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Till the far-circling radiance be
Diffused into infinity!
First and immediate near the Throne,
As if peculiarly God's own,
The Seraphs' stand-this burning sign
Traced on their banner, “ Love Divine !"
Their rank, their honours, far above

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,
Or yearn'd towards the Eternal One,

With half such longing, deep desire.
Love was to his impassion'd soul

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
Had, o'er the horizon's golden rim,

Into Elysium roll'd away!
Of God she sung, and of the mild

Attendant Mercy, that beside
His awful throne for ever smiled,

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!-
All this she sung, and such a soul

Of piety was in that song,
That the charm'd Angel, as it stole

Tenderly to his ear, along
Those lulling waters, where he lay
Watching the day-light's dying ray,
Thought 't was a voice from out the wave,
An echo that some spirit gave
To Eden's distant harmony,
Heard faint and sweet beneath the sea !

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!
Then too, when angel voices sung
The mercy of their God, and strung
Their harps to hail, with welcome sweet,

The moment, watch'd for by all eyes,
When some repentant sinner's feet

First touch'd the threshold of the skies,
Oh then how clearly did the voice
Of Zaraph above all rejoice!
Love was in every buoyant tone,

Such love as only could belong
To the blest angels, and alone

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-
Where Love hath not a shrine so pure,

So holy, but the serpent, Sin,
In moments even the most secure,

Beneath his altar may glide in!
So was it with that Angel-such

The charm that sloped his fall along
From good to ill, from loving much,

Too easy lapse, to loving wrong.
Even so that amorous Spirit, bound
By beauty's spell, where'er 't was found,
From the bright things above the moon,

Down to earth's beaming eyes descended, Till love for the Creator soon

In passion for the creature ended!

Quickly, however, to its source,
Tracking that music's melting course,
He saw upon the golden sand
Of the sea-shore a maiden stand,
Before whose feet the expiring waves

Flung their last tribute with a sigh-
As, in the East, exhausted slaves

Lay down the far-brought gift, and dieAnd, while her lute hung by her, hush'd,

As if unequal to the tide
Of song, that from her lips still gush'd,

She raised, like one beatified,
Those eyes, whose light seem'd rather given

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,
For then first did the glorious sun

Before Religion's altar see
Two hearts in wedlock's golden tie
Self-pledged, in love to live and die-
Then first did woman's virgin brow

That hymeneal chaplet wear,
Which, when it dies, no second vow

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,
And wait till it shone out again-
With Patience that, though often bow'd

By the rude storm, can rise anew,
And Hope that, even from Evil's cloud,

Sees sunny Good half breaking through!
This deep, relying Love, worth more
In heaven than all a cherub's lore-
This Faith, more sure than aught beside,
Was the sole joy, ambition, pride,
Of her fond heart-the unreasoning scope

Of all its views, above, below-
So true she felt it that to hope,

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,
When, with the altar's holy light

Full on their brows, they knelt to pray,
Hand within hand, and side by side,
Two links of love, awhile untied
From the great chain above, but fast
Holding together to the last-
Two fallen Splendors from that tree
Which buds with such eternally,'
Shaken to earth, yet keeping all
Their light and freshness in the fall.
Their only punishment (as wrong,

However sweet, must bear its brand,
Their only doom was this—that, long

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,
Pilgrims of Love, whose way is Time,

Whose home is in Eternity!
Subject, the while, to all the strife
True love encounters in this life-
The wishes, hopes, he breathes in vain;

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,
Had, from his station 'mong the bless'd,
Won down by woman's smile, allow'd

Terrestrial passion to breathe o'er
The mirror of his heart, and cloud

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,
That was not theirs by holy law,
Whose beauty with remorse they saw,

And o'er whose preciousness they wept.
Humility, that low, sweet root,
From which all heavenly virtues shoot,
Was in the hearts of both--but most

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,
Even bliss was humbled by the thought,

“What claim have I to be so bless'd?"
Still less could maid so meek have nursed
Desire of knowledge—that vain thirst,
With which the sex hath all been cursed,
From luckless Eve to her who near
The Tabernacle stole, to hear
The secrets of the Angels-no-

To love as her own seraph loved,
With Faith, the same through bliss and woe-

Faith that, were eren its light removed,

All this they bear, but, not the less,
Have moments rich in happiness-
Bless'd meetings, after many a day
Or widowhood past far away,
When the loved face again is seen
Close, close, with not a tear between-

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,
Pour'd mutually from soul to soul;
As free from any fear or doubt

As is that light from chill or stain,
The sun into the stars sheds out,

To be by them shed back again! That happy minglement of hearts,

Where, changed as chymic compounds are,
Each with its own existence parts,

To find a new one, happier far!
Such are their joys—and, crowning all,

That blessed hope of the bright hour,
When, happy and no more to fall,

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
But the adornment of bright wings,

To look like heaven's inhabitants-
Who shine where'er they tread, and yet

Are humble in their earthly lot,
As is the way-side violet,

That shines unseen, and were it not

For its sweet breath would be forgot-
Whose hearts in every thought are one,

Whose voices utter the same wills,
Answering as Echo doth, some tone

Of fairy music 'mong the hills,
So like itself, we seek in vain
Which is the echo, which the strain--
Whose piety is love-whose love,

Though close as 't werc their souls' embrace,
Is not of earth, but from above-

Like two fair mirrors, face to face,
Whose light, from one to the other thrown,
In heaven's reflection, not their own--
Should we e'er meet with aught so pure,
So perfect here, we may be sure

There is but one such pair below;
And, as we bless them on their way
Through the world's wilderness, may say,

"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 296, line 19.
One of earth's fairest womankind,

Page 297, line 89.
Half veil'd from view, or rather shrined

Then first ihe fatal wine-cup raio'd, etc.
In the clear chrystal of a brook.

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,

beauteous star.

Page 298, line 75.

Page 299, line 78.
When Lucifer, in falling, bore

Summon'd his chief angelic powers
The third of the bright stars away.

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,
Page 298, line 77.

Born in that splendid Paradise.
Rise, in earth's beauty, to repair

Whether Eve was created in Paradise or not is a
That loss of light and glory there!

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.


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