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The bridegroom kift the soft reluctant fair :
Vol. i. P. 154•
They rush upon the knight; Rezia embraces him as a shield , he sounds the horn, and giddily they dance to its founds. When the music has ceased, Huon kneels down before the caliph, and requires, in the name of Charles, a lock of his beard and four of his grinders: he also commands him to renounce his faith. Again the knight is attacked ; Sherasmin sounds a Jouder blast: it thunders; the palace rocks; the crowd fall fenfeless, and Oberon appears .He now asks Rezia if she will accompany Huon as his destined wife, or remain with her father, who, by his magic power, shall lose all recollection of the past events. She chuses the lot of love, and mounts the fairy car. The car descends near the shore of Alkalon, and Oberon quits the lovers, having given to Huon a casket with the lock of the caliph's beard and his teeth. At the same time, he orders him to live with Rezia as with a sister, till the
pope has sanctioned their union, on pain of forfeiting his friendfhip. The lovers embark with Sherasmin and Fatina, who anxiously watch their conduct. Sherasmin now recounts the separation of Oberon from his queen Titania. This tale, as borrowed from the January and May of Pope, or rather Chaucer, is omitted in the translation. Oberon vows that he will never be reconciled to Titania till a youthful pair absolve him from his vow, by a constancy which shall prefer death to conjugal infidelity. For a while Huon behaves with propriety, and converts Rezia, now called Amanda ; but his religious feelings soon give place to more powerful ones.
The travellers reach Lepanto : two vefsels are in the port, one bound to Marseilles, the other to Naples. Huon, eager to be relieved from the watchful Sherasmin, sends him in one of the thips to bear the tidings of his success to France, while he himself pursues his way to Rome in the other. He has now no friend whose continual presence can restrain him; and he and Amanda foon forfeit all claim to the protection of Oberon. A storm arising, the captain orders his crew to draw lots, with a view of discovering for whose guilt the vessel is endangered. The lot falls upon the guilty Huon; and, like Jonah, he must deliver the ship from the burthen of iniquity. While he is standing on the edge of the vessel, Amanda throws
her arms around him, and they precipitate themselves together into the sea. The tempest then ceases, and the thip proceeds in safety. The lovers also escape; for the ring with which Huon had betrothed himself to the princess was the seal of Solomon: they are preserved by its unknown virtue, and cast on an illand. This spot, however, is a barren mass of volcanic matter; and with difficulty can Huon procure even berries for food. Day after day he mounts the heights ; but he in vain gazes over the ocean for some friendly fail, and over the ifand for some human habitation. At length he discovers the dwelling of a hermit; and with him Huon and Amanda enjoy repose and happiness. Some anxious thoughts, indeed, trouble them for their unborn child; but an unexpected friend was near them ; for in the island was the favourite grotto of Titania. Amanda enters it alone.
• At once, a secret shudder gently steals
• And from within her a confufion gleams
. For the last time her higher beating heart
without remembrance of a smart,
• Within her arms repos'd a new-born child :
And darts her hand, while now the vision flies,
• One pulse-beat more--and how divinely great
• She feels it'tis her son !with rapture wild,
• She hears the filent call--how quickly hears
. Meanwhile with ceafeless search the groves around,
• Ye, whom kind nature gifted at your birth
Gift of a feeling heart, and 'virtuous mind'
Vol. ii. P. 86.
The hermit dies ; the fairy beauties of his dwelling disappear; Huonet is loft; pirates seize Amanda as she is searching for her child; and Huon, when he rushes to her assistance, is overpowered : the assailants bind him to a tree, and leave him to perilh while they bear away his wife, whom they deftine for Almansor, king of Tunis. Oberon, relenting, releales Huon, and places him before the door of his old and faithful fervant Sherasmin. The king soon becomes enamnoured of Amanda ; and Almansaris, formerly his favourite sultana, is as fond of Huon. Here the genius and the depravity of Wieland are conspicuous in descriptions laboriously licentious. Here too his management of the story is faulty ; for it is only the fudden entrance of the sultan that saves the knight's yielding constancy. Like Potiphar's wife, Alinanfaris accufes fir Huon; and Aman. da and her husband are bound to the fame stake, to expiate their loves in fire. At the faral moment, the sultan endeavours to fave Amanda, and Almansaris to rescue Huon. Old Sheraf. min, in armour, cuts his way through the throng to release them or perish in the attempt; and Huon finds round his neck the ivory horn. Oberon, now reconciled to Titania, appears : he conveys the lovers to France; and fir Huon is restored to his estates and honours, and to the favour of Charlemagne.
Few poems have been conducted with equal judgment;, yet the episode of the giant Angulaffer might have been spared ; and it would perhaps have been better not to have related the fortunes of Fatna and Sherasimin before Huon was conveyed to Tunis, that so the story might have flowed on in one unbroken tide of time.
The name Shera/min is awkwardly formed from the Girefme of the romance which Wieland has followed: surely, if Jerome displeased him, he ought to have substituted a French name. There is nothing original in the poem; for every one of its parts may be found ellewhere ; but they are combined with admirable skill.
The tranflator has not been fortunate in the choice of his ftanza : the last line of it is too far from its correfpondent rhyme, and disappoints the ear; it wants the fullnets that Thould close so long a stanza. Upon the whole, however, the version will not diminish Mr. Sotheby's reputation. He has not indeed preserved the full spirit of Wieland ; but who is ca
CRIT. Rev. Vor, XXIV, Sept. 1798,
pable of preserving it? or who, that possesses the power, would fo employ it? The merit of the Oberon has been exaggerated : it contaius little that can elevate the mind, or amend the heart; but it will be popular because it is lively and licen tious.
A Translation of the New Testament, from the original Greek,
humbly attempted by Nathaniel Scarlett, asisted by Men of Piety and Literature : with Notes. 8vo. 6s. Boards. Le vingtons. 1798.
THE neceffity either of a new translation of the scriptures, or of a correction of the numerous errors which prevail in the present authorited version, has been so frequently urged by men of the greatest eminence in the church, that we are not surprised at the various attempts of individuals to introduce to the English reader those corrections of the text, which able scholars have shown to be indispensable to a right understanding of the words of our Saviour and his apoftleş. There seems to be no longer any reason to expect that such a talk will be performed by persons of authority in the church and while we fincerely lament that so great a work is not undertaken by the established church, and that the riches of the diffenters, which might, as in the times of the reformation, be usefully employed in this service, are not likely to be devoted to such an object, we view with pleasure the efforts of individuals, and are convinced that their exertions will tend to the promotion of the truth.
The plan and the execution of the work before us deferve considerable praise. The common translation is made the bafis, and the greater part of the alterations that have been made in it may be said to improve it. To fome it is natural that we should make objections ; for what two perfons will agree in every respect in translating a work written in a dead language? But if in general the fenfe is improved by the alterations, and the work itself is rendered more intelligible to common readers, the end of the translator is in a great measure obtained, and we may
derive fatisfaction from the fucedís of his undertaking. The great change is in fingle words; and to this there is sometimes an objection, more perhaps from our being accuftomed to a different found than from any impropriety in the alteration. Thus, the words baptise, baptiser, and baptism, are changed for immerse, immerser, and immersion. The word baptise, being of Greek origin, can give no fense to the English reader but by interpretation; and, as great disputes have arisen on the made of baptisın, it is probable, that, while this