The Mirror of Literature, Amusement, and Instruction. Volume 17, No. 495, June 25, 1831

For thee their blood have given,
When tyrants o'er the trampled field
Like thunder-clouds were driven.

And has the purple tide in vain,
From hill and vale been poured,
Or do the hopes of Freedom sleep
With mighty Mina's sword?

Oh! no—the trumpet-voice of war,
Shall proudly sound again,
And millions shall obey its call,
And break their chartered chain!

Till then, my native hearth and home
I'll joyfully resign;
Farewell! thou song-enchanted land
Of myrtle and of vine.

    Deal

G.K.C

THE DEATH-BEDS OF GREAT MEN

(For the Mirror.)

If there are any remarks which deserve to be recorded for the benefit of mankind, they are those which have been expressed on a dying bed, when, unfettered by prejudice or passion, Truth shines forth in her real colours. Sir John Hawkins has recorded of Dr. Johnson, that when suffering under that disease which ended in his dissolution, he addressed his friends in the following words:—"You see the state I am in, conflicting with bodily pain and mental distraction. While you are in health and strength, labour to do good, and avoid evil, if ever you wish to escape the distress that oppresses me."

When Lord Lyttleton was on his death-bed, his daughter, Lady Valentia, and her husband, came to see him. He gave them his solemn benediction, adding—"Be good, be virtuous, my lord; you must come to this."

The triumphant death of Addison will be remembered with feelings of pleasure by all. Having sent for the young Earl of Warwick, he affectionately pressed his hand, saying—"See in what peace a Christian can die!"

The father of William Penn was opposed to his son's religious principles; but finding that he acted with sincerity, was at last reconciled. When dying, he adjured him to do nothing contrary to his conscience—"So," said he, "you will keep peace within, which will be a comfort in the day of trouble."

Locke, the day before his death, addressed Lady Masham, who was sitting by his bedside, exhorting her to regard this world only as a state of preparation for a better. He added, that he had lived long enough, and expressed his gratitude to God for the happiness that had fallen to his lot.

Tillotson, when dying, thanked his Maker that he felt his conscience at ease, and that he had nothing further to do but to await the will of Heaven.

Sir Walter Raleigh behaved on the scaffold with the greatest composure. Having vindicated his conduct in an eloquent speech, he felt the edge of the axe, observing with a smile—"It is a sharp medicine, but a sure remedy, for all woes." Being asked which way he would lay himself on the block, he replied—"So the heart be right, it is no matter which way the head lies."

Latimer, when he beheld a fagot ready kindled laid at Ridley's feet, exclaimed—"Be of good cheer, master Ridley, and play the man; we shall this day light such a candle in England, as I hope, by God's grace, shall never be put out."

The author of Hervey's Meditations, when on his sick bed, observed that his time had been too much occupied in reading the historians, orators, and poets of ancient and modern times; and that were he to renew his studies, he would devote his attention to the Scriptures.

The last words which the eminent physician Haller addressed to his medical attendant expressed the calm serenity of his mind. "My friend," said he, laying his hand on his pulse, "the artery no longer beats."

M. De La Harpe, one of the first literary characters of the last century, who for many years laboured to spread the principles of the French philosophy, but afterwards became a most strenuous defender of Christianity, on the evening preceding his death was visited by a friend. He was listening to the Prayers for the Sick; as soon as they were concluded, he stretched forth his hand and said—"I am grateful to Divine mercy, for having left me sufficient recollection to feel how consoling these prayers are to the dying."

Cardinal Wolsey, when dying, by slow progress and short journeys, reached Leicester Abbey. He was received with the greatest respect. His only observation was, "Father Abbot, I am come to lay my bones among you." He died three days after, with, great composure and fortitude. He said, shortly before his death—"Had I but served my God as diligently as I have served the king, he would not have forsaken me in my grey hairs; but this is the just reward I must receive for my pains and study, in not regarding my service to God, but only to my prince."

Melancthon, a few days before his death, although extremely debilitated, delivered his usual lecture. At the termination of it, he said, impressively—"I am a dying man, and these are the three subjects for intercession with God, which I leave to my children and their little ones—that they may form part of his church, and worship him aright—that they may be one in him, and live in harmony with each other—and that they may be fellow-heirs of eternal life." The day before his death, he addressed some present—"God bestows talents on our youth, do you see that they use them aright." While dying, his friends discerned a slight motion of the countenance, which was peculiar to him when deeply affected by religious joy.

W

THE NOVELIST

OSMYN AND ZAMBRI

A Persian Tale. From the French

(From a Correspondent.)

A worthy old Persian having arrived at the end of an irreproachable life, experienced in his last moments the greatest uneasiness for the fate of his two sons, whom he was about to leave without fortune, without a livelihood, and without a prospect. The elder called Osmyn, was twenty years of age, and the younger, eighteen, bore the name of Zambri.

As the old man drew near his last hour, he thought much less of his own sufferings than of the fate of his children, when his ear was agreeably struck with a soft and melodious voice, which said to him, "Fear nothing, old man, I will watch over your children; die in peace as thou hast lived. I bring a present for each of your sons; let them make good use of it, and one day perhaps they may be re-united, and live in happiness."

At these words a balsamic odour spread itself in the cottage, and a bright light discovered to the view of the astonished Persian, the features of a young man, whose expressive countenance had in it something celestial. It was a beneficent genius, who after having deposited his presents on the bed of the old man, vanished like lightning. The old man called his two sons, they ran eagerly towards him with a light, and approached the bed of their father, who related to them the visit he had been honoured with, and showed them the presents of the genius. On one side was a small box covered with brilliant spangles; on the other a sheet of paper carefully sealed. "Come Osmyn," said the old man, "you are the eldest, it is for you to choose."

Osmyn attracted by the richness of the box, chose it with eagerness, and poor Zambri was obliged to be contented with the humble envelope. The old man embraced them, blessed them, and died as one resigning himself to the arms of hope. After having wept sincerely the death of so good a father, and having rendered the last offices to his remains, the two brothers were anxious to know what aid they should find in the presents of the genius. Osmyn opened his little box and found it filled with pastilles of divers forms and colours. He was almost tempted to laugh at the meanness of such a gift, when he perceived these words written on the lid of the box—"Each time that thou eatest one of these pastilles, thine imagination will bring forth a poem perfect in all its parts, sublime and delicate in its details, such in short as will surpass the ablest works of the best Persian poets."

Osmyn did not want vanity; the possession of so fine a secret failed not to turn his young brain, and a hundred illusions of fortune and glory presented themselves at once to his imagination.

From the value of the present given by the genius to his brother, Zambri doubted not that his paper contained also some marvellous secret. He opened it and read with as much surprise as sorrow—"A new Receipt for preparing Sherbet." Some lines pointed out the method of composing a liquor, of which one drop only being infused in a bowl of Sherbet, would give it a taste and perfume hitherto unknown to the most voluptuous Asiatics.

Osmyn was overjoyed, and Zambri was in despair; Osmyn wished not to quit his brother, but the orders of the genius were imperative. The two brothers embraced each other tenderly, shed tears, and separated. The eldest took the road to Bagdad, where all the learned, and all the poets of Asia were assembled to attend the court of the Caliph. As to poor Zambri, he quitted the cottage of his father, carrying nothing with him but the humble receipt for preparing Sherbet, and leaving to chance the direction of his course.

Before his arrival at Bagdad, Osmyn had already eaten half-a-dozen of the pastilles, and consequently carried with him half-a-dozen poems, beside which were to fade the productions of the greatest Eastern poets. But he soon found that pretenders to talent often succeed better than those who really possess it. He felt the necessity of connecting himself with literary men, and men of the world; but he only found them occupied with their business, their pleasures, or their own pretensions. Under what title could he present himself? Under that of a poet? The court and the city overflowed with them; they had already filled every avenue. To consult his fellows would be to consult his rivals; to ask their praises would be to ask a miser for his treasures. Besides, so many books appeared, that people did not care to read. However, Osmyn's works were published, but they were not even noticed in the multitude of similar productions.

After having vegetated four or five years at Bagdad, without obtaining anything but weak encouragement given by wise men, (who are without influence because they are wise,) poor Osmyn began to lose the brilliant hopes that formerly had dazzled him. However, by dint of eating the pastilles, he at last attracted some notice. If it requires time for genius to emerge from obscurity, no sooner is it known than recompense is made for slow injustice. It is sought after not for itself, but for the sake of vanity. Envy often avails itself of it as a fit instrument subservient to its own purposes. Soon, in fact, the works of Osmyn only were spoken of, and after languishing a long time unnoticed, he saw himself at once raised to the pinnacle, without having passed the steps which lead from misery to fortune, from obscurity to glory.