LORD  BYRON  and  his  TIMES
Byron
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Recollections of the Life of Lord Byron
R. C. Dallas to Lord Byron, [1 August 1811]
INTRODUCTION & INDEXES
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Table of Contents
Preliminary Statement
Chapter I
Chapter II
Chapter III
Chapter IV
Chapter V
Chapter VI
Chapter VII
Chapter VIII
Chapter IX
Chapter X
Chapter XI
Chapter XII
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RECOLLECTIONS

OF THE

LIFE OF LORD BYRON,


FROM THE YEAR

1808 TO THE END OF 1814;


EXHIBITING


HIS EARLY CHARACTER AND OPINIONS, DETAILING THE PROGRESS OF HIS
LITERARY CAREER, AND INCLUDING VARIOUS UNPUBLISHED
PASSAGES OF HIS WORKS.



TAKEN FROM AUTHENTIC DOCUMENTS.
IN THE POSSESSION OF THE AUTHOR.


BY THE LATE
R. C. DALLAS, Esq.


TO WHICH IS PREFIXED


AN ACCOUNT OF THE CIRCUMSTANCES LEADING TO THE SUPPRESSION
OF LORD BYRON’S CORRESPONDENCE WITH THE AUTHOR,
AND HIS LETTERS TO HIS MOTHER, LATELY
ANNOUNCED FOR PUBLICATION.






LONDON:

PRINTED FOR CHARLES KNIGHT, PALL-MALL-EAST.

MDCCCXXIV.

Review in Gentleman's Magazine
L. Hunt, Ld Byron & his Contemporaries

“Within is my formal protest against the sceptical stanzas of your poem. You have seen no symptoms of a Puritan in me; I have seen none of a Scoffer in you.—You, I know, can endure my sincerity; I should be sorry if I could not appreciate yours. You have the uncommon virtue of not being anxious to make others think as you do on religious topics; I, less disinterested, have the greatest desire, not without great hope, that you may one day think as I do.”

124 RECOLLECTIONS OF THE


ENCLOSURE.

The Protest of R. C. Dallas against certain Sceptical Stanzas in the Poem entitled Childe Harold’s Pilgrimage.

Dissentient—

Because—Although among feeble and corrupt men religions may take their turn; although Jupiter and Mahomet, and error after error, may enter the brain of misguided mortals, it does not follow that there is not a true religion, or that the incense of the heart ascends in vain, or that the faith of a Christian is built on reeds.

Because—Although bound for a term to the earth, it is natural to hope, and rational to expect, existence in another world; since, if it be not so, the noblest attributes of God, justice and goodness, must be subtracted from our ideas of the great Creator; and although our senses make us acquainted
LIFE OF LORD BYRON125
with the chemical decomposition of our bodies, it does not follow that he who has power to create has not power to raise; or that he who had the will to give life and hope of immortality, has not the will to fulfil his virtual, not to say actual, promise.

Because—Although a skull well affords a subject for moralizing; although in its worm-eaten, worm-disdained state, it is so far from being a temple worthy of a God, that it is unworthy of the creature whom it once served as the recess of wisdom and of wit; and although no saint, sage, or sophist can refit it,—it does not follow that God’s power is limited, or that what is sown in corruption may not be raised in incorruption, that what is sown a natural body may not be raised a spiritual body.

Because—The same authority, Socrates, cited to prove how unequal the human intellect is to fathom the designs of Omniscience and Omnipotence, is one of the
126 RECOLLECTIONS OF THE
strongest in favour of the immortality of the soul.

Because—Although there is good sense and a kind intention expressed in these words:—“I am no sneerer at thy phantasy,” “Thou pitiest me, alas! I envy thee,”—and “I ask thee not to prove a Saducee;” yet the intention is counteracted by the sentiments avowed, and the example published, by which the young and the wavering may be detained in the wretchedness of doubt, or confirmed in the despair of unbelief.

Because—I think of the author of the poem as Pope did of Garth, of whom he said, “Garth is a Christian, and does not know it.” Consequently, I think that he will, one day, be sorry for publishing such opinions.