ceps Eva inimica Diabolo, ergo fuit grata et amica] Deo."

Page 301, line 36.

Call her-think what-his Life! his Life!

Chavah (or, as it is in the Latin version, Eva) has the same signification as the Greek, Zoe.

The following is one among many passages, which may be adduced from the Comte de Gabalis, in confirmation of this remark :-"Ces enfans du ciel engendrèrent les géans fameux, s'étant fait aimer aux filles

des hommes; et les mauvais cabalistes Joseph et Philo (comme tous les Juifs sont ignorans,) et après eux tous les auteurs que j'ai nommés tout à l'heure, ont dit que c'étoit des anges, et n'ont pas su que c'était les sylphes et les autres peuples des élémens, qui, sous le nom d'enfans d'Eloim, sont distingués des enfans des hommes."-See Entret. Second.

Page 303, line 110.

Epiphanius, among others, is not a little surprised at the application of such a name to Eve, so immediately, too, after that awful denunciation of death, "dust thou art," etc. etc.' Some of the commentators think that it was meant as a sarcasm, and spoken by Adam, in the first bitterness of his heart,-in the same spirit of irony (says Pererius) as that of the Greeks in calling their Furies, Eumenides, or Gentle.2 Nihil plus desiderare potuerint quæ angelos posBut the Bishop of Chalon rejects this supposition -sidebant-magno scilicet nupserant." Tertull. de "Explodendi sane qui id nominis ab Adamo per ironiam inditum uxori suæ putant; atque quod mortis causa esset, amaro joco vitam appellasse.'

So high she deem'd her Cherub's love!

Habitu Mulieb.

cap. 2.

Page 304, line 14.

Then first were diamonds caught, etc. "Quelques gnomes, désireux de devenir immortels, avoient voulu gagner les bonnes graces de nos filles, et leur avaient apporté des pierreries dont ils sont gardiens naturels et ses auteurs ont cru, s'appuyant sur le livre d'Enoch mal entendu, que c'étaient des pièges que les anges amoureux," etc. ete.-Compte de Gabalis.

It is rather strange that these two instances of perTertullian traces all the chief luxuries of female verse commentatorship should have escaped the re- attire, the necklaces, armlets, rouge, and the black searches of Bayle, in his curious article upon Eve. powder for the eye-lashes, to the researches of these He would have found another subject of discussion, fallen angels into the inmost recesses of nature, and equally to his taste, in Gataker's whimsical disserta- the discoveries they were, in consequence, enabled tion upon Eve's knowledge of the Texvn bpavrikn, to make, of all that could embellish the beauty of and upon the notion of Epiphanius that it was taught their earthly favourites. The passage is so remarkher in a special revelation from Heaven.-Miscellan.able that I shall give it entire :-" Nam et illi qui ea lib. ii. cap. 3. p. 200.

Page 302, line 113.

Oh, idol of my dreams! whate'er

Thy nature be-human, divine,
Or but half heavenly.

In an article upon the Fathers, which appeared, some years since, in the Edinburgh Review (No. XLVII,) and of which I have made some little use in these notes (having that claim over it-as "quiddam notum propriumque"-which Lucretius gives to the cow over the calf,) there is the following remark:"The belief of an intercourse between angels and women, founded upon a false version of a text in Genesis, is one of those extravagant notions of St. Justin and other Fathers, which show how little they had yet purified themselves from the grossness of heathen mythology, and in how many respects their heaven was but Olympus, with other names. Yet we can hardly be angry with them for this one error, when we recollect that possibly to their enamoured angels we owe the fanciful world of sylphs and gnomes, and that at this moment we might have wanted Pope's most exquisite poem, if the version of the LXX. had translated the Book of Genesis correctly."

1 Και μετά το ακουσαι, γη εί, και εις γην απέλευση, μετά την παράβασιν, και ην θαυμαστον οτι μετά την παρα βασιν ταύτην την μεγάλην εσχεν επωνυμίαν. Hæres 78. sec. 18. tom. i. edit. Paris, 1622.

2 Lib. 6. p. 234.

3 Pontus Tyard. de recta nominum impositione, p. 14.

constituerant, damnati in pænam mortis deputantur: illi scilicet angeli, qui ad filias hominum de cœlo ruerunt, ut hæc quoque ignominia fœminæ accedat. Nam cum et materias quasdam bene occultas et artes plerasque non bene revelatas, sæculo multo magis imperito prodidissent (siquidem et metallorum opera nudaverant, et herbarum ingenia traduxerant et incantationum vires provulgaverant, et omnem curiositatem usque ad stellarum interpretationem designaverant) proprie et quasi peculiariter fœminis instrumentum istud muliebris gloriæ contulerunt : lumina lapillorum quibus monilia variantur, et circulos ex auro quibus brachia arctantur; et medicamenta ex fuco, quibus lanæ colorantur, et illum ipsum nigrum pulverem, quo oculorum exordia producuntur." De Habitu Mulieb. cap. 2.-See him also "De Cultu Fœm. cap. 10. Page 304, line 28.

the mighty magnet, set In Woman's form.

The same figure, as applied to female attractions, occurs in a singular passage of St. Basil, of which the following is the conclusion:-Ata Tv Evovcav kata του αρρενος αυτής φυσικήν δυναςείαν, ὡς σίδηρος, φημι, Vera Virginitat. tom. i. p. 727. It is but fair, however, ποῤῥωθεν μαγνετις, τούτο προς ἑαυτον μαγγανευι. De to add, that Hermant, the biographer of Basil, has pronounced this most unsanctified treatise to be spurious. Page 304, line 37.

I've said, "Nay, look not there, my love," etc.

I am aware that this happy saying of Lord Albe

Upon the tablets that, of old,

Page 310, line 20.

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 there.

པ་

In the Catholic church, when a widow is married, she is not, I believe, allowed to wear flowers on her head. The ancient Romans honoured with a corona pudicitiæ," or crown of modesty, those who entered but once into the marriage state.

Sara.

Page 310, line 57.

her, who near

The Tabernacle stole to hear

The secrets of the Angels.

Page 310, line 86.

Two fallen Splendors.

By CHAM were from the Deluge saved. The pillars of Seth are usually referred to as the depositories of ante-diluvian knowledge; but they were inscribed with none but astronomical secrets. I have, therefore, preferred here the tablets of Cham The Sephiroths are the higher orders of emanative as being, at least, more miscellaneous in their information. The following account of them is given in being, in the strange and incomprehensible system of the Jewish Cabbala. They are called by various Jablonski from Cassianus :-" Quantum enim antiquæ traditiones ferunt Cham filius Noæ, qui superstitioni- names, Pity, Beauty, etc. etc.; and their influences bus ac profanis fuerit artibus institutus, sciens nullum are supposed to act through certain canals, which The reader may se posse superbis memorialem librum in arcam inferre, communicate with each other. in quam erat ingressurus, sacrilegas artes ac profana commenta durissimis insculpsit lapidibus."

Page 308, line 114.

And this young Angel's 'mong the rest. Pachymer, in his Paraphrase on the Book de Divinis Nominibus of Dyonysius, speaking of the incarnation of Christ, says, that it was a mystery ineffable from all time, and "unknown even to the first and oldest angel,"-justifying this last phrase by the authority of St. John in the Revelation.

Page 308, line 4.

Circles of light that from the same
Eternal centre sweeping wide,

Carry its beams on every side.

judge of the rationality of the system by the follow-
ing explanation of part of the machinery :-" Les
canaux qui sortent de la Miséricorde et de la Force, et
qui vont aboutir à la Beauté, sont chargés d'un grand
nombre d'Anges. Il y en a trente-cinq sur le canal
de la Miséricorde, qui récompensent et qui couronnent
For a concise account
la vertu des Saints," etc. etc.
of the Cabalistic Philosophy, see Enfield's very useful
compendium of Brucker.

Page 310, line 86.

from that tree Which buds with such eternally.

"On les représente quelquefois sous la figure d'un arbre....l'Ensoph qu'on met au-dessus de l'arbre Sephirotique ou des Splendeurs divines, est l'Infini."

See the 13th chapter of Dionysius for his notions-L'Histoire des Juifs, liv. ix. 11.

IRISH MELODIES.

ADVERTISEMENT.

"Another difficulty (which is, however, purely mechanical) arises from the irregular structure of many of those airs, and the lawless kind of metre THOUGH the beauties of the National Music of Ire- which it will in consequence be necessary to adapt land have been very generally felt and acknowledged, to them. In these instances the poet must write not yet it has happened, through the want of appropriate to the eye but to the ear; and must be content to have English words, and of the arrangement necessary to his verses of that description which CICERO mentions, adapt them to the voice, that many of the most excel-Quos si cantu spoliaveris, nuda remanebit oratio.' lent compositions have hitherto remained in obscurity. That beautiful air, The Twisting of the Rope,' which It is intended, therefore, to form a Collection of the has all the romantic character of the Swiss Ranz des best Original IRISH MELODIES, with characteristic Vaches, is one of those wild and sentimental rakes Symphonies and Accompaniments, and with Words which it will not be very easy to tie down in sober containing as frequent as possible allusions to the wedlock with poetry. However, notwithstanding all manners and history of the country. these difficulties, and the very little talent which J

In the poetical part, the Publisher has had promises can bring to surmount them, the design appears to of assistance from several distinguished Literary Cha- me so truly national, that I shall feel much pleasure racters, particularly from MR. MOORE, whose lyrical in giving it all the assistance in my power. talent is so peculiarly suited to such a task, and whose zeal in the undertaking will be best understood from the following extract of a letter which he has addressed to Sir JOHN STEVENSON (who has undertaken the arrangement of the airs) on the subject:

"I feel very anxious that a Work of this kind should be undertaken. We have too long neglected the only talent for which our English neighbours ever deigned to allow us any credit. Our National Music has never been properly collected; and, while the composers of the Continent have enriched their operas and sonatas with melodies borrowed from Ireland-very often without even the honesty of acknowledgmentwe have left these treasures in a great degree unclaimed and fugitive. Thus our airs, like too many. of our countrymen, for want of protection at home, have passed into the service of foreigners. But we are come, I hope, to a better period both of politics and music; and how much they are connected, in Ireland at least, appears too plainly in the tone of sorrow and depression which characterises most of our early songs.-The task which you propose to me, of adapting words to these airs, is by no means easy. The poet, who would follow the various sentiments which they express, must feel and understand that rapid fluctuation of spirits, that unaccountable mixture of gloom and levity, which composes the character of my countrymen, and has deeply tinged their music. Even in their liveliest strains we find some melancholy note intrude-some minor third or flat seventh -which throws its shade as it passes, and makes even mirth interesting. If BURNS had been an Irishman (and I would willingly give up all our claims upon OSSIAN for him,) his heart would have been proud of such music, and his genius would have made it immortal.

1 The writer forgot, when he made this assertion, that the Public are indebted to Mr. Bunting for a very valuable collection of Irish Music; and that the patriotic genius of Miss Owenson has been employed upon some of our finest Airs.

"Leicestershire, Feb. 1807."

IRISH MELODIES.
No. I.

GO WHERE GLORY WAITS THEE.
AIR-Maid of the Valley.

Go where glory waits thee,
But, while fame elates thee,

Oh! still remember me.
When the praise thou meetest
To thine ear is sweetest,

Oh! then remember me.
Other arms may press thee,
Dearer friends caress thee,
All the joys that bless thee

Sweeter far may be;

But when friends are nearest,
And when joys are dearest,

Oh! then remember me.
When at eve thou rovest
By the star thou lovest,

Oh! then remember me.
Think, when home returning,
Bright we've seen it burning-
Oh! thus remember me.
Oft as summer closes,.
When thine eye reposes,
On its lingering roses,

Once so loved by thee-
Think of her who wove them,
Her who made thee love them-
Oh! then remember me.

When, around thee dying,
Autumn leaves are lying,

Oh! then remember me

HOW DEAR TO ME THE HOUR.

AIR-The Twisting of the Rope.
How dear to me the hour when day-light dies,
And sun-beams melt along the silent sea,
For then sweet dreams of other days arise,
And memory breathes her vesper sigh to thee.

And, as I watch the line of light that plays

Along the smooth wave toward the burning west, I long to tread that golden path of rays, And think 't would lead to some bright isle of rest!