13.07.2015 Views

Icon - ResearchSpace@Auckland - The University of Auckland

Icon - ResearchSpace@Auckland - The University of Auckland

Icon - ResearchSpace@Auckland - The University of Auckland

SHOW MORE
SHOW LESS

Create successful ePaper yourself

Turn your PDF publications into a flip-book with our unique Google optimized e-Paper software.

Despite Byron himself having been called “irreligious” for his unorthodox religiousideas, the poet here represents a non-religious attitude as “worse than steel, and flame,and ages slow” (2.1.6) in its destructive capacity. Byron’s note on the passage links itto the appropriation <strong>of</strong> the statuary by Lord Elgin and his agents, attacking thatactivity on religious grounds, albeit by the valuation <strong>of</strong> devotion to a ‘pagan’ deity.Such piety is configured as a positive value. <strong>The</strong> note on this passage then takes thesame value <strong>of</strong> piety and extends it farther:<strong>The</strong> Parthenon, before its destruction in part, by fire during the Venetian siege,had been a temple, a church and a mosque. In each point <strong>of</strong> view it is anobject <strong>of</strong> regard: it changed its worshippers, but still it was a place <strong>of</strong> worshipthrice sacred to devotion: its violation is a triple sacrilege. But –“Man, vain man,Drest in a little brief authority,Plays such fantastic tricks before high heavenAs makes the angels weep.” (McGann 2.190:6).<strong>The</strong> poet’s claim is not that Elgin is not a Christian, but rather that Elgin lacks aproper veneration <strong>of</strong> Athēna and so does not honour “the sacred shrine” (2.12.106) inthe way that he should. It is sacred to the poet not because it is a site holy toChristianity, but because it is a site “sacred to devotion”. This pluralism is not strictlyChristian, in that it is not exclusively so, but it is devoutly religious, and stands insharp contradiction to the Anti-Jacobin Review’s claims.<strong>The</strong> consideration <strong>of</strong> time’s effect upon religion continues in the meditation upon how“Even gods must yield” (2.3.23), which so disturbed many <strong>of</strong> his contemporarycritics. Of course, that to which even gods must yield is Time: “religions take theirturn” (3.23). Time and chance happeneth to them all, and even gods die (2.53.475).Nevertheless, it is not time which is the immediate cause, but the decay <strong>of</strong> thesanctifying faith which proves fatal to gods and religions. This can be evaded if faithis built not upon the ephemera <strong>of</strong> human construction, but upon the lasting forms <strong>of</strong>44

Hooray! Your file is uploaded and ready to be published.

Saved successfully!

Ooh no, something went wrong!