My Recollections of Lord Byron Part 52

Moore says that when Lord Byron went to Ravenna to see Countess G---- again, he wrote to Hoppner, who looked after his affairs, in such a light vein of pleasantry, that it would have been difficult for any one not knowing him thoroughly to conceive the possibility of his expressing himself thus, while under the influence of a pa.s.sion so sincere:--

"But such is ever the wantonness of the mocking spirit, from which nothing--not even love--remains sacred; and which at last, for want of other food, turns upon self. The same horror, too, of hypocrisy that led Lord Byron to exaggerate his own errors led him also to disguise, under a seemingly heartless ridicule, all those natural and kindly qualities by which they were redeemed."

And by way of contrast with the strange lightness of his letter to Hoppner, as well as to do justice to the reality of his pa.s.sion, Moore then quotes the whole of those beautiful stanzas, called "The Po," which Lord Byron wrote while crossing that river on his way from Venice to Ravenna.[102]

We might multiply quotations, in order to prove that all those who knew him have more or less remarked this phenomenon. But no one has well determined its princ.i.p.al cause; or else it has been too much confounded with the strange caprices he showed, especially in early youth; for subsequently, says Moore, "_when he saw that the world gravely believed the opinion he had given of himself, he refused any longer to echo it_."

There is certainly truth in the judgment pa.s.sed by Moore and others. It can not be denied that, when as a boy, he boasted of his dissipated life at the University, the chief reason of it lay in the folly common to that period of life, which impels human beings while yet children to seek to appear like men by aping the vices of riper years. It can not be denied, either, that the pleasure of mystifying suggested his answer to Dallas; that an exaggerated horror of hypocrisy taught his pen a thousand censures of himself beginning with his first satire; that a sort of over-excitement and reaction of imagination gave him, at times, the strange ambition of appearing to be one of those dark, proud heroes he loved to paint for the sake of effect. Moreover, we must not forget that witty turn of mind which his extraordinary perception of the ridiculous, and his facility for seeing the two sides of things, often made him to display at the expense of his better nature, by seeming to mock his truest sentiments, as when he wrote to Hoppner: a psychological phenomenon, of which the cause has been more particularly sought elsewhere. Finally, we may also add that he might have believed he was disarming envy and malice by speaking against himself; and that he was to a certain extent escaping from the effects of those evil pa.s.sions by throwing them something whereon to feed. Who knows whether he also did not--a little through goodness of heart, and greatly through the tactics that make good politicians complain of the unpleasantnesses attached to their greatness--ascribe to himself imaginary defects, so as to let some compa.s.sion, under the form of blame, mix with the malice that hemmed him in on all sides; and whether he did not think it well to make use of this means, as of a s.h.i.+eld, to ward off their blows? This sort of generous artifice, which I more than once suspected in him, may serve as long as public favor lasts; but when persecution gets the upper hand,--which is the case sooner or later with all greatness and all virtues--when Envy triumphs by means of calumny, she converts into poison, benefits, virtues, grat.i.tude. Thus, if our hypothesis be correct, Lord Byron would have been cruelly punished for his weakness in allowing that to be believed of him which was not true. Still, all we have observed can only furnish, at best, the secondary and evanescent causes of the moral phenomenon described, and those who would fain penetrate the recesses of Lord Byron's soul must search deeper for explanation. Our idea is, the first cause will be found to lie in some sentiment that reigned all powerful in his breast. I mean that he placed _his ideal standard too high_, and the influence it exercised over him was manifest _even to his last moments_.

In the severe judgments which he has p.r.o.nounced upon himself in the first place, on mankind in general, and on some particular individuals, the ideal model of all the intellectual, moral, and physical beauty which he found in the depth of his own mind, shone with divine l.u.s.tre before his imagination, by the union of faculties imbued with extraordinary energy.

We see, by a thousand traits, that his ideal was formed much earlier than is common with ordinary children. In his first youthful poems it already displayed itself much developed. Ever attracted toward truth, his first desire was to seek after that; and the better to do so, he searched into himself, a.n.a.lyzed what was pa.s.sing within and without, and finally proclaimed it without any consideration for himself or others.

At Harrow we see him leaving off play to go and sit down alone and meditate on the stone now called _Byron's tomb_.

At Cambridge afterward, despite the dissipation he shared equally with his comrades, amid games and exercises in which he greatly excelled, we still find him courting meditation under shady trees. On returning to his home, the Abbey, when surrounded with the noise and frolic of boisterous companions, we see him devote himself to study and solitary reflection; finally, during his travels, and after his return, when all England was at his feet, we behold him still and ever experiencing that imperious _want_ of scanning himself, of descending into the depths of his own heart, interrogating his conscience, and very often of writing down in his memorandum-books the severe sentences p.r.o.nounced by that inflexible judge. And, as he could not put away from sight his divine model, he came out from these examinations _humbled, dissatisfied, reproaching and punis.h.i.+ng himself for having strayed from it_. For he discovered too many terrestrial elements in all human virtues. For instance, in friends.h.i.+ps, though so generous on his side, he found the satisfaction of a personal want, consequently, an egotistical element; the same, and much more strongly, with regard to love. He found something personal in the best instincts, in the pa.s.sion for glory, in patriotism, even in the sentiment of veneration, since that is an echo of our tastes and personal sympathies. That the high standard of his ideal was the first cause of injustice toward himself, a thousand proofs might be offered. I will choose some only. We read in his memoranda:--

"It has lately been in my power to make two men happy. I am delighted at it, especially as regards the last, for he is excellent. _But I wish there had been a little more sacrifice on my part, and less satisfaction for my self-love in doing that, because then there would have been more merit._"

Such was this great culprit. He actually felt pleasure in doing good!

Another time he was asked to present a pet.i.tion to Parliament. "I am not in a humor for this business," writes he in the evening journal, where he examined his conscience. He was suffering then from grief, caused by the absence of a person he loved, and he apostrophizes himself in these terms:--"Had ---- been here she would have _made_ me do it. _There_ is a woman who, amid all her fascination, always urged a man to usefulness or glory. Had she remained, she had been my tutelar genius.

"Baldwin is very unfortunate; but, poor fellow, 'I can't get out; I can't get out,' said the starling. _Ah! I am as bad as that dog Sterne, who preferred whining over a dead a.s.s to relieving a living mother.

Villain! hypocrite! slave! sycophant! But I am no better. Here I can not stimulate myself to a speech for the sake of these unfortunates, and three words and half a smile of----, had she been here to urge it (and urge it she infallibly would; at least, she always pressed me on in senatorial duties, and particularly in the cause of weakness), would have made me an advocate, if not an orator. Curse on Rochefoucault for being always right!_"

Another time _he also accused himself of selfishness, because he wrote only for amus.e.m.e.nt_! He was then but twenty-three years of age:--

"To withdraw myself from myself (_oh, that cursed selfishness!_) has ever been my sole, my entire, my sincere motive in scribbling at all; and publis.h.i.+ng is also the continuance of the same object, by the action it affords to the mind, which else recoils upon itself."

This hard opinion of man's virtue, formed by many moralists, and especially by those who see virtue only in pure disinterested benevolence, was an impulse with Lord Byron rather than the result of reason; and I much doubt whether this craving for equity and truth were ever practically combined and harmonized with the faculty of benevolence in any one else as it was with Lord Byron, for this combination evidently formed the most striking part of his character. Montaigne himself,--who, if he did not possess as much innate benevolence, had nevertheless the faculty, and even felt the want of entering into his conscience, and examining it, so as to draw forth general notions,--says, "When I examine myself conscientiously, I find that my best sort of goodness has a _vicious tint_."

And he fears that even Plato, in his _brightest virtue_, had he a.n.a.lyzed it well, would have found _some human admixture_. And then he sums up by saying, "Man is made up of bits and oddities."[103]

But these sincere philosophers are few in number, and their maxims can never be popular. For men in general experience rather the want of magnifying than of depreciating themselves, and, instead of taking their best models from an ideal, they choose them from reality, judge characters, compare themselves to other men, and, living like other people, see no guilt in themselves; while Lord Byron, living as they did, discovered in himself weaknesses, reasons for modesty, regret, repentance. If he could have done as they did, he would have been satisfied, and he would either have escaped or vanquished calumny. But he could not and would not, though conscious of the harm thence resulting to himself.

"You censure my life, Harness. When I compare myself with these men, my elders and my betters, I really begin to conceive myself a monument of prudence,--a walking statue, without feeling or failing; and yet the world in general has given me a proud pre-eminence over them in profligacy. Yet I like the men, and, G.o.d knows, ought not to condemn their aberrations; but I own I feel provoked when they dignify all this by the name of love. Romantic attachments for things marketable for a dollar!"

One of his biographers pretends that he rendered himself justice another time, and represents him as saying, speaking of M----:

"See how well he has got on in the world! He is just as little inclined to commit a bad action as incapable of doing a good one; fear keeps him from the former, and wickedness from the latter. The difference between him and me is that I attack a great many people, and truly, with one or two exceptions (and note that they are persons of my own s.e.x), I do not hate one; while he says no harm of any one, but hates a great many, if not every body. Fancy, then, how amusing it would be to see him in the palace of Truth, when he would be thinking he was making the sweetest compliments, while all the time he would be giving vent to the acc.u.mulated spite and rancor of years, and then to see the person he had flattered so long listen to his real sentiments for the first time. Oh!

that would truly be a comic sight. As to me, I should appear to great advantage in the palace of Truth, for while I should be thinking to vex friends and enemies with harsh speeches, I should be saying pretty things on the contrary; for at bottom, _I have no malice or ill-nature,--at least, not of that kind which lasts more than a moment_."

"Never," adds the biographer, "was a truer observation made. Lord Byron's nature is _very fine_, despite all the bad weeds that might have attempted to spring up in it; and I am convinced that it is the excellence of the poet, or rather the effect of such excellence, which has caused the faults of the man.

"The severity of censure lavished on the man has increased in proportion to the admiration excited by the poet, and often with the greatest injustice. The world offered up incense to the poet, while heaping ashes on the head of the man. He was indignant at such usage, and wounded pride avenged itself by painting himself in the darkest colors, as if to give a deeper hue than even his enemies had done; all the time forcing them to admiration for his genius, as boundless as was their disapprobation of his supposed character."[104]

Is this conversation real or imaginary? Doubt is allowable; but, however it may be, the reflections of the biographer in this case are too sensible and too true for us not to quote them with pleasure.

In concluding these remarks, which prove how high was the ideal type that impelled Lord Byron to be unjust to himself, I will further observe, that it was the exaggeration of his great characteristic faculties which made him fail in some little virtue (such as prudence, when it has its source _solely in our personal interest_). For it was only to this degree, and from this point of view, that Lord Byron lacked it. And it appears singular that his great mind should not have made him see, in this very craving after self-examination, caused by his inclination for truth; and in that extraordinary susceptibility of conscience which lead to self-reproach for egotism, only because he _felt pleasure in exercising beneficence and that it did not contain enough sacrifice_; it is singular, I say, that this same spirit of equity did not make him see how he shone in the only two faculties that can have no alloy of egotism, and which were very evidently the most _striking qualities of his character_. But he was, with regard to himself, like the torch which, lighting up distant objects, leaves those near it in obscurity. Lord Byron did not know himself; he had by no means overcome that difficulty which the oracles of Greece p.r.o.nounced _the greatest_. Only he was sometimes conscious of it. In his memoranda, written at Ravenna, in 1821, after having said that he does not think the world judges him well, he adds:--

"I have seen myself compared, personally or poetically, in English, French, German as (interpreted to me), Italian and Portuguese, within these nine years, to Rousseau, Goethe, Young, Aretin, Timon of Athens, Dante, Petrarch, an Alabaster Vase lighted up within, Satan, Shakspeare, Bonaparte, Tiberius, aeschylus, Sophocles, Euripides, Harlequin the clown, Sternhold and Hopkins, to the Phantasmagoria, to Henry the Eighth, to Chenier, to Mirabeau, to Young, R. Dallas (the schoolboy), to Michael Angelo, to Raphael, to a _pet.i.t maitre_, to Diogenes, to Childe Harold, to Lara, to the Count in 'Beppo,' to Milton, to Pope, to Dryden, to Burns, to Savage, to Chatterton, to 'oft have I heard of thee, my Lord Byron,' in Shakspeare, to Churchill the poet, to Kean the actor, to Alfieri, etc., etc. The object of so many contradictory comparisons must probably be like something different from them all; but what _that_ is is more than I know, or any body else."

But had he known himself, he would have found that he realized one of the finest types of character that humanity can offer; for his two characteristic faculties were, his attraction toward truth and benevolence. And in ceasing to calumniate himself, he would have s.n.a.t.c.hed from the hands of the envious and the enemies of truth, the princ.i.p.al weapon they made use of to defame him.

When one reflects on all this, one questions with astonishment how it is that all his biographers should have remained outside of truth. But it is useless insisting thereupon, for we have given sufficient answer.[105]

I will, then, confine myself to remarking here that one characteristic peculiar to the biographers of great men in general, is the extreme repugnance they feel toward praising their own subjects. What is the cause? Do they fear being told they have made a panegyric, pa.s.sing for flatterers, appearing to get through a task? Do they believe that, in order to show cleverness, perspicacity, and deep knowledge of the human heart, it is necessary to put in place of simple truth a sort of malice, not very intelligible, and often contradictory? All that may well be, but I believe that what they especially feel is, that if their books were only written for n.o.ble minds, possessing such qualities as only belong to the minority of the human race, they might run the risk of being less sought after and less bought. Thus they search for faults with ardor, just as miners do for diamonds; and when they think they have discovered a vice in their hero, they look upon it as the "Mogul"

of their book. They make it s.h.i.+ne, polish it up, show it in a thousand lights, bring it out as the striking part of their work,--the chief quality of their hero, who, unable to defend himself, is handed down, disfigured, to posterity. Such are the strange perils incurred, as regards truth and justice, and the wrong done toward the great departed; and this is why their surviving friends are called on to protest against the false a.s.sertions of biographers. Those who have written on Lord Byron, unable to find this great "Mogul" (for Lord Byron had no vices), have all, more or less, sought at least to draw the attention of their readers to a thousand little weaknesses, mostly devoid of reality. Upon what basis, indeed, do they rest?--Almost always on Lord Byron's words.

Now we know what account should be made of his testimony when he speaks against himself. For instance, he has called himself irritable and p.r.o.ne to anger, and biographers have found it very convenient to paint him with his own brush. Men never fail to treat those who depreciate themselves with equal injustice. Nor is this surprising. If it be true that we are always judged on our faulty side, even though we endeavor to show the best, what must be the case if our efforts tend only to display our worst? And besides, why should others give themselves the trouble of exonerating a man from blame who depreciated himself? As it requires great discernment, great generosity, and very rare qualities, not to go beyond truth in self-esteem, biographers have not hesitated to declare Lord Byron, on his own testimony, _very irritable_, and even very pa.s.sionate; but was he really so? This is a question to be examined.

FOOTNOTES:

[Footnote 98: Moore's "Life," vol. iv. p. 241.]

[Footnote 99: Parry, 273.]

[Footnote 100: Letter from Finlay to Stanhope, Parry, 210.]

[Footnote 101: Parry, 210.]

[Footnote 102: Moore, 214, vol. ii. in 4to.]

[Footnote 103: Montaigne, vol. iii. p. 87.]

[Footnote 104: "Journal of Conversation," p. 195.]

[Footnote 105: See chapter on Lord Byron's biographers.]

CHAPTER XVII.

IRRITABILITY OF LORD BYRON.

Was Lord Byron irritable? With his poetic temperament, his exquisite and almost morbid sensibility, so grievously tried by circ.u.mstances, it would be equally absurd and untrue to pretend that he was as impa.s.sible as a stoic, or phlegmatic as some good citizen who vegetates rather than lives. Did such qualities, or rather faults,--for they betoken a cold nature,--ever belong to Milton, Dante, Alfieri, and those master-spirits whose strength of pa.s.sion, combined with force of intellect, have merited for them the rank of geniuses?

All more or less were, and could not fail to have been, susceptible of irritation and anger; for such susceptibility was indispensable in the peculiar const.i.tution of their minds. But he who finds sufficient strength of will to control himself, when over-excitement is caused by some wounded feeling, does not that person approach to virtue? Did Lord Byron possess this power? Every thing, even to the testimony of his servants, his masters, his comrades, proves that he did. In childhood he showed that he knew how to conquer himself, and would use his power. He says, himself, that his anger was of a silent nature, and made him grow pale. Now, is not pale and silent anger of the kind that is overcome? We know that Lord Byron's mother, while still young, suffered so cruelly from the simultaneous loss of her fortune and a husband she adored, that her temper became changed and embittered. She gave way to violent bursts of pa.s.sion, quite at variance with her excellent qualities of heart; thus she loved her son, but being very jealous of his affection, a trifle sufficed to make her launch out into reproaches and disagreeable scenes. This disposition on her part was not calculated to inspire the tenderness which her pa.s.sionate fondness for him would otherwise have merited. But it was his disapprobation of such scenes that taught him to overcome in himself all outward tokens of anger, and to keep guard over his temper. Thus he opposed to the violence displayed by his poor mother a calm and silent demeanor that provoked her still more, it is true, but which proved great strength of will in him. After a violent scene that took place with her during one of his Cambridge vacations, he even determined on leaving home.

"It was very seldom," says Moore, "that he allowed himself to be so far provoked by her as to come out of his pa.s.sivity."

And by what he himself declares in his memoranda, written at the age of twenty-two, we see that he did not permit any external demonstration of his temper, and that under this discipline it certainly had already improved. "It is especially when I wish to keep silence, and when I feel my cheeks and brow grow pale," says he, "that it becomes very difficult for me to control myself; but the presence of a woman, though not of all women, suffices to calm me."

To proceed with justice in any psychological study, we should never lose sight of the particular circ.u.mstances of the subject under treatment.

Now, the circ.u.mstances amid which Lord Byron's moral and social life first began to unfold itself were very irritating.

While yet a boy we see his heart expand to love, to tenderness, excited by the way in which the young lady received his attentions, by the gift she made him of her portrait, by meetings, by the encouragement her parents afforded; for, notwithstanding the disproportion of age, they looked favorably on a union that was equal with regard to fortune and position. And while he was thus beguiled, this girl--whom he considered an angel--deemed the timid youth too childish, and entered into a union with a man of fas.h.i.+on.