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It was at the beginning of the following year that an acquaintance commenced between Lord Byron and a gentleman, related to his family by marriage, Mr. Dallas,—­the author of some novels, popular, I believe, in their day, and also of a sort of Memoir of the noble Poet, published soon after his death, which, from being founded chiefly on original correspondence, is the most authentic and trust-worthy of any that have yet appeared.  In the letters addressed by Lord Byron to this gentleman, among many details, curious in a literary point of view, we find, what is much more important for our present purpose, some particulars illustrative of the opinions which he had formed, at this time of his life, on the two subjects most connected with the early formation of character—­morals and religion.

It is but rarely that infidelity or scepticism finds an entrance into youthful minds.  That readiness to take the future upon trust, which is the charm of this period of life, would naturally, indeed, make it the season of belief as well as of hope.  There are also then, still fresh in the mind, the impressions of early religious culture, which, even in those who begin soonest to question their faith, give way but slowly to the encroachments of doubt, and, in the mean time, extend the benefit of their moral restraint over a portion of life when it is acknowledged such restraints are most necessary.  If exemption from the checks of religion be, as infidels themselves allow,[81] a state of freedom from responsibility dangerous at all times, it must be peculiarly so in that season of temptation, youth, when the passions are sufficiently disposed to usurp a latitude for themselves, without taking a licence also from infidelity to enlarge their range.  It is, therefore, fortunate that, for the causes just stated, the inroads of scepticism and disbelief should be seldom felt in the mind till a period of life when the character, already formed, is out of the reach of their disturbing influence,—­when, being the result, however erroneous, of thought and reasoning, they are likely to partake of the sobriety of the process by which they were acquired, and, being considered but as matters of pure speculation, to have as little share in determining the mind towards evil as, too often, the most orthodox creed has, at the same age, in influencing it towards good.

While, in this manner, the moral qualities of the unbeliever himself are guarded from some of the mischiefs that might, at an earlier age, attend such doctrines, the danger also of his communicating the infection to others is, for reasons of a similar nature, considerably diminished.  The same vanity or daring which may have prompted the youthful sceptic’s opinions, will lead him likewise, it is probable, rashly and irreverently to avow them, without regard either to the effect of his example on those around him, or to the odium which, by such an avowal, he entails