But though no breathing marble there Shall gleam in beauty through the gloom, The turf that hides her golden hair With sweetest desert flowers shall bloom.
And while the moon her tender light Upon the hallowed scene shall fling, The mocking-bird shall sit all night Among the dewy leaves, and sing.
In 1823 Mr. Brooks died, and a paternal uncle soon after invited the poetess to the Island of Cuba, where, two years afterward, she completed the first canto of "Zophiël, or the Bride of Seven," which was published in Boston in 1825. The second canto was finished in Cuba in the opening of 1827; the third, fourth and fifth in 1828; and the sixth in the beginning of 1829. The relative of Mrs. Brooks was now dead, and he had left to her his coffee plantation and other property, which afforded her a liberal income. She returned again to the United States, and resided more than a year in the vicinity of Dartmouth College, where her son was pursuing his studies; and in the autumn of 1830, she went to Paris, where she passed the following winter. The curious and learned notes to "Zophiël," were written in various places, some in Cuba, some in Hanover, some in Canada, (which she visited during her residence at Hanover,) some at Paris, and the rest at Keswick, in England, the home of Robert Southey, where she passed the spring of 1831. When she quitted the hospitable home of this much honored and much attached friend, she left with him the completed work, which he subsequently saw through the press, correcting the proof sheets himself, previous to its appearance in London in 1833.
The materials of this poem are universal; that is, such as may be appropriated by every polished nation. In all the most beautiful oriental systems of religion, including our own, may be found such beings as its characters. The early fathers of Christianity not only believed in them, but wrote cumbrous folios upon their nature and attributes. It is a curious fact that they never doubted the existence and the power of the Grecian and Roman gods, but supposed them to be fallen angels, who had caused themselves to be worshiped under particular forms, and for particular characteristics. To what an extent, and to how very late a period this belief has prevailed, may be learned from a remarkable little work of Fontenelle,[1] in which that pleasing writer endeavors seriously to disprove that any preternatural power was evinced in the responses of the ancient oracles. The Christian belief in good and evil angels is too beautiful to be laid aside. Their actual and present existence can be disproved neither by analogy, philosophy, or theology, nor can it be questioned without casting a doubt also upon the whole system of our religion. This religion, by many a fanciful skeptic, has been called barren and gloomy; but setting aside all the legends of the Jews, and confining ourselves entirely to the generally received Scriptures, there will be found sufficient food for an imagination warm as that of Homer, Apelles, Phidias, or Praxiteles. It is astonishing that such rich materials for poetry should for so many centuries have been so little regarded, appropriated, or even perceived.