the ignorance of the Greeks, wish to prevent them from dispelling it, "ay, but these are mostly, if not all, ecclesiastical tracts, and consequently good for nothing." Well! and pray what else can they write about? It is pleasant enough to hear a Frank, particularly an Englishman, who may abuse the government of his own country; or a Frenchman, who may abuse every government except his own, and who may range at will over every philosophical, religious, scientific, sceptical, or moral subject, sneering at the Greek legends. A Greek must not write on politics, and cannot touch on science for want of instruction; if he doubts he is excommunicated and damned; therefore his countrymen are not poisoned with modern philosophy; and as to morals, thanks to the Turks! there are no such things. What then is left him, if he has a turn for scribbling? Religion and holy biography; and it is natural enough that those who have so little in this life should look to the next. It is no great wonder then, that in a catalogue now before me of fifty-five Greek writers, many of whom were lately living, not above fifteen should have touched on anything but religion. The catalogue alluded to is contained in the twenty-sixth chapter of the fourth volume of Meletius' Ecclesiastical History.
[The above forms a preface to an Appendix, headed "Remarks on the Romaic or Modern Greek Language, with Specimens and Translations," which was printed at the end of the volume, after the "Poems," in the first and successive editions of Childe Harold. It contains (1) a "List of Romaic Authors;" (2) the "Greek War-Song," Δεῦτε, Παῖδες τῶν Ἑλλήνων; (3) "Romaic Extracts," of which the first, "a Satire in dialogue" (vide Note III. supra), is translated (see Epigrams, etc., vol. vi. of the present issue); (4) scene from Ὁ Καφενὲς (the Café), translated from the Italian of Goldoni by Spiridion Vlanti, with a "Translation;" (5) "Familiar Dialogues" in Romaic and English; (6) "Parallel Passages from St. John's Gospel;" (7) "The Inscriptions at Orchomenos from Meletius" (see Travels in Albania, etc., i. 224); (8) the "Prospectus of a Translation of Anacharsis into Romaic, by my Romaic master, Marmarotouri, who wished to publish it in England;" (9) "The Lord's Prayer in Romaic" and in Greek.
The Excursus, which is remarkable rather for the evidence which it affords of Byron's industry and zeal for acquiring knowledge, than for the value or interest of the subject-matter, has been omitted from the present issue. The "Remarks," etc., are included in the "Appendix" to Lord Byron's Poetical Works, 1891, pp. 792-797. (See, too, letter to Dallas, September 21, 1811: Letters, ii. 43.)]
