It is said, and with truth, that Byron's revolutionary politics commended him to oppressed nationalities and their sympathizers; that he was against "the tramplers"—Castlereagh, and the Duke of Wellington, and the Holy Alliance; that he stood for liberty. Another point in his favour was his freedom from cant, his indifference [viii] to the pieties and proprieties of the Britannic Muse; that he had the courage of his opinions. Doubtless in a time of trouble he was welcomed as the champion of revolt, but deeper reasons must be sought for an almost exclusive preference for the works of one poet and a comparative indifference to the works of his rivals and contemporaries. He fulfilled another, perhaps a greater ideal. An Englishman turns to poetry for the expression in beautiful words of his happier and better feelings, and he is not contented unless poetry tends to make him happier or better—happier because better than he would be otherwise. His favourite poems are psalms, or at least metrical paraphrases, of life. Men of other nations are less concerned about their feelings and their souls. They regard the poet as the creator, the inventor, the maker par excellence, and he who can imagine or make the greatest eidolon is the greatest poet. Childe Harold and The Corsair, Mazeppa and Manfred, Cain and Sardanapalus were new creations, new types, forms more real than living man, which appealed to their artistic sense, and led their imaginations captive. "It is a mark," says Goethe (Aus meinem Leben: Dichtung und Wahreit, 1876, iii. 125), "of true poetry, that, as a secular gospel, it knows how to free us from the earthly burdens which press upon us, by inward serenity, by outward charm.... The most lively, as well as the gravest works have the same end—to moderate both pleasure and pain through a happy mental representation." [ix] It is passion translated into action, the pageantry of history, the transfiguration into visible lineaments of living moods and breathing thoughts which are the notes of this "secular gospel," and for one class of minds work out a secular redemption.

[viii]

[ix]

It was not only the questionable belief that he was on the side of the people, or his ethical and theological audacities, or his prolonged Continental exile, which won for Byron a greater name abroad than he has retained at home; but the character of his poetry. "The English may think of Byron as they please" (Conversations of Goethe, 1874, p. 171), "but this is certain, that they can show no poet who is to be compared to him. He is different from all the others, and, for the most part, greater." The English may think of him as 

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