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!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 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! In what lone region of the earth power, 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 But the adornment of bright wings, To look like heaven's inhabitants- That shines unseen, and were it not Which is the echo, which the strain- 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 οἱ Αγγελοι του Geou. 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 ptas, 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 bis 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. 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 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:-ciz xai autoUS TOUS GEOTATOUS | St Athanasius-The treatise of Bonaventure upon the Islapta si Drohoyot pasty éтepov пpos tov érepov xe-Wings of the Seraphim—and, lastly, the ponderous ROXYSV21, S2POS ɛY TOUTO, XXÚZпEp orμat, dzhouytes, folio of Suarez « de Angelis, where the reader will find ότι των Θεολογικών γνώσεων οἱ πρώτοι τοις δευτέροις | all that has ever been fancied or reasoned, upon a Eradicat.-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, izzov yap este пapayouYourEvo kakkas zxɩvious Devπ pos hoovny youtEUTAL, και ώς ανθρώπους δια ταύτην αποθνήσκοντας, θνητούς | anod:-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. 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 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 illuminate each other,» « whether they speak to each other,» etc., etc.-The Thesaurus of Cocceius, containing extracts from almost every theologian that has written on the subject-The 9th, 10th, and 11th chapters, sixth book, of « l'Histoire des Juifs,» where all the 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 Baliardanush 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 Pedagogus 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. Note 10, page 266, col. 2. That loss of light and glory there! 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 les oraisons de ceux qui prient dans cette langue. Ils se trompent souvent; ils font des erreurs dangereuses; car l'Ange de la mort, qui est chargé de faire mourir un homme, en prend quelquefois un autre, ce qui cause de grands désordres. .. Ils sont chargés de chanter devant Dieu le cantique, Saint, Saint est le Die des armees ; mais ils ne remplissent cet office qu'une fois le jour, dans une semaine, dans un mois, dans un an, dans un siècle, ou dans l'éternité. L'Ange qui luttoit contre Jacob le pressa de le laisser aller, lorsque l'Aurore parut, parce que c'étoit son tour de chanter le cantique ce jour-là, ce qu'il n'avoit encore jamais fait. 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. Langles and M. Vonpradt, whose liberal administration of that most liberal establishment, entitles them-not only for the immediate effect of such conduct, but for the useful and civilizing example it bolds forth-to the most cordial gratitude of the whole literary world. 3 Corinth. xi, 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?1 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 non sistent 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. 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. Note 15, page 269, col. 1. 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, ovoμater tous ayelous. Josephus, too, mentions, among the religious rites of the Essenes, their swearing to preserve the names of the angels,»-σvyprov Tenmity between thee and the woman as a proof that των αγγέλων ονόματα. Bell. Jud. lib. 2, cap. 8.-See the sex was from that moment enlisted into the service upon this subject Van Dale, de Orig. et Progress. Idolo- of Heaven, as the chief foe and obstacle which the Spirit lat. cap. 9. I will put 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 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. Caietanus, indeed, pronounces it to be minimum peccatum. 4 Και μετά το ακουσαι, γη ει, και εις γην απελευση, μετά την παράβασιν· και ην θαύμαζον ότι μετά την παράβασιν ταυτην την μεγάλην έσχεν επωνυμίαν. Hæres. 78, sec. 18, tom. i, edit. Paris. 1622. Note 21 page 272, end 1. 1 ** They ble avsn theme, my lame, « etc. I am aware that the happy saving of Lord Albemarle's lemen much it grace and pixyfuinen, by being put into the mouth of any but a human lover. Note 22, page 272, col. 2, Note. Clemens Mexandrinus 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..— Πάντα τα πονηρά 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 sphère du soleil, LALANDE. que l'atmo 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 Seth 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.» 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. II y en a trente-cinq sur le canal de Miséricorde, qui recompensent et qui couronnent la vertu des Saints," etc. etc. For a concise account of the Cabalistic Philosophy, see Enfield's very useful compendium of Brucker. 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 Original IRISH MELODIES, with characteristic Symphonies and Accompaniments; and with Words containing as frequent as possible allusions to the manners and history of the country. 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 politics and music; In the poetical part, the Publisher has had promises 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 a 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. |