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And Iona shall look from tower and steeple
On the coming ships of the Dane;
And, dames and daughters, shall all your locks
With the suffian's grasp entwine ?
No! some shall have shelter in caves and rocks,
And the deep sea shall be mine.
Batlled by me shall the spoiler return,
And here shall his torch in the temple burn,
Until that holy man shall plough
The waves from Innisfail.
His sail is on the deep e'en now,

And swells to the southern gale.'” Aodh reminds her, that the saint, beside whose form they stood, had for ages slept with the dead :

He liveth, he liveth,' she said again,

• For the span of his life tenfold extends
Beyond the wonted years of men.
He sits by the graves of well-loved friends,
That died ere thy grandsire's grandsire's birth ;
The oak is decay'd with old age on earth,
Whose acorn-seed had been planted by bim;
And his parents reinember the day of dread,
When the sun on the cross look'd dim,
And the graves gave up their dead.
Yet preaching from clime to clime,
He hath roam'd the earth for ages,
And hither he shall come in time
When the wrath of the heathen rages,

In time a reminant from the sword
: Ah! but a remnant to deliver:

Yet, blest be the name of the Lord !
His martyrs shall go

into bliss for ever.
Lochlin *, appall’d, shall put up her steel,
And thou shalt embark on the bounding keel;
Safe shalt thou pass through Lochlin's ships,
With the Saint and a remnant of the Gael,
And the Lord will instruct thy lips

To preach in Innisfail.'” + By virtue of her prophetic vision, ere the gathering cry rose

“ Reullura saw far rowers dip

Their oars beneath the sun,
And the phantom of many a Danish ship,

Where ship there yet was none.”
At midnight, the watch-fires burst from across the main,
Denmark.

+ Ireland. VOL, I. PART II.

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and announced the approach of the Danish armament. The islesmen arose from their slumbers, but were too few to contend successfully with the invaders :

And the holy men of Iona's church

In the temple of God lay slain ;
All but Aodh, the last Čuldee,
But bound with many an iron chain,

Bound in that church was he,”
According to her own prediction, Reullura plunged from
the rocky heights into the ocean. The poem then concludes
in the following spirited strain :-

Then Ulvfagre and his bands
In the temple lighted their banquet up,
And the print of their blood-red hands
Was left on the altar

спр. .
'Twas then that the Norseman to Aodh said,

Tell where thy church's treasure's laid,
Or I'll hew thee limb from limb.'
As he spoke the bell struck three,
And every torch grew dim
That lighted their revelry.
But the torches again burnt bright,
And brighter than before,
When an aged man of majestic height
Enter'd the temple door.
Hush'd was the revellers' sound,
They were struck as mute as the dead,
And their hearts were appall'd by the very

sound
of his footstep's measured tread.
Nor word was spoken by one beholder,
When he flung his white robe back on his shoulder,
And stretching bis arms—as eath
Unrivetted Aodh's bands,
As if the gyves had been a wreath
Of willows in his hands.
All saw the stranger's similitude
To the ancient statue's form ;
The Saint before his own image stood,
And grasp'd Ulvfagre's arm.
Then uprose the Danes at last to deliver
Their chief, and shouting with one accord,
They drew the shaft from its rattling quiver,
They lifted the spear and sword,
And levell’d their

spears
But down went axes and spears and bows,
When the Saint with his crosier sign'd,
The archer's hand on the string was stopt,

in rows.

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And down), like reeds laid flat by the wind,
Their lifted weapons dropt.
The Saint then gave a signal mute,
And though Ulvfagre will'd it not,
He came and stood at the statue's foot,
Spell-riveted to the spot,
Till hands invisible shook the wall,
And the tottering image was dash'd
Down from its lofty pedestal.
On Ulvfagre's helm it crash'd
Helmet, and skull, and flesh, and brain,
It crush'd as millstone crushes the grain.
Then spoke the Saint, whilst all and each :
Of the Heathen trembled round,
And the pauses amidst his speech

Were as awful as the sound :
“Go back, ye wolves, to your dens,' (he cried,)

• And tell the nations abroad,
How the fiercest of your herd has died
That slaughter'd the flock of God.
Gather hinı bone by bone;
And take with you o'er the flood
The fragments of that avenging stone
That drank his heathen blood.
These are the spoils from Iona's sack,
The only spoils ye shall carry back;
For the hand that uplifteth spear or sword
Shall be wither'd by palsy's shock,
And I come in the name of the Lord
To deliver a remnant of his Aock.'
A remuant was call'd together,
A doleful remnant of the Gael,
And the Saint in the ship that had brought him hither
Took the mourners to Innisfail.
Unscath'd they left Iona's strand,
When the opal morn first flush'd the sky,
For the Norse dropt spear, and bow, and brand,
And look'd on them silently;
Safe from their hiding-places came
Orphans and mothers, child and dame:
But, alas! when the search for Reullura spread,
No answering voice was given,
For the sea had gone o'er her lovely head,

And ber spirit was in Heaven.”
The foregoing extract will show that the poem is written
with considerable spirit, chastened, however, by the severer .
grace of the author's excellent and cultivated understanding.

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The astonishment resulting from the similitude of the stranger saint to his own image is, in particular, well indicated. The versification of the whole poem is most appropriately varied, according to the nature of the imagery or passion, and in conformity with the transitions of each. Though varying in the number of syllables, each line will be found to possess the same quantity of accent; a species of verse in which Coleridge composed that originally wild and singularly beautiful poem, Christabélle. This correspondence gives a classical uniformity to the variety of the metre, securing all the effect of transition without its abruptness, and which uniformity is further preserved by the different divisions or stanzas, into which the poem is separated, being of similar length.

The insertion of the productions of such a poet as Mr. Campbell gives a value and dignity to a periodical publication. Until very lately, the prose pieces in such works were too evidently calculated for ephemeral amusement only; and the poetic, even now, by their brevity and inconsequence, are more peculiarly fitted for fugitive existence. It has been our care that the prose essayists of the Philomathic Journal shall have sample room and verge enough” for important discussion, and that their lucubrations shall not be confined to what is temporary only, but include the permanent and enduring subjects fitted for all ages and all nations, not merely coming " home to the business and bosoms of men," but entering into the far-stretching ramifications of their social state and relative condition. În our poetical department, we, perhaps, have set the example of opening a periodical journal to the larger contributions of the harmonious Nine, - admitting works of pretending magnitude in design, and claiming consideration by their length. And we do hope and anticipate, that their execution and careful finishing will justify the claim they make, and support and establish their title to the attention which they challenge, and their authors evidently expect. It is the wish of the editors of this journal that it may attain a standard reputation, and go down to posterity as a classic work, composed by an association of the lovers of literature, whose endeavours were not more ambitious than meritorious.

441

Elements of Phrenology. By George Combe, President of

the Phrenological Society. With two engravings. John Anderson, Jun., Edinburgh; and Simpkin and Marshall,

London, 1824.—pp. 227. We consider this small, but comprehensive, work, as highly useful to the Students of Phrenology, and that it will be welcomed, not only by the believers in the science, but by all those to whom the human character is a subject of interest. It is written with great perspicuity and force. It displays a profound insight into the complicated nature of man, and the arguments are illustrated with great felicity and aptitude.

Phrenology has now been so long before the public, and has been explained in so many Treatises, that we do not consider it necessary to present our readers with any analysis of its nature. We quote, however, the following passages from Mr. Combe's " introductory observations.”

The brain, considered as a single organ, and serving to manifest the mind as a general power capable of existing in different states, but not endowed with separate faculties, may be likened to a wind instrument, with only one form of apparatus for emitting sound,-a trumpet, for example, If excited with one degree of force, it emits one kind of note, which is the result of the metal being in a certain state. If excited with another degree of force, it emits another kind of note, and this is the consequence of the metal being in another state. The number of notes that may be produced will be as great as the variety of states into which the metal may be excited. Now, suppose the first state of the trumpet to correspond to a state of the whole brain in manifesting Perception, the second to its state in manifesting Con. ception, and so on, the analogy may be carried to an indefinite length; each state of the trumpet, and each note thence arising, corresponding to an affection of the whole brain, and to a particular mental state accompanying it. This is the notion generally entertained of the functions of the brain and the mode of operation of the miod: but the phrenological view is different.

“The brain may be compared to another musical instrument, piano-forte, having various strings. The first string is excited, and a certain note is produced; the second is excited, and another note swells upon the ear. Each note results from the instrument being in a particular state, but it cannot exist in the state which produced the first vote, without the first string; nor in that which produced the second note, without the second string; and so forth. The piano-forte represents the brain as apprehended by the Phrenologists; Benevolence, for example, is manifested through the instrumentality of one part, Veneration through that of another, and Reflection by means of a third. The Phrenologist studies man in society, and, in comparing

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