11. "The Lawyers clever brief, oh, Except the costs, He clean'd me out!-the thief! 12. "The Doctor said he'd cure me, oh, The Doctor was to cure me; Must cure myself, Of that, he did assure me. 13. "So now I'll cut my throat, oh, All's vanity! Good bye-here ends my note. CLXXXVII. The jury was selected from the guests Who were most intimate with the late lord. Doctors, of course, their testimony rests On physical and mental states, their word, In such grave matters, surely must be best. His surgeon, and Sir Therapeut declar'd The wounds not serious, and the jury found, The act committed while, " of mind unsound." CLXXXVIII. Now, was the Abbey coterie unfram'd! Juan had gone before, without adieus, Such as the Duchess thought their friendship claim'd. Of Lord Augustus, horrified and sham'd! In doubt about his lady, and did not CLXXXIX. The story given out, was-"'pon their honor!" Did meet that horrible black friar's ghost, Who, turning round, back again, ran from her; She following, till within three yards, at most, He turn'd again, and quickly fir'd upon her! When finding herself shot, she felt quite faint, And reeling fell: she knew not where he went. CXC. Lord Henry said 'twas an atrocious deed, He would not rest until he should unmask The mystery, and make the villain bleed; But long he sought, and fruitless was the task. Aurora Raby with her hostess staid, And still was her head nurse (the kindly maid!) Her Grace and Adeline had form'd a league; Two motives, now, these ladies' interests sway'dTheir mutual jealousy, and unsuspect' intrigue! CXCI. Repose we here awhile, the weary hours The Muse doth promise,-but will she perform? CXCII. Or cares he not, but for his private ends? CXCIII. Then, will we go with thee where'er thou wilt,. Now "cower" we down; until the blessed light." The conclusion of Blair's poem "The Grave," expresses this idea; comparing the sleep of death to the bird that "Cowers down, and dozes till the dawn of day; Then, claps his well-fledg'd wings and bears away." In the Eleventh Discourse of Sir William Jones, President of the Asiatic Society in Calcutta ; delivered February 20th, 1794. He gives the following curious information : "I have already had occasion to touch on the Indian metaphysics of natural bodies, according to the most celebrated of the Asiatic schools, from which the Pythagoreans are supposed to have borrowed many of their opinions; and as we learn from Cicero that the old sages of Europe had an idea of centripetal force, and a principle of universal gravitation (which they never, indeed, attempted to demonstrate), so I can affirm, without, meaning to pluck a leaf from the never fading laurels of our immortal Newton, that the whole of his theology, and part of his philosophy, may be found in the Védas, and even in the works of the Súfis. The most subtle spirit, which he suspected to pervade natural bodies, and lying concealed in them, to cause attraction and repulsion; the emission, reflection, and refraction of light; electricity, calefaction, sensation, and muscular motion, is described by the Hindus as a fifth element, endued with those very powers; and the Védas abound with allusions to a force universally attractive, which they chiefly ascribe to the Sun, thence called Adítya, or the Attractor, a name designed by the mythologists to mean the Child of the Goddess Aditi; but the most wonderful passage on the theory of attraction occurs in the charming allegorical poem of Shírín and Ferhád, or the Divine Spirit and a human soul disinterestedly pious, a work which, from the first verse to the last, is a blaze of religious and poetic fire. The whole passage appears to me so curious, that I make no apology for giving you a faithful translation of it. "There is a strong propensity which dances through every atom, and attracts the minutest particle to some particular object. Search this universe from its base to its summit, from fire to air, from water to earth, from all below the moon to all above the celestial spheres, and thou wilt not find a corpuscle destitute of that natural attractability; the very point of the first thread in this apparently tangled skein, is no other than such a principle of attraction; and all principles beside are void of a real basis; from such a propensity arises every motion perceived in heavenly or terrestrial bodies. It is a disposition to be attracted, which taught hard steel to rush from its place, and rivet itself on the magnet it is the same disposition which impels the light straw to attach itself firmly on amber: it is this quality which gives every substance in nature a tendency towards another, and an inclination forcibly directed to a determinate point.' "These notions are vague, indeed, and unsatisfactory; but, permit me to ask, whether the last paragraph of Newton's incomparable work goes much farther? and whether any subsequent experiments have thrown light on a subject so abstruse and obscure ?" "A triune, monstrous Deity indeed Ye make unto yourselves.”—Stanza 100. The following four verses are from the text of the Bhágavat, and are believed to have been pronounced by the Supreme Being to Brahmá; the following version is most scrupulously correct. "Even I was, even at first, not any other thing; that which exists, unperceived; supreme: afterwards I am that which is; and he who must remain, am I. "Except the First Cause, whatever may appear, and may not appear, in the mind, know that to be the mind's Máyá, or Delusion, as light, as darkness. "As the great elements are in various beings, entering, yet not entering (that is, pervading, not destroying), thus am I in them, yet not in them. |