II. As much as fairest Lillies can surpa.s.s A Thorn in Beauty, or in Height the Gra.s.s; So does my Love among the Virgins shine, Adorn'd with Graces more than half Divine; Or as a Tree, that, glorious to behold, Is hung with Apples all of ruddy Gold, Hesperian Fruit! and beautifully high, Extends its Branches to the Sky; So does my Love the Virgin's Eyes invite: 'Tis he alone can fix their wand'ring Sight, [Among [4]] ten thousand eminently bright.

III. Beneath this pleasing Shade My weaned Limbs at Ease I laid, And on his fragrant Boughs reclined my Head.

I pull'd the Golden Fruit with eager haste; Sweet was the Fruit, and pleasing to the Taste: With sparkling Wine he crown'd the Bowl, With gentle Ecstacies he fill'd my Soul; Joyous we sate beneath the shady Grove, And o'er my Head he hung the Banners of his Love.

IV. I faint; I die! my labouring Breast Is with the mighty Weight of Love opprest: I feel the Fire possess my Heart, And pain conveyed to every Part.

Thro' all my Veins the Pa.s.sion flies, My feeble Soul forsakes its Place, A trembling Faintness seals my Eyes, And Paleness dwells upon my Face; Oh! let my Love with pow'rful Odours stay My fainting lovesick Soul that dies away; One Hand beneath me let him place, With t'other press me in a chaste Embrace.

V. I charge you, Nymphs of Sion, as you go Arm'd with the sounding Quiver and the Bow, Whilst thro' the lonesome Woods you rove, You ne'er disturb my sleeping Love, Be only gentle Zephyrs there, With downy Wings to fan the Air; Let sacred Silence dwell around, To keep off each intruding Sound: And when the balmy Slumber leaves his Eyes, May he to Joys, unknown till then, arise.

VI. But see! he comes! with what majestick Gate He onward bears his lovely State!

Now thro' the Lattice he appears, With softest Words dispels my Fears, Arise, my Fair-One, and receive All the Pleasures Love can give.

For now the sullen Winters past, No more we fear the Northern Blast: No Storms nor threatning Clouds appear, No falling Rains deform the Year.

My Love admits of no delay, Arise, my Fair, and come away.

VII. Already, see! the teeming Earth Brings forth the Flow'rs, her beauteous Birth.

The Dews, and soft-descending Showers, Nurse the new-born tender Flow'rs.

Hark! the Birds melodious sing, And sweetly usher in the Spring.

Close by his Fellow sits the Dove, And billing whispers her his Love.

The spreading Vines with Blossoms swell, Diffusing round a grateful Smell, Arise, my Fair-One, and receive All the Blessings Love can give: For Love admits of no delay, Arise, my Fair, and come away.

VIII. As to its Mate the constant Dove Flies thro' the Covert of the spicy Grove, So let us hasten to some lonely Shade, There let me safe in thy lov'd Arms be laid, Where no intruding hateful Noise Shall damp the Sound of thy melodious Voice; Where I may gaze, and mark each beauteous Grace; For sweet thy Voice, and lovely is thy Face.

IX. As all of me, my Love, is thine, Let all of thee be ever mine.

Among the Lillies we will play, Fairer, my Love, thou art than they, Till the purple Morn arise, And balmy Sleep forsake thine Eyes; Till the gladsome Beams of Day Remove the Shades of Night away; Then when soft Sleep shall from thy Eyes depart, Rise like the bounding Roe, or l.u.s.ty Hart, Glad to behold the Light again From Bether's Mountains darting o'er the Plain.

T.

[Footnote 1: Percy had heard that a poetical translation of a chapter in the Proverbs, and another poetical translation from the Old Testament, were by Mr. Barr, a dissenting minister at Morton Hampstead in Devonshire.]

[Footnote 2: obliged]

[Footnote 3: [Beauties shall be]]

[Footnote 4: [And stands among]]

No. 389. Tuesday, May 27, 1712. Budgell.

'Meliora pii docuere parentes.'

Hor.

Nothing has more surprized the Learned in England, than the Price which a small Book, int.i.tled s.p.a.ccio della Bestia triom fante, [1] bore in a late Auction. This Book was sold for [thirty [2]] Pound. As it was written by one Jorda.n.u.s Brunus, a professed Atheist, with a design to depreciate Religion, every one was apt to fancy, from the extravagant Price it bore, that there must be something in it very formidable.

I must confess that happening to get a sight of one of them my self, I could not forbear perusing it with this Apprehension; but found there was so very little Danger in it, that I shall venture to give my Readers a fair Account of the whole Plan upon which this wonderful Treatise is built.

The Author pretends that Jupiter once upon a Time resolved on a Reformation of the Constellations: for which purpose having summoned the Stars together, he complains to them of the great Decay of the Worship of the G.o.ds, which he thought so much the harder, having called several of those Celestial Bodies by the Names of the Heathen Deities, and by that means made the Heavens as it were a Book of the Pagan Theology.

Momus tells him, that this is not to be wondered at, since there were so many scandalous Stories of the Deities; upon which the Author takes occasion to cast Reflections upon all other Religions, concluding, that Jupiter, after a full Hearing, discarded the Deities out of Heaven, and called the Stars by the Names of the Moral Virtues.

This short Fable, which has no Pretence in it to Reason or Argument, and but a very small Share of Wit, has however recommended it self wholly by its Impiety to those weak Men, who would distinguish themselves by the Singularity of their Opinions.

There are two Considerations which have been often urged against Atheists, and which they never yet could get over. The first is, that the greatest and most eminent Persons of all Ages have been against them, and always complied with the publick Forms of Worship established in their respective Countries, when there was nothing in them either derogatory to the Honour of the Supreme Being, or prejudicial to the Good of Mankind.

The Platos and Ciceros among the Ancients; the Bacons, the Boyles, and the Lockes, among our own Countrymen, are all Instances of what I have been saying; not to mention any of the Divines, however celebrated, since our Adversaries challenge all those, as Men who have too much Interest in this Case to be impartial Evidences.

But what has been often urged as a Consideration of much more Weight, is, not only the Opinion of the Better Sort, but the general Consent of Mankind to this great Truth; which I think could not possibly have come to pa.s.s, but from one of the three following Reasons; either that the Idea of a G.o.d is innate and co-existent with the Mind it self; or that this Truth is so very obvious, that it is discoverd by the first Exertion of Reason in Persons of the most ordinary Capacities; or, lastly, that it has been delivered down to us thro' all Ages by a Tradition from the first Man.

The Atheists are equally confounded, to which ever of these three Causes we a.s.sign it; they have been so pressed by this last Argument from the general Consent of Mankind, that after great search and pains they pretend to have found out a Nation of Atheists, I mean that Polite People the Hottentots.

I dare not shock my Readers with a Description of the Customs and Manners of these Barbarians, who are in every respect scarce one degree above Brutes, having no Language among them but a confused [Gabble [3]]

which is neither well understood by themselves or others.

It is not however to be imagin'd how much the Atheists have gloried in these their good Friends and Allies.

If we boast of a Socrates, or a Seneca, they may now confront them with these great Philosophers the Hottentots.

Tho even this Point has, not without Reason, been several times controverted, I see no manner of harm it could do Religion, if we should entirely give them up this elegant Part of Mankind.

Methinks nothing more shews the Weakness of their Cause, than that no Division of their Fellow-Creatures join with them, but those among whom they themselves own Reason is almost defaced, and who have little else but their Shape, which can ent.i.tle them to any Place in the Species.

Besides these poor Creatures, there have now and then been Instances of a few crazed People in several Nations, who have denied the Existence of a Deity.

The Catalogue of these is however very short; even Vanini [4] the most celebrated Champion for the Cause, professed before his Judges that he believed the Existence of a G.o.d, and taking up a Straw which lay before him on the Ground, a.s.sured them, that alone was sufficient to convince him of it; alledging several Arguments to prove that 'twas impossible Nature alone could create anything.

I was the other day reading an Account of Casimir Liszynski, a Gentleman of Poland, who was convicted and executed for this Crime. [5] The manner of his Punishment was very particular. As soon as his Body was burnt his Ashes were put into a Cannon, and shot into the Air towards Tartary.

I am apt to believe, that if something like this Method of Punishment should prevail in England, such is the natural good Sense of the British Nation, that whether we rammed an Atheist [whole] into a great Gun, or pulverized our Infidels, as they do in Poland, we should not have many Charges.

I should, however, propose, while our Ammunition lasted, that instead of Tartary, we should always keep two or three Cannons ready pointed towards the Cape of Good Hope, in order to shoot our Unbelievers into the Country of the Hottentots.

In my Opinion, a solemn judicial Death is too great an Honour for an Atheist, tho' I must allow the Method of exploding him, as it is practised in this ludicrous kind of Martyrdom, has something in it proper [enough] to the Nature of his Offence.