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Fate of Donna Ignes de Castrò.

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hand, but from the woman herself. They | the lady during the absence of the prinde appear indeed low and trifling, upon paper, but it must be remembered, that nothing can be expected from a bird but what relates to familiar and domestic occurrences. This is surprising enough; what is more, would exceed all the bounds of probability.

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MELANCHOLY FATE OF DONNA IGNES
DE CASTRO.

(From "Portugal Illustrated.")

DONNA IGNES DE CASTRO, as Mickle relates in the historical introduction to his beautiful translation of the Lusitanian poet, was the daughter of a Spanish nobleman who took refuge from the tyrannical rule of his own sovereign at the court of Portugal, in the reign of Alphonso IV. Don Pedro, this monarch's eldest son, enamoured of the beauty and accomplishments of the fair Castilian, contracted a secret marriage with her. His conjugal fidelity was not less remarkable than the ardour of his passion. "Afraid, however, of his father's resentment, the severity of whose temper he well knew, his intercourse with his bride was private, and passed for some time unnoticed, as merely an affair of gallantry. Several of the Castilian nobility at this period followed the example of the father of Ignes, by seeking protection | from the ruffian hands of Philip, within the territory of Portugal, and were hospitably received by Pedro through the influence of Ignes. A thousand evils were foreseen by Alphonso's courtiers in this attachment of Pedro to the Castilian refugees, and no opportunity was lost by them of exciting the king's suspicions of his son's political motives, and his resent ment against his unfortunate wife.

Persuaded by her enemies that the death of Ignes de Castro was necessary to the welfare of the state, Alphonso took a journey to Coimbra, that he might see

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on a hunting party. Donna Ignes, with her children, threw herself at his feet, and his heart relented when he beheld the distress of the beauteous suppliant; but his three counsellors, Pedro Coellio, Alvaro Gangalez, and Diego ... Pacheco, reproaching him for his disregard of the interests of his kingdom, he relapsed into his former resolution. She was dragged from his presence, and brutally murdered by Coelho and his two associates, who immediately presented their daggers to the king, reeking with the innocent blood of the princess. Alphonso openly disavowed this horrid assassination, as if he had not made himself a party to a deed whichi would heap eternal disgrace oner his

memory.

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When Don Pedro was informed, of the death of his beloved Ignes, he was transported into the most violent: fury He took up arms against his father, and soon laid waste the country between the Minho and the Douro; but, through the interposition of the queen and the archbishop of Braga, the prince was at length softened, and the further horrors of civil war suspended. The injury which the prince had received, was not, however, to be effaced from his memory by the cold reconciliation effected between himself and his father; and he still continued to discover the strongest marks of affection and grief. Upon his succession to the crown, his first act was a treaty with the king of Castile for the mutual surrender of refugee malefactors. Two of the murderers of Ignes were sent prisoners accordingly to Pedro, and were put to death under the most exquisite tortures, having been personally reviled and struck by the injured lover. Pacheco escaped. An assembly of the states was then summoned at Cartanedes, where Pedro solemnly swore upon the gospels to the truth of his secret espousals with Donna Ignes, by a dispensation from Rome, at Braganza; and the Pope's bull was published with due formality. Her body was raised from the grave, attired in splendid regalia, placed on a magnificent throne, and crowned queen of Portugal

"For such the zeal her princely lover bore,
Her breathless corpse the crown of Lisbon wore;'
The nobility did homage before her skele-
ton, and kissed the bones of her hands.
The royal corpse was then interred in the
monastery of Alcobaza with a pomp before.
unknown in Portugal, and with all the
honours which became her rank as queen.
Her monument is still extant there in a

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chapel of royal sepulture, and her recum bent statue bears the diadem and royal robe. 1991 are local wisie „morbida Bul

The English tragedy of "Elvira," founded upon the narrative of the hapless attachment of Ignes de Castro and Don Pedro, and closely copied from the declamatory and bombastic French of De la Motte, was written by Mr. Mallet, and dedicated, with a most fulsome political address, in 1762, to lord Bute. It drags its a drowsy length along, through five tedious acts. The Spanish drama on this bsubject is entitled Reynar despues

de morir," and is considered to be more faithfuld to nature and Camoens, than the English, French, German, or even Portuguese tragedies, representing the same circumstances. The four following lines from Camoen's Lusiad, describing the fond attachment of Pedro to Ignes, are considered by the Portuguese to be untranslatably beautiful, which, however, Mickle thus successfully attempts in English.

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-ib THE PLEASURES OF READING, "Reading makes a wise man."-BACON. SOME follow pleasure in the chase, Others in building towers;

to These in the smile of beauty's face,
And those in tinted flowers:
But give to me a pleasant book,
That's fit for mental feeding,
Lost earthly joys I'll calmly brook,

and For! undisturbed reading.

To envy not the man of wealth, a'

btwho waste or the rover;

the vital lamp of health,

toy And think they live in clover: Let me in some sequester'd grove,

From vanity receding,

With one heart-touching volume rove, Pr

foodI'll solace find in reading.

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Faith glances at the future crown, si ind#
For which my Lord is pleading;
And when I lay the volume down,
Prayer sanctifies my reading. 21,
Let fashion boast its magic ring, i Gio. I
And wealth its mansion splendid; ↑ pilos
Soft music melt and syrens sing,

Till life's gay dream is ended.
Give me a book with seal of mind,
Impress'd on every section;
I'll pass the vale of life resign'd,

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In reading and reflection. Worcester, April 5th. JOSHUA MARSDEN. J

Erratum.-First article in Poetry, line 11. col. 551, for "MONEY" read " MERCY."",

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OF SUCH IS THE KINGDOM OF HEAVEN (To a Mother, on the Loss of Her Child.)} WEEP not, since to thy tender arms

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Where merit can't the least prevail,
Nor wisdom plead pretence,
Our Saviour saith, shall never fail?)
The claim of innocence.

22. Lanned The pure His purity shall share, 890 The meek His grace obtain,

And Infancy prove glory's heir,
Eternally to reign.

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The wise, the mighty, and the brave enw Their merit must forego,

Himself the worthiest cannot save uw.. Eid to From everlasting wo; o di ni layun

But with the Saviour's righteousness

His merits must invest,,,

And meekly, as a babe, possess

A seat among tlie blest.

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Then, Mother, be thou reconcil'de 77 tamm Though short thy boon was given, on aw Our Saviour saith, Of like thy child

His kingdom is in heaven.

New England Coffee House.

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to provinst ad She hath ceased the tuneful chords to play, viial For cold and powerless is her hand, I to sous And she sings no more that lovely lay, For the sound of her voice hath pass'd away To music's own bright land. to suedosts An unearthly tinge the shade of the dead guitar Covers the forehead so lately fair,

And her eye forgetteth its light to shed? to mindt
For the soul that illumin'd it once hath fledoce e
And vacancy is there.

Like the transient light of a meteor rayher
To the darkness of midnight given,
Or moon-beams that over the billows stray diab
She hath wander'd thro' earth a nearer waym si
To her resting-place in heaven!
STOLO OME SPO

2 T

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THE DYING SAINTS VIEW OF HEAVEN.

WHY, my soul, these mortal pains,
Since no more of earth remains?
Pain and anguish now retire:
Every moment wafts me higher;-
Wings of æther help my flight!
Who are yonder sons of light?
Nearer they approach, and seem
Heralds of the Lord supreme !-
Lo! they beckon me to rise;
"Come," they say, "to Paradise."-
Now I mount o'er golden spheres!
Now a shining host appears!
Now the warbling cherubim
Sweetly chant EMMANUEL's name,
Who, for sinners, stoop'd to earth
To vouchsafe a second birth!-
Now, in more resplendent blaze,
Other legions throng to praise :
This the universal song
"Glory to the Great-Three-One!
"Martyrs we, for HIM and truth,
"Flourish in unfading youth!
"Every tongue be prompt to tell
"Here is love ineffable."

Deck'd in brightest panoply,
Who, my soul, are these I see?-
"These, the Gospel long had taught;
"Sinners to salvation brought!
"Crowns of glory now they're given !"
Yea, my soul, this, this is heaven:
Let me quickly enter in,
Victor over death and sin.

M. W. D.

THE VAUDOIS SONG OF RETURN. "In the year 1689, when the Vaudois made their last and successful effort to regain possession of their valley; one of them, a young man, on first entering it after a long absence, was so overcome by his feelings, that he lay down by the road-side, and expired shortly afterwards, whilst lamenting its departed tranquillity."

Arnand's History of the Vaudois.

There was heard a sound at the eventide, When the lingring beams of the day had died, And the moon and the silvery stars were set Like gems upon night's dark coronetOf happier days that were past it spoke, And thus through the stillness of eve it broke."I see thee once again, my vale, in evening's mellow light,

With its streamlets flowing peacefully, its waters glancing bright;

Beneath the moon-beams' palys mile they wander sweetly on,

With the murmuring sound I oft have heard, in moments that are gone.

Oh! many a day hath died since last I heard that silver tone,

Then pleasure round the beating heart its fairy spell had thrown;

And now their joys return to me recalled by that sweet sound,

And crowd at this soft stilly hour the swelling heart around.

Yet where are those, who used to roam through thy lov'd paths of yore,

I miss their smiling faces now; those voices hear no more;

The voices that like music came, the smiles that used to play

Around youths' blooming face, are gone, and whither now are they?

other voices have been here, strange feet thy paths have trod;

And persecution's ruthless sword hath dyed thy lovely sod.

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And where sweet verdure once was seen, now scarce is left a flower,

To twine its flexile tendrils round the lone and leafless bower.

I came to look upon the spot, where once my fathers dwelt;

To gaze upon the altars where they oftentimes had knelt,

But find its dwellings desolate, and weeds and wild flowers trail

Unheeded o'er thy prostrate shrines-alas! for thee, my vale."

The minstrel ceased; and his plaintive lay,
Faintly declined from bis lips away,
And the recollections of former days;
Before him passed, as he bent his gaze
On his native valley-O then there came,
To his broken spirit green memory's train-
Swept o'er his heart-strings that fairy throng,
And his sad spirit passed with his heart-breathed
J. DIX.

song.

Bristol, March, 1829.

THE DAY OF JUDGMENT. WHAT secret's hid within this dreary night, God only knows; such dark suspicious light Ne'er gleam'd before: nor did we ever hear Such strange mysterious sounds to bid us fear. I think great sights are on my misty eyes, And deeds immortal I can in the skies Behold, troops of curs'd sprites in frantic train,The city shaking,—and the blazing plain.

I hear the hidden pillars break away,

On which the worlds' wide centres stay;
Sphere rolls on sphere one general lot to share,
A chaos rude within a blackened air.

The four winds burst their well-barr'd rocky caves,
The lightnings mingle flash, the ocean raves,
The sailors tremble with a strange surprise,
Through inmost caves the deep-ton'd thunder flies.
Now the loud trumpet rings its piercing sound,
Calling the worlds that still roll shaking round:.
No stygian ghost that glides across the dark,
But waits the summons, and receives the mark.
And then the Judge on angels' wings descends,
Jesus the man of grief the saint befriends;
And though he long to honour was unknown,
He sways the sceptre, and assumes the throne.
Ye who have long o'er sin's dark mountains stray'd,
Through mazy wilds which deepen'd vices shade,
Disdaining oft my covenant of grace,

Depart, nor taste my love, nor see my face.

To you, my sons on earth despised and poor,
I offer bliss, and ope the golden door.
Here shall you find the peaceful shade you sought,
A happy family without a fault.

Q. E. D.

A HYMN TO THE PRAISE OF DEITY. RISE, rolling Sun, diffuse thy cheering ray,, Spread thy deep blush, and give luxuriant day; Sing the great God who guides thy haughty fire, Thy beacon bright that bids mankind aspire. "Tis he that rules the synod of the sky,

Gilds heaven's high courts, and thunders from on high;

Sways the new world which frail fruition boasts, His name is Great, the Holy Lord of Hosts.

Holy his name, and holy his decree,

An uncreate, imperviously free;
He grasp❜d the wand, and bade the light appear,
Sublime He walks the clouds, and guides the year.
Seraph expands with song his native skies,
And cherub hid with wings beneath him lies;
Nor brightness vaunts its blaze, nor fragrance
boasts,

But sing, "O Holy, Holy, Lord of Hosts."
Q.-E. D.

645

Review.-The History of Initiation, in three Lectures.

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and the perfect Epoptes was then said to be regenerated, or new-born, restored to a renovated existence of life, light, and purity, and placed under the divine protection. This was a figura. tive representation of the descent of Noah into the Ark, which was a place of refuge from the punishment inflicted on the sins with which the darkness and solitude, impressed with feelings of horror and apprehension, not unaptly termed death, until the earth had been purified by a general lustration; and then with the seven just persons who were incarcerated with him, he emerged into the light and hope of a new and perfect world, on which the favour of heaven once more smiled, as it did on the first created man initiation, was a representative of the patriarch in the garden of Eden. The candidate, at his during his erratic voyage and subsequent delivery from destruction. Like Noah, he beheld, in a figurative manner, the uncontrolled license of the iron age, the vicious anarchy and lawless contentions of the impious race before the flood, under the despotic sway of their prince Ophion,

old world was stained. Here he remained in

In all the ancient systems of idolatry, the rites of initiation were esteemed of such essential importance, that no honours were attainable, no distinctions to be enjoyed, but through this indispensable avenue. The mysteries were reputed to be the conservators of every social and moral virtue; and though deeply tinctured with the sordid dregs of licentiousness, were the powerful furious as wild and ravenous beasts contending engines by which the policy of every government was managed, and its stability ensured. Cicero, who thought the security of the state depended in a great measure on their conservation, says, "Mysteriis, quibus ex agresti immanique vita exculti ad humanitatem, et mitigati sumus. Initiaque ut appellantur, ita re vera principia vitæ cognovimus; neque solum cum lætitia vivendi rationem accepimus, sed etiam cum spe meliore moriendi."

We have often wished to see these mysteries fully developed, but must confess that the desire, though sufficiently anxious, was not accompanied with any very sanguine degree of hope; because we considered the subject too dry and laborious to tempt any moderate antiquary into the arena of its elucida tion. Our wishes, however, have, in some degree, been realized; and Mr. Oliver, who has already favoured the world with some discussions on parallel topics, has produced a work, which, as far as it goes, is calculated to give much satisfaction on this abstruse inquiry. It is no namby-pamby jumble of incidents compiled merely to excite astonishment, or to elicit admiration; but a regular series of systems which have been in actual operation amongst the worshippers of false gods; and every illustration is vouched on some competent authority.

In the Introductory Lecture, Mr. Oliver traces the origin and progress of the heathen mysteries, from their institution to their fall, and gives a rational account of general usages founded on particular facts. For instance, he says,

"Initiation involved all the profuse and complicated mechanism of heathen mythology; and many of the political and domestic customs of antiquity may be traced to the same inexhaustible and prolific source. It was considered to be a mystical death or oblivion of all the stains and imperfections of a corrupted and an evil life, as well as a descent into hell, where every pollution was purged by lustrations of fire and water;

for their prey-like Noah, he descended into Hades or the Ark, a place of solitude and darkness, and here in safety he heard the dissolution of the world, the rush of waters, the dismemberment of rocks and mountains, the bitter eries and shrieks of the despairing race of sinners in the agonies of remorse and death;-like Noah, he passed unhurt through the purifying element; patriarch he emerged into a new life of purity and being thus regenerated, like the diluvian and perfection, and rejoiced in the distinction which, he was taught to believe, his piety had conferred."-p. 15 to 16.

Again,

"The places of initiation were contrived with much art and ingenuity, and the accompanying machinery with which they were fitted up, was calculated to excite, in its most elevated form, every passion and affection of the mind. Thus the hierophant could rouse the feelings of horror and alarm; light up the fire of devotion, or ad

minister fuel to the flame of terror and dismay

and when the soul had attained its highest
climax of shuddering apprehension, he was fur-
nished with the means of soothing it to peace by
phantasmagoric visions of flowery meads, purling
streams of water, and all the tranquil scenery of
nature in its most engaging form, accompanied
with strains of heavenly music, the figurative
harmony of the spheres. These places were
indifferently a pyramid, a pagoda, or a labyrinth,
furnished with vaulted rooms, extensive wings
connected by open spacious galleries, multitudes
of secret vaults and dungeons, and vistas ter-
minating in adyta, which were adorned with
mysterious symbols carved on the walls and
pillars, in every one of which was enfolded some
philosophical or moral truth. Sometimes the
place of initiation was constructed in a small
island in the centre of a lake; a hollow cavern
natural or artificial, with sounding domes, tor-
tuous passages, narrow orifices, and spacious
sacelli; and of such magnitude as to contain a
numerous assembly of persons.
In all prac
ticable instances they were constructed within the
recesses of a consecrated grove, which, in the
torrid regions of the East, conveyed the united
advantages of secrecy and shade; and to inspire
a still greater veneration, they were popularly
denominated Tombs, or places of sepulture."-
p. 23 to 25.

The general arrangement of this work comprises, 1. the Asiatic and Grecian mysteries. 2. The Celtic mysteries; and 3. The Gothic and American mysteries; a disposition which appears to include every variety known in the ancient world; and a succinct account of the ceremonies of ini

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Review. The History of Initiation, in three Lectures.

tiation have been drawn from a vast variety of sources, as they prevailed respectively in India, China, and Japan; Persia and Greece; Britain, Scandinavia, Mexico, and Peru; for it is a well-known fact, that the mysterious celebrations of idolatry were spread over every part of the world.

"At the dispersion, the impious architects of

Babel travelled into distant countries, each tribe under its ostensible leader, bearing the sacred Ark of the favourite deity, under whose protection they penetrated into unknown climes with out dread or dismay. The surreptitious initiations of idolatrous observance swept through the world with the force and vigour of a mighty whirlwind, involving nation after nation in their gigantic focus, until they literally covered the earth as the waters cover the sea. They sprang up in the East like some insignificant plant, but grew and enlarged with such prodigious rapidity and strength, that soon their vigorous branches spread from east to west, from north to south. The continent of Asia was pervaded in every part of its vast and spacious surface; the shores of Africa basked under their shade, and disseminated their abominations; they imparted activity to the adventurous designs of the Phenician merchants, and gave distinction to the Greek and Roman name; the distant isles of Britain and Hibernia; the cold and inhospitable regions of Scandinavia and Iceland, alike yielded subserviency to their imperious sway; and even the distant and unknown colonies which peopled the woods and forests of the new world, felt and acknowledged their utility in enslaving and reduc ing to abject submission the savage nature of their fierce inhabitants."-p. 6, 7.

The Indian initiations are first described, from a presumption, probably, that they are of the highest antiquity; and are curious, in proportion, with the fanciful construction of the Hindu mythology; and we have been much pleased with the winding up of some very terrific ceremonies which accompanied the fearful process.

The awful moment was now arrived when the ceremony of initiation had attained its highest degree of interest; the pealing Conch was blown, the folding doors were suddenly thrown open, and the candidate was introduced into Cai

lasa or Paradise, which was a spacious apart. ment blazing with a thousand brilliant lights; ornamented with statues and emblematical figures, scented with the rich fragrance of odorous flowers, aromatic gums, and costly drugs; decorated profusely with gems and jewels; the unsubstantial figures of the airy inhabitants of unknown worlds carved on the roof in the act of volitation; and the splendid sacellum thronged with priests and hierophants arrayed in gorgeous vestments and crowned with mitres and tiaras of burnished gold. With eyes riveted on the altar, he was taught to expect the descent of the deity in the bright pyramidal fire that blazed upon it. The sudden sound of this shell or trumpet, to which the hollow caverns reverberated long and continued echoes: the expansion of the folding doors; the brilliant display so unexpectedly exhibited before him; the instantaneous prostration of the priests, and the profound silence which followed this ceremony, filled the mind of the aspirant, with admiration, and lighted up the holy fervour of devotion in his heart; so that in the moment of enthusiasm, he could almost persuade himself that he actually beheld the expected descent of the great Brahma seated on the lotos, with his four heads and arms, and bearing in his hands the usual emblems of eternity and uncontrollable power, the circle and fire."p. 45 to 48.

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In the disquisitions on Persia much research has been used; but we do not agree with the reverend author on the point of Zoroaster's Jewish education, which we think improbable and fabulous. There is something picturesque in the description of the Mithriac cave, which was made particularly attractive, to favour the impostor's views. It appears that,

"He retired to a circular cave or grotto in the mountains of Bokhara, which he ornamented with a profusion of symbolical and astronomical decorations, and solemnly consecrated it to the Middle-god or Mediator-Mithr-As, or, as he was elsewhere denominated, the invisible deity, the parent of the universe, who was himself said to be born, or produced, from a cave hewn out of a rock. Here the Sun, represented by a burning gem, which beamed forth a lustre insupportably splendid and powerful, occupied a conspicuous situation in the centre of the roof; the planets were displayed in order around him, in studs of gold glittering on a rich ground of azure; the zodiac was splendidly represented in embossed gold, in which the constellations Leo, or Leo Mithriaca, and Taurus with the Sun and Lunette emerging from his head or back in beaten gold, as emblematical of the diluvian father and mother issuing from the ark, bore a distinguished cbaracter. The four ages of the world were represented by so many globes of gold, silver, brass, and iron. Thus bedecked with gems and precious stones, and knobs of burnished gold; the cave appeared to the enraptured aspirant, during the celebration of the mysteries, illuminated, as it was, by innumerable lamps which reflected a like the enchanting vision of a celestial palace. thousand different colours and shades of colour,

In the centre of the cave was a marble fountain of water, transparent as crystal, to supply the numerous basons with which the grotto was furnished for the purpose of ablution and ceremonial purifications. The cavern, thus ornamented, furnished, and disposed, was an emblem of the widely extended universe, supported by the three grand pillars of Eternity, Fecundity, and Authority; and the symbols with which it was profusely adorned referred to every element and principle in nature.”—p. 71 to 73.

We have not space to enter at large on the peculiar ceremonies of Persia, although they are enumerated with some degree of precision, and will afford a rich treat to those who have a taste for such discussions; because we intend to favour our readers with a copious extract from the ritual of Greece, as exhibited in the Dionysiaca; and its importance and high degree of interest will be a sufficient apology for its length.

"The first actual ceremony among the Greeks was to purify the aspirant with water, and to crown him with myrtle, because the myrtle tree was sacred to Proserpine. He was then introduced into a small cave or vestibule, to be invested with the sacred habiliments; after which his conductor delivered him over to the mystagogue, who then commenced the initiation with the prescribed formula, Εκας, Εκας, εστε βεδηλοι, Depart hence, all ye profane; and the guide addressed the aspirant by exhorting him to call forth all his courage and fortitude, as the process on which he was now about to enter, was of the most appalling nature. And being led forward through a series of dark passages and dismal caverns, to represent the erratic state of the ark while floating on the troubled surface of the di

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