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Till the far-circling radiance be
Even to those high-brow'd Cherubs given, Though knowing all-so much doth Love
Transcend all knowledge, even in heaven! 'Mong these was Zaraph once-and none
E'er felt affection's holy fire,
With half such longing, deep desire.
Not, as with others, a mere part Of its existence, but the whole
The very life-breath of his heart!
"T was first at twilight, on the shore
Of the smooth sea, he heard the lute And voice of her he loved steal o'er
The silver waters, that lay mute, As loth, by even a breath, to stay The pilgrimage of that sweet lay; Whose echoes still went on and on, Till lost among the light that shone Far off beyond the ocean's brim
There, where the rich cascade of day
Into Elysium roll'd away!
Attendant Mercy, that beside
Ready with her white hand, to guide His bolts of vengeance to their preyThat she might quench them on the way. Of Peace-of that Atoning Love, Upon whose star, shining above This twilight world of hope and fear,
The weeping eyes of Faith are fix'd So fond, that with her every tear
The light of that love-star is mix'd!-
Of piety was in that song,
Tenderly to his ear, along
Often, when from the Almighty brow
A lustre came too bright to bear, And all the seraph ranks would bow
Their heads beneath their wings, nor dare
To look upon the effulgence thereThis Spirit's eyes would court the blaze
(Such pride he in adoring took,) And rather lose, in that one gaze,
The power of looking than not look!
The moment, watch'd for by all eyes,
First touch'd the threshold of the skies,
Such love as only could belong
Could, even from angels, bring such song! Alas, that it should e'er have been
The same in heaven as it is here, Where nothing fond or bright is seen,
But it hath pain and peril nearWhere right and wrong so close resemble,
That what we take for yirtue's thrill Is often the first downward tremble
Of the heart's balance into ill-
So holy, but the serpent, Sin,
Beneath his altar may glide in!
The charm that sloped his fall along
Too easy lapse, to loving wrong.
Down to earth's beaming eyes descended, Till love for the Creator soon
In passion for the creature ended!
Quickly, however, to its source,
Flung their last tribute with a sigh-
Lay down the far-brought gift, and dieAnd, while her lute hung by her, hush'd,
As if unequal to the tide
She raised, like one beatified,
To be adored than to adore-Such eyes as may have look'd from heaven,
But ne'er were raised to it before!
Oh Love, Religion, Music-al}
That's left of Eden upon earthThe only blessings, since the fall Of our weak souls, that still recall
A trace of their high glorious birthHow kindred are the dreams you bring!
How Love, though unto earth so prone, Delights to take Religion's wing,
When time or grief hath stain'd his own! How near to Love's beguiling brink,
Too oft, entranced Religion lies . While Music, Music is the link
They both still hold by to the skies.
1 The Seraphim are the Spirits of Divine Love.--See Note.
The language of their native sphere, Which they had else forgotten here.
How then could Zaraph fail to feel
That moment's witcheries ?-one so fair Breathing out music that might steal
Heaven from itself, and rapt in prayer
That seraphs might be proud to share! Oh, he did feel it-far too well
With warmth that much too dearly costNor knew he, when at last he fell, To which attraction, to which spell, Love, Music, or Devotion, most
His soul in that sweet hour was lost. Sweet was the hour, though dearly won,
And pure, as aught of earth could be,
Before Religion's altar see
That hymeneal chaplet wear,
Can bid a new one bloom out thereBless'd union ! by that angel wove,
And worthy from such hands to come ; Safe, sole asylum, in which Love, When fallen or exiled from above,
In this dark world can find a home.
Could, like the dial, fix'd remain,
By the rude storm, can rise anew,
Sees sunny Good half breaking through!
Of all its views, above, below-
To trust, is happier than to know, And thus in humbleness they trod, Abash’d, but pure before their God; Nor e'er did earth behold a sight
So meekly beautiful as they,
Full on their brows, they knelt to pray,
However sweet, must bear its brand,
As the green earth and ocean stand, They both shall wander here—the same Throughout all time, in heart and frameStill looking to that goal sublime,
Whose light, remote but sure, they see,
Whose home is in Eternity!
The chill, that turns his warmest sighs
To earthly vapour, ere they rise; The doubt he feeds on, and the pain
That in his very sweetness lies. Still worse, the illusions that betray
His footsteps to their shining brink; That tempt him on his desert way
Through the bleak world, to bend and drink Where nothing meets his lips, alas, But he again must sighing pass On to that far-off home of peace, In which alone his thirst will cease.
And, though the Spirit had transgress'd,
Terrestrial passion to breathe o'er
God's image, there so bright before Yet never did that God look down
On error with a brow so mild; Never did justice launch a frown
That, ere it fell, so nearly smiled. For gentle was their love, with awe
And trembling like a treasure kept,
And o'er whose preciousness they wept.
In Nama's heart, by whom alone - Those charms, for which a heaven was lost,
Seem'd all unvalued and unknown; And when her Seraph's eyes she caught,
And hid hers glowing on his breast,
“What claim have I to be so bless'd?"
To love as her own seraph loved,
Faith that, were eren its light removed,
All this they bear, but, not the less,
1 An allusion to the Sephiroths or Splendors of the Jew ish Cabbala, represented as a tree, of which God is the crown or summit.-Bee Note.
Confidings frank, without control,
As is that light from chill or stain,
To be by them shed back again! That happy minglement of hearts,
Where, changed as chymic compounds are,
To find a new one, happier far!
That blessed hope of the bright hour,
Their spirits shall, with freshen'd power, Rise up rewarded for their trust
In Him, from whom all goodness springs, And, shaking off earth's soiling dust
From their emancipated wings, Wander for ever through those skies Of radiance, where Love never dies !
Meet a young pair, whose beauty wants
To look like heaven's inhabitants-
Are humble in their earthly lot,
That shines unseen, and were it not
For its sweet breath would be forgot-
Whose voices utter the same wills,
Of fairy music 'mong the hills,
Though close as 't werc their souls' embrace,
Like two fair mirrors, face to face,
There is but one such pair below;
"There Zaraph and his Nama go."
In what lone region of the earth
These pilgrims now may roam or dwell, God and the Angels, who look forth
To watch their steps, alone can tell. But should we, in our wanderings,
PREFACE, P. 295, line 21.
Fathers (and their opinion has been followed by ail
the theologians, down from St. Thomas to Caryl and An erroneous translation by the LXX. of that verse in the Lightfoot,“) the term “Sons of God," must be undersixth chapter of Genesis, etc.
stood to mean the descendants of Seth, by Enos--a The error of these interpreters (and, it is said, of family peculiarly favoured by Heaven, because with the old Italic version also) was in making it oi Ayyc. them men first began to “call upon the name of the dai tov Scov, “the Angels of God," instead of “the LORD"-while, by “the daughters of men,” they Sons”—a mistake which, assisted by the allegorising suppose that the corrupt race of Cain is designated. comments of Philo, and the rhapsodical fictions of The probability, however, is, that the words in ques. the Book of Enoch,' was more than sufficient to af- tion ought to have been translated “the sons of the fect the imaginations of such half-Pagan writers as nobles or great men,” as we find them interpreted in Clemens Alexandrinus, Tertullian, and Lactantius, the Targum of Onkelos (the most ancient and accuwho, chiefly, among the Fathers, have indulged rate of all the Chaldaic paraphrases,) and as, it apthemselves in fanciful reveries upon the subject. The pears from Cyril, the version of Symmachus also greater number, however, have rejected the fiction rendered them. This translation of the passage rewith indignation. Chrysostom, in his twenty-second moves all difficulty, and at once relieves the Sacred Homily upon Genesis, earnestly exposes its absurd- History of an extravagance, which, however it may ity; and Cyril accounts such a supposition as eyyus suit the imagination of the poet, is inconsistent with uwpias, “ bordering on folly." According to these all our notions, both philosophical and religious.
1 It is lamentable to think that this ab-urd production, of of heresies, classes this story of the Angris among the numwhich we now know the whole from Dr. Laurence's trans- ber, and says it deserves only to be rukod with those ficlation, should ever have been considered as an inspired or tions about gods and goddesans, to which the funcy of the authentic work. See the Preliminary Dissertation, prefixed Pagan poets gave birih :-"Sicuti et Parganorum et Poetato the Translation.
rum mendacia asserunt deos deasque transformatos nefanda 2 One of the arguments of Chrysostom is, that Angels are conjugia commisisse."-De Heres. Edir. Basil. p. 101. no where else, in the Old Testament, called " Sons of God,"- 4 Lightfoot says, " The sons of God, or the members of but his commentator, Montfaucon, shows that he is mis- the Church, and the progeny of Seth, marrying carelessly taken, and that in the Book of Joh they are so designated, and promiscuously with the laughters of men, or brood of (c. i. v. 6.) both in the onginal Hebrew and the Vulgate, Cain," etc. I find in Pole that, according to the Samaritan though not in the Septuagint, which alone, he says, Chry: version, the phrase may bo understood as meaning "the postom read.
Sons of the Judges."-Šo variously may the Hobrow word, 3 Lib. ii. Glaphyrorum.--Philæstrius, in his enumeration Elohim, be interpreted.
Page 295, line 81.
the agency of these spiritual creatures, The ques Transmit oach moment, night and day,
tions “de Cognitione Angelorum" of St. Thomas, The echo of His luminous word!
where he examines most prolixly into such puzzling Dionysius (De Cælest. Hierarch.) is of opinion, points as “whether angels illuminate each other," that when Isaiah represents the Seraphim as crying
“ whether they speak to each other,” etc. etc.--The out“ one unto the other,” his intention is to describe Thesaurus of Cocceius, containing extracts from those communications of the divine thought and will, almost every theologian that has written on the subwhich are continually passing from the higher orders ject-- The 9th, 10th, and 11th chapters, sixth book, of the angels to the lower :-ola kai avTousTous Scora- of l'Histoire des Juifs,” where all the extraordinary τους Σεραφίμ οι θεολογοι φασιν έτερον προς τον έτερον κε- reveries of the Rabbins' about angels and demons κραγεναι, σαφως εν τουτω, καθαπερ οιμαι, δηλουντες, ότι are enumerated-The Questions attributed to Sr. των θεολογικων γνωσεων οι πρωτοι τοις δευτεροις μετα
Athanasius—The Treatise of Bonaventure upon the didaci.-See also in the Paraphrase of Pachymer folio of Suarez " de Angelis," where the reader will
Wings of the Seraphim--and, lastly, the ponderous upon Dionysius, cap. 2. rather a striking passage, in which he represents all living creatures as being, find all that has ever been fancied or reasoned, upon in a stronger or fainter degree,“ echoes of God." a subject which only such writers could have con
trived to render so dull.
Page 297, line 89.
Then first ihe fatal wine-cup raio'd, etc.
Some of the circumstances of this story were sugThis is given upon the authority, or rather accord- gested to me by the Eastern legend of the two angels, ing to the fancy, of some of the Fathers, who sup- Harut and Marut, as it is given by Mariti, who says, pose that the women of earth were first seen by the that the author of the Taalim founds upon it the Ma. angels in this situation; and St. Basil has even made hometan prohibition of wine. The Bahardanush tells it the serious foundation of rather a rigorous rule the story differently. for the toilet of his fair disciples; adding, ixavov yap
Page 297, line 105. εστι παρανυμνουμενον καλλος και υιους θεου προς ηδονην γοητευσαι, και ως ανθρωπους δια ταυτην αποθνησκον
Why, why have hapless angels eyes ? Tas, Juntous anodušai.—De Vera Virginitat. tom. i. p. Tertullian imagines that the words of St. Paul, 747. edit. Paris. 1618.
“Woman ought to have a veil on her head, on ac
count of the angels," have an evident reference to the Page 296, line 115.
fatal effects which the beauty of women once proThe Spirit of yon
duced upon these spiritual beings. See the strange It is the opinion of Kircher, Ricciolus, etc. (and passage of this Father (de Virgin. Velandis,) beginwas, I believe, to a certain degree, that of Origen) that ning “Si enim propter angelos,” etc. etc. where his the stars are moved and directed by intelligences or the expense of his latinity, by substituting the word
editor Pamelius endeavours to save his morality, at angels who preside over them. Among other passages from Scripture in support of this notion, they
excussat” for “excusat.” Such instances of indecite those words of the Book of Job, “ When the corum, however, are but too common throughout the morning stars sang together.”–Upon which Kircher Fathers, in proof of which I need only refer to some remarks, “ Non de materialibus intelligitur.” Itin. 1. passages in the same writer's treatise, “ De Anima,"-Isagog. Astronom. See also Caryl's most wordy to the Second and Third Books of the Pædagogus of Commentary on the same text.
Clemens Alexandrinus, and to the instances which
La Mothe le Vayer has adduced from Chrysostom in Page 297, line 33.
his Hexameron Rustique, Journée Seconde. And the bright Watchers near the throne. “ The Watchers, the offspring of Heaven.”-Book ne savent point la langue Chaldaique: c'est pourquoi ils ne
1 The following may serve as specimens "Les anges of Enoch. In Daniel also the angels are called portent point à Dieu les oraisons de ceux qui prient dans cetto watchers :—" And behold, a watcher and an holy one langue. Ils se trompent souvent; ils font des erreurs danger
euses; car l'Ange de la mort, qui est chargé de faire mourir came down from heaven." iv. 13.
un homme, en prend quelquefois un autre, ce qui cause de grands désordres.
Ils sont chargés de chanPage 297, line 81
ier devant Dieu le cantique, Saint, Saint est le Dieu des
armérs; mais ils ne remplissent cet office qu'une fois le Then, too, that juice of earth, etc. etc.
jour, dans une semaine, dans un mois, dans un an, dans un
siècle, ou dans l'éternité, L'Ange qui lutroit contre Jacob For all that relates to the nature and attributes of le pressa de le laisser aller, lorsque l'Aurore parut, parce angels, the time of their creation, the extent of their que c'étoit son tour de chanter le cantique ce jour-là, ce knowledge, and the power which they possess, or qu'il n'avoit encore jamais fait.”.
2 This work (which, notwithstanding its title, is, proba can occasionally assume, of performing such human bly, quite as dull as the rest) I have not, mysell, been able functions as eating, drinking, etc. etc. I shall refer to see, having searched for it in vain through the King's Lithose who are inquisitive upon the subject to the fol- brary at Paris, though assisted by the zeal and kindness of
M. Langles and M. Vonpradt, whose liberal administration lowing works :--The Treatise upon the Celestial of that most liberal establishment, entitles them-not only Hierarchy written under the name of Dionysius the for the immediate effect of such conduct, but for the useful Areopagite, in which, among much that is heavy and and civilizing example it holds forth-to the most corda)
gratitude of the whole literary world. rifling, there are some sublime notions concerning 3 Corinth xi. 10. Dr. Macknight's Translation,
Page 298, line 75.
Page 299, line 78.
Summon'd his chief angelic powers
To witness, etc. " And his tail drew the third part of the stars of St. Augustin, upon Genesis, seems rather inclined heaven, and did cast them to the earth.” Revelat. to admit that the angels had some share (“ aliquod xii. 4.-Docent sancti (says Suarez) supremum ange. ministerium") in the creation of Adam and Eve. lum traxisse secum tertiam partem stellarum." Lib. 7. cap. 7.
Page 300, line 124.
I had beheld their first, their Eve,
Born in that splendid Paradise.
Whether Eve was created in Paradise or not is a
question that has been productive of much doubt and The idea of the Fathers was, that the vacancies controversy among the theologians. With respect to occasioned in the different orders of angels by the Adam, it is agreed on all sides that he was created fall were to be filled up from the human race. There outside ; and it is accordingly asked, with some is, however, another opinion, backed by papal autho- warmth, by one of the commentators, “why should rity, that it was only the tenth order of the Celestial woman, the ignobler creature of the two, be created Hierarchy that fell, and that, therefore, the promo- within ?' Others, on the contrary, consider this distions which occasionally take place from earth are tinction as but a fair tribute to the superior beauty intended for the completion of that grade alone : or, and purity of women ; and some, in their zeal, even as it is explained by Salonius (Dial. in Eccl.)-“De- seem to think that, if the scene of her creation was cem sunt ordines angelorum, sed unus cecidit per su- not already Paradise, it became so, immediately upon perbiam, et idcirco boni angeli semper laborant, ut de that event, in compliment to her. Josephus is one hominibus numerus adimpleatur, et proveniat ad per- of those who think that Eve was formed outside ; fectum numerum, id est, denarium." According to Tertullian, too, among the Fathers-and, among the some theologians, virgins alone are admitted “ ad col- Theologians, Rupertus, who, to do him justice, never legium angelorum," but the author' of the“ Speculum misses an opportunity of putting on record his illPeregrinarum Quæstionum" rather questions this ex- will to the sex. Pererius, however (and his opinion clusive privilege:-“Hoc non videtur verum, quia mul- seems to be considered as the most orthodox,) thinks ti, non virgines, ut Petrus et Magdalena, multis etiam it much more consistent with the order of the Mosaic virginibus eminentiores sunt." Decad. 2. cap. 10. narration, as well as with the sentiments of Basil and
other Fathers, to conclude that Eve was created in Page 299, line 38.
Paradise. 'Twas Robi.
Page 301, line 8. I might have chosen, perhaps, some better name,
Her error, too. put it is meant (like that of Zaraph in the following The comparative extent of Eve's delinquency, and story) to define the particular class of spirits to which the proportion which it bears to that of Adam, is an. the angel belonged. The author of the Book of other point which has exercised the tiresome ingeEnoch, who estimates at 200 the number of angels nuity of the Commentators; and they seem generally that descended upon Mount Hermon, for the purpose to agree (with the exception always of Rupertus) of making love to the women of earth, has favoured that, as she was not yet created when the prohibition us with the names of their leader and chiefs—Samy- was issued, and therefore could not have heard it, (a aza, Urakabarameel, Akibeel, Tamiel, etc. etc. conclusion remarkably confirmed by the inaccurate
In that heretical worship of angels which prevailed, way in which she reports it to the serpent,?) her share to a great degree, during the first ages of Christianity, in the crime of disobedience is considerably lighter to name them seems to have been one of the most than that of Adam. In corroboration of this view important ceremonies; for we find it expressly for- of the matter, Pererius remarks that it is to Adam bidden in one of the Canons (35th) of the council of alone the Deity addresses his reproaches for having Laodicea, ovopačky Tovs ayyehovs. Josephus, too, eaten of the forbidden tree, because to Adam alone mentions, among the religious rites of the Essenes, the order had been originally promulgated. So far, their swearing to preserve the names of the angels.” indeed, does the gallantry of another commentator, -ouvinproctv ta rwv ayyedwv ovojata. Bell. Jud. lib. Hugh de St. Victor, carry him, that he looks upon the 2. cap. 8.—See upon this subject Van Dale, de Ong. words “I will put enmity between thee and the woet Progress. Idololat. cap. 9.
man" as a proof that the sex was from that moment
enlisted into the service of Heaven, as the chief foe Page 299, line 39.
and obstacle which the Spirit of Evil would have to those bright creatures named
contend with in his inroads on this world :--"si deinSpirits of knowledge. The word cherub signifies knowledge-to yvosikov mavit intra Paradisum ?"
1 “Cor denique Evam, quæ Adamo ignobilior erat, forQUTWv Kai SCOTTIKOV, says Dionysius. Hence it is that
2 Rupertus considers these variantes as intentional and Ezekiel, to express the abundance of their knowledge, prevaricatory, and as the first instance upon record of a
wilful vitiation of the words of God, for the purpose of represents them as “full of eyes.”
suiting the corrupt views and propensities of human nature. -De Trinitat. lib. iii. cap. 5.
3 Caietanus, indeod, pronounces it to be "minimum pec1 F. Bartholompus Sibylla.