The rites which succeed the baptism of a child are still more recondite. Four or five days after the christening, the midwife prepares, with her own mystical hands, certain savoury messes, spreads a table, and places them on it. She then departs, and all the family, leaving the door open, in silence retire to sleep. This table is covered for the Miri of the child, an occult being, that is supposed to have the care of its destiny. In the course of the night, if the child is to be fortunate, the Miri comes and partakes of the feast, generally in the shape of a cat; but if the Miri do not come, nor taste of the food, the child is considered to have been doomed to misfortune and misery; and no doubt the treatment it afterwards receives is consonant to its evil predestination.
The Albanians have, like the vulgar of all countries, a species of hearth or household superstitions, distinct from their wild and imperfect religion. They imagine that mankind, after death, become voorthoolakases, and often pay visits to their friends and foes for the same reasons, and in the same way, that our own country ghosts walk abroad; and their visiting hour is, also, midnight. But the collyvillory is another sort of personage. He delights in mischief and pranks, and is, besides, a lewd and foul spirit; and, therefore, very properly detested. He is let loose on the night of the nativity, with licence for twelve nights to plague men’s wives; at which time some one of the family must keep wakeful vigil all the livelong night, beside a clear and cheerful fire, otherwise this naughty imp would pour such an aqueous stream on the hearth, that fire could never be kindled there again.
The Albanians are also pestered with another species of malignant creatures; men and women whose gifts are followed by misfortunes, whose eyes glimpse evil, and by whose touch the most prosperous affairs are blasted. They work their malicious sorceries in the dark, collect herbs of baleful influence; by the help of which, they strike their enemies with palsy, and cattle with distemper. The males are called maissi, and the females maissa—witches and warlocks.
Besides these curious superstitious peculiarities, they have among them persons who pretend to know the character of approaching events by hearing sounds which resemble those that shall accompany the actual occurrence. Having, however, given Lord Byron’s account of the adventure of his servant Dervish, at Cape Colonna, it is unnecessary to be more particular with the subject here. Indeed, but for the great impression which everything about the Albanians made on the mind of the poet, the insertion of these memoranda would be irrelevant. They will, however, serve to elucidate several allusions, not otherwise very clear, in those poems of which the scenes are laid in Greece; and tend, in some measure, to confirm the correctness of the opinion, that his genius is much more indebted to facts and actual adventures, than to the force of his imagination. Many things regarded in his most original productions, as fancies and invention, may be traced to transactions in which he was himself a spectator or an actor. The impress of experience is vivid upon them all.
CHAPTER XX
Local Pleasures—Byron’s Grecian Poems—His Departure from Athens—Description of Evening in “The Corsair”—The Opening of “The Giaour”—State of Patriotic Feeling then in Greece—Smyrna—Change in Lord Byron’s Manners
The genii that preside over famous places have less influence on the imagination than on the memory. The pleasures enjoyed on the spot spring from the reminiscences of reading; and the subsequent enjoyment derived from having visited celebrated scenes, comes again from the remembrance of objects seen there, and the associations connected with them.
A residence at Athens, day after day, is but little more interesting than in a common country town: but afterwards, in reading either of the ancient or of the modern inhabitants, it is surprising to find how much local knowledge the memory had unconsciously acquired on the spot, arising from the variety of objects to which the attention had been directed.
The best of all Byron’s works, the most racy and original, are undoubtedly those which relate to Greece; but it is only travellers who have visited the scenes that can appreciate them properly. In them his peculiar style and faculty are most eminent; in all his other productions, imitation, even mere translation may be often traced, and though, without question, everything he touched became transmuted into something more beautiful and precious, yet he was never so masterly as in describing the scenery of Greece, and Albanian manners. In a general estimate of his works, it may be found that he has produced as fine or finer passages than any in his Grecian poems; but their excellence, either as respects his own, or the productions of others, is comparative. In the Grecian poems he is only truly original; in them the excellence is all his own, and they possess the rare and distinguished quality of being as true to fact and nature, as they are brilliant in poetical expression. Childe Harold’s Pilgrimage is the most faithful descriptive poem which has been written since the Odyssey; and the occasional scenes introduced into the other poems, when the action is laid in Greece, are equally vivid and glowing.
When I saw him at Athens, the spring was still shrinking in the bud. It was not until he returned from Constantinople in the following autumn, that he saw the climate and country with those delightful aspects which he has delineated with so much felicity in The Giaour and The Corsair. It may, however, be mentioned, that the fine description of a calm sunset, with which the third canto of The Corsair opens, has always reminded me of the evening before his departure from Athens, owing to the circumstance of my having, in the course of the day, visited the spot which probably suggested the scene described.