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forming him of the secret of the draught, and telling him he must immediately return to Verona, and deliver her from the vault, where she was laid.
Upon this detail, which in the original is very long, Roselo begins to breathe. His hopes how. ever are intermixed with fears; he dreads arriving too late ; that Julia, awakening in that dreadful place, should die with horror, or faint away, and expire in the midst of that profound sleep: he departs immediately for Verona; Marin follows him with great regret; and, upon Anselm's describing the dreadfulness of the vault, declares he hates keeping company with the dead; and that when his master pays them a visit, he thinks it his duty to wait only at the door.
“A change of scene brings the spectator back again to Verona, and to the palace of the Duke. Count Paris is there in mourning, regretting Julia, and the Duke endeavours in vain to console him. Antonio comes in, sensibly touched at the fate of his daughter : but having no heir, Maximilian proposes to him, his marrying Dorothea, his nearest relation, to hinder the great treasures he possesses, from being dispersed into different families; and he consents to it.
“A new scene then appears; the family-vault of the Castelvins, surrounded with objects too melancholy for any theatre but the Spanish. Julia awakens : her amazement, her terror, her love, and surprise, furnish her in that dreadful darkness with a beautiful soliloquy, at the close of which Roselo enters. Their re-union is accompanied with the most tender, and moving sentiments.
They escape happily out of Verona ; and not knowing where to conceal themselves, take refuge in a castle belonging to Julia's father, but where he never came.
There the last scenes pass.
Julia, Roselo, Anselm, and Marin, are disguised like peasants. Their design is, to stay a day or two in the castle, till they find a convenience to go off; but fortune decides it otherwise.
“ Antonio repairs to this castle, to celebrate his marriage with Dorothea; Theobald (her father), and several other Castelvin noblemen, accompany them. Their arrival obliges Roselo and his party to conceal themselves in different parts of the castle; the keeper does not know them, but their behaviour and liberality engage him to secresy.
“ As Julia is concealed close to the room her father is in, she hears him alone, lamenting her destiny. She speaks to him; he, in the greatest horror, imagines it her shade; and this odd conversation brings on the catastrophe.
She reproaches him with the cruelty that brought on her fate, and offers to appear before him in the shape she bore since their separation. He declines it with terror, and endeavours to excuse his severity by the worth of the Count. She confesses the merit of Paris; but owns she had been privately married two months before, to a husband, whom envy itself could not blame; that she knew the fierceness of his nature could not bear the confession, and therefore sacrificed her life to preserve her fidelity to him she had chose; that all she now begged, was his solemn promise he would never conspire the ruin of this unknown son-in-law, but cherish and esteem him, as if he had been his own choice; that this was all the atonement he could now make, and without which she should incessantly disturb him.
“ He promises it, and asks his name; when she tells him, 'tis Roselo, the head of the Monteses, and that heaven had raised him up to put an end to those discords which destroyed their country: he seems shocked at first, but soon melts into grief and tenderness, and attests heaven that he will always preserve the sentiments of a father for Roselo.
“ During this scene, Theobald, and the other Castelvins, having discovered Roselo, Anselm, and Marin, bring them all bound upon the stage, and deliberate upon the kind of death they shall make them suffer.
“ In this conjuncture, Antonio, out of regard to his promise, and compunction for his fault, discovers what has passed, and embraces Roselo. At first they imagine his brain disordered, but by degrees he soothes them into moderation; and Count Paris, who is present, out of generosity joins with him, and conduces to bring 'em to a reconciliation.
“ To render this sudden conversion more lasting, they determine to cement the peace by the marriage of Dorothea and Roselo. Julia, who hears all, suddenly appears. Their first terror at the sight, is turned into joy and surprise, when they find she is alive; and when they are informed that Roselo delivered her from the arms of death, they judge him to have a lawful claim to her. Their union is ratified; Anselm marries the daughter of Theobald; and Marin (the Gracioso) receives the hand of Celia, with a thousand ducats from Antonio and Roselo.
“ The End of the Play.”
King Lear, vol. x. p. 223 :
“But to the girdle do the gods inherit;
“ Beneath is all the friend's." My friend Charles Warren, Esq. Chief Justice of Chester, pointed out to me the following curious
illustration of this doctrine in Jortin's Remarks on Ecclesiastical History.
“ The Manichæans gave to each man two souls, the one a good, the other a bad one. Clemens Alexandrinus mentions an odd and ridiculous notion held by some Heretics, that God made man down to the navel, and that the rest of him was made by another power. Εντεύθεν άλλοι τινές κινηθέντες μικροί και έτιδανοί τον άνθρωπον υπό διαφόρων δυνάμεων πλασθήναι λέγεσι, και τα μεν μέχρις ομφαλό θειοδετέριας τέχνης είναι τα ένερθε δε, της ήττονος και δη χάριν, ορέγεσθαι συνεσίας. Hinc moti aliqui alii, pusilli et nullius pretii, dicunt formatum fuisse hominem a diversis potestatibus : et quæ sunt quidem usque ad umbilicum, esse artis divinioris ; quæ autem subter, minoris : qua de caussa coitum quoque appetere. Strom: iii. p. 526.
Theodoret says that the Eunomians, as well as the Marcionites, held that there were two Principles, and that the lower parts of the human body came from the Evil Principle. He probably misrepresents the Eunomians, for what hath Arianism to do with Manichæism ? Eunomius was an Arian indeed, and the Father of an Arian sect; yet as far as we can judge from his writings, some of which are still extant and have escaped burning, he was no more a Manichæan than Epiphanius, or Athanasius, or Jerom, or Theodoret.
“« Theodoritus l. iv. Hæreticarum fabularum cap. 3. inter alia Eunomianis tribuit, quod et ipsi cum Marcione duo rerum principia, malum et bonum, statuerint, et inferiores partes a malo prin. cipio ortas, et hinc non totum baptizandum esse hominem docuerint. Cui congruit quod S. Ambrosius Eunomianos jungit Marcionistis, l. i. de officiis c. 2. ad quem locum conferendæ notæ Monachor. Benedictin. tom. ii. p. 31. Fabricius Bibl. Gr. viii. 251.
“Eunomius ritus baptismi immutavit, qua de re accusatum fuisse fatetur Philostorgius. Testis potentissimus mutationis est Epiphanius : Qui jam baptizati sunt, iterum baptizat Eunomius, non modo qui a Catholicis, aut ab aliis hæresibus, sed eos etiam qui ab ipsismet Arianis deficiunt. Repetiti porro illius baptismatis ea formula est, 'In nomine Dei increati, et in nomine Filii creati, et in nomine Spiritûs sanctificantis, et a creato Filio procreati.' Aliam tamen adhibuisse formulam in Theodorito legimus : Dicit non oportere ter immergere eum qui baptizatur, nec Trinitatem invocare, sed semel baptizare in mortem Christi. Risune an lacrimis prosequenda, quæ de Eunomiani baptismi ritibus a Veteribus sunt memoriæ mandata ? Epiphanius : Sunt qui narrent, quotquot ab iis denuo baptizantur in caput demergi, pedibus in sublime porrectis, et sic jusjurandum adigi, nunquam se ab illius hæresi discessuros. Observat et Nicetas : Longissimâ fasciâ, eum in usum paratâ consecratâque, hominem a pectore, usque ad extremos pedum articulos involvebant, tum deinde superiores corporis partes aqua proluebant. Cujus ritus causa hæc fuit, quod inferioribus corporis partibus pollui aquam arbitrabantur. Tantum superstitio potuit suadere malorum! Baptizatos ad pectus usque aqua madefaciunt, inquit Theodoritus, reliquis autem partibus corporis, tanquam abominandis, aquam adhibere prohibent. Discipulis Eunomii Ecclesias visitare moris non erat. Omnes sectatores ejus Basilicas Apostolorum et Martyrum non ingrediuntur, ut scilicet mortuum adorent Eunomium, cujus libros majores authoritatis arbitrantur quam Evangelia. Hieronymus. Neque castiores doctrinâ mores fuere, si vera de Ætio prædicat Epiphanius : Cum quidam ob stuprum feminæ illatum accusarentur, et ab aliis damna