Complete Works of Harriet Beecher Stowe

by Harriet Beecher Stowe

  ‘Strange as it may seem, she gained, as all women do, an influence over me so strong that I had great difficulty in breaking with her.’

  Unfortunately, these statements, though probably exaggerated, are, for substance, borne out in the history of the times. With every possible abatement for exaggeration in these statements, there remains still undoubted evidence from other sources that Lord Byron exercised a most peculiar and fatal power over the moral sense of the women with whom he was brought in relation; and that love for him, in many women, became a sort of insanity, depriving them of the just use of their faculties. All this makes his fatal history both possible and probable.

  Even the article in ‘Blackwood,’ written in 1825 for the express purpose of vindicating his character, admits that his name had been coupled with those of three, four, or more women of rank, whom it speaks of as ‘licentious, unprincipled, characterless women.’

  That such a course, in connection with alternate extremes of excess and abstinence in eating and drinking, and the immense draughts on the brain-power of rapid and brilliant composition, should have ended in that abnormal state in which cravings for unnatural vice give indications of approaching brain-disease, seems only too probable.

  This symptom of exhausted vitality becomes often a frequent type in periods of very corrupt society. The dregs of the old Greek and Roman civilisation were foul with it; and the apostle speaks of the turning of the use of the natural into that which is against nature, as the last step in abandonment.

  The very literature of such periods marks their want of physical and moral soundness. Having lost all sense of what is simple and natural and pure, the mind delights to dwell on horrible ideas, which give a shuddering sense of guilt and crime. All the writings of this fatal period of Lord Byron’s life are more or less intense histories of unrepentant guilt and remorse or of unnatural crime. A recent writer in ‘Temple Bar’ brings to light the fact, that ‘The Bride of Abydos,’ the first of the brilliant and rapid series of poems which began in the period immediately preceding his marriage, was, in its first composition, an intense story of love between a brother and sister in a Turkish harem; that Lord Byron declared, in a letter to Galt, that it was drawn from real life; that, in compliance with the prejudices of the age, he altered the relationship to that of cousins before publication.

  This same writer goes on to show, by a series of extracts from Lord Byron’s published letters and journals, that his mind about this time was in a fearfully unnatural state, and suffering singular and inexplicable agonies of remorse; that, though he was accustomed fearlessly to confide to his friends immoralities which would be looked upon as damning, there was now a secret to which he could not help alluding in his letters, but which he told Moore he could not tell now, but ‘some day or other when we are veterans.’ He speaks of his heart as eating itself out; of a mysterious person, whom he says, ‘God knows I love too well, and the Devil probably too.’ He wrote a song, and sent it to Moore, addressed to a partner in some awful guilt, whose very name he dares not mention, because

  ’There is grief in the sound, there is guilt in the fame.’

  He speaks of struggles of remorse, of efforts at repentance, and returns to guilt, with a sort of horror very different from the well-pleased air with which he relates to Medwin his common intrigues and adulteries. He speaks of himself generally as oppressed by a frightful, unnatural gloom and horror, and, when occasionally happy, ‘not in a way that can or ought to last.’

  ‘The Giaour,’ ‘The Corsair,’ ‘Lara,’ ‘Parisina,’ ‘The Siege of Corinth,’ and ‘Manfred,’ all written or conceived about this period of his life, give one picture of a desperate, despairing, unrepentant soul, whom suffering maddens, but cannot reclaim.

  In all these he paints only the one woman, of concentrated, unconsidering passion, ready to sacrifice heaven and defy hell for a guilty man, beloved in spite of religion or reason. In this unnatural literature, the stimulus of crime is represented as intensifying love. Medora, Gulnare, the Page in ‘Lara,’ Parisina, and the lost sister of Manfred, love the more intensely because the object of the love is a criminal, out-lawed by God and man. The next step beyond this is — madness.

  The work of Dr. Forbes Winslow on ‘Obscure Diseases of the Brain and Nerves’ contains a passage so very descriptive of the case of Lord Byron, that it might seem to have been written for it. The sixth chapter of his work, on ‘Anomalous and Masked Affections of the Mind,’ contains, in our view, the only clue that can unravel the sad tragedy of Byron’s life. He says, p.87, —

  ‘These forms of unrecognised mental disorder are not always accompanied by any well-marked disturbance of the bodily health requiring medical attention, or any obvious departure from a normal state of thought and conduct such as to justify legal interference; neither do these affections always incapacitate the party from engaging in the ordinary business of life . . . . The change may have progressed insidiously and stealthily, having slowly and almost imperceptibly induced important molecular modifications in the delicate vesicular neurine of the brain, ultimately resulting in some aberration of the ideas, alteration of the affections, or perversion of the propensities or instincts. . . .

  ‘Mental disorder of a dangerous character has been known for years to be stealthily advancing, without exciting the slightest notion of its presence, until some sad and terrible catastrophe, homicide, or suicide, has painfully awakened attention to its existence. Persons suffering from latent insanity often affect singularity of dress, gait, conversation, and phraseology. The most trifling circumstances stimulate their excitability. They are martyrs to ungovernable paroxysms of passion, are inflamed to a state of demoniacal fury by the most insignificant of causes, and occasionally lose all sense of delicacy of feeling, sentiment, refinement of manners and conversation. Such manifestations of undetected mental disorder may be seen associated with intellectual and moral qualities of the highest order.’

  In another place, Dr. Winslow again adverts to this latter symptom, which was strikingly marked in the case of Lord Byron: —

  ‘All delicacy and decency of thought are occasionally banished from the mind, so effectually does the principle of thought in these attacks succumb to the animal instincts and passions . . . .

  ‘Such cases will commonly be found associated with organic predisposition to insanity or cerebral disease . . . . Modifications of the malady are seen allied with genius. The biographies of Cowper, Burns, Byron, Johnson, Pope, and Haydon establish that the most exalted intellectual conditions do not escape unscathed.

  ‘In early childhood, this form of mental disturbance may, in many cases, be detected. To its existence is often to be traced the motiveless crimes of the young.’

  No one can compare this passage of Dr. Forbes Winslow with the incidents we have already cited as occurring in that fatal period before the separation of Lord and Lady Byron, and not feel that the hapless young wife was indeed struggling with those inflexible natural laws, which, at some stages of retribution, involve in their awful sweep the guilty with the innocent. She longed to save; but he was gone past redemption. Alcoholic stimulants and licentious excesses, without doubt, had produced those unseen changes in the brain, of which Dr. Forbes Winslow speaks; and the results were terrible in proportion to the peculiar fineness and delicacy of the organism deranged.

  Alas! the history of Lady Byron is the history of too many women in every rank of life who are called, in agonies of perplexity and fear, to watch that gradual process by which physical excesses change the organism of the brain, till slow, creeping, moral insanity comes on. The woman who is the helpless victim of cruelties which only unnatural states of the brain could invent, who is heart-sick to-day and dreads to-morrow, — looks in hopeless horror on the fatal process by which a lover and a protector changes under her eyes, from day to day, to a brute and a fiend.

  Lady Byron’s married life — alas! it is lived over in many a cottage and tenement-house, with no understandi
ng on either side of the cause of the woeful misery.

  Dr. Winslow truly says, ‘The science of these brain-affections is yet in its infancy in England.’ At that time, it had not even begun to be. Madness was a fixed point; and the inquiries into it had no nicety. Its treatment, if established, had no redeeming power. Insanity simply locked a man up as a dangerous being; and the very suggestion of it, therefore, was resented as an injury.

  A most peculiar and affecting feature of that form of brain disease which hurries its victim, as by an overpowering mania, into crime, is, that often the moral faculties and the affections remain to a degree unimpaired, and protest with all their strength against the outrage. Hence come conflicts and agonies of remorse proportioned to the strength of the moral nature. Byron, more than any other one writer, may be called the poet of remorse. His passionate pictures of this feeling seem to give new power to the English language: —

  ‘There is a war, a chaos of the mind,

  When all its elements convulsed — combined,

  Lie dark and jarring with perturbèd force,

  And gnashing with impenitent remorse,

  That juggling fiend, who never spake before,

  But cries, “I warned thee!” when the deed is o’er.’

  It was this remorse that formed the only redeeming feature of the case. Its eloquence, its agonies, won from all hearts the interest that we give to a powerful nature in a state of danger and ruin; and it may be hoped that this feeling, which tempers the stern justice of human judgments, may prove only a faint image of the wider charity of Him whose thoughts are as far above ours as the heaven is above the earth.

  CHAPTER VII. HOW COULD SHE LOVE HIM?

  It has seemed, to some, wholly inconsistent, that Lady Byron, if this story were true, could retain any kindly feeling for Lord Byron, or any tenderness for his memory; that the profession implied a certain hypocrisy: but, in this sad review, we may see how the woman who once had loved him, might, in spite of every wrong he had heaped upon her, still have looked on this awful wreck and ruin chiefly with pity. While she stood afar, and refused to justify or join in the polluted idolatry which defended his vices, there is evidence in her writings that her mind often went back mournfully, as a mother’s would, to the early days when he might have been saved.

  One of her letters in Robinson’s Memoirs, in regard to his religious opinions, shows with what intense earnestness she dwelt upon the unhappy influences of his childhood and youth, and those early theologies which led him to regard himself as one of the reprobate. She says, —

  ‘Not merely from casual expressions, but from the whole tenor of Lord Byron’s feelings, I could not but conclude that he was a believer in the inspiration of the Bible, and had the gloomiest Calvinistic tenets. To that unhappy view of the relation of the creature to the Creator I have always ascribed the misery of his life.

  ‘It is enough for me to know that he who thinks his transgression beyond forgiveness . . . has righteousness beyond that of the self-satisfied sinner. It is impossible for me to doubt, that, could he once have been assured of pardon, his living faith in moral duty, and love of virtue (“I love the virtues that I cannot claim”), would have conquered every temptation. Judge, then, how I must hate the creed that made him see God as an Avenger, and not as a Father! My own impressions were just the reverse, but could have but little weight; and it was in vain to seek to turn his thoughts from that fixed idea with which he connected his personal peculiarity as a stamp. Instead of being made happier by any apparent good, he felt convinced that every blessing would be turned into a curse to him . . . “The worst of it is, I do believe,” he said. I, like all connected with him, was broken against the rock of predestination. I may be pardoned for my frequent reference to the sentiment (expressed by him), that I was only sent to show him the happiness he was forbidden to enjoy.’

  In this letter we have the heart, not of the wife, but of the mother, — the love that searches everywhere for extenuations of the guilt it is forced to confess.

  That Lady Byron was not alone in ascribing such results to the doctrines of Calvinism, in certain cases, appears from the language of the Thirty-nine Articles, which says: —

  ‘As the godly consideration of predestination, and our election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the workings of the spirit of Christ; . . . so, for curious and carnal persons, lacking the spirit of Christ, to have continually before their eyes the sentence of God’s predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into recklessness of most unclean living, — no less perilous than desperation.’

  Lord Byron’s life is an exact commentary on these words, which passed under the revision of Calvin himself.

  The whole tone of this letter shows not only that Lady Byron never lost her deep interest in her husband, but that it was by this experience that all her religious ideas were modified. There is another of these letters in which she thus speaks of her husband’s writings and character: —

  ‘The author of the article on “Goethe” appears to me to have the mind which could dispel the illusion about another poet, without depreciating his claims . . . to the truest inspiration.

  ‘Who has sought to distinguish between the holy and the unholy in that spirit? to prove, by the very degradation of the one, how high the other was. A character is never done justice to by extenuating its faults: so I do not agree to nisi bonum. It is kinder to read the blotted page.’

  These letters show that Lady Byron’s idea was that, even were the whole mournful truth about Lord Byron fully told, there was still a foundation left for pity and mercy. She seems to have remembered, that if his sins were peculiar, so also were his temptations; and to have schooled herself for years to gather up, and set in order in her memory, all that yet remained precious in this great ruin. Probably no English writer that ever has made the attempt could have done this more perfectly. Though Lady Byron was not a poet par excellence, yet she belonged to an order of souls fully equal to Lord Byron. Hers was more the analytical mind of the philosopher than the creative mind of the poet; and it was, for that reason, the one mind in our day capable of estimating him fully both with justice and mercy. No person in England had a more intense sensibility to genius, in its loftier acceptation, than Lady Byron; and none more completely sympathised with what was pure and exalted in her husband’s writings.

  There is this peculiarity in Lord Byron, that the pure and the impure in his poetry often run side by side without mixing, — as one may see at Geneva the muddy stream of the Arve and the blue waters of the Rhone flowing together unmingled. What, for example, can be nobler, and in a higher and tenderer moral strain than his lines on the dying gladiator, in ‘Childe Harold’? What is more like the vigour of the old Hebrew Scriptures than his thunderstorm in the Alps? What can more perfectly express moral ideality of the highest kind than the exquisite descriptions of Aurora Raby, — pure and high in thought and language, occurring, as they do, in a work full of the most utter vileness?

  Lady Byron’s hopes for her husband fastened themselves on all the noble fragments yet remaining in that shattered temple of his mind which lay blackened and thunder-riven; and she looked forward to a sphere beyond this earth, where infinite mercy should bring all again to symmetry and order. If the strict theologian must regret this as an undue latitude of charity, let it at least be remembered that it was a charity which sprang from a Christian virtue, and which she extended to every human being, however lost, however low. In her view, the mercy which took him was mercy that could restore all.

  In my recollections of the interview with Lady Byron, when this whole history was presented, I can remember that it was with a softened and saddened feeling that I contemplated the story, as one looks on some awful, inexplicable ruin.

  The last letter which I addressed to Lady Byron upon this subject will show that such was the impression of
the whole interview. It was in reply to the one written on the death of my son: —

  ’Jan. 30, 1858.

  ‘MY DEAR FRIEND, — I did long to hear from you at a time when few knew how to speak, because I knew that you had known everything that sorrow can teach, — you, whose whole life has been a crucifixion, a long ordeal.

  ‘But I believe that the Lamb, who stands for ever “in the midst of the throne, as it had been slain,” has everywhere His followers, — those who seem sent into the world, as He was, to suffer for the redemption of others; and, like Him, they must look to the joy set before them, — of redeeming others.

  ‘I often think that God called you to this beautiful and terrible ministry when He suffered you to link your destiny with one so strangely gifted and so fearfully tempted. Perhaps the reward that is to meet you when you enter within the veil where you must so soon pass will be to see that spirit, once chained and defiled, set free and purified; and to know that to you it has been given, by your life of love and faith, to accomplish this glorious change.

  ‘I think increasingly on the subject on which you conversed with me once, — the future state of retribution. It is evident to me that the spirit of Christianity has produced in the human spirit a tenderness of love which wholly revolts from the old doctrine on this subject; and I observe, that, the more Christ-like anyone becomes, the more difficult it seems for them to accept it as hitherto presented. And yet, on the contrary, it was Christ who said, “Fear Him that is able to destroy both soul and body in hell;” and the most appalling language is that of Christ himself.

  ‘Certain ideas, once prevalent, certainly must be thrown off. An endless infliction for past sins was once the doctrine: that we now generally reject. The doctrine now generally taught is, that an eternal persistence in evil necessitates everlasting suffering, since evil induces misery by the eternal nature of things; and this, I fear, is inferable from the analogies of Nature, and confirmed by the whole implication of the Bible.