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Japh. The sun the sun He riseth, but his better light is gone; And a black circle, bound His glaring disk around, Proclaims earth's last of summer days hath shone ! The clouds return into the hues of night, Save where their brazen-color'd edges streak The verge where brighter morns were wont to break. Noah. And lo! yon flash of light, The distant thunder's harbinger, appears' It cometh ! hence, away ! Leave to the elements their evil prey ! Hence to where our all-hallow'd ark uprears Its safe and reckless sides. Japh. Oh, father, stay ! Leave not my Anah to the swallowing tides' Noah. Must we not leave all life to such Begone ! Japh. Noah. With them " How darest thou look on that prophetic sky, And seek to save what all things now condemn, In overwhelming unison With just Jehovah's wrath ! Japh. Can rage and justice join in the same path 2 Noak. Blasphemer darest thou murmur even now * Raph. Patriarch, be still a father! smooth thy brow: Thy son, despite his folly, shall not sink; He knows not what he says, yet shall not drink With sobs the salt foam of the swelling waters; But be, when passion passeth, good as thou, Nor perish like heaven's children with man's daughters. Aho. The tempest cometh; heaven and earth unite For the annihilation of all life. Unequal is the strife Between our strength and the Eternal Might ! Sam. But ours is with thee; we will bear ye far To some untroubled star, Where thou and Anah shalt partake our lot; And if thou dost not weep for thy lost earth, Our forfeit heaven shall also be forgot. Anah. Oh! my dear father's tents, my place of birth, And mountains, land, and woods ! when ye are not, Who shall dry up my tears 2 2ft. Thy spirit-lord. Fear not ; though we are shut from heaven, Yet much is ours, whence we cannot be driven. Itaph, Rebel" thy words are wicked, as thy deeds Shall henceforth be but weak: the flaming sword, Which chased the first-born out of Paradise, Still flashes in the angelic hands. Aza. It cannot slay us: threaten dust with death, And talk of weapons unto that which bleeds. What are thy swords in our immortal eyes } Raph. The moment cometh to approve thy strength; And learn at length How vain to war with what thy God commands: Thy former force was in thy faith.

Not I. Then die

Enter Mortals, flying for refuge

Chorus of Mortals.

The heavens and earth are mingling—God' oh God!
What have we done Yet spare :
Hark! even the forest beasts howl forth their pray’r.
The dragon crawls from out his den,
To herd, in terror, innocent with men;
And the birds scream “heir agony through air.
Yet, yet, Jehovah! yet withdraw thy rod
Of wrath, and pity thine own world's despair
Hear not man only but all nature plead
Raph. Farewell, thou earth ye wretched sons of
clay
I cannot, must not, aid you. "Tis decreed'
[Erit RAPHAEL.
Japh. Some clouds sweep on as vultures for their
prey,
While others fix’d as rocks, await the word
At which their wrathful vials shall be pour’d.
No azure more shall robe the firmament,
Nor spangled stars be glorious: Death hath risen:
In the sun's place a pale and ghastly glare
Hath wound itself around the dying air.
Aza. Come, Anah quit this chaos-founded prison.
To which the elements again repair,
To turn it into what it was : beneath
The shelter of these wings thou shalt be safe.
As was the eagle's nestling once within
Its mother's.-Let the coming chaos chafe
With all its elements | Heed not their din
A brighter world than this, where thou shalt breathe
Ethereal life, will we explore:
These darken'd clouds are not the only skies.
[AzAziel and SAMIAs A fly off and disappear
with ANAH and A Holi BAMAH.
Japh. They are gone! They have disappear'd amid
the roar
Of the forsaken world; and never more,
Whether they live, or die with all earth's life
Now near its last, can aught restore
Anah unto these eyes.

Chorus of Morrals.

Oh son of Noah mercy on thy kind'
What wilt thou leave us all—all—all behind 2
While safe amid the elemental strife,
Thou sitt'st within thy guarded ark 2
A mother, (offering her infant to JAPHET.) Oh
let this child embark 1
I brought him forth in wo,
But thought it joy
To see him to my bosom clinging so.
Why was he born ?
What hath he done—
My unweam'd son—
To move Jehovah's wrath or scorn ?
What is there in this milk of mine, that death
Should stir all heaven and earth up to destroy
* * My boy,
And roll the waters o'er his placid breath?
Save him, thou seed of Seth :
Or cursed be-with him who made
Thee and thy race, for which we are betray'd'
Japh. Peace 'tis no hour for curses, but for
prayer'

Chorus of Mortals.

For prayer | | | And where

Shall prayer ascend, When the swoln clouds unto the mountains bend And burst, And gushing oceans every barrier rend, Until the very deserts know no thirst? Accurst Be he who made thee and thy sire! We deem our curses vain; we must expire: But as we know the worst, Why should our hymn be raised, our knees be bent Before the implacable Omnipotent, Since we must fall the same * If he hath made earth, let it be his shame, To make a world for torture.-Lo! they come, The loathsome waters, in their rage 1 And with their roar make wholesome nature dumb The forest's trees, (coeval with the hour When Paradise upsprung, Ere Eve gave Adam knowledge for her dower, Or Adam his first hymn of slavery sung,) So massy, vast, yet green in their old age, Are overtopt, Their summer blossoms by the surges lopt, Which rise, and rise, and rise. Vainly we look up to the lowering skiesThey meet the seas, And shut our God from our beseeching eyes Fly, son of Noah, fly! and take thine ease, In thine allotted ocean-tent; And view, all floating o'er the element, The corpses of the world of thy young days: Then to Jehovah raise Thy song of praise! A Mortal. Blessed are the dead Who die in the Lord! And though the waters be o'er earth outspread, Yet, as his word, Be the decree adored 1 He gave me life—he taketh but The breath which is his own : And though these eyes should be for ever shut, Not longer this weak voice before his throne Be heard in supplicating tone, Still blessed be the Lord

For what is past, For that which is : For all are his, From first to last— Time-space—eternity—life—deathThe vast known and immeasurable unknown, He made, and can unmake; And shall I, for a little gasp of breath Blaspheme and groan 7 No ; let me die, as I have lived, in faith, Nor quiver, though the universe may quake.

Chorus of Mortals. Where shall we fly Not to the mountains high; For now their torrents rush, with double roar, To meet the ocean, which, advancing still, Already grasps each drowning hill, Nor leaves an unsearch'd cave.

Enter a Woman. Woman. Oh, save me, save Our valley is no more: My father and my father's tent, My brethren and my brethren's herds, The pleasant trees that o'er our noonday bent And sent forth evening songs from sweetest birds, The little rivulet which freshen’d all Our pastures green, No more are to be seen. When to the mountain cliff I climb'd this morn, I turn'd to bless the spot, And not a leaf appear'd about to fall;And now they are not!— Why was I born ? Japh. To die! in youth to die; And happier in that doom, Than to behold the universal tomb, Which I Am thus condemn'd to weep above in vain. Why, when all perish, why must I remain [The waters rise; Men fly in every direction; many are overtaken by the waves; the Chorus of Mortals disperses in search of safety up the mountains: Japhet remains upon a rock, while the Ark floats towards him in the distance.

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“Now the surpent was more subtile than any beast of the field which the Lord God had made."—Genesis, h.m. won \,

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PREFACE.

The following scenes are entitled “a Mystery,” h 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 endeavored 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 subtile of all the beasts of the field.” Whatever interpretation the Rabbins and the Fathers may have put upon this, I must 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 1 "-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 fainiliar. Since I was twenty I bave never read Milton; but I had read him so trequently before, that this may make little differ

ence. 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) that there is 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 any thing of the kind, but merely to the Serpent in his 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 ronfirms 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 preadamite world was also peopled by rational beings much more intelligent than man, and proportionably 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 Alfieri, called “Abele.”—I have never read that nor any other of the posthumous works of the writer, except his Life.

DRAMATIS PERSONAE

Men.—ADAM. CAIN. ABEL.

Spirits.—ANGEL of THE LoRD. LUCIFER.

Women.—Eve. ADAH. ZILLAH.

ACT I. SCENE I.

The Land without Paradise.—Time, Sunrise.

ADAM, Eve. CAIN, ABEL, Adah, ZILLAH, offering
a Sacrifice.
Adam. GoD, the Eternal' Infinite! all-wise —
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 dividcd never—
Who didst divide the wave from wave, and call
Part of thy work the firmament—all hail!
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 thee—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
Z:llah. 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!

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Blaspheme not : these are serpent's words.

Cain. Why not The snake spoke truth: it was the tree of knowledge; It was the tree of life : knowledge is good, 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 labor.

Eve. Cain, mv son, Behold thy father cheerful and resigned, And do as he doth. [Ereunt AnAM and Eve

Zillah. Wilt thou not, Iny brother 2

Abel. Why wilt thou wear this gloom upon thy

brow,

Which can avail thee nothing, save to rouse
The Eternal anger ?

Adah. My beloved Cain,
Wilt thou frown even on me 2

Cain. No, Adah ; noj
I fain would be alone a little while,
Abel, I'm sick at heart; but it will pass:
Precede me, brother—I will follow shortly.
And you, too, sisters, tarry not behind,
Your gentleness must not be harshly met:
I'll follow you anon.

Adah. If not, I will Return to seek you here. Abel. The peace of God

Be on your spirit, brother
[Erewnt ABEL, ZILLAH, and ADA a
Cain. (solus.) And this is

Life —Toil! and wherefore should I toil 3–because

My father could not keep his place in Eden.
What had I done in this 2—I was unborn,
I sought not to be born ; nor love the state
To which that birth has brought me. Why did he
Yield to the serpent and the woman * or,
Yielding, why suffer What was there in this
The tree was planted, and why not for him
If not, why place him near it, where it grew
The fairest in the centre : They have but
One answer to all questions, “’twas his will,
And he is good.” How know I that Because
He is all-powerful, must all-good, too, follow *
I judge but by the fruits—and they are bitter—
Which I must feed on for a fault not mine.
Whom have we here?—A shape like to the angels,
Yet of a sterner and a sadder aspect
Of spiritual essence: why do I quake?
Why should I fear him more than other spirits,
Whom I see daily wave their fiery swords
Before the gates round which I linger oft,
In twilight's hour, to catch a glimpse of those
Gardens which are my just inheritance,
Ere the night closes o'er inhibited walls
And the immortal trees which overtop
The cherubim-defended battlements
If I shrink not from these, the fire-arm'd angels,
Why should I quail from him who now approaches?
Yet he seems mightier far than they, nor less
Beauteous, and yet not all as beautiful
As he hath been, and might be : sorrow seems
Half of his immortality. And is it
So P and can aught grieve save humanity ?
He cometh.
Enter LuciFER.

Lucifer. Mortal!

Cain. Spirit, who art thou?

Lucifer. Master of spirits.

Cain. And being so, canst thou Leave them, and walk with dust 2

Lucifer. I know the thoughts Uf dust, and feel for it, and with you.

Cain.
You know my thoughts *

Lucifer. They are the thoughts of all Worthy of thought;-'tis your immortal part Which speaks within you.

Caun. What immortal part 2 This has not been reveal'd : the tree of life Was withheld from us by my father's folly, While that of knowledge, by my mother's haste, Was pluck'd too soon; and all the fruit is death

Lucifer. They have deceived thee; thou shalt live.

Cain. I live, But live to die: and, living, see no thing To make death hateful, save an innate clinging, A loathsome and yet all invincible Instinct of life, which I abhor, as I Despise myself, yet cannot overcome— And so I live. Would I had never lived

Lucifer. Thou livest, and must live for ever:

think not

The earth, which is thine outward cov'ring, is
Existence—it will cease, and thou wilt be
No less than thou art now

Carn.
No more ?

Lucifer. It may be thou shalt be as we.

Cain. And ye *

'ucifer

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No less and why

Are everlasting,

Cain. Are ye happy?
Lucifer. We are mighty.
Cain. Are ye happy :
Lucifer. No ; art thou ?

Cain. How should I be so * Look on me!

Lucifer. Poor clay ! And thou pretendest to be wretched . Thou!

Cain. I am —and thou, with all thy might, what

art thou ? Lucifer. One who aspired to be what made thee, and Would not have made thee what thou art. Cain. Ah! Thou look'st almost a god; and— Lucifer. I am none,

And having fail'd to be one, would be nought
Save what I am. He conquer'd; let him reign'
Cain. Wł.0 ×
Lucifer. Thy sire's Maker, and the earth's.
Cain. And heaven's,
And all that in them is. So I have heard
His seraphs sing; and so my father saith.
Lucifer. They say—what they must sing and say,
on pain
Of being that which I am–and thou art—
Of spirits and of men.
Cain. And what is that ?
Lucifer. Souls who dare use their immortality—
Souls who dare look the Omnipotent tyrant in
His everlasting face, and tell him, that
His evil is not good! If he has made,
As he saith—which I know not, nor believe—
But, if he made us—he cannot unmake:
We are immortal —nay, he'd hare us so,
That he may torture —let him He is great,
But, in his greatness, is no happier than
We in our conflict Goodness would not mako
Evil; and what else hath he made But let him
Sit on his vast and solitary throne,
Creating worlds, to make eternity
Less burdensome to his immense existence
And unparticipated solitude '
Let him crowd orb on orb : he is alone
Indefinite, indissoluble tyrant
Could he but crush himself, 'twere the best boon
He ever granted: but let him reign on,
And multiply himself in misery !
Spirits and men, at least we sympathize;
And, suffering in concert, make our pangs,
Innumerable, more endurable,
By the unbounded sympathy of all—
With all! but Het so wretched in his height,
So restless in his wretchedness, must still
Create, and re-create—
Cain. Thou speak'st to me of things which long
have swum
In visions through my thought: I never could
Reconcile what I saw with what I heard.
My father and my mother talk to me
Of serpents, and of fruits and trees: I see
The gates of what they call their Paradise
Guarded by fiery-sworded cherubim,
Which shut them out, and me: I feel the weigh.
Of daily toil, and constant thought; I look
Around a world where I seem nothing, with
Thoughts which arise within me, as if they
Could master all things:—but I thought alone
This misery was mine.—My father is

Tamed down; my mother has forgot the mind

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