organ, and subjected them to the consequent ordeal of criticism. Some arising inaccuracies have accordingly attracted my attention; but I shall confine my notice to one or two, because the most striking that occurred to me in current perusal.

On the 23rd of November, 1824, according to the extract apparent in this Magazine for June, 1843, page 581, Mr. Green writes, "Dr. Burney, in his History of Music, after a profound disquisition, decides against the acquaintance of the ancients with counterpoint. But I have found a passage in the recently discovered work of Cicero de Republica, edited by Mai, lib. ii., sec. 42, which certainly decides for it. Ut enim in fidibus aut tibiis," &c. Mr. Green carried his citation no further; but the original deserves to be quoted in full. It is very explicit-" Ut enim in fidibus aut tibiis, atque ut in cantu ipso ac vocibus, concentus est quidam tenendus ...... isque concentus

ex dissimillimarum vocum moderatione concors tamen efficitur et congruens; sic quæ harmonia dicitur in cantu, ea est in civitate concordia." "Thus, in felicitous assimilation of the musical analogy to his direct purpose, he derives from the fusion of so many dissonant elements in civil society, or the State, a consentaneous action and accordant effect." This pregnant illustration by Cicero of counterpoint, or musical harmony and composition, is adduced by Mr. Green as of novel discovery, whereas it was recited in full by St. Augustine, and has not only been visible in his noble plea for Christianity, "De Civitate Dei," (book ii., sec. 21,) for fourteen hundred years, first in manuscript, and subsequently in print, since the earliest impression of his great work, in 1467, but has

been uniformly included in the fragmentary remains, collected from various authors, of Cicero's. philosophical treatises. Every edition of the great writer contains it, together with the beautiful episode of Scipio's vision-the "Somnium Scipionis," preserved by Macrobius, from the sixth book "De Republica." It is, in truth, rather extraordinary that a gentleman of Mr. Green's extensive reading should have been uninformed of the pre-existence of this passage, so long anterior in publication to its very recent rescue, by Cardinal Mai, from the superimposed lumber of ascetic lore, or palimpsests. Again, and stranger still, this prince of the Church, to whom the first restoration to light of the paragraph is here ascribed, in the very edition and chapter referred to by our amiable Diarist, distinctly quotes St. Augustine's volume as its previous repository, and adds, that it was to it he was indebted for the completion of some sentences defective in his manuscript. "Hæc omnia habet Augustinus, De Civitate Dei, ii., sec. 21. Deficit Codex Ciceronianus in medio verbo ...... Dein multa desunt," is the subjoined note of the eminent literary resurrectionist, singularly overlooked by Mr. Green, though before his then aberrant eyes, in the volume "De Republica quæ supersunt omnia, edente Angelo Maio. Romæ, 1822, 8vo," the first edition, and not long preceding Mr. Green's note, or even death.

To this disputed question, On the Knowledge by Antiquity of Counterpoint, Dr. Burney devotes nearly forty pages of his first volume (108-145,) and presents a formidable array of the antagonist advocates. Yet, while among these combatants we reckon some of the most distinguished names in science and litera

ture of their respective times, such as Glareanus, Isaac Vossius, Kepler, Kircher, Mersenne, &c., no reference is made to the almost conclusive passage in St. Augustine, either by himself, or, as traceable through him, by his learned authorities. Still, we can hardly suppose that so pointed a bearing on the contested fact, manifest alike in the most eminent of the Latin fathers and greatest of Roman writers' works, could have eluded their notice, as it did Mr. Green's and Dr. Burney's, whose son Charles, a profound classical scholar, must, we may presume, have been ignorant of it, or he would, doubtless, have indicated it to his father, when publishing his history in 1789. Charles was then in highest literary repute.

Rousseau's article on Counterpoint, in his Dictionary of Music, is quite satisfactory as to explanation, though too peremptory in conclusion, which refuses all knowledge of it to the ancients. "On voit claire

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ment qu'ils n'en eurent jamais la moindre idée." His authority is Aristoxenus, a native of Tarentum, then in Magna Græcia, or Southern Italy, and disciple This writer's treatise Περι Αρμονιχῶν of Aristotle. Exci," or Harmonic Elements, as it may be rendered, is followed in the collection of Marcus Meibomius," Antiquæ Musicæ Auctores Septem," (Amsterd. 1652, two volumes, 4to.) by Euclides, Nichomachus, Alypius, Gaudentius, Bacchius, and Aristides, constituting the stated number. It is on the construed tenor of the third book of Aristoxenus that Rousseau grounds his view of the subject; but might not the improvement have been introduced during the two centuries that intervened between the Greek musician and Cicero, whose exposition was unknown to Rous

seau? What advances has not the art made during the same space in modern times? But see" Allegemeine Geschichte der Musik, von Johan Nicolaus Forkel, Goettingen, 1788-1801, 4to., Erster Band." It is a work of deep research, and not sufficiently. known. The author, an excellent performer likewise, died in 1818, leaving, besides numerous published works, some unedited essays on Counterpoint. As the personal friend and biographer of Emanuel Bach, he was much too partial to that composer, of great merit, no doubt, but surely inferior to Glück, the rival in fame of Haydn and Mozart, in conjunction with whom he formed the renowned German triumvirate of the past century in the art. Yet far beyond that illus trious musician Forkel extols his favorite.

Since writing the above, which necessarily makes frequent reference to St. Augustine, I happened to inspect the successive numbers of the Athenæum; containing a review of Mrs. Jameson's able publication, "Sacred and Legendary Art," or description, personal and historical, of the sanctified characters exhibited for popular veneration in Catholic countries, or collected as the decorating treasures of pictorial galleries, by royal or individual love of art.. In the list of the early doctors of the Church here presented, St. Augustine of course obtains due notice and just appreciation. So, indeed, do his three equally sainted associates; thus disarming any special criticism, with the exception of a statement relating to St. Gregory the Great, or first of the name, who is there represented as "the last canonised Pope." Whether the assertion proceed from the lady or the reviewer, I cannot discover, for I have no immediate access to the

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original volume; but at all events it is erroneous, and rather surprises me, from its direct variance with history, independently of its ecclesiastical interest, in so well conducted a journal as the Athenæum. Now among the successors of Gregory, even within the compass of a single century posterior to his death, from 604 to 701, not less than three shine in celestial honors,― Martin I., Agatho, and Leo II. Then, though more separately as we advance to later ages, Gregory II., (from 715 to 731;) Leo IV., (from 847 to 855;) Leo IX., (from 1049 to 1054;) Celestine V., who died in 1294; and Benedict XI. in 1304. last Pontiff who received this posthumous homage was Pius V., Michael Ghisleri, of the Dominican Order, whose decease occurred in 1572, though not canonised till 1702, not a very unusual interval of suspense. It was this Pope who, when apprised of the signal overthrow of the Ottoman Fleet at Lepanto in 1571, chaunted forth in tones of jubilation the words of the Evangelist, in allusion to the name of the conqueror, Don John of Austria, "Fuit homo missus a Deo, cui nomen erat Joannes." This announcement of the sacred text has been applied, with similar exultation of feeling and expression, to the Greek Emperor John Zimisces in the tenth century, after his victorious career in Syria against the infidels. Again to the renowned John Corvinus Huniades, in the fifteenth century, on his triumphs in Hungary, Wallachia, &c. over the same enemies of our faith; and, finally, to the great John Sobieski, when he delivered Vienna from the impending grasp of the Vizier Kara-Mustapha, in September 1683,-a service immense in obligation to all Europe, though reluctantly acknowledged by the Emperor Leopold, the most directly