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My mind like theirs corrupted to its grave,
But who hath seen me writhe, or heard me rave 1
Perchance in such a cell we suffer more
Than the wreck'd sailor on his desert shore :
The world is all before him-mine is here,
Scarce twice the space they must accord my bior.
What though he perish, he may lift his eye
And with a dying glance upbraid the sky-
I will not raise my own in such reproof,
Although 'tis clouded by my dungeon roof.

VIII.

Yet do I feel at times my mind decline,
But with a sense of its decay :-I see
Unwonted lights along my prison shine,
And a strange demon, who is vexing me
With pilfering pranks and petty pains, below
The feeling of the healthful and the free ;
But much to One, who long hath suffer'd so,
Sickness of heart, and narrowness of place,
And all that may be borne, or can debase.
I thought mine enemies had been but Man,
But spirits may be leagued with them-all Earth
Abandons—Heaven forgets me ;-in the dearth
Of such defence the Powers of Evil can,
It may be, tempt me further,—and prevail
Against the outworn creature they assail.
Why in this furnace is my spirit proved
Like steel in tempering fire ?-because I loved !
Because I loved what not to love, and see,
Was more or less than mortal, and than me.

IX.
I once was quick in feeling-that is o'er ;-
My scars are callous, or I should have dash'd
My brain against these bars, as the sun flash'd
In mockery through them ;-If I bear and boro
The much I have recounted, and the more
Which bath no words,-'tis that I would not die
And sanction with self-slaughter the dull lie
Which snared me here, and with the brand of shame
Stamp Madness deep into my memory,
And woo Compassion to a blighted name,
Sealing the sentence which my foes proclaim.
No-it shall be immortal !-and I make
A future temple of my present cell,
Which nations yet shall visit for ny sake.
While thou, Ferrara! when no longer dwell
Tae ducal chiefs within thee, shall fall down,
Aud crumbling piecemeal view thy hearthless hala,
A. poet's wreath shall be thine only crown,
A poet's dungeon thy mos

far renown, While strangers wander o'er thy unpeopled walls ! And thou, Leonora !-thou—who wert ashamed

That such as I could love-who blush'd to hear
To less than monarchs that thou couldst be dear,
Go! tell thy brother, that my heart, untamed
By grief, years, weariness—and it inay be
A taint of that he would impute to me
From long infection of a den like this,
Where the mind rots congenial with the byss,
Adores thee still ;-and add--that when the towers
And battlements which guard his joyous hours
Of banquet, dance, and revel are forgot,
Or left untended in a dull reposo,
This--this-shall be a consecrated spot!
But thou—when all that Birth and Beauty throws
Of magic round thee is extinct-shalt have
One half the laurel which o'ershades my grave.
No power in death can tear our names apart,
As none in life could rend thee from my heart.
Yes, Leonora ! it shall be our fata
To be entwined for ever-but too late

CAIN:

À MYSTERY.

“ Now the Serpont vu more subtu than any beast of the field whicle the LORD God kad made"-Gen. ch. li. ver. 1

TO
SIR WALTER SCOTT, BART.,
THIS MYSTERY OF CAIN IS INSCRIBED,
BY HIS OBLIGED PRIEND AND FAITHFUL SERVANT,

THE AUTHOR.

PREFACE. The following scenes are entitled " A Mystery," in conformity with the ancient title annexed to dramas upon similar subjects, which were styled “ Mysteries, or Moralities.” The author has by no means taken the same liberties with his subject which were common formerly, as may be seen by any reader curious enough to refer to those very profane productions, whether in English, French, Italian, or Spanish. The author has endeavoured to preserve the language adapted to his characters; and where it is (and this is but rarely) taken from actual Scripture, he has made as little alteration, even of words, as the rhythm would permit. The reader will recollect that the book of Genesis does not state that Eve was tempted by a demon, but by the Serpent;" and that only because he was the most subtil of all the beasts of the field.” Whatever interpretation the Rabbins and the Fathers may have put upon this, I take the words as I find them, and reply, with Bishop Watson upon similar occasions, when the Fathers were quoted to him, as Moderator in the schools of Cambridge, “Behold the Book !"-holding up the Scripture. It is to be recollected that my present subject has nothing to do with the New Testament, to which no reference can be here made without anachronism. With the poems upon similar topics I have not been recently familiar. Since I was twenty, I have never read Milton; but I had read him so frequently before, that this may make little difference. Gesner's “ Death of Abel” I have never read since I was eight years of age at Aberdeen. The general impression of my recollection is delight; but of the contents I remember only that Cain's wife was called Mahala, and Abel's Thirza: in the following pages I have called them “Adah" and “Zillah," the earliest female names which occur in Genesis ; they were those of Lamech's wives: those of Cain and Abel are not called by their names. Whether, then, a coincidence of subject may have caused the same in expression, I know nothing, and care as little.

The reader will please to bear in mind (what few choose to recollect),

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that there ie no allusion to a future state in any of the books of Moses, nor indeed in the Old Testament. For a reason for this extraordinary omission, he may consult Warburton's “Divine Legation;" whether satisfactory or not. no better has yet been assigned. I have, therefore, supposed it new to Cain, without, I hope, any perversion of Holy Writ.

With regard to the language of Lucifer, it was difficult for me to make him talk like a clergyman upon the same subjects; but I have done what I could to restrain him within the bounds of spiritual politeness.

If he disclaims having tempted Eve in the shape of the Serpent, it is only because the book of Genesis has not the most distant allusion to anything of the kind, but merely to the Serpent in nis serpentine capacity.

Note.—The reader will perceive that the author has partly adopted in this poem the notion of Cuvier, that the world had been destroyed several times before the creation of man. This speculation, derived from the different strata and the bones of enormous and unknown animals found in them, is not contrary to the Mosaic account, but rather confirms it; as no human bones have yet been discovered in those strata, although those of many known animals are found near the remains of the unknown. The assertion of Lucifer, that the pre-Adamite world was also peopled by rational beings much more intelligent than man, and pro. portionably powerful to the mammoth, &c. &c., is, of course, a poetical fiction to help him to make out his case.

I ought to add, that there is a “tramelogedia” of Aljeri, called " Abele." -I have never read that, nor any other of the posthumous works of the writer except his Life.

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The Land without Paradise.-Time, Sunrise.
ADAM, EVE, CAIN, ABEL, ADAH, ZILLAH,

offering a Sacrifice.
Adam. God, the Eternal ! Infinite! Allwise !
Who out of darkness on the deep didst make
Light on the waters with a word--all hail !
Jehovah, with returning light, all hail !

Eve. God! who didst name the day, and separate
Morning from night, till then divided never-
Who didst divide the wave from wave, and call
Part of Thy work the firmament--all haill

To pray:

Abel. God! who didst call the elements into
Earth-ocean-air-and fire, and with the day
And night, and worlds, which these illuminate,
Or shadow, madest beings to enjoy them,
And love both them and Theo !-all hail ! all hail !

Adah. God, the Eternal ! Parent of all things !
Who didst create these best and beauteous beings,
To be beloved, more than all, save Thee-
Let me love Thee and them :-All hail ! all hail !

Zillah. Oh, God! who loving, making, blessing all,
Yet didst permit the Serpent to creep in,
And drive my father forth from Paradise,
Keep us from further evil :-Hail! all hail !

Adam. Son Cain, my first-born, wherefore art thou silent!
Cain. Why should I speak ?
Allam.
Cain.

Have ye not pray'd ?
Adam. We have, most fervently.
Cain.

And loudly: 1
Hare heard yo.
Adam.

So will God, I trust.
Abel.

Amen !
Adam. But thou, my eldest born, art silent still.
Cain. 'Tis better I should be so.
Áliain.

Wherefore so !
Cain. I have nought to ask.
Adam. Nor aught to thank for?
Cain.

No.
Adam. Dost thou not live ?
Cain.

Must I not die?
Eve.

Alas!
The fruit of our forbidden tree begins
To fall.

Adam. And we must gather it again.
Oh, God! why didst Thou plant the tree of knowledge !

Cain. And wherefore pluck'd ye not the tree of life?
Ye might have then defied Him.
Adam.

Oh! my son,
Blaspheme not: these are serpents' words.
Cain.

Why not?
The snake spoke truth ; it was the tree of knowledge ;
It was the tree of life : knowledge is goud,
And life is good ; and how can both be evil ?

Eve. My boy! thou speakest as I spoke, in sin,
Before thy birth : let me not see renew'd
My misery in thine. I have repented.
Let me not see my offspring fall into
The snares beyond the walls of Paradise,
Which e'en in Paradise destroy'd his parents.
Content thee with what is. Had we been so,
Thou now hadst been contented.-Oh, my son!

Adam. Our orisons completed, let us hence,
Each to his task of toil—not heavy, though
Needful: the earth is young, and yields us kindly
Her fruits with little labour.

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