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Since Kinnaird was not Murray, the vulnerable and often skittish publisher, there is nobasis for claiming that Byron was misrepresenting the poem’s virtues to him. Afterall, Kinnaird is frank enough to write to Byron, “But why Call thee Katharine awhore? […] why blame her for liking fucking? […] it is hard to blame her forfollowing her natural inclinations”. 149 The poet’s insistence that the poem, at leastexcluding the first two cantos, is neither sedition nor blasphemy ought to be takenseriously: the moral improvement of the poem after the first two cantos, noted by thecontemporary critics, 150 may have been quite deliberate on the part of the poet.The poet was aware of the religious debate, and he draws a distinction between‘proper’ religion and the behaviour of his opponents. Thus, in writing further toMoore about The Loves of the Angels, he says,The bigots are not to be conciliated; and, if they were – are they worth it? Isuspect that I am a more orthodox Christian than you are; and, whenever I seea real Christian, either in practice or in theory, (for I never yet found the manwho could produce either, when put to the proof,) I am his disciple. But, tillthen, I cannot truckle to tithe-mongers[.] (10.137-8, to Moore 2/4/23).It is worthwhile noting that, only four months earlier, he describes the poetry of‘Little’ (Moore) as less moral and more likely to seduce than his own, and so thecomments about his superior orthodoxy might be sincere. His description of thefinancially-motivated “bigots” is certainly consistent throughout his writings. As forMoore’s orthodoxy, E H Coleridge, in a footnote to the reference to “AnacreonMoore” in 1.104, quotes the older poet:Oh Susan! I’ve said, in the moments of mirth,149 John Murray Archive, MS 43456, 15/10/22, p.13.150 The Imperial Magazine, which calls Don Juan “unprofitable, yea, iniquitous”, nevertheless allowsthat “these three cantos [III-V] appear a little more free from the poisonous inuendoes whichdistinguished their predecessors” (Imperial Magazine, III (October 1821), columns 945-8, RR, III,1155-6: p.946 (1155)), and Blackwood’s Magazine finds that “There is some tendency to animprovement in manners” (Blackwood’s Magazine, X (August 1821), 107-15, RR, I, 168-76: p.115(176)).91
What’s devotion to thee or to me?I devoutly believe there’s a heaven on earth,And I believe that that heaven’s in thee. 151At the same time, Thomas Love Peacock’s Headlong Hall (1816) depicts religion as aforeclosure of critical thought: Reverend Doctor Gaster defends the claim that allanimals, even the tiger who devours a person, were created solely and exclusively forthe use of humanity. He declares, “It requires no proof […] it is a point of doctrine.It is written, therefore it is so.” 152 Far more starkly, Shelley’s Queen Mab (1813)declares of Jesus of Nazareth thatHe lit within their soulsThe quenchless flames of zeal, and blessed the swordHe brought on earth to satiate with the bloodOf truth and freedom His malignant soul. (7.169-72). 153Shelley thus flatly contradicts the Gospels’ and the Church’s pacifistic representationof Jesus. Especially because it is declarative, this quatrain goes farther intounorthodoxy than Don Juan’s playful questioning, but Byron apparently did not haveany strong expectation that his protestations would be accepted by all:I have thought since – that your bigots would have “saddled me with aJudgment” as Thwackum did Square when he bit his tongue in talkingMetaphysics – if anything had happened of consequence. – These fellowsalways forget Christ in their Christianity – and what he said when “the towerof Siloam fell”. 154 (10.52, to Murray 9/12/22).151 “The Catalogue”, Poetical Works of the Late Thomas Little, 1803, p.128, in Coleridge 6.43n.152 Peacock, Headlong Hall, ch 2, in Novels of Thomas Love Peacock, ed. by Arthur Calder-Marshall(London: Pan, 1967), p.24.153 The Complete Works of Percy Bysshe Shelley, 4 vols (Oxford: Clarendon Press, 1972), I, 279.154 “There were present at that season some that told him of the Galilaeans, whose blood Pilate hadmingled with their sacrifices. And Jesus answering said unto them, “Suppose ye that theseGalilaeans were sinners above all the Galilaeans, because they suffered such things? I tell you, Nay:but, except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower inSiloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? Itell you, Nay: but, except ye repent, ye shall all likewise perish.”” (Luke 13:1-4).92
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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
Page 42 and 43: The most recurrent proximate source
Page 44 and 45: understanding, nor yet favour to me
Page 46 and 47: Nature: “Age shakes Athena’s to
Page 48 and 49: Religion is further questioned as t
Page 50 and 51: Our life is a false nature - ’tis
Page 52 and 53: the fallen world, and separation fr
Page 54 and 55: epeatedly throughout the poem, a si
Page 56 and 57: idolatrous course: “Three hosts c
Page 58 and 59: Earth paved like Heaven (3.50.444-9
Page 60 and 61: egarding “Wahab’s rebel brood w
Page 62 and 63: The Greeks also - a kind of Eastern
Page 64 and 65: Idol, saint, virgin, prophet, cresc
Page 66 and 67: Is’t not enough, unhappy thing! t
Page 68 and 69: Christ! it is a goodly sight to see
Page 70 and 71: “thunder, and flame” of the thu
Page 72 and 73: As haunts the unquench’d soul - p
Page 74 and 75: e called reflective; for dogmatic f
Page 76 and 77: Of mortal bondage, by these spirits
Page 78 and 79: Thou glorious mirror, where the Alm
Page 80 and 81: of the world, it is the home of fai
Page 82 and 83: Religion itself does not play a maj
Page 84 and 85: Its poetical merits have been extol
Page 86 and 87: The Poet’s DefenceMuch of the sca
Page 88 and 89: what the Writer says of D[on] J[uan
Page 90 and 91: Our hearts first in the depths of L
Page 94 and 95: His reference to their Christianity
Page 96 and 97: Juan lays claim. The claim of the s
Page 98 and 99: factor in all of them is the unlimi
Page 100 and 101: Further, in reasserting the role of
Page 102 and 103: common view of the proper role of a
Page 104 and 105: But though I am a temperate theolog
Page 106 and 107: I don’t pretend that I quite unde
Page 108 and 109: 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
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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
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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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