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Lighted by many an odorous fire,

In every kiss shall stamp on thee And hymn'd by all Chaldea's choir

A seal of immortality! Oh! tell the godhead to confess,

Fly to the cave, Aphelia, fly; The pompous joy delights him less,

There lose the world, and wed the sky! (Even though his mighty arms enfold

There all the boundless rapture steal
A priestess on a couch of gold)

Which gods can give, or woman feel !
Than, when in love's unholier prank,
By moonlight cave or rustic bank,
Upon his neck some wood-nymph lies,

Exhaling from her lips and eyes
The flame and incense of delight,

Away, away-you're all the same,
To sanctify a dearer rite,

A fluttering, smiling, jilting throng ! A mystery, more divinely warm'd

Oh! by my soul, I burn with shame, Than priesthood ever yet perform'd!”

To think I've been your slave so long! Happy the maid, whom Heaven allows

Slow to be warm’d, and quick to rove, To break for Heaven her virgin vows !

From folly kind, from cunning loath, Happy the maid !-her robe of shame

Too cold for bliss, too weak for love, Is whiten’d by a heavenly flame,

Yet feigning all that's best in both. Whose glory, with a lingering trace,

Still panting o'er a crowd to reign, Shines through and deities her race!

More joy it gives to woman's breast Oh, virgin! what a doom is thine!

To make ten frigid coxcombs vain,
To-night, to-night a lip divine

Than one true, manly lover blest!
When flattery takes a holy vest,

Away, away-your smile 's a curse-
Oh! 'tis too much for woman's breast !

Oh! blot me from the race of men,

Kind pitying Heaven! by death or worse,
How often ere the destin'd time,
Which was to seal my joys sublime,

Before I love such things again!
How often did I trembling run
To meet, at morn, the mounting sun,
And, while his fervid beam he ihrew
Upon my lips' luxuriant dew,

I thought-alas! the simple dream-
There buro'd a kiss in every beam;

I KNEW by the smoke that so gracefully curl'd
With parted lips inhald their heal,
And sigh'd, " ob god! thy kiss is sweet!"

Above the green elms, that a cottage was near,

And I said, “ if there's peace to be found in the world,
Oft too, at day's meridian hour,

A heart that was humble might hope for it here!"
When to the naiad's gleamy bower
Our virgins steal, and, blushing, hide
Their beauties in the folding tide,

It was noon, and on flowers that languish'd around
If, through the grove, whose modest arms

In silence repos'd the voluptuous bee;
Were spread around my robeless charms, Every leaf was at rest, and I heard not a sound
A wandering sunbeam wapton fell
Where lover's looks alone should dwell,

But the wood-pecker tapping the hollow beech-tree.
Not all a lover's looks of flame
Could kindle such an amorous shame.

And “Here in this lone little wood," I exclaim'd,
It was the sun's admiring glance,

“With a maid who was lovely to soul and to eye, And, as I felt its glow advance

Who would blush when I prais'd her, and weep if I
O'er my young beauties, wildly flush'd
I burn'd and panted, thrill'd and blush'd!


How blest could I live, and how calm could I die No deity at midnight came

“ By the shade of yon sumach, whose red berry dips The lamps, that witness'd all my shame, Reveal'd to these bewilder'd eyes

In the gush of the fountain, how sweet to recline,
No other shape than earth supplies ;

And to know that I sigh'd upon innocent lips,
No solar light, no nectar'd air,

Which had never been sigh'd on by any but mine!"
All, all, alay!' was human there :
Woman's faint conflict, virtue's fall,
And passion's victory-human all!
How gently must the guilt of love

Be charm'd away by Powers above,
When men possess such tender skill
In softening crime and sweetening ill!

ΝΟΣΕΙ ΤΑ ΦΙΛΤΑΤΑ. . Euripides.
'Twas but a night, and morning's rays
Saw me, with fond forgiving gaze,

Hang o'er the quiet slumbering breast
of him who ruin'd all my rest;

Come, take the harp—'tis vain to muse
Him, who had taught these eyes to weep

Upon the gathering ills we see;
Their first sad tears, and yet could sleep!

Oh! take the harp, and let me lose 1 Fontenelle, in his playful rifacimento of the learned

All thoughts of ill in hearing thee ! materials of Van-Dale, has related in his own inimitable manner an adventure of this kind, which was detected and of the Isle Jonquille, assert this privilege of spiritual beings exposed at Alexandria. See l'Historie des Oracles, se- in a manner very formidable to the husbands of the island conde dissertat. chap. vii. Crebillon, too, in one of his most He says, however, "Les maris ont le plaisir de rester ton amusing little stories, has made the Génie Mange-Taupes, l jours dans le doute; en pareil cas, c'est une ressource."


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Sing to me, love !-though death were near, Who mus'd amid the mighty cataclysm,
Thy song could make my soul forget-

O'er his rude tablets of primeval lore,'
Nay, nay, in pity dry that tear,

Nor let the living star of science sink All may be well, be happy yet!

Beneath the waters which ingulf*d the world

Of visions, by Calliope reveal'd Let me but see that snowy arm

To him," who trac'd upon his typic lyre Once more upon the dear harp lie,

The diapason of man's mingled frame, And I will cease to dream of harm,

And the grand Doric heptachord of Heaven! Will smile at fate, while thou art nigh!

With all of pure, of wondrous and arcane, Give me that strain of mournful touch,

Which the grave sons of Mochus, Ipany a night, We us'd to love long, long ago,

Told to the young and bright-hair'd visitant Before our hearts had known as much

Of Carmel's sacred mount !* — Then, in a flow As now, alas! they bleed to know !

1 Cham, the son of Noah, is supposed to have taken with

him into the ark the principal doctrines of magical, or rather Sweet notes ! they tell of former peace,

of natural, scicuce, which he had inscribed upon some very Of all that look'd so rapturous then :

durable substances, in order that they might resist the Now wither'd, lost-oh! pray thee, cease,

ravages of the deluge, and transmit the secrets of antedilu

viun knowledge to his posterity.--See the extracts made by I cannot bear those sounds again!

Bayle, in his article Cham. The identity of Cham and Zo

roaster depends upon the authority of Berosus, or thu imArt thou too, wretched ? yes, thou art;

poslor Annius, and a few more such respectable testimonies. I see thy tears flow fast with mine

See Naude's Apologie pour les Grunds Hommes, etc.

Chap. 8, where he takes more trouble than is necessary in Come, come to this devoted heart,

refuring this gratuitous supposition. 'Tis breaking, but it still is thine!

2 Chamuin à porteris hujus artis admiratoribus Zoroastrum, seu vivuni astrum, propterea fuisse dicturn et pro Deo habituin.-Bochart. Geograph. Sacr. lib. iv. cap. i.

3 Orpheus.-Paulinus, in his Hebdomades, Cap. ii. Lib. A VISION OF PHILOSOPHY.

iii. has endeavoured to show, after the Platonists, that man

is a diapason, made up of a diatesseron, which is his soul, "Twas on the Red Sea coast, at morn, we met

and a diapente, which is his body. Thuse frequent allusions

to music, by which the ancient philosophers illustrated their The venerable man:' a virgin bloom

sublime theories, must have tended very much to elevate of softness mingled with the vigorous thought the character of the art, and to enrich it with associations That tower'd upon his brow; as when we see

of the grandest and most interesting nature. See a pre

ceding note, page 107, for their ideas upon the harmony of The gentle moon and the full radiant sun

the spheres. Heraclitus compared the mixture of good and Shining in heaven together. When he spoke,

evil in this world to the blended varieties of harmony in a 'Twas language sweeten'd into song-such holy Euryphamus the Pythagorean, in a fragment preserved by

muncal instrument: (Plutarch de Anime Procreat.) and sounds

Stobrus, describes human lite, in its perfection, as a sweet As of the spirit of the good man hears,

and well-tuned lyre. Some of the ancients were so fanciful Prelusive to the harmony of heaven,

as to suppose that the operations of the memory were regu

lated by a kind of musical cadence, and that ideas occurred When death is nigh! and still, as he unclos'd to it" per arsin et thesin;" while others converted the whole His sacred lips, an odour, all as bland

man into a mere harmonized machine, whose motion de

pended upon a certain tension of the body, analogous to that As ocean-breezes gather from the flowers

of the strings in an instrument. Cicero indeed ridicules That blossom in elysium,' breath'd around !

Aristoxenus for this funcy, and says, "let him teach singing, With silent awe we listen'd, while he told

and leave philosophy to Aristotle';" but Aristotle himsell,

though decidedly opposed to the harmonic speculations of of the dark veil, which many an age had hung

the Pythagoreans and Platonists, could sometimes condeO'er Nature's form, till by the touch of Time scend to enliven his doctrines by reference to the beauties The mystic shroud grew thin and luminous,

of musical science; as, in the treatise IIspo XoTMOU, attri

buted to him, Καθαπερ δε εν χορη, κορυφαιου κατ αρξαντος. And half the goddess beam'd in glimpses through it!

X. T. Of magic wonders, that were known and taught The Abbé Batteux, upon the doctrine of the Stoics, attriBy him (or Cham or Zoroaster nam'd)

butes to those philosophers the same mode of illustration. "L'ame était cause active, 70100 4T10S, le corps cause

passive nås TOU **0%ovL'une agissant dans l'autre; et I In Plutarch’s Essay on the Decline of the Oracles, y prenant, par son action même, un caractère, des formes, Cleombrotus, one of the interlocutors, describes an extra- des modifications, qu'elle n'avait pas par elle-même : à peu ordinary man whom he had met with, after long research, prés comme l'air, qui, chassé dans un instrument de musique, upon the banks of the Red Sea. Once in every year this fait connaitre par les differens sons qu'il produit, les différsupernatural personage appeared to mortals, and conversed entes modifications qu'il y reçoit." See a fine siinile of with them; the rest of bis time he passed among the Genii this kind in Cardinal Polignac's Poem, Lib. 5. v. 734. and this Nymphs. Περι την ερυθραν θαλασσαν ευρoν, αν- 4 Pythagoras is represented in Jamblichus as descending θρώποις ανα παν ετος και παξ εντυγχανοντα, αλλά δε συν with great solemnity from Mount Carmel, for which reason ταις νυμφαις, νομασι και δαιμοσι, ας εφασκι. He spoke the Carmelites bave claimed him as one of their fraternity. in a tone not far removed from singing, and whenever he This Mochus or Mosrhus, with the descendants of whom opened his lips, a fragrance filled the place: org gouesvou Pythagoras conversed in Phænicia, and from whom he de δε τον τοπον ευηδια κατεχε, του στόματος και διστον αποπνg- rived the doctrines of atomic philosophy, is supposed by ONTOS. From him Cleombrotus learned the doctrine of a some to be the same with Moses. Hueti has adopted this plurality of worlds.

idea, Démonstration érangélique, Prop. iv. chap. 2. 97; 2 The celebrated Janus Dousa, a little before his death, and Le Clerc, amongst others, has refuted it. See Biblioth. imagined that he heard a strain of music in the air. See choisie, tom. I. p. 75.- It is certain, however, that the docthe poem of Heinsius “in harmoniam quam paulo ante trine of atoms was known and promulgated long before Epiobitum audire sibi visus est Dousa."

Page 501.

" With the fountains of Democritus," says Cicero, 3 1v3* p*lagov

" the gardens of Epicurus were watered;" and indeed the varo W*vides

learned author of the Intellectual System has shown, that XURXO #ITVEXTIN' &Y

all the early philosophers, till the time of Plato, were atomFemm do xevos pasyen. .

ists. We find Epicurus, however, boasting that his teneta Pindar. Olymp. ii. were new and unborrowed, and perhaps few among the


Of calmer converse, he beguild us on
Through many a maze of garden and of porch,

Through many a system, where the scatter'd light
Of heavenly truth lay, like a broken beam

ancients had a stronger claim to originality; for, in truth, very flattering analogy, that the Deity is as incapable of virif wo examine their schools of philosophy, notwithstanding cue as ot vice : Xxo y xp worrie oudev Suprou boti xæ*, oud' the peculiarities which seem to distinguish them from each upsta, Outws Oudo Siou.- Ethic. Nicomuch. lib. vii. cap. 1. other, we muy generally observe that the ditference is but In truih, Aristotle, upon the subject or Providence, was little verbal and trifling, and that, among those various and learn more correct than Epicurus. Be supposed the moon to be the ed heresies, there is scarcely one to be selected, whose opi limitof divine interierence, excludmg of course this sublunary nions are its own, original, and exclusive. The doctrine of world from its intluen e.' The first definition of the world, the world's eternity may be traced through all the sects. in bis treatise lupo mogu ou, (if this treause be really the The continual metempsychosis of Pythagoras, the grand work of Aristotle,) agrees, almost verbum verbo, with that periodic year of the Stoics, (al the conclusion of which the in the letter of Epicurus lo Pythocles; they both omit the universe is supposed to return to its original order, and mention of a deity; and, in his Ethics, he wtimates a doubt commence a new revolution) the successive dissolution and whether the gods foel any interest in the concerns of mancombination of atoms maintained by the Epicureans, all kind. Ει γας τις επιμέλεια των ανθρωπινων υπο θιων these teneis are but different intimations of the same gene- povsti. It is true, he adds, *1!5788 doxso, but even this is ral belief in the eternity of the world. As St. Austin ex- very sceptical. plains the periodic year of the Stoics, it disagrees only

so far

In these erroneous conceptions of Arietotle, we trace the with the idea of the Pythagoreans, that instead of an endless cause of that general wegiect, which his philosophy expetransmission of the soul through a variety of bodies, it re- rienced among the early Christians. Plato is seldom much stores the same body and soul to repeat their former round more orthodox; but the obscure enthusiasm of his style alof existence, and "that identical Plato, who lectured in the lowed them to interpret all bistancies to their purpose; such Academy of Athens, shall again and again, at certain inter- glowmy stel was easily moulded, and Platonismi became a vals during the lapse of eternity, appear in the same academy sword in the hands of the faihers. and resume the same functions .... sic eadem tempora The Providence of the Stoics, so vaunted in their school, temporaliumque rerum volumina reperi, ut v. g. sicut in isto was a power as contemptibly inetticient as the rest. All seculo Plaw philosophus in urbe Atheniensi, in ea schola was fate in the system of the Portico. The chains of destiny quæ Academia dicta est, discipulos docuit, ita per innume were thrown over Jupiter himself, and their deity was like rabilia retro sæcula, multum plexis quidem intervallis, sed Borgia, et Cæsar et nihil. No! even the language of Seneca certis, et idem Plato, et eadem civitas, eademque schola, can reconcile this degradation of divinity: "Wie ipse omniidemque discipuli repetiti et per innumerabilia deinde sæcula um conditor ac rector scripsit quidam fata, sest sequitur; repetendi sint-de Civitat. Dei. lib. xii. cap. 13. Vanini, semper parel, semel jussit." Lib. de Providentid, Cap. 5." in his dialogues, has given us a similar explication of the With respect to the difference between the Stoics, Peripaperiodic revolutions of the world. “Ea de causa, qui nunc tetics, and Academicians, the following words of Cicero, sunt in usu ritus, centies millies fuerunt, totiesque renascen-prove that he saw but liule to distinguish them from each tur quoties ceciderunt."-52.

other: "Peripateticos et Academicos, nominibus differentes, The paradoxical notions of the Stoics, upon the beauty, re congruenies; a quibus Stoici ipsi verbis magis quam the riches, the dominion of their imaginary sage, are among sententiis dissenseruit." Academic. lib. ii. 5., and perhaps the most distinguishing characteristics of the school, and, what Reis has remarked upon one of their points of contru. according to their advocate Lipsius, were peculiar to that versy might be applied as effectually to the reconcilement sect. “Priora illa (decreta) que passim in philosophantium of all the rest: "The dispute between the Stoics and scholis fere obtinent, ista quæ peculiaria huic seciæ et ha- Peripatetics was probably all for want of definition. The bent contradictionem: i. e. paradoxa."— Manuduct ad one said they were good under the control of reason, the Stoic. Philos. lib. iii. dissertat. 2. But it is evident (as oiher that they should be eradicated." Essays, vol. iii. the Abbé Garnier has remarked, Mémoires de l'Acad. tom. In short, from the little which I know upon the subject, it 35.) that even these absurdities of the stoics are borrowed, appears to me as ditlicult to establish the boundaries of and that Plato is the source of all their extravagant para- opinion between any two of the philosophical secls, as it doxes. We find their dogma, "dives qui sapiens,'' (which would be to fix the land-marks of those estates in the moon, Clement of Alexandria has transferred from the Philosopher which Ricciolus so generously alloted to his brother asto the Christian, Pedagog. lib. iii. cap. 6.) expressed in the tronomers. Accordingly we wbserve some of the greatest prayer of Socrates at the end of the Phædius.' . $.4: [lev men of antiquity passing without scruple from school 10 to xxo x10. OTO Th8o 93o., door to doo xadwg69603x0 T*v- school, according to the funcy or convenience of the mo8o9tv: T*** JIN d: 054 *, Torg SVTOS EYL. NOI podoxo meni. Cicero, the father of Roman philosophy, is some#inclou de vouooou. Toutomov. And many other instances times an academician, sometimes a Stoic; and, more than might be adduced from the Artspate*, the IISAOT1206, etc. once, he acknowledges a conformity with Epicurus : "non to prove that these weeds of paradox, were gathered among sine causa igitur, Epicurus ausus est dicere semper in pluthe bowers of the Academy. Hence it is that Cicero, in the ribus bonis esse sapientem, quia semper sit in voluptatibus." preface to his Paradoxes, calls them Socratica; and Lipsius, Tusculan. Quæst. lib. v.-Though often pure in his theo exulting in the patronage of Socrates, says, “Illo totus est logy, he sometimes smiles at futurity as a fiction; thus, in noster." This is indeed a coalition which evinces as much his Oration for Cluentius, speaking of punishments in the as can be wished the confused similitudo of ancient philo-life to come, he says, "Quæe si falsa sunt, id quod omnes sophical opinions: the father of scepticism is here enrolled intelligunt

, quid ei tandem aliud mors eripuit, præter sensuin amengst the founders of the Portico; he, whose best know- doloris ?" though here perhaps we should do him justice by ledge was that of his own ignorance, is called in to authorize agreeing with his commentator Sylvius, who remarks upon the pretensions of the most obstinate dogmatists in all an- this passnge, "Hac autem dixit, ut causar sur subserviret." tiquity.

Horace roves like a butterfly through the schools, and now Rutilius, in his Itinerarium, hus ridiculed the sabbath of wings along the walls of the Porch, and now basks among the Jews, as “lassati mollis imago Dei;" but Epicurus gave the flowers of the Garden; wbile Virgil, with a tone of mind an eternal holiday to his gods, anil, rather thao disturb the strongly philosophical, has left us uncertain of the sect slumbers of Olympus, denied at once the interference of a which he espoused; the balance of opinion declares him an Providence. He does not, however, seem to have been sin- Epicurean, but the ancient author of his life asserts that he gular in this opinion. Theophilus of Antioch, if he doserve as an Academician, and we trace through his poetry the any credit, in a letter to Autolycus, lib. iii. imputes a simi- scuels of almost all the leading sects. The same kind of lar belief to Pythagoras. Hoi (ITutuyoqxs) T*T** **YTON cetric indifference is observable in most of the Roman 9:45 *vSPUTNv under e portocer; and Plutarch, though so writers. Thus Propertius, in the fine elegy of Cynthia, on hostile to the followers of Epicurus, has unaccountably his departure for Athens, adopted the very same theological error; having quoted the opinions of Anaxagoras and Plato upon divinity, be adds,

Olie vel studiis animum emendare Platonis, Κοινες εν αμαρτανσιν αμφοττεοι, στι τον θεον εποιησαν

Incipiam, aut hortis, docte Epicure, fuis. RICTECOMOV TWY bevor19**. De Placit. Philosoph,

Lib. iji. Eleg. 21. lib. i. cap. 7.- Plato himself has attributed a degree of in- Though Broukhusius here reads, "dux Epicure," which difference to the gods, which is not far removed from the seems to fix the poet under the banners of Epicurus. Even apathy of Epicurus's heaven; as thus, in his Philebus, where the Stoic Seneca, whose doctrines have been considered so Piotarchus asks, Ouruv soros go MTE 2rogsoy 9195,'*To To orthodox, that St. Jerome has ranked him amongst the W*VT19w; and Socrates answers, llavu je s vooUv 1806, %- ecclesiastical writers, and Boccaccio, in his commentary for your ŁUTWY 5*4T1PpVgogromover setov: while Aristotle upon Dante, has doubted, (in consideration of the philososurposes a still more absurd neutrality, and concludes, by nol pher's supposed correspondence with St. Paul,) whether From the pure sun, which, though refracted all

Into a thousand hues, is sunshine still,'
And bright through every change!-he spoke of Him,

The world had just begun to steal
The lone,” eternal One who dwells above,

Each hope that led me lightly on, And of the soul's untraceable descent

I felt not, as I us'd to feel, From that high fount of spirit, through the grades

And life grew dark and love was gone! Of intellectual being, till it mix

No eye to mingle sorrow's tear, With atoms vague, corruptible, and dark;

No lip to mingle pleasure's breath, Nor even then, though sunk in earthly dross,

No tongue to call me kind and dearCorrupted all, nor its ethereal touch

'Twas gloomy, and I wish'd for death! Quite lost, but tasting of the fountain still! As some bright river, which has rollid along

But when I saw that gentle eye, Through meads of flowery light and mines of gold, Oh! something seem'd to tell me then, When pour'd at length into the dusky deep,

That I was yet too young to die, Disdains to mingle with its briny taint,

And hope and bliss might bloom again! But keeps awhile the pure and golden tinge,

With every beamy smile, that cross'd The balmy freshness of the fields it left !)

Your kindling cheek, you lighted home And here the old man ceased—a winged train Some feeling which my heart had lost, Of nymphs and genii led him from our eyes

And peace, which long had learn'd to roam The fair illusion fied; and, as I wak'd,

'Twas then indeed so sweet to live, I knew my visionary soul had been

Hope look'd so new, and love so kind, Among that people of aerial dreams

That, though I weep, I still forgive Who live upon the burning galaxy !4

The ruin, which they've left behind! Dante should have placed him in Limbo with the rest of the I could have lov'd you—oh so well ;Pagans--the rigid Seneca has bestowed such commenda

The dream, that wishing boyhood knows, tions on Epicurus, that if only those passages of his works were preserved to us, we could not, I think, hesitate in pro

Is but a bright beguiling spell, nouncing him an Epicurean. In the same manner we find Which only lives, while passion glows : Porphyry, in his work upon abstinence, referring to Epicurus as an example of the most strict Pythagorean temperance; But when this early flush declines, and Lancelotti, the author of Farfalloni degli antichi

When the heart's vivid morning fleets, Istorici, has been seduced by this grave reputation of Epicurus into the absurd error of associating him with Chrysip

You know not then how close it twines pus, as a chief of the Stoic school. There is no doubt, Round the first kindred soul it meets ! indeed, that however the Epicurean sect might have relaxed from its original purity, the morals of its founder were as Yes, yes, I could have lov'd, as one correct as those of any among the ancient philosophers; and his doctrines upon pleasure, as explained in the letter to

Who, while his youth's enchantments fall, Menaceus, are rational, amiable, and consistent with our

Finds something dear to rest upon, nature. M. de Sablons, in his Grands hommes vengés ex- Which pays him for the loss of all ! presses strong indignation against the Encyclopédistes for iheir just and animated praises of Epicurus, and discussing the question, "si ce philosophe était vertueux," he denies it upon no other authority than the calumnies collected by Plutarch, who himself confesses that, on this particular subject, he consulted only opinion and report, without pausing

DREAMS. το investigate their truth. Αλλα την δοξανη ου την αληθειαν TXO TOUM*. To the factious zeal of his illiberal rivals the

TO Stoics, Epicurus owed these gross misrepresentations of the life and opinions of himself and his associates, which, not- In slumber, I prithee how is it withstanding the learned exertions of Gassendi, have still That souls are oft taking the air, left an odium on the name of his philosophy; and we ought And paying each other a visit, to examine the ancient accounts of Epicurus with the same degree of cautious belief which, in reading ecclesiastical

While bodies are—Heaven knows where? history, we yield to the declamations of the fathers against Last night, 'tis in vain to deny it, the heretics ; trusting as little to Plutarch upon a dogma of this philosopher, as we would to St. Cyril upon a tenet of

Your soul took a fancy to roam, Nestorius. (1801.)

For I heard her, on tiptoe so quiet, The preceding remarks, I wish the reader to observe,

Come ask, whether mine was at home. were written at a time when I thought the studies to which they refer much more important and much more amusing And mine let her in with delight, than, 1 freely confess, they appear to me at present.

i Lactantius asserts that all the truths of Christianity may And they talk'd and they kiss'd the time through be found dispersed through the ancient philosophical sects, For, when souls come together at night, and that any one who would collect these scattered frag

There is no knowing what they may’nt do! ments of orthodoxy, might form a code in no respect differing from that of the Christian. "Si extitisset aliquis, qui And your little soul, Heaven bless her! veritatem sparsain per singulos per sectasque diffusam colligeret in unum, ac redigeret in corpus, is profecto non Had much to complain and to say, dissentiret a nobis."- Inst. lib. vi. c. 7.

Of how sadly you wrong and oppress her 2 Το μονον και ερημον, 3 This fine Platonic image I have taken from a passage

By keeping her prison'd all day. in Father Bouchet's letter upon the Metempsychosis, inserted in Picart's Cirem. Relig. tom. iv.

“ If I happen," said she, “but to steal 4 According to Pythagoras, the people of Dreams are For a peep now and then to her eye, Bouls collected together in the Galaxy. Anos Ss ovepos. Or to quiet the fever I feel, κατα Πυθαγοραν, αι ψυχαι ας συναγεσθαι φησιν ως την Y ******.- Porphyr. de Antro Nymph.

Just venture abroad on a sigh;

" In an instant, she frightens me in

"With some phantom of prudence or terror, For fear I should stray into sin,

Or, what is still worse, into error! “So, instead of displaying my graces Through look, and through words, and through

mein, am shut up in corners and places,

Where truly I blush to be seen!" Upon hearing this piteous confession,

My Soul, looking tenderly at her, Declar'd, as for grace and discretion,

He did not know much of the matter; “ But, to-morrow, sweet Spirit!” he said,

“Be at home after midnight, and then I will come when your lady's in bed,

And we'll talk o'er the subject again." So she whisper'd a word in his ear,

I suppose to her door to direct him, And—just after midnight, my dear,

Your polite little soul may expect him

Soon as the woods on shore look dim,
We'll sing at St. Ann's our parting hymn,'
Row brothers, row, the stream runs fast,
The Rapids are near and the day-light 's past !
Why should we yet our sail unfurl ?
There is not a breath the blue wave to curl!
But, when the wind blows off the shore,
Oh! sweetly we'll rest our weary oar.
Blow, breezes, blow, the stream runs fast,
The Rapids are near and the day-light 's past !
Utawas' tide! this trembling moon,
Shall see us float over thy surges soon:
Saint of this green isle! hear our prayers,
Oh! grant us cool heavens and favouring airs.
Blow, breezes, blow, the stream runs fast,
The Rapids are near and the day-light's past !




Not many months have now been dream'd away To see thee every day that came,

Since yonder sun, (beneath whose evening ray And find thee every day the same,

We rest our boat among these Indian Isles,) In pleasure's smile or sorrow's tear

Saw me, where mazy Trent serenely smiles The same benign, consoling dear!

Through many an oak, as sacred as the groves, To meet thee early, leave thee late,

Beneath whose shade the pious Persian roves, Has been so long, my bliss, my fate,

And hears the soul of father or of chief,
That life, without this cheering ray,

Or loved mistress, sigh in every leaf!?
Which came, like sunshine, every day,
And all my pain, my sorrow chas'd,

shelter from the dews in any miserable hut upon the banks Is now a lone and loveless waste.

that would receive us. But the magnificent scenery of the Where are the chords she used to touch ? St. Lawrence repays all these difliculties. Where are the songs she lov'd so much?

Our Voyageurs had good voices, and sang persectly in

tune together. The original words of the air, to which I The songs are hush’d, the chords are still, adapted these stanzas, appeared to be a long; incoherent And so, perhaps, will every thrill

story, of which I could understand but little, from the barba Of friendship soon be lull'd to rest,

rous pronunciation of the Canadians. It begins, Which late I wak’d in Anna's breast !

Dans mon chemin j'ai rencontré

Deux cavaliers très-bien montés ;
Yet no-the simple notes I play'd,
On memory's tablet soon may fade ;

And the refrain to every verse was,
The songs, which Anna lov'd to hear,

A l'ombre d'un bois je m'en vais jouer,

A l'ombre d'un bois je m'en vais danser.
May all be lost on Anna's ear;
But friendship's sweet and fairy strain

I ventured to harmonize this air, and have published it.

Without that charm, which association gives to every little Shall ever in her heart remain :

memorial of scenes or feelings that are past, the melody may Nor memory lose nor time impair

perhaps be thought common and tritling ; but I remember The sympathies which tremble there!

when we had entered, at sunset, upon one of those beautiful lakes, into which the St. Lawrence so grandly and unex. pectedly opens, I have heard this simple air with a pleasure which the finest compositions of the first masters have never

given me; and now, there is not a note of it, which does not A CANADIAN BOAT-SONG.

recal to my memory the dip of our oars in the St. Lawrence,

the flight of our boat down the rapids, and all those new WRITTEN ON THE RIVER ST. LAWRENCE.

and fanciful impressions to which my heart was alive, dur

ing the whole of this very interesting voyage. Et remigem cantus hortatur.

The above stanzas are supposed to be sung by those

voyageurs, who go to the Grande Portage by the Utawas Quintilian.

For an account of this wonderful undertaking, sea

Sir Alerander Mackenzie's General History of the Fur Faintly as tolls the evening chime

Trade, prefixed to his Journal. Our voices keep tune, and our oars keep time:

1" At the Rapids of St. Ann they are obliged to take out a part, if not the whole, of their lading. It is from this spot

the Canadians consider they take their departure, as it 11 wrote these words to an air, which our boatmen sung possesses the last church on the island, which is dedicated to us very frequently. The wind was so unfavourable, that to the tutelar saint of voyagers."- Mackenzie's General they were obiiged to row all the way, and we were five days | History of the Fur Trade. in descending the river from Kingston lo Montreal, exposed 2" Avendo essi per costume di avere in veneratione gli to an intense sun during the day, and at night forced to takel alberi grandi od antichi, quasi che siano sposso ricettaccoli


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