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All hail George Pooke, or Sir William Brown, or whatever illustrious Bard thou art, who haft written this poem, All hail! Bion's Adonis, and Moschus's Bion, are poor models of Elegiac composition, compared to this!
When those recreant wights, called Rebels, ran away from George's valiant Son,' how pathetic is the description of the dry belly-ach, with which they then happened to be afflicted!
Thro' night's brown 'horrors mixt with wind-blown rain,
They bound away, thorack'd with inward pain.
Scotia's distress'd, all Albion in great pain,
Williams, By an advertisement of infinite importance prefixed to this poem, the reader is given to understand that it was written in March last. - It would indeed have been of just the same consequence to the public if it had never been written at all; for private panegyric is certainly of a very uninteresting nature ; and particularly where the merit of the subject is problematical, it is quite impertinent.
Of this poem, the purpose of which is to facrifice to the manes of Pynfent, and the popularity of Pitt, the following lines, on the accelfion of his present Majesty, may serve as a specimen:
A youth fucceeds, a fight to England new,
From Flattery's lip, a court is Flattery's home,
Art. 45. The Demagogue. _By Theophilus Thorn, Efq; 4to.
Is. 6d. Robinson and Roberts. The ingenious author of the verses occafioned by the death of the Duke of Cumberland had described Albion as having a great pain in her bowels, but 'Squire Thorn gives her the Coup de Grace, and tears them fairly out, This was done by means of a German vulture,
Whose cruel talons Albion's Intrails tore ;
Whose hungry maw was glutted with her gore. The intent of this poem is to abuse Mr. Pitt; and it is, consequently, as impertinent with regard to the public and the cause of letters in general, as that which was employed in his praise. Art. 46. A Poem to the Memory of the celebrated Mrs. Cibber.
4to. 6d. Dodfley. Melpomene is introduced in this poemi bewailing the Death of her favourite actress, in strains by no means unworthy of herself.
Clos’d are those eyes which knew each vary'd art,
And could my meaning with such force inspire ;
Freeze with wild horrour, or with rapture fire !
That once could every change of passion wear;
Stole like soft music on the ravish'd ear. The public is indebted to the Author * of this Elegy, for Tbe A'ps, and several other pretty poems.
* Mr. Keate.
Is. 6 d.
Art. 47. The Methodist and Mimic, a Tale, in Hudibrastic Verse. By Peter Paragraph. Inscribed to Samuel Foote, Esq. 4to.
Moran, There is humour and fatire in this Hudibraffic conference between Mr. Foote and a la crna. k fint; who taking advantage of the late onfortunate accident which befel the former, and deeming it a proper juncture to atteinpt his conversion, repairs to him for that purpose ; but meets with a re pulle, which is conveyed in a droll representation of the cane and cunning of • Squintuni' and his disciples: and a bold declasation of the nimic's resolution to renew his hoftilities against them.
Art. 48. The Recruiting Serjeant, a Tale. 4to. 6d. Wilkie.
This political Rhimefter seems to intend to be arch upon Mr. Pitt, and somebody else, under the names of Capt. Plume, and Serjeant Kite. The verses are smart; but the Satire is too closely wrapped up, to be clearly discerned by the generality of readers.
RELIGIOUS and CONTROVERSIAL: Art. 49. The whole Duty of Youth, with respect to their religious Conduct in Life. By á Divine of the Church of England.
Is. 6d. Law, This little manual of instruction, being written in the form of question and answer, and in a familiar fyle, adapted to the capacities of the youth of both sexes, may be of ufé in forming young and tender minds to piety and virtue. Art. 50. Sermons on several Occasions, preached in Westminster
Abbey, and St. Margaret's, Westminster. By Peirson Lloyd, M. A. Second Master of Westminster-school. 8vo. 58. Tonson, &c.
Though there is nothing in these sermons, that renders a account of them necessary, yet there is a plainness and fimplicity in them, which, to those who are fond of this fpecies of compofition, mult
be very pleasing and agreeable. The principal subjects are,—The scripture-doctrine of temptation. The right government of our thoughts. -Every man's life a mixture of prosperity and adversity, and the wisdom of God in so ordering it. The divine omnipresence.---The intemperate curiosity of prying into the secrets of God, &c.--- Private calamities not to be interpreted into divine judgments. The duty and advantage of setting our affections on things above.-The folly of all human confidence, and the wisdom of putting our trust in God.--The proper use of fcripture examples:--and a sermon preached at Lambeth chapel, Dec. 28, 1761, at the consecration of the bishops of Lincoln and Brillol.-The Author's principles, with respect to a certain very capital do&trine, appear to be what is generally understood by the term orthodox.
Art. 51. The Truth of the Christian Religion vindicated from the
Objections of Unbelievers ; particularly of John James Rousseau, In a Series of Dissertations. By the Editors of the Chriftian's Magazine. 8vo.
8vo. 55. Newbery. As thefe differtations have already appeared in detail, through the periodical course of the magazine above mentioned, they do not properly fall under our cognizance. The orthodox may now brandish their pens, and redouble their attacks on Mr. Rousseau, (whom they will consider as an infidel
, notwithstanding all his earnest profeffions to the contrary *) as he hath repeatedly declared his relolution never more to renew his connexions with the press : a declaration, by the way, the rather to be wondered at, as he is now safely sheltered in that land of Hiberty in which, alone, his writings have neither drawn upon themselves nor on their author, the persecution of zeal, nor the prohibitions of au. thority !-We hope he hath not, since his arrival in this country, seen any thing that may have given him just cause to doubt his perfect fecurity. For, though poor, friendless, obfcure writer', may dread the rigours of a King's-bench-profecution, yet, furely, so chiftinguished, fa admired a philosopher, so virtuous a man, can have nothing to apprehend! No, Mr. Rousseau ! We dare venture to assure you, that while you continue to express your sentiments with a decent respect to the efta-, blished religion, and legislative power of the country in which you now reside, you have nothing to fear from the spirit of the laws, you have no reason to doubt the candour of the people ; but may safely and freely propose to the public, whatever you conceive may prove conducive to their real instruction, or their rational enteriainment.--Re allured, Sirt, that though TRUT!, and REASON, and a proper exertion of them in that fair FREEDOM of ENQUIRY without which no church, no late can long subfift, Thould be baniihed from every other nation upon earth, --ic is yet the glory and the pride of England, that THEY, and every honelt advocate for them, will find a fure afylum (and we truit will long continue to flourish) in her happy soil !
See the Anecdotes relating to Mr. Roulimau, in the APPENDIX to our 33d Volume, published in January lat.
Art. 52. Ą Disertation on the Ancient Pazan Mysteries. Wherein
the Opinions of Bp. Warburton and Dr. Leland on this Subject, are particularly considered. 8vo. 19. Davis and Reymers.
The Author of this differtation defends the Bishop of Gloucester's opinion concerning the ancient Pagan Mysteries against the objections urged by the late learned Dr. Leland, in his work concerning the advantage and necessity of the Christian Revelation, - He sets out with an explanation of the term MYSTERIES, and tells us, that each of the Pagan Gods had, besides the public and open, a secret worship paid unto him ; to which none were admitted but those who had been selected by preparatory ceremonies, called initiation.
This secret worship was termed the MYSTERIES.
Of these there were two sorts, the greater and the lesser. According to the Bishop of Gloucester, the lesser taught, by certain secret rites and foews, the origin of society, and the doctrine of a future ftate; they were preparatory to the greater, and might be safely communicated to all the initiated without exception.
• The arcana of the GREATER MYSTERIES, continues our Author, were the doctrine of the unity, and the deteCTION the error of tbe vulgar polytheism. These were not communicated to all the aspirants without exception, but only to a small and select number, who were judged capable of the secret.
• The initiated were obliged by the most folemn engagements to commence a life of strictest piety and virtue. It was proper therefore to give them all the encouragement and assistance necessary for this purpose. Now in the Pagan world there was a powerful temptation to vice and debauchery, the profiigate examples of their Gods. Ego bamuncio hoc non facerem was the absolving formula, whenever any one was resolved to give a loose to his passions. This evil the Mysteries remedied by striking at the root of it: therefore, fucb of the initiated as were judged capable, were made acquainted with the whole delusion. “ The Miftagogue taught them, that Jupiter, Mercury, Bacchus, Venus, Mars, and the whole rabble of licentious Deities, were only dead mortals, subject, in life, to the same passions and infirmities with themselves ; but having been, on other accounts, benefactors to mankind, grateful pofterity had deified them ; and, with their virtues, had indiscreetly canonized their vices.”
· The fabulous Gods being thus routed, the supreme cause of all things naturally took their place. Him they were taught to consider as the Creator of the universe, who pervaded all things by his virtue, and governed all by his providence. But here it must be observed, that the discovery of this Jupreme cause was so made, as to be consistent with the notion of local, tutelary Deities, beings superior to men, and inferior to GOD, and by him fet over the several parts of his creation. This was an opinion universally holden by antiquity, and never brought into question by any Theift. What the arcana of the Mysteries overthrew, was the vulgar polytheism, the worship of dead men.
• To prevent or rectify mistakes, hall add, that the Pagan Thiology presents us with two forts of Deities, who had their original here below, and were advanced from the condition of mortality into Gods: the one were denominated Dii majorim, the other Dii mi5
norum gentium. The first, or the Celestials, were not generally conceived to have been deceased mortals, but originally beings of the highest rank and order, or true and real Gods in their own right, and not in virtue of any deification, which had raised and exalted them to this state; such were Jupiter, Saturn, Neptune, Vulcan, and many others. As for the Díi minorum gentium ; these were known to be only deceased mortals, deified for their public benefactions and services: they were often called Heroes and Dæmons: they were held the proper objects of divine worship and adoration, but a worship and adoration far subordinate and inferior to that, which was paid to the sovereign and fupreme Gods, or the Dii majorum gentium.
• The mystagogue discovered the error of the vulgar polytheism, and routed this rabble of the greater Gods, by shewing that they were only dead men deified. By this means he divested them of their superior characters, and put them on the same foot with the Dii minorum gentium, or the deities of the lower class and order. For it is not to be imagined, that the knowledge of their human existence would have totally undeified them, and deprived them of all divine honours and adoration ; but only that it must have degraded and reduced them to the lower degree of worship, which was paid to the inferior deities, or the heroes and dæmons.
• This is all which the present system or explication of the Mysteries requires us to suppose. The inftitutors detected the human original of the greater Gods to a few, that their bad examples might not hurt private morals. They were generally efteemed Celestial Deities; and, while regarded as such, might be safely imitated in all things: the Mysteries brought them down to Terrestrial, and then they were to be imitated with caution and reserve.
However, it was natural for these politicians to keep this a fecret in the Mysteries ; for, in their opinion, not only the extinction, but even the degradation, of their false Gods, would have too much difconcerted and embroiled the established system of vulgar polytheism.'
After giving this concise account of the Bishop of Gloucester's representation
of the Pagan religious Mysteries, Our Author proceeds to examine Dr. Leland's two propositions, wherein he contraverts his Lordship's opinion : the first is, that the Mysteries did not detect the error of the vulgar polytheism. The second, that they did not teach the unity. As the subject cannot be supposed to be interesting to the generality of our Readers, we shall refer those who are competent judges of it to the dissertation itself, where they will find many plausible things advanced in answer to Dr. Leland's objections, and more decency in the manner of attack than is usually to be met with in those of the Warburtonian party. Art: 53. Several Discourses preached at St. James's, Westminster.
By George Baddeley, D. D. Curate of St. James's, Weftminster. 8vo. 6s. Keith. Plain and useful exhortations to a pious and virtuous life.