The Spectator
Chapter 360 : In this new Shape he winged his Way in Safety to the Palace, where perching on a Tree

In this new Shape he winged his Way in Safety to the Palace, where perching on a Tree which stood near his Queen's Apartment, he filled the whole Place with so many melodious and Melancholy Notes as drew her to the Window. He had the Mortification to see that instead of being pitied, he only moved the Mirth of his Princess, and of a young Female Slave who was with her. He continued however to serenade her every Morning, 'till at last the Queen, charmed with his Harmony, sent for the Bird-catchers, and ordered them to employ their utmost Skill to put that little Creature into her Possession. The King, pleased with an Opportunity of being once more near his beloved Consort, easily suffered himself to be taken; and when he was presented to her, tho' he shewed a Fearfulness to be touched by any of the other Ladies, flew of his own Accord, and hid himself in the Queen's Bosom. _Zemroude_ was highly pleased at the unexpected Fondness of her new Favourite, and ordered him to be kept in an open Cage in her own Apartment. He had there an Opportunity of making his Court to her every Morning, by a thousand little Actions which his Shape allowed him. The Queen pa.s.sed away whole Hours every Day in hearing and playing with him. _Fadlallah_ could even have thought himself happy in this State of Life, had he not frequently endured the inexpressible Torment of seeing the _Dervis_ enter the Apartment and caress his Queen even in his Presence.

The Usurper, amidst his toying with the Princess, would often endeavour to ingratiate himself with her Nightingale; and while the enraged _Fadlallah_ peck'd at him with his Bill, beat his Wings, and shewed all the Marks of an impotent Rage, it only afforded his Rival and the Queen new Matter for their Diversion.

_Zemroude_ was likewise fond of a little Lap-Dog which she kept in her Apartment, and which one Night happened to die.

The King immediately found himself inclined to quit the shape of the Nightingale, and enliven this new Body. He did so, and the next Morning _Zemroude_ saw her favourite Bird lie dead in the Cage. It is impossible to express her Grief on this Occasion, and when she called to mind all its little Actions, which even appeared to have somewhat in them like Reason, she was inconsolable for her Loss.

Her Women immediately sent for the _Dervis_, to come and comfort her, who after having in vain represented to her the Weakness of being grieved at such an Accident, touched at last by her repeated Complaints; _Well Madam_, says he, _I will exert the utmost of my Art to please you.

Your Nightingale shall again revive every Morning and serenade you as before_. The Queen beheld him with a Look which easily shewed she did not believe him; when laying himself down on a Sofa, he shot his Soul into the Nightingale, and _Zemroude_ was amazed to see her Bird revive.

'The King, who was a Spectator of all that pa.s.sed, lying under the Shape of a Lap-Dog, in one Corner of the Room, immediately recovered his own Body, and running to the Cage with the utmost Indignation, twisted off the Neck of the false Nightingale.

'_Zemroude_ was more than ever amazed and concerned at this second Accident, 'till the King entreating her to hear him, related to her his whole Adventure.

'The Body of the _Dervis_, which was found dead in the Wood, and his Edict for killing all the Deer, left her no Room to doubt of the Truth of it: But the Story adds, That out of an extream Delicacy (peculiar to the Oriental Ladies) she was so highly afflicted at the innocent Adultery in which she had for some time lived with the _Dervis_, that no Arguments even from _Fadlallah_ himself could compose her Mind. She shortly after died with Grief, begging his Pardon with her last Breath for what the most rigid Justice could not have interpreted as a Crime.

'The King was so afflicted with her Death, that he left his Kingdom to one of his nearest Relations, and pa.s.sed the rest of his Days in Solitude and Retirement.

No. 579. Wednesday, August 11, 1714. Addison.

'--Odora canum vis--'

Virg.

In the Reign of King _Charles_ I., the Company of Stationers, into whose Hands the Printing of the Bible is committed by Patent, made a very remarkable _Erratum_ or Blunder in one of their Editions: For instead of _Thou shalt not commit Adultery_, they printed off several thousands of Copies with _Thou shalt commit Adultery_. Archbishop _Laud_, to punish this their Negligence, laid a considerable Fine upon that Company in the _Star-Chamber_.

By the Practice of the World, which prevails in this degenerate Age, I am afraid that very many young Profligates, of both s.e.xes, are possessed of this spurious Edition of the Bible, and observe the Commandment according to that faulty Reading.

Adulterers, in the first Ages of the Church, were excommunicated for ever, and unqualified all their Lives from bearing a Part in Christian a.s.semblies, notwithstanding they might seek it with Tears, and all the Appearances of the most unfeigned Repentance.

I might here mention some ancient Laws among the Heathens which punished this Crime with Death: and others of the same Kind, which are now in Force among several Governments that have embraced the Reformed Religion. But because a Subject of this Nature may be too serious for my ordinary Readers, who are very apt to throw by my Papers, when they are not enlivened with something that is diverting or uncommon; I shall here publish the Contents of a little Ma.n.u.script lately fallen into my Hands, and which pretends to great Antiquity, tho' by Reason of some modern Phrases and other Particulars in it, I can by no means allow it to be genuine, but rather the Production of a Modern Sophist.

It is well known by the Learned, that there was a Temple upon Mount _aetna_ dedicated to _Vulcan_, which was guarded by Dogs of so exquisite a Smell, (say the Historians) that they could discern whether the Persons who came thither were chast or otherwise. They used to meet and faun upon such as were chast, caressing them as the Friends of their Master _Vulcan;_ but flew at those who were polluted, and never ceased barking at them till they had driven them from the Temple.

My Ma.n.u.script gives the following Account of these Dogs, and was probably designed as a Comment upon this Story.

'These Dogs were given to Vulcan by his Sister Diana, the G.o.ddess of Hunting and of Chast.i.ty, having bred them out of some of her Hounds, in which she had observed this natural Instinct and Sagacity. It was thought she did it in Spight to _Venus,_ who, upon her Return home, always found her Husband in a good or bad Humour, according to the Reception which she met with from his Dogs. They lived in the Temple several Years, but were such snappish Curs that they frighted away most of the Votaries. The Women of _Sicily_ made a solemn Deputation to the Priest, by which they acquainted him, that they would not come up to the Temple with their annual Offerings unless he muzzled his Mastiffs; and at last comprimised the Matter with him, that the Offering should always be brought by a Chorus of young Girls, who were none of them above seven Years old. It was wonderful (says the Author) to see how different the Treatment was which the Dogs gave to these little Misses, from that which they had shown to their Mothers. It is said that the Prince of _Syracuse_, having married a young Lady, and being naturally of a jealous Temper, made such an Interest with the Priests of this Temple, that he procured a Whelp from them of this famous Breed. The young Puppy was very troublesome to the fair Lady at first, insomuch that she sollicited her Husband to send him away, but the good Man cut her short with the old _Sicilian_ Proverb, _Love me love my Dog_. From which Time she lived very peaceably with both of them. The Ladies of _Syracuse_ were very much annoyed with him, and several of very good Reputation refused to come to Court till he was discarded. There were indeed some of them that defied his Sagacity, but it was observed, though he did not actually bite them, he would growle at them most confoundedly. To return to the Dogs of the Temple: After they had lived here in great Repute for several Years, it so happened, that as one of the Priests, who had been making a charitable Visit to a Widow who lived on the Promontory of _Lilybeum_, return'd home pretty late in the Evening, the Dogs flew at him with so much Fury, that they would have worried him if his Brethren had not come in to his a.s.sistance: Upon which, says my Author, the Dogs were all of them hanged, as having lost their original Instinct.

I cannot conclude this Paper without wis.h.i.+ng, that we had some of this Breed of Dogs in _Great Britain_, which would certainly do _Justice_, I should say _Honour_, to the Ladies of our Country, and shew the World the difference between Pagan Women and those who are instructed in sounder Principles of Virtue and Religion.

No. 580. Friday, August 13, 1714. Addison.

'--Si verbo audacia detur, Non metuam magni dixisse palatia Coeli.'

Ovid. Met.

_SIR_,

'I considered in my two last Letters [1] that awful and tremendous Subject, the Ubiquity or Omnipresence of the Divine Being. I have shewn that he is equally present in all Places throughout the whole Extent of infinite s.p.a.ce.

'This Doctrine is so agreeable to Reason, that we meet with it in the Writings of the enlightened Heathens, as I might show at large, were it not already done by other Hands. But tho' the Deity be thus essentially present through all the Immensity of s.p.a.ce, there is one Part of it in which he discovers himself in a most transcendent and visible Glory. This is that Place which is marked out in Scripture under the different Appellations of _Paradise, the third Heaven, the Throne of G.o.d_, and _the Habitation of his Glory_. It is here where the glorified Body of our Saviour resides, and where all the celestial Hierarchies, and the innumerable Hosts of Angels, are represented as perpetually surrounding the Seat of G.o.d with _Hallelujahs_ and Hymns of Praise. This is that Presence of G.o.d which some of the Divines call his Glorious, and others his Majestatick Presence. He is indeed as essentially present in all other Places as in this, but it is here where he resides in a sensible Magnificence, and in the midst of those Splendors which can affect the Imagination of created Beings.

'It is very remarkable that this Opinion of G.o.d Almighty's Presence in Heaven, whether discovered by the Light of Nature, or by a general Tradition from our first Parents, prevails among all the Nations of the World, whatsoever different Notions they entertain of the G.o.dhead.

If you look into _Homer_, that is, the most ancient of the _Greek_ Writers, you see the supreme Powers seated in the Heavens, and encompa.s.sed with inferior Deities, among whom the Muses are represented as singing incessantly about his Throne. Who does not here see the main Strokes and Outlines of this great Truth we are speaking of? The same Doctrine is shadowed out in many other Heathen Authors, tho' at the same time, like several other revealed Truths, dashed and adulterated with a mixture of Fables and human Inventions. But to pa.s.s over the Notions of the _Greeks_ and _Romans_, those more enlightened Parts of the Pagan World, we find there is scarce a People among the late discovered Nations who are not trained up in an Opinion, that Heaven is the Habitation of the Divinity whom they wors.h.i.+p.

As in _Solomon's_ Temple there was the _Sanctum Sanctorum_, in which a visible Glory appeared among the Figures of the Cherubims, and into which none but the High Priest himself was permitted to enter, after having made an Atonement for the Sins of the People; so if we consider the whole Creation as one great Temple, there is in it this Holy of Holies, into which the High-Priest of our Salvation entered, and took his Place among Angels and Archangels, after having made a Propitiation for the Sins of Mankind.

'With how much Skill must the Throne of G.o.d be erected? With what glorious Designs is that Habitation beautified, which is contrived and built by him who inspired _Hyram_ with Wisdom? How great must be the Majesty of that Place, where the whole Art of Creation has been employed, and where G.o.d has chosen to show himself in the most magnificent manner? What must be the Architecture of Infinite Power under the Direction of Infinite Wisdom? A Spirit cannot but be transported, after an ineffable manner, with the sight of those Objects, which were made to affect him by that Being who knows the inward Frame of a Soul, and how to please and ravish it in all its most secret Powers and Faculties. It is to this Majestic Presence of G.o.d, we may apply those beautiful Expressions in holy Writ: _Behold even to the Moon, and it s.h.i.+neth not; yea the Stars are not pure in his sight._ The Light of the Sun, and all the Glories of the World in which we live, are but as weak and sickly Glimmerings, or rather Darkness itself, in Comparison of those Splendors which encompa.s.s the Throne of G.o.d.

'As the _Glory_ of this Place is transcendent beyond Imagination, so probably is the _Extent_ of it. There is Light behind Light, and Glory within Glory. How far that s.p.a.ce may reach, in which G.o.d thus appears in perfect Majesty, we cannot possibly conceive. Tho' it is not infinite, it may be indefinite; and though not immeasurable in its self, it may be so with regard to any created Eye or Imagination. If he has made these lower Regions of Matter so inconceivably wide and magnificent for the Habitation of mortal and perishable Beings, how great may we suppose the Courts of his House to be, where he makes his Residence in a more especial manner, and displays himself in the Fulness of his Glory, among an innumerable Company of Angels, and Spirits of just Men made perfect?

'This is certain, that our Imaginations cannot be raised too high, when we think on a Place where Omnipotence and Omniscience have so signally exerted themselves, because that they are able to produce a Scene infinitely more great and glorious than what we are able to imagine. It is not impossible but at the Consummation of all Things, these outward Apartments of Nature, which are now suited to those Beings who inhabit them, may be taken in and added to that glorious Place of which I am here speaking; and by that means made a proper Habitation for Beings who are exempt from Mortality, and cleared of their Imperfections: For so the Scripture seems to intimate when it speaks of new Heavens and of a new Earth, wherein dwelleth Righteousness.

'I have only considered this Glorious Place, with Regard to the Sight and Imagination, though it is highly probable that our other Senses may here likewise enjoy their highest Gratifications. There is nothing which more ravishes and transports the Soul, than Harmony; and we have great Reason to believe, from the Descriptions of this Place in Holy Scripture, that this is one of the Entertainments of it. And if the Soul of Man can be so wonderfully affected with those Strains of Musick, which Human Art is capable of producing, how much more will it be raised and elevated by those, in which is exerted the whole Power of Harmony!

The Senses are Faculties of the Human Soul, though they cannot be employed, during this our vital Union, without proper Instruments in the Body. Why therefore should we exclude the Satisfaction of these Faculties, which we find by Experience are Inlets of great Pleasure to the Soul, from among those Entertainments which are to make up our Happiness hereafter? Why should we suppose that our Hearing and Seeing will not be gratify'd with those Objects which are most agreeable to them, and which they cannot meet with in these lower Regions of Nature; Objects, _which neither Eye hath seen, nor Ear heard, nor can it enter into the Heart of Man to conceive? I knew a Man in Christ_ (says St Paul, speaking of himself) _above fourteen Years ago (whether in the Body, I cannot tell, or whether out of the Body, I cannot tell: G.o.d knoweth) such a one caught up to the third Heaven. And I knew such a Man, (whether in the Body, or out of the Body, I cannot tell: G.o.d knoweth,) how that he was caught up into Paradise, and heard unspeakable Words, which it is not possible for a Man to utter._ By this is meant, that what he heard was so infinitely different from any thing which he had heard in this World, that it was impossible to express it in such Words as might convey a Notion of it to his Hearers.

'It is very natural for us to take Delight in Enquiries concerning any Foreign Country, where we are some Time or other to make our Abode; and as we all hope to be admitted into this Glorious Place, it is both a laudable and useful Curiosity, to get what Informations we can of it, whilst we make Use of Revelation for our Guide. When these everlasting Doors shall be open to us, we may be sure that the Pleasures and Beauties of this Place will infinitely transcend our present Hopes and Expectations, and that the glorious Appearance of the Throne of G.o.d, will rise infinitely beyond whatever we are able to conceive of it. We might here entertain our selves with many other Speculations on this Subject, from those several Hints which we find of it in the Holy Scriptures; as whether there may not be different Mansions and Apartments of Glory, to Beings of different Natures; whether as they excel one another in Perfection, they are not admitted nearer to the Throne of the Almighty, and enjoy greater Manifestations of his Presence; whether there are not solemn Times and Occasions, when all the Mult.i.tude of Heaven celebrate the Presence of their Maker in more extraordinary Forms of Praise and Adoration; as _Adam_, though he had continued in a State of Innocence, would, in the Opinion of our Divines, have kept Holy the Sabbath-Day, in a more particular Manner than any other of the Seven. These, and the like Speculations, we may very innocently indulge, so long as we make use of them to inspire us with a Desire of becoming Inhabitants of this delightful Place.

'I have in this, and in two foregoing Letters, treated on the most serious Subject that can employ the Mind of Man, the Omnipresence of the Deity; a Subject which, if possible, should never depart from our Meditations. We have considered the Divine Being, as he inhabits Infinitude, as he dwells among his Work, as he is present to the Mind of Man, and as he discovers himself in a more glorious Manner among the Regions of the Blest. Such a Consideration should be kept awake in us at all Times, and in all Places, and possess our Minds with a perpetual Awe and Reverence. It should be interwoven with all our Thoughts and Perceptions, and become one with the Consciousness of our own Being. It is not to be reflected on in the Coldness of Philosophy, but ought to sink us into the lowest Prostration before him, who is so astonis.h.i.+ngly Great, Wonderful, and Holy.'