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riner: a Ballad.-Dolly: a Ballad. A Visit to Whittlebury Forest.-A Highland Drover: a Song.-A Word to Two Young Ladies.-On_hearing of the Translation of the Farmer's Boy-Nancy: a Song.-Rosy Hannah: a Song.-The Shepherd and his Dog Rover: a Song.-Hunting Song. -Lucy: a Song.-Winter Song.

As a specimen of this volume, we select the following

Description, with which the Tale of Walter and Jane is introduced. "Bright was the summer sky, the mornings gay,

And Jane was young and cheerful as the day.

Not yet to love but mirth she paid

her vows;

And echo mock'd her as she call'd her cows.

Tufts of green broom, that full in blossom vied,

And grac'd with spotted gold the upland side,

The level fogs o'erlook'd; too high

to share ;

So lovely Jane o'erlook'd the clouds of care;

No meadow-flow'r rose fresher to the view,

That met her morning footsteps in the dew;

Where, if a nodding stranger ey'd her

charms,

The blush of innocence was up in

arms,

Love's random glances struck the unguarded mind,

And beauty's magic made him look behind.

Duly as morning blush'd or twilight came,

Secure of greeting smiles and village fame,

She pass'd the straw-roof'd shed, in ranges where

Hung many a well-turn'd shoe and glittering share; Where Walter, as the charmer tripp'd along,

Would stop his roaring bellows and his song." p. 15, 16.

A Word to Two Young Ladies.

Then, if beneath the genial sun
That spreads abroad the full blown

may,

Two infant stems the rest out-run,
Their buds the first to meet the day,
With joy their op'ning tints we view,
While morning's precious moments
fly:

My pretty maids, 'tis thus with you,
The fond admiring gazer, I.
Preserve, sweet buds, where'er you
be,

The richest gem that decks a wife;
The charm of female modesty:
And let sweet music give it life.
Still may the favouring Muse be
found:

Plant moral truths in fancy's ground;
Still circumspect the paths ye tread:
And meet old age without a dread.

Yet, ere that comes, while yet ye quaff

The cup of health without a pain, I'll shake my grey hairs when you laugh,

And, when you sing, be young again." p. 101-3.

On hearing of the Translation of Part of the Farmer's Boy into Latin. HEY Giles! in what new garb art drest?

For lads like you methinks a bold

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HE occasion and design of this

"When tender rose-trees first receive T Work are given in the follow

On half-expanded leaves, the shower; Hope's gayest pictures we believe, And anxious watch each coming flower.

ing extract from the preface:

"The following work originated in a serious enquiry, whether this book be a genuine part of the holy Scriptures;

and if so, how it should be explained, that it may become profitable for 'doctrine, for reproof, for correction, for instruction in righteousness.' The process and result of these in quiries are now before the public, who will judge of the evidence which fully satisfied the author. To those who have never doubted, such a chain of argumentation may appear unnecessary; and to others, who read only for pious improvement and reflection, the discussion may appear dry and uninteresting. Such should recollect, however, that some atten tion is due, both to the scruples of their brethren, and to the objections of unbelievers: that the temple of gospel truth, like that of old, has its steps, which must be gradually as cended, before we can behold its higher mysteries."

To this work are prefixed two preliminary essays, occupying more than 100 pages, which we shall here briefly analyse. The first treats on the origin of language and allegory; of Hebrew poetry and music. The author supposes that the first principles of language and of science were receiv ed from heaven by a kind of intuition, subject to the cultivation and improvement of human industry, as well as the Garden of Eden, in which Adam was placed to keep and to dress it. All ideas being confessedly admitted by the senses, he remarks, that the primary and radical ideas of the first language must refer to external objects, and that their moral and spiritual sense must be secondary, and derived. This he shews to be eminently true of the Hebrew language, which therefore, as well as for other reasons, he supposes to have been the first language of mankind.

From the few simple terms of a primary language, the author traces the abundant use of metaphor in unpolished nations, particularly the ancient Hebrews; and from this abundant use of metaphors he vindicates the hypothesis of Blair, and others, that poetry, or language highly figu. rative and animated, was in use before prose. In connection with this subject are considered the early use of picture writing and hieroglyphics, of speaking action, and of mystic dancing, and the doctrine of types under the Jewish dispensation. The next section more particularly considers the nature of the Hebrew

poetry, according to the hypothesis of Bishop Lowth, Section iii. treats of the Hebrew music and recitation, and shews the early connection be tween the sister arts of poetry and music in all nations, but particularly the eastern. In favour of the He brew music, and in opposition to the censures of some modern writers, he thus argues: "If," as he endeavours to prove," the Jews were a nation much attached to music,-if their dispensation had peculiar advantages for its cultivation,--if their voices and instruments were equal to those of any other contemporary nation,-if their language was euphonic, and their poetry sublime, if the effects of their music were considerable, and its fame extended to foreign countries,

it may certainly deserve a better epithet than that of very barbarous; it must have been at least equal to that of any of the ancient nations!"

The second essay treats of the author and antiquity of Solomon's Song,

the occasion on which it was com posed,-the nature of the piece, the images employed,-the allegorical design, the inspiration of the book,—and the section closes with an historical sketch of the commentaries upon it.

The author of the book is asserted to be Solomon, King of Israel, and the objections to this hypothesis are considered at some length. The occasion of the poem is stated to be the marriage of Solomon with Pharaoh's daughter. The nature of the poem is next examined, and explained to be a dramatic pastoral, written on the above nuptial occasion. Section iv. considers the imagery employed, which this writer compares with that used by the Turkish, Arabian, and Persian poets, and endeavours to vindicate it from the charge of indelicacy. The following sections enter upon the important inquiry into its mystical sense; and after stating several hypotheses, the author rests in that of the late Bishop Lowth and Dr. Blair, viz. that it is a mystic allegory; this hypothesis the present writer vindicates, by comparing this Song with other parts of Scripture, and with other certain mystic poets. Section vi. answers objections to the inspiration of this book; and the last section gives a very brief historical view of the most celebrated critics and commentators on it, from the

Targum of Joseph to thepresent time; and then Mr. W. gives the following account of his own plan and undertaking:

"The reader is now in possession of my authorities, and the authors I have been able to consult, among the great number which have written on this book. Should he enquire what method I have taken to profit by their labours, the following particulars will inform him:

"1. Having attempted from the ori. ginal a translation as literal as I conceive our language will bear, I compared it, especially in the difficult passages, with all the others I could procure, not omitting the curious collection of versions in good Bishop Wilson's Bible. But as my object was, not to make a new version, but a just one, I have conformed it to our authorized version, wherever I could with propriety, and consistent with an attempt to preserve the poetic form of the original. For I conceive that, when two words or phrases will equally agree with the sense of the author, our ear is prejudiced naturally in favour of that to which we have

been accustomed and moreover that there is a certain solemnity in the style of our translators, that, in general excellently comports with the character of an inspired work. This done, y translation was submitted to half a dozen, or more, literary friends, all of whom have more or less improved it by their corrections and remarks.

"Having compared these, and corrected my translation, the next object was to subjoin a body of notes to justify its propriety; and in this I have never affected to be original but when necessary; considering any authority superior to my own. In the few notes which are original the reader will find the motives which have determined me.

"My next and most arduous undertaking was to give a practical and evangelical exposition of the allegory, such as might interest the most pious reader, without disgusting the most judicious, and without running into the excesses which I have censured in other writers." p. 110, 111.

From the Translation we shall give the following specimen.

SECTION II. [1st Evening.]
Chap. 1. ver. 9.
Bridegroom.

"9 To the horse in Pharaoh's chariots
Have I compared thee, my consort:
10 Thy cheeks are comely with rows,
Thy neck with [ornamental] chains.
Virgins.

11 Rows of gold will we make for thee,
With studs of silver.

Spouse.

12 While the king is in his circle [of friends]
My spikenard shall yield its odour.

13 A bundle of myrrh is my beloved unto me,
[Which] shall remain continually in my bosom.
14 A cluster of cypress is my beloved unto me,
[Such as is] in the vineyards of En-gedi."
We can only give the commentary
and notes belonging to the three last

verses.

Ver. 12-14.

"This paragraph presents us with a different set of images. The king is supposed to be in the circle of his friends at the marriage feast; and

"Spouse. While the king is in his the spouse promises, in allusion to

circle [of friends] &c.

*As to the various readings of the Hebrew and early versions, I have noticed most of those which affect the sense, especially in obscure passages: though I cannot say that they remove many diffi

eastern manners, to entertain him culties. But in this article I have to acknowledge peculiar obligations to a learned clergyman, who undertook the task of collecting them from the massy volumes of Walton, Kennicott, and De Rossi.

with the most choice perfumes': but the language is highly metaphorical. She had before compared his name to liquid perfume, and I conceive her meaning to be, that she would extol him before the company, and that her praises should perfume his character, equal to the fragrancy of ointments poured out, or of spices burnt before him.

"In this view the allegory admits of an easy and beautiful application. The Redeemer is (or at least ought to be) at all times the object of the believer's admiration and gratitude. We should praise him in contemplating the works of nature and of providence -we should praise him in all the ordinances of his house, but most eminently at his table, when he sitteth in the circle of his friends.' Then should our hearts burn with holy gratitude; then should our lips celebrate his love, and our graces exhale like the perfume of spikenard.

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"The words may, however, be

extended to the whole of the com

munion subsisting between the Lord and his people, in acts of social worship. The prayers of saints' are in the New Testament compared to 'incense;' and believers, from their being permitted at all times to offer these, are considered as priests' whose office it is to offer incense ' unto God".'

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"Beside sprinkling and burning

On nuptial occasions, and at all royal and noble feasts, the eastern nations are very profuse in their use of perfumes. Some instances occur in the history of our Lord himself in the New Testament. See Mark xiv. 3. John xii. 3.

Of the true spikenard of the antients there have been some disputes. Three dissertations on it may be found in the Ariatic Researches. [See vol. II. 405. IV. 418.] Dr. Roxburgh calls it Valeriana Jatamansi. He had the living plants growing in baskets, and in each basket were about thirty or forty hairy spike-like bodies, more justly compared to the tails of ermine or small weazels. They could not be brought to flower out of its native soil -Bootan. It is used both for perfume and medicine.

Watts, Hymn lxvi. B.I. * Rev. v. 18.

perfumes, the easterns frequently use bunches of odoriferous plants as we do nosegays, and sometimes wear little bags or bottles of perfume in their bosoms*: both which circumstances are alluded to in the next verses.

"By a bundle, bag, or bottle of myrrh, I understand a small vessel filled with liquid myrrh, or that precious stacte which exudes from the tree of its own accord, and was probably worn in the bosom to exhilarate the spirits. By the cypress here mentioned is supposed to be intended the henna (or hinna) a plant in very high esteem with the Arabians, and other eastern nations. Dr. Shaw says, "This beautiful and odoriferous plant, if it is not annually cut and kept very low, grows ten or twelve feet high, putting out its little flowers in clusters, which yield a most gratefull smell like camphire".

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"It was at the island Hinzuan or Johuna, that Sir W. Jones first saw the hinna, which he describes as a very elegant shrub, about six feet high before it was in flower. On bruising some of the leaves, moistened with water, and applying it to the nails and tips of the fingers, they were in a short time changed to an orange scarlet. Sonnini describes this plant as of a sweet smell, and commonly worn by women in their bosoms".

"From this plant being said to grow in the vineyards of Engedi,' did not restrict the term vineyards to we may remark, that the Hebrews ground devoted to the culture of vines, tation for the culture of curious and but included in it every kind of planexotic plants. The sentiment expressed under both these images is the same, and amounts I conceive to this: That the sense and recol'lection of her beloved's affection was to her pleasant, reviving, and animating, like the choicest per'fumes worn continually in the bo'som".

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"Such is the Lord Jesus Christ to his church, and to the individual believers of which it is composed.

"1. His love is precious like myrrh. Images of this kind make but weak impressions on the imagination of an European; but to see the manner in which an Asiatic enjoys perfumes would suggest a strong idea of the rapturous manner in which St. Paul expresses his sense of redeeming love O the height and depth, the length ⚫ and breadth of the love of Christ!'

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2. We should endeavour to preserve this sense of the love of Christ in our hearts-wear it in our bosoms. So saith the apostle Jude: Keep 'yourselves in the love of God; looking for the mercy of the Lord Jesus Christ unto eternal life *. The continual recollection of the love of Christ to us, is the most certain way to keep alive our affection to him.

"3. The Jews have a remark on this text, which, though cabalistical enough, may be worth repeating. They observe, in their mystical way, that the original word for cypress signifies also an atonement; and that the two words, a cluster of cypress, may with a slight variation be changed into the man who propitiates all things,' and point strongly to the Messiah, and his death and sacrifice. Dr. Watts beautifully alludes to this idea.

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XXI. LITERARY LEISURE: or, the Recreations of SOLOMON SAUNTER, Esq. 2 Vol. 8vo. pp. 740. Miller.

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sketch of his literary talents and accomplishments, from which we shall select our first extract.

"As, notwithstanding the blood of the Saunters flows unmixed in my veins, I have, by some means or other, imbibed a spice of philosophy, I contrive, out of these fashionable and important avocations, to find, now and then, a few leisure hours, which are what I mean hereafter to devote to the amusement and improvement of my countrymen and women. As I am a valetudinarian, I am sometimes obliged, and as a humourist, I am now and then inclined, rather to repose in my elbow chair, than to exert my powers of mind and body in the strenuous idleness I have before described. As an idle man, no one will expect my lucubrations to contain any deep research, or any severe morality; and I doubt not but the account I have here given of myself, will dispose all classes of readers to give me their decided support. To the more excellent half of the species-the porcelaine clay of human kind,'-I shall dedicate many of my hours; and I hereby invite the contributions of all my loving fellowcitizens, whether those who imagine fame and happiness to be hid in the voluminous folds of a neckcloth, or those who breathe not the atmosphere of fashion. Solomon Saunter, with a philanthropy unparalleled, opens his arms to all his countrymen, and doubts not but, by their assistance, and his own singular merits, he shall render this paper the grand receptacle of wit, elegance, and ingenuity, -the great storehouse whence future authors will steal all their best materials, -the mirror of the age, and the wonder of posterity.

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"My readers will certainly have the goodness to give me credit, ou my ipse dixit, for a super-abundant share of benevolence, learning, acuteness, fashion, and vivacity. It is my good fortune to have been born in an age where candour and generous confidence are leading features. The world is so universally good-natured, that it is ever willing to take a man's character on his own word; nor can I see any reason for the former illiberal and happily exploded obloquy thrown on egotism. Who can be so intimately acquainted with a man's merits as himself? Who can so justly appreciate his poetical flights, his ar

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