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And, being so, canst thou Lucifer.

I am none: Leave them, and walk witi; dust?

And, having fail'd to be one, would be nought Lucifer.

I know the thoughts Save what I am. He conquerd; let him reign! Of dust, and feel for it, and with you.

Cain. Who?

How !

Lucifer. Thy sire's Maker, and the earth's. You know my thoughts?


And heaven's, Lucifer.

They are the thoughts of all And all that in them is. So I have heard
Worthy of thought ;-'t is your immortal part His seraphs sing; and so my father saith.
Which speaks within you.

Lucifer. They say—what they must sing and say,
What immortal part ?

on pain This has not been reveal'd: the tree of life

Of being that which I am—and thou artWas withheld from us by my father's folly,

Of spirits and of men. While that of knowledge, by my mother's haste, Cain. .

And what is that?
Was plock'd too soon; and all the fruit is death! Lucif. Souls who dare use their immortality-(1)

Lucifer. They have deceived thee; thou shalt live. Souls who dare look the Omnipotent tyrant in

I live, His everlasting face, and tell him that
But live to die: and, living, see nothing

His evil is not good! If he has made, To make death hateful, save an innate clinging, As he saith—which I know not, nor believeA loathsome and yet all invincible

But, if he made us—he cannot unmake: Instinct of life, which I abhor, as I

We are immortal!-nay, he'd have us so, Despise myself, yet cannot overcome

That he may torture:- let him! He is grealAnd so I live. Would I had never lived !

But, in his greatness, is no happier than Lucifer. Thou livest, and must live for ever: We in our conflict! Goodness would nol make think not

Evil; and what else hath he made ? But let him The earth, which is thine outward covering, is Sit on his vast and solitary throne, Existence-it will cease, and thou wilt be

Creating worlds, to make eternity
No less than thou art now.

Less burthensome to his immense existence

No less! and why And unparticipated solitude;
No more?

Let him crowd orb on orb; he is alone
Lucifer. It may be thou shalt be as we.

Indefinite, indissoluble tyrant; (2)
Cain. And ye?

Could he but crush himself, 't were the best boon
Lucifer. Are everlasting.

He ever granted: but let him reign on,

Are ye happy? And multiply himself in misery!
Lucifer. We are mighty.

Spirits and men, at least we sympathise-
Are ye happy?

And, suffering in concert, make our pangs

No:art thou ? | Innumerable more endurable,
Cain. How should I be so ? Look on me! By the unbounded sympathy of all

Poor clay! With all! But He! so wretched in his height,
And thou pretendest to be wretched! Thou ! So restless in his wretchedness, must still
Cain I am :-and thou, with all thy might, what Create, and re-create—~(3)
art thou ?

Cain. Thou speak'st to me of things which long
Lucifer. One who aspired to be what made thee,

have swum Would not have made thee, what thou art. [and In visions through my thought: I never could Cain,

Ah! Reconcile what I saw with what I heard. Thou look'st almost a god; and

My father and my mother talk to me

motion is vast and solemn. Those of Lord Byron's spirit are is the pervading moral (if we may call it so) of the play, is deless dignified and more abrupl, but charged as intensely with veloped in the lines which follow.Heber. fierce and bitter spleen. The one seems not unworthy to haunt (2) The poet rises to the sublime in making Lucifer first inthe solitudes of Eden; the other appears to bave no liitle know-spire Cain with the knowledge of bis immortality—a portion of ledge of the world, and to be most at home in the busy walks of truth which hath the efficacy of falsehood upon the victim; for men." Campbell.

Cain, feeling himself already unhappy, knowing that his being (1) "In this long dialogue, the templer tells Cain (who is thus cannot be abridged, has the less scruple to desire to be as Lufar supposed to be ignorant of the fact) that the soul is immortal, ciser, "mighty.' The whole of this speech is truly Satanic; a and that 'souls who dare use their immortality' are condemned daring and dreadful description given by everlasting despair of | by God to be wretched everlastingly." This sentiment, which the Deity.” Galt.

(3) In the MS.* There is nothing against the immortality of the soul in Cain

" Create, and re-create-perhaps he 'll make that I recollect I hold no such opinions ;-but, in a drama, the

One day a Son unto himself-as be first rebel and the first murderer must be made to talk according to

Gave you a father-and if he so dulb, their characlers."-B, Letters,

Mark me that Son will be a sucrifice !"-E.

Of serpents, and of fruits and trees: I see

And power of knowledge ? The gates of what they call their Paradise


Would they had snatch'd both Guarded by fiery-sworded cherubim,

The fruits, or neither!(4) Which shut them out, and me: I feel the weight Lucifer.

One is yours already, Of daily toil, and constant thought: I look

The other may be still. Around a world where I seem nothing, with


How so? Thoughts which arise within me, as if they


By being Could master all things—but I thought alone Yourselves, in your resistance. Nothing can This misery was mine.—My father is

Quench the mind, if the mind will be itself Tamed down; my mother has forgot the mind And centre of surrounding things—'lis made Which made her thirst for knowledge at the risk To sway. Of an eternal curse; my brother is

Cain. But didst thou tempt my parents ? A watching shepherd-boy, who offers up


I? The firstlings of the flock to him who bids

Poor clay! what should I tempt them for, or how ? The earth yield nothing to us without sweat; Cain. They say the serpent was a spirit. My sister Zillah sings an earlier hymn


Who Than the birds' matins: and my Adah, my

Saith that? It is not written so on high :
Own and beloved, she, too, understands not The proud One will not so far falsify,
The mind which overwhelms me : never till Though man's vast fears and little vanity
Now met I aught to sympathise with me.

Would make him cast upon the spiritual nature 'T is well-I rather would consort with spirits. His own low failing. The snake was the snakeLucifer. And hadst thou not been fit, by thineown No more; and yet not less than those he templed, soul

In nature being earth also-more in wisdom, For such companionship, I would not now

Since he could overcome them, and foreknew Have stood before thee as I am: a serpent

The knowledge fatal to their narrow joys. Had been enough to charm ye, as before. (1) Think'st thou I'd take the shape of things that die? Cain. Ah! didst thou tempt my mother ?

Cain. But the thing had a demon ?

I tempt none,

He but woke one
Save with the truth : was not the tree, the tree In those he spake to with his forky longue.
Of knowledge ? and was not the tree of life I tell thee that the serpent was no more
Still fruitful ? (2) Did I bid her pluck them not?

Than a mere serpent: ask the cherubim Did I plant things prohibited within

Who guard the tempting tree. When thousand ages The reach of beings innocent, and curious Have rollid o'er your death ashes, and your seed's, By their own innocence ? (3) I would have made ye The seed of the then world may thus array Gods; and even He who thrust ye forth, so thrust ye Their earliest fault in fable, and attribute Because “ye should not eat the fruits of life, To me a shape I scorn, as I scorn all And become gods as we.” Were those his words ? That bows to him, who made things but to bend

Cain. They were, as I have heard from those who Before his sullen sole eternity; In thunder.

[heard thein, But we, who see the truth, must speak it. Thy Lucifer. Then who was the demon ? He

Fond parents listend to a creeping thing, Who would not let ye live, or he who would

And fell. For what should spirits temptthem? What Have made ye live for ever in the joy

Was there to envy in the narrow bounds

(1) In the MS.

deduced from it." Dr. Johnson, on the contrary, says, "A ge“ Have stood before thee as I am; but chosen

nerous and elevated mind is distinguished by nothing more cer. The serpent's charming symbol, as before."-E. tainly than by an eminent degree of curiosity. This passion is, (2) "The tree of life was doubtless a material tree, producing perhaps regularly heightened in proportion as the powers of the material fruit, proper as such for the nourishment of the body; mind are elevated and enlarged. Curiosity is the thirst of the but was it not also set apart to be partaken of as a symbol or sa-soul; it inflames and torments us, and makes us laste every crament of that celestial principle which nourishes the soul 10 thing with joy, however otherwise insipid, by which it may be immortality?” Bishop Horne.

quench'd."-E. (5) “The Eclectic reviewer, we believe the late Robert Hall, (4) “Cain is described as imagining, that once ealing of the says, -"A more deadly sentiment, a more insidious falsehood, tree of life would have conferred immortality: ‘Would," he es. than is conveyed in these words, could not be injected into the claims, they bad snatched both the fruits, or neither!' There youthsul mind by the Author of Evil. Innocence is not the is not the slightest ground for such a supposition: the tree el cause of curiosity, but has, in every stage of society, been its life was among the trees of which Adam .might eat freely,' and victim. Curiosity has ruined greater numbers than any other of which he had most probably frequently eaten. This privilege passion, and as, in its incipient actings, it is the most dangerous was denied as a consequence of sin; as known vice is made an roe of innocence, so, when it becomes a passion, it is only fed by objection to being admitted to the sacraments, or as concealed guilt. Innocence, indeed, is gone when desire has conceived vice renders them ineffectual, is not destructive, to the commuthe sin. Cain, in this drama, is made, like the Faust of Goethe, nicant." Hai ness. to be the victim of curiosity; and a lige moral might have been


Of Paradise, that spirits who pervade

Which are so beautiful : shall they, too, die ? Space—but I speak to thee of what thou know'st Lucifer. Perhaps, but long outlive both thine With all thy tree of knowledge.

and thee.


But thou canst not Cuin. I'm glad of that: I would not have them Speak aught of knowledge which Iwould not know, They are so lovely. What is death? I fear, And do not thirst to know, and bear a mind I feel, it is a dreadful thing; but what, To know.

I cannot compass : 't is denounced against us, Lucifer. And heart to look on ?

Both them who sinn'd and sinn'd not, as an illCain.

Be il proved. What ill ? Lucifer. Darest thou to look on Death:

Lucifer, To be resolved into the earth. Cain.

He has not yet

Cain. But shall I know it? Been seen.


As I know not death, Lucifer. But must be undergone.

I cannot answer.

My father Cain. Were I quiet earth,
Says he is something dreadful, and my mother That were no evil: would I ne'er had been
Weeps when he's named; and Abel lifts his eyes Aught else but dust!
To heaven, and Zillah casts hers to the earth, Lucifer.

That is a groveling wish, And sighs a prayer; and Adah looks on me, Less than thy father's, for he wish'd to know. And speaks not.

Cain. But not to live, or wherefore pluck'd he not Lucifer. And thou?

The life-tree? Cain.

Thoughts unspeakable Lucifer. He was hinder'd. Crowd in my breast to burning, when I hear


Deadly error! of this almighty Death, who is, it seems,

Not to snaich first that fruit:—but ere he pluck'd Inevitable. Could I wrestle with him ?

The knowledge, he was ignorant of death. I wrestled with the lion, when a boy,

Alas ! I scarcely now know what it is, In play, till he ran roaring from my gripe.

And yet I fear it-fear I know not what! Lucifer. It has no shape; but will absorb all things Lucifer. And I, who know all things, fear nothing: That bear the form of carth-born being.

What is true knowledge. (2)

(see Cain.


Wilt thou teach me all ? I thought it was a being: who could do

Lucifer. Ay, upon one condition. Such evil things to beings save a being ?


Naine it. Lucifer. Ask the Destroyer.


That Cain.


Thou dost fall down and worship me—thy Lord. Lucifer.

The maker-call him Cain. Thou art not the Lord my father worships. Which name thou wilt: he makes but to destroy. Lucifer

No. Cain. I knew not that, yet thought it, since I heard Cain. His equal ? Of death: although I know not what it is,

Lucifer. No; I have nought in common with Yet it seems horrible. I have look'd out

him! In the vast desolate night in search of him; Nor would: I would be aught above-beneathAnd when I saw gigantic shadows in

Aught save a sharer or a servant of
The umbrage of the walls of Eden, chequer'd His power. I dwell apart; but I am great:-
By the far-flashing of the cherubs' swords, Many there are who worship me, and more
I watch'd for what I thought his coming, (1) for Who shall-be thou amongst the first.
With fear rose longing in my heart to know


I never What 'twas which shook us all-but nothing came. As yet have bow'd unto my father's God. And then I turn’d my weary eyes from off

Although my brother Abel oft implores Our native and forbidden Paradise

That I would join with him in sacrifice:Up to the lights above us, in the azure,

Why should I bow to thee ?

(1) "It may appear a very prosaic, but it is certainly a very meditated mischief is couched under the plausible reasonings pul obvious, criticism on these passages, that the young family or into the mouths of Cain and Lucifer. This may or may not be mankind bad, long ere this, been quite familiar with the death a just conclusion: we have no right to say that Lord Byron adopts of animals-some of whom Abel was in the habit of offering up the apologies of Cain, or the dialectics of the Devil: all that can as sacrifices; so that it is not quite conceivable that they should be fairly said on this subject is—that it has been a part of the be so much at a loss lo conjecture what Dealh was.” Jeffrey. poet's plan to throw as much ingenuity into the arguments, both -E.

of Cain and his Mentor, as it was competent to his Loruship to (2) Most of Lord Byron's spleen against My Grandmother's urnish; and that he has left these arguments—without refulation Review, the British, may be traced to its critique on Cain, o: answer - to produce their unrestricted influence on the eg

“We have heard it remarked, that a great deal of pre- reader."-E.

Hast thou ne'er bow'd Cain. Lucifer.

Ay. To him?


And me? Cain. Have I not said it ?-need I say it ?


Beloved A dah! Could not thy mighty knowledge teach thee that? Adah. Let me go with thee. Luciser. He who bows not lo him has bow'd lo me!


No, she must not. Cain. But I will bend to neither.


Who Lucifer.

Ne'er the less, Art thou, that steppest between heart and heart? Thou art my worshipper: not worshipping

Cain. He is a god. Him makes thee mine the same.


How know'st thou?
And what is that? Cain.

He speaks like Lucifer. Thou 'lt know here—and hereafter.

A god. Cain.

Lel me but

Aduh. So did the serpent, and it lied. Be taught the mystery of my being.

Lucifer. Thou errest, Adah!--was not the tree Lucifer. Follow Of knowledge ?

(that Where I will lead thee.

Adah. Ay-10 our eternal sorrow.
But I must relire

Lucifer. And yet thal grief is knowledge-so he To till the earth—for I had promised-

lied not: Lucifer.

What ?

And if he did betray you, 't was with truth; Cain. To cull some first-fruits.

And truth in its own essence cannot be Lucifer.


But good. Cain.

To offer up, Adah. But all we know of it has gather'd With Abel, on an altar.

Evil on ill: expulsion from our home,
Saidst thou not

And dread, and toil, and sweat, and heaviness ; Thou ne'er hadst bent to him who made thee?

Remorse of that which was—and hope of that Cain.

Yes, which cometh not. Cain! walk not with this spirit. But Abel's earnest prayer has wrought upon me; Bear with what we have borne, and love me,I The offering is more his than mine-and Adah- Love thee. Lucifer. Why dost thou hesitate ?

Lucifer. More than thy mother, and thy sire ? Cain.

She is my sister, Adah. I do. Is that a sin, too ? Born on the same day, of the same womb; and Lucifer.

No, not yet; She wrung from me, with tears, this promise; and | Il one day will be in


children. Rather than sce her weep, I would, methinks, Adah.

What! Bear all--and worship aught.

Must not my daughter love her brother Enoch? Lucifer.

Then follow me!

Lucifer. Not as thou lovest Cain. Cain. I will.


Oh, my God! Shall they not love and bring forth things that love Enter ADAH.

Out of their love ? have they not drawn their milk

Out of this bosom ? was not he, their father, Adah. My brother, I have come for thee; Born of the same sole womb, in the same hour It is our hour of rest and joy--and we

With me? did we not love each other? and, Have less without thee. Thou hast labour'd not

In multiplying our being, multiply This morn;

but I have done thy task: the fruits Things which will love each other as we love Are ripe, and glowing as the light which ripens: Them?— And as I love thee, my Cain! go not Come away.

Forth with this spirit; he is not of ours. Cain. See'st thou not?

Lucifer. The sin I speak of is not of my making, Adah.

I see an angel; And cannot be a sin in you-whale'er
We have seen many: will he share our hour It seem in those who will replace ye in
Of rest?—he is welcome.

But he is not like

Adah. What is the sin which is not
The angels we have seen.

Sin in itself? Can circumstance make sin

Are there, then, others ? Or virtue ?-if it doth, we are the slaves
But he is welcome, as they were: they deign'd OF-
To be our guests—will he?

Lucifer. Higher things than ye are slaves : and
Cain (to Lucifer).
Wilt thou ?

higher Lucifer.

I ask Than them or ye would be so, did they not
Thee to be mine.

Prefer an independency of torture
I must away with him.

To the smooth agonies of adulation,
Adah. And leave us ?

In hymns and harpings, and self-seeking prayers, (art fairer

To that which is omnipotent, because

Cain. For thee, my Adalı, I choose nol-it was It is omnipotent, and not from love,

Born with me- -but I love nought else. But terror and self-hope.


Our parents ? Adah. Omnipotence

Cain. Did they love us when they snatch'd from Must be all goodness.

the tree Lucifer. Was it so in Eden?

That which hath driven us all from Paradise ? Adah. Fiend ! tempt me not with beauty; Thou Adah. We were not born then--and if we had Than was the serpent, and as false.

been, Lucifer.

As true.

Should we not love them and our children, Cain?
Ask Eve, your mother: bears she not the knowledge Cain. My little Enoch! and his lisping sister!
Of good and evil ?

Could I but deem them happy, I would half
Oh, my mother! thou

Forget--but it can never be forgotten
Has pluck'd a fruit more fatal to thine offspring Through thrice a thousand generations! never
Than to thyself; thou at the least hast pass'd Shall men love the remembrance of the man
Thy youth in Paradise, in innocent

Who sow'd the seed of evil and mankind And happy intercourse with happy spirits : In the same hour! They pluck'd the tree of science But we, thy children, ignorant of Eden,

And sin—and, not content with their own sorrow, Are girt about by demons, who assume

Begot me-Thee and all the few that are, The words of God, and tempt us with our own And all the unnumber'd and innumerable Dissatisfied and curious thoughts-as thou Multitudes, millions, myriads, which may be, Wert work'd on by the snake, in thy most flush'd To inherit agonies accumulated And heedless, harmless wantonness of bliss. By ages!-and I must be sire of such things! I cannot answert his immortal thing

Thy beauty and thy love my love and joy, Which stands before me; I cannot abhor him; The rapturous moment and the placid hour, (2) I look upon him with a pleasing fear,

All we love in our children and each other, Aud yet I fly not from him: in his eye

But lead them and ourselves through many years There is a fastening attraction which

Of sin and pain-or few, but still of sorrow, Fixes my fluttering eyes on his ; my heart

Intercheck'd with an instant of brief pleasure, Beats quick; he awes me, and yet draws me near, To Death—the unknown! Methinks the tree of Nearer and nearer :-Cain-Cain-save me from

knowledge him!

Hath not fulfill'd its promise ;-if they sinn'd, Cain. What dreads my Adah? This is no ill spirit. At least they ought to have known all things that are

Adah. He is not God-nor God's: I have beheld Of knowledge-and the mystery of death. The cherubs and the seraphs; he looks not What do they know ?-that they are miserable. Like them.

What need of snakes and to teach us that? Cain. But there are spirits loflier still

Adah. I am not wretched, Cain, and if thou The archangels.

Wert happyLucifer. And still loftier than the archangels.

Cain. Be thou happy, then, aloneAdah. Ay-but not blessed.

I will have nought to do with happiness, Lucifer.

If the blessedness Which humbles me and mine. Consists in slavery-no.


Alone I could not, Adah.

I have heard it said, Nor would be happy: but with those around us The seraphs love most-cherubim know most I think I could be so, despite of death, And this should be a cherub since he loves not. Which, as I know it not, I dread not, though Lucifer. And if the higher knowledge quenches It seenis an awful shadow-if I may love,

Judge from what I have heard. What must he be you cannot love when known?(1) Lucifer.

And thou couldst not Since the all-knowing cherubim love least, Alone, thou say'st, be happy? The seraphs' love can be but ignorance:


Alone! Oh, my God! That they are not compatible, the doom

Who could be happy and alone, or good? Of thy fond parents, for their daring, proves. To me my solitude seems sin ; unless Choose betwixt love and knowledge-since there is When I think how soon I shall see my brother, No other choice : your sire hath chosen already ; His brother, and our children, and our parents. His worship is but fear.

Lucifer. Yet thy God is alone; and is he happy, Adah.

Oh, Cain! choose love. Lonely, and good ?

In the US." What can he be who places love in ignorance ?"-E.

(2) This “placid hour" of Cain is, we sear, from a source which it will do Lord B. no credit to name, -the romance of Faublus.

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