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 All this they bear, but, not the less, When the loved face again is seen 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, Each with its own existence parts, To find a new one, happier far! Their spirits shall, with freshen'd power, 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! 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, Meet a young pair, whose beauty wants To look like heaven's inhabitants- That shines unseen, and were it not Though close as 't were their souls' embrace, Is not of earth, but from above Like two fair mirrors, face to face, There is but one such pair below; NOTES. PREFACE, p. 263, line 23. An erroneous translation by the LXX. of that verse in the sixth chapter of Genesis, etc. 2 THE error of these interpreters (and, it is said, of the old Italic version also) was in making it di Aggeñor TOU Fou, the Angels of God,» instead of the Sons»-a mistake which, assisted by the allegorising comments of Philo, and the rhapsodical fictions of the Book of Enoch,' was more than sufficient to affect the imaginations of such half-Pagan writers as Clemens Alexandrinus, Tertullian, and Lactantius, who, chiefly, among the Fathers, have indulged themselves in fanciful reveries upon the subject. The greater number, however, have rejected the fiction with indignation. Chrysostom, in his twenty-second Homily upon Genesis, earnestly exposes its absurdity; and Cyril accounts such a supposition as s opras, « bordering ou folly.» According to these Fathers (and their opinion has been followed by all the theologians, down from St Thomas to Caryl and Lightfoot), the term «Sons of God,» must be understood to mean the descendants of Seth, by Enosa family peculiarly favoured by Heaven, because with them men first began to call upon the name of the Lord»-while, by « the daughters of men,» they suppose that the corrupt race of Cain is designated. The probability, however, is, that the words in question ought to have been translated « the sons of the nobles or great men,» as we find them interpreted in the Targum of Onkelos (the most ancient and accurate of all the Chaldaie paraphrases), and as, it appears from Cyril, the version of Symmachus also rendered them. This translation of the passage removes all difficulty, and at once relieves the Sacred History of an extravagance, which, however it may suit the imagination of the poet, is inconsistent with all our notions, both philosophical and religious. Page 263, line 82. Transmit each moment, night and day, The echo of His luminous word! Dionysius (De Coelest. Hierarch.) is of opinion, that when Isaiah represents the Seraphim as crying out « one unto the other,» his intention is to describe those ་ It is lamentable to think that this absurd production, of which we now know the whole from Dr Laureace's translation, should ever have been considered as an inspired or authentic work. See the Preliminary Dissertation, prefixed to the Translation. One of the arguments of Chrysostom is, that Angels are no where else, in the Old Testament, called Sons of God,-but his commentator, Montfaucon, shows that he is mistaken, and that in the Book of Job they are so designated, (c. i. v. 6.) both in the original Hebrew and the Vulgate, though not in the Septuagint, which alone, he says, Chrysostom read. 3 Lib. ii. Glaphyrorum.-Philæstrius, in his enumeration of heresies, classes this story of the Angels among the number, and says it deserves only to be ranked with those fictions about gods and goddesses, to which the fancy of the Pagan poets gave birth :- Sicuti et Paganorum et Poetarum mendacia asserunt deos deasque transformatos nefanda conjugia commisisse-De Hares, Edit. Basil. p. 101. 4 Lightfoot says, The sons of God, or the members of the Church, and the progeny of Seth, marrying carelessly and promiscuously with the daughters of men, or brood of Cain, etc. I find in Pole that, according to the Samaritan version, the phrase may be understood as meaning the Sons of the Judges.--So variously may the Hebrew word, Elohim, be interpreted. communications of the divine thought and will, which are continually passing from the higher orders of the angels to the lower:-cia xai auTOUS TOUS DECTATUS Σεραφίμ οἱ θεολογοι φασιν έτερον προς τον έτερον κεκραγέναι, σάτως ἐν τούτῳ, καθαπερ οιμαι, δηλούντες, ὅτι των θεολογικών γνώσεων οἱ πρώτοι τοις δευτέροις Tadida.-See also, in the Paraphrase of Pachymer upon Dionysius, cap. 2. rather a striking passage, in which he represents all living creatures as being, in a stronger or fainter degree, «echoes of God.»> Page 264, line 19. One of earth's fairest womankind Half veil'd from view, or rather shrined In the clear crystal of a brook, This is given upon the authority, or rather according to the fancy, of some of the Fathers, who suppose that the women of earth were first seen by the angels in this situation; and St Basil has even made it the serious foundation of rather a rigorous rule for the toilet of his fair disciples; adding, ἱκανον γαρ εστι παραγυμ νουμένον κάλλος και υίους θεου προς ήδονην γοητευσαι, και ως ανθρώπους δια ταύτην αποθνήσκοντας, θνητους aroda. De Vera Virginitat. tom. i. p. 747. edit. Paris. 1618. Page 264, line 115. The Spirit of you beauteous star. It is the opinion of Kircher, Ricciolus, etc. (and was, I believe, to a certain degree, that of Origen) that the stars are moved and directed by intelligences or angels who preside over them. Among other passages from Scripture in support of this notion, they cite those words of the Book of Job, «When the morning stars sang together.»-Upon which Kircher remarks, « Non de materialibus intelligitur.» Itin. 1. Isagog. Astronom. See also Caryl's most wordy Commentary on the same text. Page 265, line 31. And the bright Watchers near the throne. « The Watchers, the offspring of Heaven.»-Book of Enoch. In Daniel also the angels are called watchers:«And behold, a watcher and an holy one came down from heaven.» iv. 13. Page 265, line 79. Then, too, that juice of earth, etc. etc. extraordinary reveries of the Rabbins about angels and demons are enumerated-The Questions attributed to St Athanasius-The treatise of Bonaventure upon the Wings of the Seraphim-and, lastly, the ponderous folio of Suarez « de Angelis, where the reader will find all that has ever been fancied or reasoned, upon a subject which only such writers could have contrived to render so dull. Page 265, line 87. Then first the fatal wine-cup rain'd, etc. Some of the circumstances of this story were suggested to me by the Eastern legend of the two augels, Harut and Marut, as it is given by Mariti, who says, that the author of the Taalim founds upon it the Mahometan prohibition of wine. The Bahardanush tells the story differently. Page 265, line 102. Why, why have hapless angels eyes' Tertullian imagines that the words of St Paul, « Woman ought to have a veil on her head,3 on account of the angels,» have an evident reference to the fatal effects which the beauty of women once produced upon these spiritual beings. See the strange passage of this Father (de Virgin. Velandis), beginning « Si enim propter angelos,» etc. where his editor Pamelius endeavours to save his morality, at the expense of his latinity, by substituting the word «excussat» for «excusat.» Such instances of indecorum, however, are but too common throughout the Fathers, in proof of which I need only refer to some passages in the same writer's treatise, <«<< De Anima,»-to the Second and Third Books of the Pædagogus of Clemens Alexandrinus, and to the instances which La Mothe le Vayer has adduced from Chrysostom in his Hexameron Rustique, Journée Seconde. Page 266, line 75. The third of the bright stars away. «And his tail drew the third part of the stars of heaven, and did cast them to the earth.» Revelat. xii. 4.« Docent sancti (says Suarez) supremum angelum traxisse secum tertiam partem stellarum.» Lib. 7. cap. 7. Page 266, line 77. Rise, in earth's beauty, to repair The idea of the Fathers was, that the vacancies occa sioned in the different orders of angels by the fall were us . Ils sont cha, gës de 1 The following may serve as specimens: Les anges Be point la langue chaldaique, c'est pourquoi ils ne portent point a Des les oraisons de ceux qui prient dans cette langue. Ils se trompen souvent; ils font des erreurs dangereuses; car l'Ange de la mor, yar est chargé de faire mourir un homme, eu prend quelquefois ce qui cause de grands désordres.. chanter devant Dieu le cantique, Saint, Saint est le Dieu des arces maine, dans un mois, dans un an, dans un siècle, ou dans l'eternus, mais is ne remplissent cet office qu'une fois le jour, dans une w L'Ange qui lustoit contre Jacob le pressa de le laisser aller, lorear Aurore parut, parce que c'étoit son tour de chanter le cantique a jour-la, ce qu'il n'avoit encore jamais fait.. For all that relates to the nature and attributes of angels, the time of their creation, the extent of their knowledge, and the power which they possess, or can occasionally assume, of performing such human functions as eating, drinking, etc. etc., I shall refer those who are inquisitive upon the subject to the following works:--The Treatise upon the Celestial Hierarchy, written under the name of Dionysius the Areopagite, in which, among much that is heavy and trifling, there are some sublime notions concerning the agency of these spiritual creatures-The questions « de Cognitione Angelorum» of St Thomas, where he examines most prolixly into such puzzling points as whether angels for it in vain through the King's Library at Paris, though ass sted by illuminate each other,» « whether they speak to each other,» etc., etc.-The Thesaurus of Cocceius, containing extracts from almost every theologian that has only for the immediate effect of such conduct, but for the useful and written on the subject-The 9th, 10th, and 11th chap-ilizing example it holds forth—to the most cordial gratitude of 192 ters, sixth book, of Illistoire des Juifs,» where all the 2 This work (which, notwithstanding its title, is, probably, quite a dull as the rest) I have not, myself, been able to see, haviag searchund the zeal and kindness of M. Langlés and M. Vonpradt, whose liberat administration of that most liberal establishment, entitles them— whole I terary world. 3 Corinth, v. 10. Dr. Macknight's Translation. to be filled up from the human race. There is, how- the ignobler creature of the two, be created within? ever, another opinion, backed by papal authority, that Others, on the contrary, consider this distinction as but it was only the tenth order of the Celestial Hierarchy a fair tribute to the superior beauty and purity of that fell, and that, therefore, the promotions which women; and some, in their zeal, even seem to think occasionally take place from earth are intended for the that, if the scene of her creation was not already Paracompletion of that grade alone: or, as it is explained dise, it became so, immediately upon that event, in by Salonius (Dial. in Eccl.)—« Decem sunt ordines ange- compliment to her. Josephus is one of those who lorum, sed unus cecidit per superbiam, et idcirco boni think that Eve was formed outside; Tertullian, too, angeli semper laborant, ut de hominibus numerus adim- among the Fathers-and, among the Theologians, pleatur, et proveniat ad perfectum numerum, id est, Rupertus, who, to do him justice, never misses an opdenarium.» According to some theologians, virgins portunity of putting on record his ill-will to the sex. alone are admitted «ad collegium angelorum;» but the Pererius, however (and his opinion seems to be conauthor of the « Speculum Peregrinarum Quæstionum» sidered the most orthodox), thinks it much more conrather questions this exclusive privilege:- -« Hoc nonsistent with the order of the Mosaic narration, as well videtur verum, quia multi, non virgines, ut Petrus et as with the sentiments of Basil and other Fathers, to Magdalena, multis etiam virginibus eminentiores sunt.» conclude that Eve was created in Paradise. Decad. 2. cap. 10. Page 267, line 36. 'T was RUBI. I might have chosen, perhaps, some better name, but it is meant (like that of Zaraph in the following story) to define the particular class of spirits to which the angel belonged. The author of the Book of Enoch, who estimates at 200 the number of angels that descended upon Mount Hermon, for the purpose of making love to the women of earth, has favoured us with the names of their leader and chiefs-Samyaza, Urakabarameel, Akibeel, Tamiel, etc. etc. Page 269, line 6. Her error, too. the proportion which it bears to that of Adam, is an- In that heretical worship of angels which prevailed, to a great degree, during the first ages of Christianity, to name them seems to have been one of the most important ceremonies; for we find it expressly forbidden in one of the Canons (35th) of the council of Laodicea, ονομάζειν τους αγγέλους. Josephus, too, mentions, among the religious rites of the Essenes, their swearing to preserve the names of the angels,»5. "THERED TO Tav aggshav Croμara. Bell. Jud. lib. 2. cap. 8.-See upon this subject Van Dale, de Orig. et Progress. Idolo-vice of Heaven, as the chief foe and obstacle which the lat. cap. 9. the sex was from that moment enlisted into the ser Spirit of Evil would have to contend with in his inroads on this world :-« si deinceps Eva inimica Diabolo, ergo fuit grata et amica Deo,» Page 269, line 34. Call her-think what-bis Life! his Lafe! Chavah (or, as it is in the Latin version, Eva) has the same signification as the Greek, Zoc. 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 Cur denique Evim, que Adamo ignobilior erat, formavit intra Paradisum? Rupertus considers these variantes as intentional and prevaricatory, and as the first instance upon record of a wilful vitiation of the words of God, for the purpose of suiting the corrupt views and propensities of human nature.-De Trinitat. lib. iii. cap. 5. 3 Caietanus, indeed, pronounces it to be minimum peccatum.. 4 Και μετά το ακουσαι, γη εί, και εις γην απέλευση, μετά την παράβασιν. και ην θαυμαςον ότι μετά την παράβασιν ταύτην την μεγάλην εσχεν επανυ Midv. Hæres. 78. sec. 18. tom. i. edit. Paris, 1622. in calling their Furies, Eumenides, or Gentle.' But the Bishop of Chalon rejects this supposition:-« Explodendi sane qui id nominis ab Adamo per ironiam inditum uxori sux putant; atque quod mortis causa esset, amaro joco vitam appellasse. With a similar feeling of spleen against women, some of these distillateurs des Saintes Lettres» as Bayle calls them), in rendering the text « I will make him a help meet for him,» trauslate these last words « against or contrary to him» (a meaning which, it appears, the original will bear), and represent them as prophetic of those contradictions and perplexities which men experience from women in this life. It is rather strange that these two instances of perverse commentatorship should have escaped the researches of Bayle, in his curious article upon Eve. He would have found another subject of discussion, equally to his taste, in Gataker's whimsical dissertation upon Eve's knowledge of the Tx ouvrin, and upon the notion of Epiphanins that it was taught her in a special revelation from Heaven. -Miscellan, lib. ii. cap. 3. p. 200. Page 270, line 109. Oh, idol of my dreams! whate'er Thy nature be-haman, 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 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.» other names. Yet we can hardly be Page 272, 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. etc.-Comte de Gabalis. tire, the neck-laces, armlets, rouge, and the black powder for the eye-lashes, to the researches of these fallen angels into the inmost recesses of nature, and the discoveries they were, in consequence, enabled to make. of all that could embellish the beauty of their earthly favourites. The passage is so remarkable that I shal give it entire:- Nam et illi qui ea 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 glorie contulerunt: lumina lapillorum quibus monilia variantur, et circulos ex auro quibus brachia aretantur; et medicamenta ex fuco, quibus lane colorantur, et illum ipsum nigrum pulverem, quo oculorum exordia producuntur.» De Habitu Mulieb. cap. 2.-See him also « De Cult Form. cap. 10. Tertullian traces all the chief luxuries of female at Page 272, line 28. --the mighty magnet, set In Woman's form. The sine figure, as applied to female attractions, occurs in a singular passage of St. Basil, of which the following is the conclusion:- Thy eroUTAV RATE του αρρενος αυτής φυσικήν δυνάσειαν, ὡς σιδήρος, 2712 παρρωθεν μαγ νετις, τούτο προς ἑαυτον μαγγανεύι. De Vera Virginitat. tom. 1. p. 727. It is but fate, however, to add, that Hermant, the biographer of Basil. | has pronounced this most unsauctified treatise to be Spurious, Page 272, line 37. I've said, Nay, look not there, my love, etc. Page 272.-Note. The following is one among many passages, which may be adduced from the Comte de Gabalis, in con- I am aware that this happy saying of Lord Albefirmation of this remark :-« Ces enfaus du ciel engen-marle's loses much of its grace and playfulness, by best drèrent les géans fameux, s'étant fait aimer aux fillesing put into the mouth of any but a human lover. des hommes; et les mauvais cabalistes Joseph et Philo comme tous les Juifs sont ignorans), et après enx 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'Elaim, sont distingués des enfans des hom mes » Ste Entret. Second. Page 271, line 108. so high she decoy'd her Cherub's love! «Nihil plus desiderare potueriat que augelos possidebant-magno scilicet nupserint »Tertuli,de Habitu Mulich, cap. ". ↑ Lab. 6. p. 34. * Pontus Tverd, de terten nina impositione Clemens Alexandrinus is one of those who suppose i that the knowledge of such sublime doctrines was derived from the disclosure of the angels. Stromat lib v. p. 48. To the same source Cassianus and others trice all impious and daring sciences, such as magie, alhemy, etc. From the fallen angels 'says Zosimes came all that miserable knowledge which is of no use to the soul.».—Πάντα τα πονηρά και μηδεν αφελούντα The Luxur.-Ap Photium. Page 272, line 91. Escaping from the Zodiac's signs. « La lumière Zodiacale n'est autre chose que I at mosphère du soleil.»-Lalande. Page 276, line 114. ---as 't is graved Upon the tablets that, of old, By CHAM were from the Deluge saved, Page 278, line 31. Then first did woman's virgin brow 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 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 as being, i at least, more miscellaneous in their information. The pudicitiæ,» or crown of modesty, those who entered but once into the marriage state. following account of them is given in Jablonski from Cassianus :-« Quantum enim antiquæ traditiones ferunt Cham filius Noæ, qui superstitionibus ac profanis fuerit artibus institutus, sciens nullum se posse superbis ¦ memorialem librum in arcam inferre, in quam erat ingressurus, sacrilegas artes ac profana commenta durissimis insculpsit lapidibus.» Sara. Page 278, line 68. --ber, who near The Tabernacle stole to hear Page 278, line 97. cate with each other. The Sephiroths are the higher orders of emanative being, in the strange and incomprehensible system of the Jewish Cabbala. They are called by various names, Pity, Beauty, etc. etc.; and their influences are supposed to act through certain canals, which communiThe reader may judge of the rationality of the system by the following explanation de la Miséricorde et de la Force, et qui vont aboutir à part of the machinery:-« Les canaux qui sortent 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 la vertu des Saints,» etc. etc. For a concise account of the Cabalistic Philosophy, see Enfield's very useful compendium of of Brucker. Page 278, line 97. --from that tree Which buds with such eternally. arbre « On les représente quelquefois sous la figure d'un Ensoph qu'on met au-dessus de l'arbre TI- Sephirotique ou des Splendeurs divines, est l'Infini.»L'Histoire des Juifs, liv. ix. 11. )) Irish Melodies. ADVERTISEMENT. THOUGH the beauties of the National Music of Ireland have been very generally felt and acknowledged, yet it has happened, through the want of appropriate English words, and of the arrangement necessary to adapt them to the voice, that many of the most excellent compositions have hitherto remained in obscurity. It is intended, therefore, to form a Collection of the best Ori-' ginal IRISH MELODIES, with characteristic Symphonies and Accompaniments; and with Words containing as frequent as possible allusions to the manners and his tory of the country. In the poetical part, the Publisher has had promises of assistance from several distinguished Literary Characters, particularly from Mr MOORE, whose lyrical 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 acknowledgment—we 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 polities and music; and how much they are connected, in Ireland at least, ap The writer forgot, when he made this assertion, that the Public sie; and that the patriotic genius of Miss Owensen has been emare indebted to Mr Bunting for a very valuable collection of Irish Muployed upon some of our finest Airs. |