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And he looketh on the years that are past, to review the dawn of her
affection. Memory is sweet unto him as a perfect landscape to the sight; Each object is lovely in itself, but the whole is the harmony of nature. Behold his little ones around him, they bask in the sunshine of his smile ; And infant innocence and joy lighten their happy faces ; He is holy, and they honour him; he is loving, and they love him; He is consistent, and they esteem him; he is firm, and they fear him. His friends are the excellent among men; and the bands of their friend
ship are strong; His house is the palace of peace: for the Prince of Peace is there. As the wearied man to his couch, as the thoughtful man to his musings, Even so, from the bustle of life, he goeth to his well-ordered home. And though he often sin, he returneth with weeping eyes : For he feeleth the mercies of forgiveness, and gloweth with warmer
Thus did he walk in happiness, and sorrow was a stranger to his soul ; The light of affection sunned his heart, the tear of the grateful bedewed
his feet, He put his hand with constancy to good, and angels knew him as a
brother, And the busy satellites of evil trembled as at God’s ally: He used his wealth as a wise steward, making him friends for futurity; He bent his learning to religion, and religion was with him at the last : For I saw him after many days, when the time of his release was come, And I longed for a congregated world, to behold that dying saint. As the aloe is green and well-liking, till the last best summer of its age, And then hangeth out its golden bells to mingle glory with corruption; As a meteor travelleth in splendour, but bursteth in dazzling light; Such was the end of the righteous : his death was the sun at his setting.
Look on this picture of joy, and remember that portrait of sorrow :
Joy is not in your path, for it loveth not that bleak broad road,
selves, To soothe their wounded hearts with balm from the amaranths of heaven.
(1) “And thine enfranchised fellows hail thy white victorious sails.”
Page 12. See the story of Theseus, as detailed in Dryden's translation of Plutarch, Life I.
(2) “Who hath companioned a vision from the horn or ivory gate ?"
Page 14. Virg. Æn. VI. 894–897.
“Sunt geminæ somni portæ ; quarum altera fertur
Cornea ; qua veris facilis datur exitus umbris ;
(8) “The sea-wort floating on the waves,” foc. Page 16. The common sea-weeds on the shores of Europe, the algæ and fuci, after having, for ages,' been considered as synonymous with every thing vile and worthless, have, in modern times, been found to be abundant in iodine, the only known cure for scrofula, and kelp, so useful in many manufactures. Horace has signalized his ignorance of this fact in Od. III. 17, 10,“ algâ inutili,” &c.; and, in II. Sat. 5, 8, ironically saying, that, “. virtus, nisi cum re, vilior alga est.” Virgil also has put into the mouth of Thyrsis, in Ecl. VII. 42,
Projecta vilior alga.”
(*) “Hath the crocus yielded up its bulb,” fc. Page 16. The autumnal crocus, or colchicum, which consists of little more than a deep bulbous root, and a delicate lilac flower, produces a substance which is called veratrin, and has been used with signal success in the cure of gout and similar diseases. A few lines lower down, with reference to the elm, I would remark, that no use has yet been discovered in the principle called “ulmine.” “ The boon of far Peru” is the potato.
(5) “When acorns give out fragrant drink,” fc. Page 17. At a meeting of the Medico-Botanical Society, (in 1837, the President introduced to the notice of the members a new beverage which very much resembled coffee, and was made from acorns peeled, chopped, and roasted. Bread made from sawdust is certainly not very palatable, but no one can doubt that it is far more sweet and wholesome than “no bread;" in a famine, this discovery, which has passed almost sub silentio, would prove to be of the highest importance. The darnel, it may be observed, in passing, is highly poisonous, and a proper opposite to the lotus.
(*) “He, who seeming old in youth,” fc. Page 22. Compare Isa. lii. 14, “ His visage was so marred more than any man, and his form more than the sons of men,” with the idea implied in the observation, John viii. 57, “ Thou art not yet fifty years old, and hast thou seen Abraham ? Our Lord was then thirty-three, or, according to some chronologists, even younger.
“A sentence hath formed a character, and a character subdued a king
dom.” Page 25. A better instance of this could scarcely be found than in the late Lord Exmouth, who first directed his thoughts to the sea from a casual remark made by a groom. See his Life.
(8) “That small cavern,” foc. Page 26. The pineal gland, a small oval about the size of a pea, situated nearly in the centre of the brain, and generally found to contain, even in children, some particles of gravel. Galen, and after him Des Cartes, imagined it the seat of the soul.
(©) “The Greek hath surnamed, ORDER.” Page 31. Koouos. The Latins also, who rarely can show a beautiful idea which they have not borrowed from Greece, have made a similar application of the term “ mundus” to the fabric of the world.
(19) “To this our day the Rechabite wanteth not a man,” foc. Page 37.
I have heard it related of Wolfe, the missionary, that when in Arabia, he fell in with a small wandering tribe, who refused to drink wine, not on Mohammedan principles, but because it had in olden time been" forbidden by Jonadab, the son of Rechab, their father.” Compare Jeremiah xxxv. 19, “ Jonadab, the son of Rechab, shall not want a man to stand before me for ever.” It will be found in Mr. Wolfe's Journal.
("1) "Of Rest.” Page 37. A very obvious objection to the views of Rest here given has probably oce curred to more than one religious reader of the English Bible ; remaineth a rest for the people of God;" doubtless intending the heavenly inheritance. If the Greek Testament is referred to (Heb. iv. 9), the word translated “rest” will be found to be caßBarlopós; a sabbatism, or perpetual Sabbath, a rest indeed from evil, but very far from being a rest from good : an eternal act of ecstatic intellectual worship, or temporary acts in infinite series. It is true that another word, karáravors, implying complete cessation, occurs in the context ; but this is used of the earthly image, Joshua's rest in Canaan; the material rest of earth becomes in the skies a spiritual Sabbath ; although I am ready to admit that the apostle goes on to argue from the word of the type. In passing, let us observe, by way of showing the uncertainty of trusting to any isolated expression of the present scriptural version, that there are no less than six several words of various meaning which in oar New Testament are all indifferently rendered rest: as in Matt. xii. 53, avátavois ; in John xi. 13, koiunois ; in Heb. iii. 11, karátavois ; in Acts xi. 31, cipívn; in 2 Thess. i. 7, üveois; and in Heb. iv. 9, oaßßariouós. The kuiunois is, I apprehend, what is generally meant by rest ; so wishes Byron's Giaour to “sleep without the dream of what he was ;" so he who in life “ loathed the languor of repose,” avows that he “would not, if he might, be blest, and sought no Paradise but Rest.” Such, at least, is not the Christian's Sabbath, which indeed fully agrees, as might be expected, with metaphysical inquiries : a good spirit cannot rest from activity in good, nor an evil one from activity in evil. Rest, in its common slothful acceptation, is not possible, or is, at any rate very improbable, in the case of spiritual creatures.
(+2) “Calm night that breedeth thoughts.” Page 37. Eippovn. Another delicate example of the Greek elegance in mind and language.
(13) “Proteus," fc. Page 43. Compare Virgil, Geor. IV. 406, 412.
“ Tum variæ eludent species atque ora ferarum.
Fiet enim subito sus horridus, atraque tigris,