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 hear, but, not the less, As is that light from chill or stain, To be by them shed back again!- To find a new one, happier far! Their spirits shall, with freshen'd power, Risc 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 So like itself, we seek in vain Though close as 't were their souls' embrace, There is but one such pair below; NOTES. PREFACE, p. 263, col. 1. An erroneous translation by the LXX of that verse in the sixth chapter of Genesis, etc. THE error of these interpreters (and, it is said, of the old Italic version also) was in making it of Ayeλol Tou θεου. 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 optas, bordering on folly.3 According to these Fathers (and their opinion has been followed by all the theologians, down from St Thomas to Caryl and Lightfoot 4), 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 Chaldaic 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. Note 2, page 263, col. 2. Transmit each moment, night and day, Dionysius (De Cœlest. Hierarch.) is of opinion, that when Isaiah represents the Seraphim as crying out << one unto the other,» his intention is to describe those 1 It is lamentable to think that this absurd production, of which we now know the whole from Dr Laurence'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. 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 Hæres. Edit. Basil. p. 101. 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 extraordinary reveries of the Rabbins about angels and are continually passing from the higher orders of the demons are enumerated - The Questions attributed to angels to the lower:meia και αυτους τους Θεοτατους | St Athanasius-The treatise of Bonaventure upon the Σεραφίμ οἱ θεολογοι φασιν έτερον προς τον ἑτερον κε- | Wings of the Seraphim and, lastly, the ponderous κραγέναι, σαφως εν τούτῳ, καθαπερ οίμαι, δηλούντες, folio of Suarez « de Angelis, where the reader will fud ότι των θεολογικών γνώσεων οἱ πρωτοι τοις δευτέροις | all that has ever been fancied or reasoned, upon 2 MeTadidozat.-See also, in the Paraphrase of Pachymer subject which only such writers could have contrived to upon Dionysius, cap. 2. rather a striking passage, in render so dull. which he represents all living creatures as being, in a stronger or fainter degrees, « echoes of God.»> Note 3, page 264, col. 1. 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, izzvov yap etti пapayaμνουμένου κάλλος και υίους θεου προς ήδονην γοητευσαι, και ως ανθρώπους δια ταύτην αποθνησκοντας, θνητούς aлods:.-De Vera Virginitat. tom. i, p. 747, edit. Paris. 1618. Note 4, page 264, col. 2. The spirit of yon 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. Note 5, page 265, col. 1. 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. Note 6, page 265, col. 2. Note 7, page 265, col. 2. 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 angels, 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. Note 8, page 265, col. 2. 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 Se conde. Note 9, page 266, col. 2. When Lucifer, in falling, bore The third of the bright stars away. «And his tail drew the third part of the stars of Note 10, page 266, col. 2. The idea of the Fathers was, that the vacancies occasioned in the different orders of angels by the fall were The following may serve as specimens:- Les anges ne savent point la langue chaldaique; c'est pourquoi ils ne portent point à Dieu souvent; ils font des erreurs dangereuses; car l'Ange de la mort, quí maine, dans un mois, dans un an, dans un siècle, ou dans l'éternité. Then, too, that juice of earth, etc. etc. For all that relates to the character 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 func-les oraisons de ceux qui prient dans cette langue. Ils se trompeat tions 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 illuminate each other,» « whether they speak to each other,» etc., etc.-The Thesaurus of Cocceius, containing extracts from almost every theologian that has entitles them-not only for the immediate effect of such conduct, written on the subject—The 9th, 10th, and 11th chap-but for the useful and civilizing example it holds forth-to the most cordial gratitude of the whole literary world. ters, sixth book, of « l'Histoire des Juifs,» where all the This work (which, notwithstanding its title, is, probably, quite as dull as the rest) I have not, myself, been able to see, having searched for it in vain through the King's Library at Paris, though assisted by the zeal and kindness of M. Langlés and M. Vo¤pradt, whose liberal administration of that most liberal establishment, 1 Corinth. xi, 10, Dr Macknight's Translation. the ignobler creature of the two, be created within? › Others, on the contrary, consider this distinction as but a fair tribute to the superior beauty and purity of women; and some, in their zeal, even seem to think that, if the scene of her creation was not already Paradise, it became so, immediately upon that event, in compliment to her. Josephus is one of those who think that Eve was formed outside; Tertullian, too, among the Fathers-and, among the Theologians, Rupertus, who, to do him justice, never misses an opportunity of putting on record his ill-will to the sex. Pererius, however (and his opinion seems to be considered the most orthodox), thinks it much more con::- Hoc nonsistent with the order of the Mosaic narration, as well as with the sentiments of Basil and other Fathers, to conclude that Eve was created in Paradise. to be filled up from the human race. There is, how ever, another opinion, backed by papal authority, that it was only the tenth order of the Celestial Hierarchy that fell, and that, therefore, the promotions which occasionally take place from earth are intended for the completion of that grade alone: or, as it is explained by Salonius (Dial. in Eccl.) — Decem sunt ordines angelorum, sed unus cecidit per superbiam, et idcirco boni angeli semper laborant, ut de hominibus numerus adimpleatur, et proveniat ad perfectum numerum, id est, denarium. According to some theologians, virgins alone are admitted ad collegium angelorum;» but the author of the Speculum Peregrinarum Quæstionum rather questions this exclusive privilege :videtur verum, quia multi, non virgines, ut Petrus et Magdalena, multis etiam virginibus eminentiores sunt.» Decad, 2, cap. 10. Note 11, page 267, col. 1. '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. 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, ovoμately tous areλous. Josephus, too, mentions, among the religious rites of the Essenes, their swearing ⚫ to preserve the names of the angels,»-ovenprosty a των αγγελων ονόματα. Bell. Jud. lib. 2, cap. 3.-See upon this subject Van Dale, de Orig. et Progress. Idololat. cap. 9. Note 12, page 267, col. 1. those bright creatures named Spirits of Knowledge. The word cherub signifies knowledge-το γνοςικον αυτών και θεοπτικον, says Dionysius. Hence it is that Ezekiel, to express the abundance of their knowledge, represents them as full of eyes.» Note 13, page 267, col. 2. Summon'd his chief angelic powers St Augustin, upon Genesis, seems rather inclined to admit that the angels had some share (aliquod ministerium») in the creation of Adam and Eve. Note 14, page 268, col. 2. I had beheld their first, their Eva, Whether Eve was created in Paradise or not is a question that has been productive of much doubt and controversy among the theologians. With respect to Adam, it is agreed on all sides that he was created outside; and it is accordingly asked, with some warmth, by one of the commentators, why should woman, 'F. Bartholomæus Sibylla. Note 15, page 269, col. 1. Her error, too. the proportion which it bears to that of Adam, is anThe comparative extent of Eve's delinquency, and other point which has exercised the tiresome ingenuity of the Commentators; and they seem generally to agree (with the exception always of Rupertus) that, as she was not yet created when the prohibition was issued, and therefore could not have heard it (a conclusion she reports it to the serpent), her share in the crime remarkably confirmed by the inaccurate way in which Adam,3 In corroboration of this view of the matter, of disobedience is considerably lighter than that of Pererius remarks that it is to Adam alone the Deity addresses his reproaches for having eaten of the forbidden tree, because to Adam alone the order had been originally promulgated. So far, indeed, does the gallantry of another commentator, Hugh de St Victor, carry him, that he looks upon the words I will put enmity between thee and the woman as a proof that the sex was from that moment enlisted into the service of Heaven, as the chief foe and obstacle which the 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.. Note 16, page 269, col. 1. 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. 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.4 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 a Cur denique Evam, quæ 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 works 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 ει, και εις γην απελευση, μετά την παραβασιν· και ην θαυμαςον ότι μετα την παράβασιν ταυτην την μεγάλην εσχεν επωνυμία». Hæres. 78, sec. 18, tom. i, edit. Paris. 1622. Furies, Euminedes, or Gentle.' But the Bishop of Chalon rejects this supposition:—« Explodendi sane qui id nominis ab Adamo per ironiam inditum uxori suæ 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,» translate 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. Note 19, page 272, col. 1. 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. Tertullian traces all the chief luxuries of female at 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 It is rather strange that these two instances of perverse commentatorship should have escaped the re-favourites. The passage is so remarkable that I shall searches 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 Ten patin, and upon the notion of Epiphanius that it was taught her in a special revelation from Heaven.-Miscellan. lib. ii, cap. 3, p. 200. Note 17, page 270, col. 2. Thy nature be-human, divino 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, 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 cux tous les auteurs que j'ai nommés tout à l'heure, ont dit que c'étoit des anges, et n'ont pas su que s'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. Note 18, page 271, col. 2. So high she deem'd her Cherub's love! Nihil plus desiderare potuerint quæ angelos possidebant-magno scilicet nupserant. Tertull. de Habitu Mulieb. cap. 2. 1 Lib. 6, p. 234. 2 Pontus Tyard, de recta nominum impositione, p. 14. give it entire :- Nam et illi qui ea constituerant, damnati in pœnam 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 Fæm.» cap. 10. Note 20, page 272, col. 1 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:-Aix Thy evousν ××тx του άρρενος αυτής φυσικήν δυναςείαν, ὡς σιδηρος, την μι, πορρωθεν μαγνέτις, τούτο προς ἑαυτον μαγγανευι. De Vera Virginitat. tom. 1, p. 727. It is but fair, however, to add, that Hermant, the biographer of Basil, has pronounced this most unsanctified treatise to be spurious. Note 21, page 272, col. 1. I've said, Nay, look not there, my love, etc. loses much of its grace and playfulness, by being put I am aware that this happy saying of Lord Albemarle's into the mouth of any but a human lover. Note 22, page 272, col. 2; Note. Clemens Alexandrinus is one of those who suppose 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 trace all impious and daring sciences, such as magic, alchemy, etc. <«< From the fallen angels (says Zosimus) came all that miserable knowledge which is of no use to the soul.— Παντα τα πονηρα και μηδεν ωφελούντα την ψυχήν. Ap. Photium. Note 23, page 272, col. 2. --light Escaping from the Zodiac's signs. La lumière Zodiacale n'est autre chose que l'atmosphère du soleil.-LALANDE. Note 24, page 276, col. 2. as 't is graved Upon the tablets that, of old, By Cham were from the Deluge saved. The pillars of Setb are usually referred to as the depositories of antediluvian knowledge; but they were inscribed with none but astronomical secrets. I have, therefore, preferred here the tablets of Cham as being, at least, more miscellaneous in their information. The 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. » See the 13th chapter of Dionysius for his notions of the manner in which God's ray is communicated, first to the Intelligences near him, and then to those more remote, gradually loosing its own brightness as it passes 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 communicate with each other. The reader may judge of the rationality of the system by the following 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 Miséricorde, qui recompensent et qui couronnent la vertu des Saints," For a concise account of the Cabalistic Philosophy, see Enfield's very useful compendium of Brucker. etc. etc. .... Note 30, page 278, col. 2. -from that tree Which buds with such eternally. « On les représente quelquefois sous la figure d'un into a den ser medium:-ρɔoßzλousx de тais пayu-arbre. . . . l'Ensoph qu'on met au-dessus de l'arbre τεραις ύλαις, αμυδρότεραν έχει την διαδοτικήν επι- Sephirorique ou des Splendeurs divines, est l'Infini... L'Histoire des Juifs, liv. ix, 11. φανειαν. Irish Melodies. ADVERTISEMENT. 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 THOUGH the beauties of the National Music of Ireland be undertaken. We have too long neglected the only have been very generally felt and acknowledged, yet it talent for which our English neighbours ever deigned has happened, through the want of appropriate English to allow us any credit. Our National Music has never words, and of the arrangement necessary to adapt them been properly collected; and, while the composers of to the voice, that many of the most excellent composi- the Continent have enriched their operas and sonatas tions have hitherto remained in obscurity. It is in- with melodies borrowed from Ireland very often tended, therefore, to form a Collection of the best Ori-without even the honesty of acknowledgment—we ginal IRISH MELODIES, with characteristic Symphonies have left these treasures in a great degree unclaimed and Accompaniments; and with Words containing as and fugitive. Thus our airs, like too many of our frequent as possible allusions to the manners and history countrymen, for want of protection at home, have of the country. passed into the service of foreigners. But we are come, In the poetical part, the Publisher has had promises I hope, to a better period both of politics and music; of assistance from several distinguished Literary Cha-and how much they are connected, in Ireland at least, racters, particularly from Mr MoORE, whose lyrical talent is so peculiarly suited to such task, and whose zeal in the undertaking will be best understood from the following extract of a letter which he has addressed 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. |