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 divided never—

(1) [Lord Byron has thought proper to call this drama a "mystery;" the name which, as is well known, was given in our own country, before the Reformation, to those scenic representations of the mysterious events of our religion, which, indecent and unedifying as they seem to ourselves, were, perhaps, the principal means by which a knowledge of those events was conveyed to our rude and uninstructed ancestors. But, except in the topics on which it is employed, Lord Byron's Mystery has no resemblance to those which it claims as its prototypes. These last, however absurd and indecorous in their execution, were, at least, intended reverently. The composition now before us is, unhappily, too famous for its contrary character. BISHOP HEBER.]

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 !
Zillah. 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! (1)
Adam. Son Cain, my first-born, wherefore art thou

silent?

Cain. Why should I speak?

Adam.

To pray. (2)

(1) [The drama opens with a hymn, addressed by Adam and his family (with the exception of Cain) to the Almighty. Lord Byron tells us, in his preface, with some portion, we think, of that feeling, certainly not of English growth, which leads him to refuse to Shakspeare the name of a dramatic poet, that he "has not read Milton since he was twenty." From the opening lines we are not indisposed to believe him. Cain, however, is now introduced, refusing to ask any thing of God, or to thank him for all which he has received at his hands; alleging, that the boon of existence which is embittered by toil, and shortly to be cancelled by death, is not worth a prayer or a thanksgiving. After a little feeble expostulation, the pious family leave him to his gloomy thoughts, which are interrupted by the approach of Lucifer. - BISHOP HEBER.]

(2) ["Prayer," said Lord Byron, at Cephalonia, "does not consist in the act of kneeling, nor in repeating certain words in a solemn manner. Devotion is the affection of the heart, and this I feel; for when I view the wonders of creation, I how to the majesty of Heaven; and when I feel the enjoyment of life, health, and happiness, I feel grateful to God for having bestowed

Adam. But thou, my eldest born, art silent still. Cain. 'Tis better I should be so.

these upon me."-" All this is well," I said, "so far as it goes, but to be a Christian you must go farther."—"I read more of the Bible than you are aware," he said: "I have a Bible which my sister gave me, who is an excellent woman, and I read it very often." He went into his bed-room on saying this, and brought out a pocket Bible, finely bound, and showed it to me."- KENNEDY's Conversations with Lord B., p. 135.]

(1)

["Say then, shall man, deprived all power of choice,
Ne'er raise to Heaven the supplicating voice?

Not so; but to the gods his fortunes trust;

Their thoughts are wise, their dispensations just.

What best may profit or delight they know,

And real good for fancied bliss bestow;

With eyes of pity they our frailties scan;

More dear to them, than to himself, is man.”—Juv.

Though the Deity is inclined," says Owen," by his own benignity, to bless his creatures, yet he expects the outward expressions of devotion from the rational part of them." This is certainly what Juvenal means to inculcate hence his earnest recommendation of a due regard to the public and ceremonial part of religion. — GIFFORD.]

(2) ["Dr. Shaw, the professor of divinity, breakfasted with us. I took out my' Ogden on Prayer,' and read some of it to the company. Dr. Johnsor. praised him. 'Abernethy,' said he, allows only of a physical effect of prayer upon the mind, which may be produced many ways as well as by prayer; for instance, by meditation. Ogden goes farther. In truth, we have the consent of all nations for the efficacy of prayer, whether offered up by individuals or by assemblies; and revelation has told us it will be effectual."" BOSWELL, Croker's edit., vol. ii. p. 303.]