To me so welcome is the shepherd's strain; To kindred spirits never sung in vain! THIRD. While lindens sweet and spiky chesnuts blow, While beech bears mast, on oaks while acorns grow; So long shall last the shepherd's tuneful rhyme, And please in ev'ry age and ev'ry clime! ORIENTAL ECLOGUES. ADVERTISEMENT. there is an eastern poem, generally esteemed sacred, which abounds with the most ardent expressions of the one, and luxuriant pictures of the other. KORASA's tribe, a frequent-wand'ring train, THE Oriental Eclogues of Collins have such excel-A lence, that it may be supposed they must preclude the appearance of any subsequent work with the same title. This consideration did not escape the author of the following poems; but as the scenery and sentiment of his predecessor were totally different from his own, he thought it matter of little consequence. This kind of composition is, in general, subject to one disadvantage, for which allowance should be made. He, who describes what he has seen, may describe correctly: he, who describes what he has not seen, must depend for much on the accounts of others, and supply the rest from his own imagination. ZERAD; OR, THE ABSENT LOVER. AN ARABIAN ECLOGUE. THE learned and ingenious Mr. Jones, in his elegant and judicious Essay on the Poetry of the Eastern Nations, speaking of the Arabians, has the following passage: "It sometimes happens," says he, "that the young men of one tribe are in love with the damsels of another; and, as the tents are frequently removed on a sudden, the lovers are often separated in the progress of the courtship. Hence, almost all the Arabic poems open in this manner: The author bewails the sudden departure of his mistress, Hinda, Maia, Zeineb, or Azza, and describes her beauty; comparing her to a wanton fawn that plays among the aromatic shrubs. His friends endeavour to comfort him; but he refuses consolation; he declares his resolution of visiting his beloved, though the way to her tribe lie through a dreadful wilderness, or even through a den of lions."-The author of the following Eclogue was struck with this outline, and has attempted to fill it up. An apology for expatiating on the pleasing subjects of love and beauty, when nothing is said to offend the ear of chastity, he supposes needless. If any, however. there be, who question the utility of at all describing those subjects; such may remember, that Where the tall palm-grove grac'd Alzobah's green, And sable tents in many a rank were seen '; While ev'ning's steps the setting Sun pursu'd, And the still fields her balmy tears bedew'd; The pensive lover, there reclin'd apart, Indulg d the sorrows of his anxious heart. His graceful head the costly turban dress'd; The crimson sa-h confin'd his azure vest; His hand the sounding arabeb sustain'd; And thus his voice in melody complain'dSoft as the night-bird's amorous music flows, In Zibit's gardens, when she woos the rose 3: "Bright star of Sora's sky, whose matchless blaze Gilds thy proud tribe with mild, benignant rays! Sweet flow'r of Azem's vale, whose matchless bloom O'er thy fam'd house spreads exquisite perfume! Blithe fawn of Kosa, at the break of dawn, Midst groves of cassia, sporting on the lawn! Too charming beauty! why must I bemoan Thee from my presence thus abruptly flown? Ere the shrill trump to march the signal gave, And banners high in air began to wave; Ere the tall camel felt his wonted load, And herds and flocks slow mov'd along the road; Ere slow behind them march'd the warrior train, And the struck tents left vacant all the plain; Could no fond plea obtain a longer stay; Would no kind hand th' intelligence convey? Ah, hapless me! to Aden's port I stray'd, Sought gold and gems, but lost my lovely maid! "My friends, they come my sorrows to allayAzor the wise, and Soliman the gayOne cries, Let Reason hold her sober reign, Nor Love's light trifles give thy bosom pain! i. 5. The Arabian tents are black. Vide Canticles, 2 Arabebbah, an Arabian and Moorish instrument of music. Vide Shaw's Travels, and Russell's History of Aleppo. 3 Alluding to an eastern fable of the Nightingale courting the Rosc. For thee kind Science all her lore displays, "O lov'd Semira! whither dost thou rove? gr ef my cheek with sickly saffron spread, And my eyes, weeping, match th' argavan's red 4? Haste, bring my steed, supreme in strength and grace, First in the fight, and fleetest in the chase; The faithful lover Safety's hand shall lead. 4 D' Herbelot informs us, that saffron faces, and argavan eyes, are expressions commonly used in the east, to describe passionate lovers, whose melancholy appears in their countenances, and whose eyes become red with weeping. The argavan is supposed to be the arbor judæ; whose blossoms are of a bright purple. Vide Harmer's Commentary on Solomon's Song, page 162. 5 Sumiel; the fiery blasting wind of the desert. "Mahommed, in his Alcoran, in the chapter of the Morning, mentions a garden, called Irem, Each shady tree of varied foliage shows, "What palm of beauty tow'rs on Keran's bills? SERIM; OR, THE ARTIFICIAL FAMINE. AN EAST-INDIAN ECLOGUE.. THE following account of British conduct and its consequences, in Bengal and the adjacent provinces, some years ago, will afford a sufficient idea of the subject of the following Eclogue. After describing the monopoly of salt, betel-nut, and tobacco, the historian thus proceeds: "Money, in this current, came but by drops; it could not quench the thirst of those who waited in India to receive it. An expedient, such as it was, remained to quicken its pace. The natives could live with little salt, but not without food. Some of the agents saw themselves well situated for collecting the rice into stores; they did so. They knew the Gentoos would rather die, than violate the precepts of their religion by eating flesh. The alternative would therefore be, between giving what they had, and dying. The inhabitants sunk; they that cultivated the land, and saw the harvest at the disposal of others, planted in doubt; scarcity ensued; then the monopoly was easier managed. The people took to roots, and food they had been unaccustomed to eat. Sickness ensued. In some districts, the languid living left the bodies of their numerous dead unburied.”— -Short History of English Transactions in the East-Indies, p. 145. The above quotation sufficiently proves, that the general plan of the following poem is founded on which is no less celebrated by the Asiatic poets, than that of the Hesperides by the Greeks. It was planted, as the commentators say, by a king named Shedad; and was once seen by an Arabian, who wandered far into the desert, in search of a lost camel." Jones's Essay on the Poetry of the Eastern Nations. fact. And, even with regard to its particular incidents, there can be little doubt, but that, among the varied miseries of millions, every picture of distress, which the author has drawn, had its original. "O GUARDIAN genius of this sacred wave 1! "Who hoards his wealth by Hunger's rage shall die.' Go ye yourselves, and search for gold the mine; By Avarice led, ye range remotest climes, Dearth and disease to you alone we owe; What days of pleasure, and what nights of rest! "The year revolves- Bring choicest fruits and Spread wide the board in consecrated bow'rs; The year revolves-nor fruits nor flow'rs are seen; "When Timur's house renown'd, in Delhi All, in the sacred flood, their bodies lave: reign'd, Distress, assistance unimplor'd obtain'd: The Hindoos worship a god or genius of the Ganges. 2 Muxadabat, or Morshedabat, a large city of India, about two hundred miles above Calcutta. The name is commonly pronounced with the accent on the last syllable; Muxadabát. I have taken the liberty to accommodate this, and some few other words, to my verse, by altering the accentuation; a matter, I apprehend, of little consequence to the English reader. 3 The famous Mahometan tyrant, Auranzebe, during a famine which prevailed in different parts of India, exerted himself to alleviate the distress of his subjects. "He remitted the taxes that were due; he employed those already collected in the purchase of corn, which was distributed among the poorer No more, alas!--the multitude no more 4 "Those who now made the things the English most wanted, were pressed on all sides-by their own necessities, their neighbours, and the agents employed to procure the company's investments, as the goods sent to Europe are called. These importunities were united, and urged so much, so often, and in such ways, as to produce, among the people in the silk business, instances of their cutting off their thumbs, that the want of them might excuse them from following their trade, and the inconveniences to which they were exposed beyond the common lot of their neighbours." History of English Transactions in the East Indies. 5 Drugah; a Hindoo goddess. Drugah Poojah is the grand general feast of the Gentoos, usually visited by all Europeans, (by invitation) who are treated by the proprietors of the feast with the fruits and flowers in season, and are entertained every evening with bands of singers and dancers." Vide Holwell's Indostan, vol. ii. 6 Bishen, Bistnoo, or Jaggernaut, is one of the principal Hindoo deities. "This fast, dedicated to him, is called the Sinan Jattra, or general washing in the Ganges; and it is almost incredible to think the immense multitude, of every age and sex, that appears on both sides the river, throughout its whole course, at one and the same time." Vide Mr. Holwell, vol. ii. p. 124-128. Sad on our ways, by human foot unworn, Take these,' ye cry, nor more for food complain! Take these, and slay like us, and riot on the slain!' Ah no! our law the crime abhorr'd withstands; We die-but blood shall ne'er pollute our hands. O guardian genius of this sacred wave! Save, save thy sons, if thine the pow'r to save !" So Serim spoke-while by the Moon's pale beam, The frequent corse came floating down the stream 7. He sigh'd, and rising turn'd his steps to rove Where wav'd o'er Nizin's vale the coco-grove; There, midst scorch'd ruins, one lone roof remain'd, And one forlorn inhabitant contain'd. The sound of feet he near his threshold heard; Three foodless days, three nights to sleep unknown! [sphere, "But, hark! what voice, from yonder starry Slides, like the breeze of ev'ning, o'er my ear? Lo, Birmah's form! on amber clouds enthron'd; His azure robe with lucid emerald zon'd; 7 The Hindoos frequently cast the bodies of their deceased into the Ganges; with the idea, I suppose, of committing them to the disposal of the god or genius of the river. Birmah is a principal deity of the Hindoos, in whose person they worship the divine attribute of wisdom. From the best accounts we have of India, the intelligent part of the natives do not worship "stocks and stones," merely as such; but rather the Supreme Existence, in a variety of attributes or manifestations. He looks celestial dignity and grace, And views with pity wretched human race! Frail man to man forgiveness ever owes. There night's kind calm in vain shall sleep invite, (For Europe's cowards Heav'n's command disdain, Enrapt he spoke-then ceas'd the lofty strain, And Orel's rocks return'd the sound again.— A British ruffian, near in ambush laid, Rush'd sudden from the cane-isle's secret shade; "Go to thy God!" with rage infernal cry'd, And headlong plung'd the hapless sage into the foaming tide. 9 Moisasoor: the Hindoo author of evil, similar to our Satan. 10 Crice, an Indian dagger. "The reader must readily perceive the propriety of this turn of thought in a poem designed to have a moral tendency. There is much difference between a person wishing evil to his enemy, and presaging that evil will be the consequence of that enemy's crimes. The first is an immoral act of the will; the second, a neutral act of the judgment. 12 The Hindoo religiou strongly prohibits suicide. Mr. Holwell gives us the following passage from the Shastah: "Whosoever, of the delinquent Debtah, shall dare to free himself from the mortal form wherewith I shall enclose him; thou, Sieb, shalt plunge him into the Onderah for ever: he shall not again have the benefit of the fifteen Boboons of purgation, probation, and purification. |