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And she forgot the stars, the moon, and

sun,

And she forgot the blue above the trees, And she forgot the dells where water run, And she forgot the chilly autumn breeze; She had no knowledge when the day was done,

And the new morn she saw not: but in
peace

Hung over her sweet Basil evermore,
And moisten'd it with tears unto the core.

p. 75.

The brothers, discovering at last the cause of her grief, take the Basilpot away she having nothing then left to console her, pines and dies.

Piteous she look'd on dead and senseless things,

Asking for her lost Basil amorously; And with melodious chuckle in the strings

Of her lorn voice, she oftentimes would cry

After the Pilgrim in his wanderings,

To ask him where her Basil was; and why

'Twas hid from her: "For cruel 'tis," said she,

"To steal my Basil-pot away from me.”

And so she pined, and so she died forlorn,
Imploring for her Basil to the last.
No heart was there in Florence but did

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The "Eve of St Agnes" consists merely of one scene. Porphyro, a young cavalier, is in love with, and beloved by Madeline; he enters her chamber on the eve of St Agnes, when she is dreaming of him under the supposed influence of the Saint. He persuades her to fly with him. We have only room for the following stanzas, As which will speak for themselves sufficiently.

A casement high and triple-arch'd there

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Her soothed limbs, and soul fatigued away;

Flown, like a thought, until the morrowday;

Blissfully haven'd both from joy and pain;

Clasp'd like a missal where swart Paynims pray;

Blinded alike from sunshine and from rain,

though a rose should shut, and be a
bud again.

Stol'n to this paradise, and so entranced,
Porphyro gazed upon her empty dress,
And listen'd to her breathing, if it

chanced

To wake into a slumberous tenderness; Which when he heard, that minute did he bless,

And breath'd himself: then from the closet crept,

Noiseless as fear in a wide wilderness, And over the hush'd carpet, silent, stept, And 'tween the curtains peep'd, where, lo! -how fast she slept. pp. 95-97.

Amongst the minor poems we prefer the Ode to the Nightingale." Indeed, we are inclined to prefer it beyond every other poem in the book; but let the reader judge. The third and seventh stanzas have a charm for us which we should find it difficult to explain. We have read this ode over and over again, and every time with increased delight.

O for a draught of vintage! that hath been Cool'd a long age in the deep-delved earth,

Tasting of Flora and the country green, Dance, and Provençal song, and sunburnt mirth!

O for a beaker full of the warm South, Full of the true, the blushful Hippocrene,

With beaded bubbles winking at the brim,

And purple-stained mouth; That I might drink, and leave the world

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Away! away! for I will fly to thee,
Not charioted by Bacchus and his pards,
But on the viewless wings of Poesy,
Though the dull brain perplexes and re-
tards:

Already with thee! tender is the night, And haply the Queen-Moon is on her throne,

Cluster'd around by all her starry
Fays;

But here there is no light, Save what from heaven is with the breezes blown

Through verdurous glooms and winding mossy ways.

I cannot see what flowers are at my feet, Nor what soft incense hangs upon the boughs,

But, in embalmed darkness, guess each sweet

Wherewith the seasonable month endows

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Gone, the merry morris din; Gone, the song of Gamelyn; Gone, the tough-belted outlaw Idling in the "grenè shawe;" All are gone away and past! And if Robin should be cast Sudden from his turfed grave, And if Marian should have Once again her forest days, She would weep, and he would craze : He would swear, for all his oaks, Fall'n beneath the dockyard strokes, Have rotted on the briny seas; She would weep that her wild bees Sang not to her-strange! that honey Can't be got without hard money!

to

So it is: yet let us sing,
Honour to the old bow-string!
Honour to the bugle-horn!
Honour to the woods unshorn!
Honour to the Lincoln green!
Honour to the archer keen!
Honour to tight little John,
And the horse he rode upon!
Honour to bold Robin Hood,
Sleeping in the underwood!
Honour to maid Marian,
And to all the Sherwood clan !
Though their days have hurried by,
Let us two a burden try.

pp. 135, 136. The ode to "Fancy," and the ode Autumn," also have great merit. "Hyperion," we confess, we do not like quite so well, on the whole, as some others; yet there is an air of grandeur about it, and it opens in a striking manner.

Deep in the shady sadness of a vale
Far sunken from the healthy breath of

morn,

Far from the fiery noon, and eve's one star,
Sat grey-hair'd Saturn, quiet as a stone,
Still as the silence round about his lair;
Forest on forest hung about his head
Like cloud on cloud. p. 145.

One expression here reminds us of a line in the old poem called the "Mirror for Magistrates,"

By him lay heavie sleep, cosen of death, Flat on the ground, and still as any stone; and also of another line in Chaucer.

The picture of Thea, in p. 147, is very beautiful, and the effect of a word (it is where Saturn is deploring the loss of his kingdom) is given with exceeding power and simplicity. Saturn speaks,

works of almost any contemporary writer.

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Opens upon the sun and softer skies,
Like that love-haunted place of paradise,
Which Milton painted, with its slopes of
green,

And flower-enamelled sward, and lofty
trees,

Fruits, bowers, and brooks,-gentle varie

ties.

'Tis there pale Dian comes to watch her

boy

By night, and with a melancholy joy,
Stooping from her bright home amidst the
skies,

She kisses tremblingly his closed eyes,
His small vermilion mouth, and forehead
fair,

And dives amidst the tangles of his hair;
But he, the senseless youth, lies still the
while,

Tho' now and then a faint-the faintest smile

Where is another chaos? where? That Shines forth, as tho' the queen had power

word

Found way unto Olympus.

The description, too, of Hyperion, 66 a vast shade in midst of his own brightness," is very fine; though the preceding part of it,

Golden his hair of short Numidian curl,
Regal his shape majestic,

is not like Mr Keats, but like Milton. Upon the whole, we have felt great pleasure from the perusal of Mr Keats's volumes, and we can safely commend them to our readers, as-not faultless books indeed, but as containing, perhaps, as much absolute poetry as the

to bless

The sleeper with a distant consciousness, That then the radiant Dian deigned to sip Love and show'r sweets nectarean on his lip.

Oh! for that life of sleep-that placid sleep

Full of divinest dreams and fancies deep, With sights of love floating before our eyes, And prospects opening to the eternal skies, With sounds, like gentle music in our earsLow songs, like those we heard in earlier

years,

With just enough of life to dream, and

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NOTICE RESPECTING THE TEMPLE

OF JUGGERNATH; COMMUNICAT-
ED BY A GENTLEMAN RESIDENT ON

*THE SPOT.

THE Temple of Juggernath Jaganath may in shape be described as a cone deprived of its apex, and in a line with it are two squares with pyramidical roofs, attached to the side of that cone. The conical building is itself 147 feet high, and it is surmounted first by an earthen vessel of 20 feet, and over it by a wheel of 14 feet, making a total of 181 feet. The total height of the square next adjoining it, to the top of the wheel is 105 feet, and of the one beyond 81 feet. These three, composing, in fact, one temple, make the most conspicuous appear ance, but within the square inclosure in which they stand are several similar smaller buildings. The Temple stands on a small sand hill about half a mile from the sea, and tradition says that its foundation is sunk to a depth equal to the height of the building above ground. Close to it a smaller and older temple is shown, about 30 feet below the great one, and said to be on the original level of the pre

sent structure.

By accounts preserved in the Tem ple, it is said to have been erected about 620 years ago, or about A. D. 1198. As this is a very moderate degree of antiquity in the Hindoo code, and as the same records, with a modesty somewhat unusual, call the Temple of Bhowanesur in the neighbourhood 450 years older, we may perhaps, in the absence of other data, be satisfied with this date. Of course, Jaganath is said to have been worshipped at this place very many thousand years before the erection of the present Temple. There are about 100 other deities within the outer wall of the Temple.

The appearance of the three principal idols, especially of Jaganath, the chief of them, is disgusting in the extreme, but they have been already described with sufficient accuracy, especially in the 8th volume of the Asiatic Researches, where is a very ingenious and partly just explanation of the shape they have assumed; deriving it from the character of the mystical O'm; the sound not to be pronounced excepting by a Bramin. This is acknowledged by all Hindoos,

and hence all sects frequent this Temple. Talking to a native on the subject of the extreme ugliness of the idols, he offered this explanation: "How," said he, "would Jaganath frighten all the people, and keep them in order, were he not of so terrible an appearance?"

Jaganath is here worshipped as Krisna or Vishnu, one of whose bones is said to be preserved in the image. Whenever there are two new moons in the month of Assaur, a new idol is formed. Search is made by the Bramins through the forests for the neem tree, which is to be employed. It is said to be found with a lamp burning under it, and guarded by a snake, and that no bird or animal ever rests upon it. When the image is made, the carpenter has his eyes blinded by seven cloths, and the bone of Krishnu, which is said to be inclosed in a casket, is transferred from the throat of the old to that of the new image. The carpenter commonly died as soon as the work was completed, but no one would refuse so honourable a death. However, this dying seems now to have fallen into disuse. The old image is buried in an inclosure near the north gate of the Temple, which is said to be guarded by a snake with seven heads, and where nobody ever goes except when an image is to be deposited. The present idol was made in 1809.

On the second day of the first new moon after the month of Assaur, the great festival of the Ruthjattra (chariot) commences. The three idols of Jaganath, Bulbuddur, and Soobudhra, are then brought from the Temple and placed on the chariots to be conveyed to the Goondeecheh baree or garden, about a mile from the Temple, where, in consequence of an agreement of some thousand years standing, with the holy Rajah Inderdomun, Jaganath is engaged to pay a visit of seven days every year. The ruth or car, called Nundeeghose, on which he travels is thirty-six feet in height, and as much in length and breadth. It has sixteen wheels, each six feet in diameter, and with sixteen spokes. The other cars have fourteen and twelve wheels, and are a few feet lower. Six ropes, each 180 feet long, are employed to pull each of them, and with 100 men at each rope, when Jaganath is in good humour he moves

on tolerably well, all things consider ed. If out of humour, however, it is said the utmost exertion of 1000 men will not stir him. In this case some stop is doubtless applied to one of the wheels, which may be done without its being obvious. When it occurs, one of the attendant priests throws himself on his back before the idol, and beats rapidly with the soles of his feet on the platform, the people shout, and for a second or two before the enormous mass advances, every joint in it seems to creak. The crowd, the clamour, and the enormity of the machine, are not without an effect somewhat imposing. The cars are decorated with broad and other cloths of the most gaudy colours, and as is not unusual in such shows, there is a great mixture of meanness and finery. These are, perhaps, the only cars in the country on which are no indecent paintings, but the indecencies exhibited by the priests in front of the idol, and before all the people, are infinitely more horrid than has ever hitherto been stated. They are, indeed, not of a nature even to be hinted at. The distance of the garden from the Temple is above a mile, and the cars usually travel it in three or four days.

The number of pilgrims who visit the Temple fluctuates extremely in different years, as the great festivals happen at lucky or unlucky periods, as the weather is fine or the reverse, and as the countries around are quiet or disturbed. During the first two or three years of the English government no duty was exacted at the Temple, and the number of pilgrims was greater than ever was known. Since the imposition of the tax the number has much diminished, but it may be doubted whether they ever amounted to the million and more at which, with a little Oriental exaggeration, they have been computed. On asking a native who had some means of knowing, to state how many pilgrims attended at the festival of the ruth juttra, he observed, that "where luks (hundreds of thousands) of people would not be missed, the number cannot be known."

It appears, however, from official accounts, that the number of taxed

Vide Harington's Analysis of the Bengal Regulations, Vol. III. p. 223.

pilgrims at the Asnan and Ruth jattras, in May and June 1814, was 77,323, and the gross collections for the year ending 30th April 1815 was Sa. Rs. 1,35,667, (or L. 16,958.) This, however, is considerably more than ever was known to be realized, excepting in this year; and from the same author, it appears that the number of pilgrims assembled at the same festivals in 1815 was only 5444. From the 1st May 1817 to the 30th April 1818 the total number was 66,605, of which 32,831 were exempted from the tax, and in the subsequent year the number paying the tax was 46,676. These two latter years were both extremely unfavourable, owing to some alarming disturbances in the neighbourhood of the Temple, but again at the two principal festivals the number paying the tax have amounted to 71,672. Upon the whole, perhaps, the total number of pilgrims within the year fluctuates between 60,000 and 150,000, about two-thirds of whom attend within two months, viz. at the principal festivals of the Asnan and Ruth jattra.

The number of deaths within the town among the pilgrims in six weeks from the 26th May, when 71,672 attended, was 315. Rice sold at the same period at the moderate price of 30 seers per rupee, or about one-half penny per pound.

Pilgrims come to this Temple from the Dekkan, Guzerat, Cashmere, Nypal, and Assam, and all the intervening country. There are several thousand priests attached to the Temple, a considerable number of whom have agents whom they dispatch to collect pilgrims, and conduct them to the Temple. Since the imposition of the duty, some change is remarked in the class of pilgrims from those who frequented the Temple under the preceding native government. More rich private persons now attend, but fewer of the petty chiefs and princes. These latter, under the Mahratta government, could protect themselves and their attendants; now they dread the strictness and inflexibility of the English police, which is felt, however, as a protection by private travellers.

At Jaganath, pilgrims of all casts can eat together of the food which has been offered to the idol, which, indeed, forms their chief diet during

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