesdiffer from the other Byronic heroes, achieving a resolution denied to the Giaour,Conrad, Lara, or Alp. Manfred’s sense of that victory, the end of his despair,evidently occurs in the immediate wake of his interview with Astarte.AstarteIn the Septuagint, the Greek translation of the Hebrew Scriptures, “the goddess of theSidonians” 420 is Astarte (Ασταρτη); in English Bibles, her name is commonlyrendered as ‘Ashtoreth’ or ‘Ashtaroth’. 421 Considering that this last is the name of thedemon whom Manfred summons to terrify the Abbot in the original ending of the play419 Chew, p.84.420 1 Kings 11:5, 33. She is also described as “the abomination of the Sidonians”, in 2 Kings 23:13.421 The latter appears in Judges 2:13. E D Clarke, whose book Byron had read, lists variants of thename, including ‘Astarte’ and ‘Ashtaroth’, in 2.2.806.267
(McGann 4.468), it seems unlikely that any association with an ancient West Asiandeity was intended by the naming of Manfred’s love, Martyn Corbett’s suggestion thatAstarte is a tool of Arimanes notwithstanding. 422Astarte’s first appearance in the play may be in 1.1.188, when Manfred has asked themost powerful of the spirits to “take such aspect /As unto him may seem most fitting”(1.1.186-7). Manfred responds with passion:Oh God! if it be thus, and thouArt not a madness and a mockery,I yet might be most happy. – I will clasp thee,And we again will be – [The figure vanishesMy heart is crush’d![MANFRED falls senseless (1.1.188-91)Astarte remains tantalisingly just out of sight for the duration of the drama: in the firstscene, she is apparently present, but unnamed; in Manfred’s conversation with theWitch of the Alps, she forms a major part of the subject-matter (2.2.104ff.), butremains unnamed; in Arimanes’ hall, she is both named and summoned, but speaksonly eleven words, five being “To-morrow ends thine earthly ills”, the others being“Manfred!” thrice and “Farewell!” thrice (2.4.150-6), and so she remains largelyunknown; finally, Manuel’s story to Herman and the other servants about Manfredand Astarte is interrupted just when he is about to identify the precise nature of theirrelationship (3.3.47). 423 Astarte’s mysterious identity is a key element of theconstruction of tension within the drama.There are other mysteries with Astarte. One is the possible autobiographicalreference; 424 another is her precise fate. In this regard, Chew asks, “But is Astarte422 Corbett, p.39.423 This interruption occurs, tellingly, in both versions of the ending of the play: in the original version,it is interrupted by the mystical fire which devastates the tower and mortally wounds Manfred; in thepublished version, it is interrupted by the arrival of the Abbot. The story was meant to go untold.424 Chew, pp.72-3, especially in the footnotes there, presents a very plausible theory that anyautobiographical reference might well be to Mary Chaworth, rather than to Augusta Leigh, as is mostcommonly assumed. If she can plausibly be both, then she can plausibly not be either.268
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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
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(1.194.1546-7) for his interests, m
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You have freed the blacks - now pra
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as a moral warning to guard against
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Perpetual Virginity. At this point,
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this I heard her say, and can’t b
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could refer to Jesus’ own bloody
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classes. The exhortation, while fac
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it does not support Christian exclu
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As Hell - mere mortals who their po
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particular, and so “Turk” is in
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Consistently, war is damned by a co
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ead your Bible, sir, and mind your
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the steward reduces someone’s deb
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Don Juan includes a questioning of
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This is one of the passages which t
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accept more readily the inconclusiv
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You bind yourself, and call some mo
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By those who sow them in a land tha
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The agnosticism of Don Juan is unsy
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Notably, the poet does not repeat t
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So Cuvier says; - and then shall co
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This view of Creation as diminution
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Universe universal Egotism!That all
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Notably, it is the ‘ideal’ whic
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might occur here below. Much the sa
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nor wholly mortal, and the Virgin M
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championed in the House of Lords. A
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so that even when he pray’dHe tur
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To claim that it is wit based on de
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If we were told suddenly that Canto
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The Eastern Tales: Islam versus Chr
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Byron’s use of Turkish and Arabic
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Religious and Ethnic TensionEurocen
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[….]Gloom is gathered o’er the
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discrimination absent from his sour
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Muslims may be included amongst the
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culture.” 283 It is worth noting,
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It is to be observed, that every al
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Christian apologists nearly every t
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the description of the scene surrou
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On its table still beholdThe cup of
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Whereas the Turkish troops are bloo
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“conditional immortality”, in w
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The immortal virgins appear again i
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expression of it is, in part, merel
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This is a far more politic represen
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their much more limited value: toys
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unusual, or at all specific to his
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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
Page 218 and 219: and them as devils. Nonetheless, th
Page 220 and 221: factor. The struggle between determ
Page 222 and 223: Notably, for his despair to be stro
Page 224 and 225: In pain, my faltering tongue had tr
Page 226 and 227: Ere his very thought could pray,Una
Page 228 and 229: Satan, appears in the work of a few
Page 230 and 231: It is worth noticing, too, that alt
Page 232 and 233: Conrad is about to attack Seyd, and
Page 234 and 235: ut the Christian narrator is in no
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Page 238 and 239: despite the many pages which Sale d
Page 240 and 241: etween Manfred and Astarte. 378arti
Page 242 and 243: on the same level as Manfred, and s
Page 244 and 245: dropped from “a dreadful height
Page 246 and 247: May light upon your head (3.4.48-50
Page 248 and 249: out of heaven, /Where thou art not
Page 250 and 251: possibly a reference to someone lik
Page 252 and 253: genuflection. In part, this may be
Page 254 and 255: comments about the nature of this u
Page 256 and 257: the one who delivers this curse, es
Page 258 and 259: In Genesis, in the middle of the ga
Page 260 and 261: And ask them what it is we dread to
Page 262 and 263: clay again” (2.2.78-9). The Witch
Page 264 and 265: DespairOne of the contemporary obje
Page 266 and 267: need punishment, as he himself come
Page 270 and 271: dead?”, presenting support for th
Page 272 and 273: Viewing himself as the cause of her
Page 274 and 275: Every reader will be struck with th
Page 276 and 277: Which makes you tremble - by the cl
Page 278 and 279: he is no Prometheus but a Prometheu
Page 280 and 281: Devil to resist. This displaces the
Page 282 and 283: describes it as “Byron’s comple
Page 284 and 285: a few feeble declarations of the wo
Page 286 and 287: to one another. 455 Contemporary cr
Page 288 and 289: nothing to do” (McGann 5.297:72-3
Page 290 and 291: much about one or the other? They c
Page 292 and 293: While the reversal (peripeteia) and
Page 294 and 295: lasphemy, all must fall prostrate b
Page 296 and 297: It is useful to consider that Lucif
Page 298 and 299: Innumerable, more endurable,By the
Page 300 and 301: The prospect’s partner enters, an
Page 302 and 303: poet: the assumption is that the ch
Page 304 and 305: knowledge. When Cain has said that
Page 306 and 307: she says that God has told them tha
Page 308 and 309: These exchanges, along with the ref
Page 310 and 311: topic in which he is only losing gr
Page 312 and 313: Him makes thee mine the same. (1.1.
Page 314 and 315: following him will prevent Adah’s
Page 316 and 317: 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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