"I never could understand what they mean by accusing me of irreligion. They may, however, have it their own way. This gentleman seems to be my great admirer, so I take what he says in good part, as he evidently intends kindness, to which I can't accuse myself of being insensible."
In the evening he talked to and laughed a good deal with the Countess Guiccioli about this great compatimento,[17] treating it as a great oddity. A few months later, Moore having written to him about this same Mr. Mulock, and told him that that gentleman was giving lectures upon religion, Lord Byron, while riding with the young Count G—— in the forest of Ravenna, made his profession of faith, and finding his youthful companion not quite orthodox, said to him: "The nature of classical and philosophical studies generally paralyzes all logical minds, and that is why many young heads leave college unbelievers: you are even still more so, because you mix up your religious views with your political antipathies. As for me, in my early youth, when I left college, where I had to bow to very superior and stronger minds who themselves were under various evil influences of college and of youth, I was more than heterodox. Time and reflection have changed my mind upon these subjects, and I consider Atheism as a folly. As for Catholicism, so little is it objectionable to me, that I wish my daughter to be brought up in that religion, and some day to marry a Catholic. If Catholicism, after all, suggests difficulties of a nature which it is difficult for reason to get over, are these less great than those which Protestantism creates? Are not all the mysteries common to both creeds? Catholicism at least offers the consolation of Purgatory, of the Sacraments, of absolution and forgiveness; whereas Protestantism is barren of consolation for the soul."
This open profession of faith, expressed by such a man as Lord Byron, in a calm and dispassionate tone, produced a great impression upon the young count. It had been so much the fashion to consider him as irreligious, that one would say that even his friends were of the same opinion. Some time had elapsed since Byron had sent a translation from the Armenian of one of the Epistles of St. Paul, which Murray delayed in publishing. Rather annoyed by this delay, Byron wrote to him on the 9th of October, 1821, from Ravenna:—
"The Epistle of St. Paul, which I translated from the Armenian, for what reason have you kept it back, though you published that stuff which gave rise to the 'Vampire?' Is it because you are afraid to print any thing in opposition to the cant of the 'Quarterly' about Manicheism? Let me have a proof of that Epistle directly. I am a better Christian than those parsons of yours, though not paid for being so."
If Byron hated fanatical and persecuting clergymen, he, on the other hand, entertained great regard for priests of every denomination, when he knew that they exercised their functions without fanaticism and in a tolerant spirit. Among his dearest and earliest friends he placed two young clergymen,[18] both distinguished in their profession by their piety and their attainments. At Ravenna, his alms in favor of churches and monasteries were very liberal. If the organ were not in order, if the steeple wanted repairs, Lord Byron's pecuniary assistance was asked for, and he ever gave liberally though it was for the benefit of the Catholic community. He was always indignant at his writings, especially if connected with religion, being sent back to him by Murray with alterations to which he was no party. On one occasion he reproached him in the following terms:—
"In referring to the mistake in stanza 132, I take the opportunity to desire that in future, in all parts of my writings referring to religion, you will be more careful, and not forget that it is possible that in addressing the Deity a blunder may become a blasphemy: and I do not choose to suffer such infamous perversions of my words or of my intentions. I saw the canto by accident."
His dearest paternal care was the religious education to be given to his natural daughter, Allegra, who was with him at Ravenna. In writing to Mr. and Mrs. Hoppner, to give them tidings of his dear Allegra, whom he had sent to a convent in Romagna to be educated there, he declares that in presence of the political disquietude which reigned in the Romagna, he thought he could not do better than send his child to that convent. Here "she would receive a little instruction, and some notions of morality and the principles of religion."
Moore adds to this letter a note, which runs thus:—
"With such anxiety did he look to this essential part of his daughter's education, that notwithstanding the many advantages she was sure to derive from the kind and feminine superintendence of Mrs. Shelley, his apprehensions lest her feelings upon religious subjects might be disturbed by the conversation of Shelley himself prevented him from allowing her to remain under his friend's roof."
The Bible, as is well known, constituted his favorite reading. Often did he find in the magnificent poetry of the Bible matter for inspiration. His "Hebrew Melodies" prove it, and as for the Book of Job, he used to say that it was far too sublime for him even to attempt to translate it, as he would have wished. Toward the end of his stay at Ravenna, when his genius was most fertile and almost superhuman—(he wrote five dramas and many other admirable poems in fifteen months, that is to say, in less time than it requires to copy them)—two biblical subjects inspired his muse: "Cain," and "Heaven and Earth." Both were admirably suited to his pen. He naturally treated them as a philosopher, but without any preconceived notion of making any religious converts. His enemies nevertheless seized hold of these pieces, to incriminate him and impugn his religious belief. I have spoken elsewhere[19] of that truly scandalous persecution. I will only add here that Moore, timid as he usually was when he had to face an unpopularity which came from high quarters, and alarmed by all the cries proceeding from party spirit, wrote to approve the beauty of the poem in enthusiastic terms, but disapproved of the harm which some doubts expressed therein might produce. Byron replied:—