women of this description, it was a proof that they neither knew nor felt the power of religion. Gibbon thinks he confutes Christianity by linking priests and women together, as alike in weakness and perversion of understanding; and nothing seems to afford him more pleasure, than when he has apparently good grounds to display his irony and sarcasm against them; and even when he is compelled to mention any act of generosity or munificence, he ascribes it to some selfish and sinister motive, by insinuating such a phrase, as, 'we may readily conceive'-' it may be supposed,' or 'it may be presumed,”

There were two remarks made by his lordship during the conversation, which deserve to be recorded, though no effort of memory has enabled me to recall the circumstances of the conversation which led to them. I suppose I must have said something about the sovereignty of God, and alluded to the similitude used in Scripture of the potter and his clay; for I distinctly remember his lordship having said, that he would certainly say to the potter, if he were broken in pieces, "Why do you treat me thus?" The other observation was, that, "If the whole world were going to hell, he would prefer going with them, than go

alone to heaven." These remarks were heard by the others with apparent approbation and applause. I remember, after his departure, conversing with M. and S., and remarking on this topic, that it was easy to talk thus, when he was not put to the test; but that if he were tried, his decision would be different, or human nature must be changed: the observation indicating equally the selfishness of man, and an ignorance of the true nature of the Christian religion,

Before the conversation was finished, a few other remarks, of no importance in themselves, were made. His lordship at last rose, after having sat from eleven till about three o'clock. He came up to me, and said, that "these were subjects which could not be discussed in a day, but required much time and deliberation. Why do you not print your thoughts on these subjects?" "Because," I replied, " it never occurred to me that it was necessary, as there are thousands of able men who have written on religion, and I have nothing new to offer, and am unable to put what has been already written in any clearer point of view." "But," said he, "every one has a different way of representing a subject, and the view which is old and useless to some, may be

made, in other hands, new and useful to others." He then said, that they were very much obliged to me for the trouble I had taken with them. I replied, that "I was sorry I had been able to do so little good after so long a meeting." He smiled, and said, "We must not despair, as we can meet again." He then departed, accompanied by his friends.

This conversation excited an intense interest in Argostoli, and called forth many criticisms and remarks. By some I was blamed, both on account of the plan I had adopted, and on account of my presumption in undertaking a task to which I was unequal. Lord Byron was the theme of general admiration on account of his acuteness, extensive reading, and great knowledge of the Scriptures. A gentleman, who was present at the meeting, said to me one day, " Did you not see that his lordship had not only read all the books on the subject which you had, but many more, which you confessed you had not read?" It was in vain for me to state the simple truth, that when I enumerated the various books which I had read or examined, his lordship said nothing of his having read or not having read these books, but merely asked me if I had read

Barrow and Stillingfleet's works, and that, during the conversation when he asked me about Warburton and Sir William Hamilton's opinions, he did not assert that he had ever read their writings. "His lordship," I said, " may have read all these books, and many more, but that I would certainly not believe it until I heard him say so. Every scholar," I added, " knew the names and peculiar theories and opinions of celebrated writers, and could easily obtain this information from various sources, without having read the works of those authors." Another gentleman, who was present at the meeting, told me that his lordship appeared to him, not only to have read more books on the subject, but that he also had the better of the argument. Though I differed from my friend in opinion, I could not but commend his frankness. The report spread generally that Lord Byron was profoundly acquainted with the Scriptures, and at length it was added, that I myself was astonished at the extent of his knowledge; and this, with many other things, equally unfounded, has been stated in various publications. What my opinion of his lordship's acquaintance with the Scriptures was, could be testified, if it were a point of any consequence, by Major B., who asked

me what I thought of Lord Byron's knowledge of the Scriptures, and by M., S., and M. One Sunday, when I was reproving them for allowing their judgment to be so influenced by the glare of his rank and fame, as to believe every thing he said original and profound, and attach an importance to it, as if it were inspired, I gave my opinion of his knowledge, which, owing to some peculiar circumstances, will not easily escape their memory.

After this, there were seven or eight meetings held on the Sunday forenoons, at which S., M., M., and M. attended. His lordship, about this time, went to reside at the village of Metaxata, and was not present on these occasions. I did not take the liberty of asking him to come, conceiving that he was well aware that he had only to express his wishes, to have them gratified; and he, on the other hand, either declined, without an invitation, or had no desire to come. That he at one time expected to be present, was evident, from his saying to H., an officer with whom he was intimate, that he must now begin to study and prepare himself for our religious discussions. I rather wished to converse with his lordship alone, than in mixed society, as from what I had