1809.] Coincidencies in Genesis and Ovid’s Metamorphoses. 
incenvenient, it may be shortened to 7 
inches and a half, and every other vibra- 
tion reckoned. 
In largo movements, one of 24 inches 
to vibrate the quaver. 
Andante ditto 16? inches, to vibrate 
Allegro ditto 4 the crotchets. 
Presto ditte, 10 inches to vibrate the 
minin; from the strictness of which rule, 
however, some deviations may be made, 
according to the respective meaning ” 
the words larghetto, allegretto, allegr 
assdi, and prestissumo. 
In the cathedral full-services, and in 
anthems, consisting chiefly of semibreves 
and minims, perhaps about 100 minims, 
56 semibreves, or 25 bars in alla-breve 
time in a minute, may be considered as 
a good standard. In triple time, how- 
ever, the mimims, &c. should be played 
rather slower, ur not so miany in a mi- 
nute, 
With regard to the manner of using 
this pendulum, it certainly may be ma- 
naged by the person at the piano-forte, 
immedi iately previous to the performance 
of any new glee, or piece, without being 
observed by any of the audience. At 
least, at rehearsals, it may be used for 
every different movement in new music, 
according to the general rules proposed, 
or according to any particular one that 
may be appointed by the author, as is the 
case in Dr, Crotch’s publications. 
in cathedrals too, a pendulum may be 
suspended upon a hook in the organ loft, 
at the side of the keys, so as to be set in 
metion whenever required, immediately 
before beginning a service or anthem, by 
which means the length of the pendulum 
being marked in the organ book, at the 
beginning of each composition, different 
organ players may-be able to accompany 
the same pieces, without varying the 
time. 
After all, ee the remarks here 
offered are only, as I said before, sugges- 
tions; and should they excite the: at- 
tention of any of the more eminent pro- 
fessors of music, my end will be fully 
answered, whether they agree with me in 
revard to the precise number of vibra- 
tions, or not; all Lwish being, that some- 
thing may be determined upon the sub- 
ject, and that what ought to be matter of | 
' fact, or certainty, may no longer be mere 
matter of opinion. Your’s, @c. M. 
a 
To the Editor of the Monthly Magazine. 
SIR, 
N alate onal of the first part of 
Ovid’s Metamorphoses, my atten- 
24S . 
tion was insensibly drawn to the mae 
coincidences, in the account given 
him, concerning the creation and ehh 
tive ayes of the world, and that of Moses 
in the Book of Genesis. it may not, 
perhaps, be entirely without interest to 
some of your readers, if I present you 
with some sentences of the greatest simi- 
larity, and by juxta-position make the 
coincidences appear the more conclusive. 
They will be strongly demonstrative, that 
the ideas, umbibed by the Roman poet 
respecting these primitive times, sprang 
originally from the Hebrew source; and 
hence they will tend to evince, without 
adducing any other proof, that a know- 
ledge of the Hebrew Scriptures extended, 
and that their contents were, in some 
degree at least, accredited beyond the 
limits of the Jewish nation, 
“Tn the beginning, God created the 
heaven and the earth; and the earth was 
without form and void; and darkness was 
upon the face of the deep. And the 
spirit of God moved upon the face of the 
waters. And God said, let there be light 
and there was light.” Gen. i. 2. a, 
“s Ante mare et tellus, et, quad tegit omnia, 
celum, 
Unus erat toto nature vultus in orbe, 
Quem dixere chaos;° rudis indigestaque 
moles.” On, Met T;'5, 6; 7s 
‘6 Hane Deus, et melior htem natura dire” 
mit.” Ov. Met. 1, 22, 
Yn this last sentence too, it is worthy 
of remark, that the word “Deus, ” does” 
not seem, as if intended to be applied to 
any heathen deity, but rather as alluding 
to the one supreme God; although the 
poei, in a subsequent verse, appears at @ 
- joss to what deity he ought to’ ascribe 
the great work of creation; since he 
speaks of bim thus, 
—— Quisquis fuit ille deorum.” 
Ov. Met. 1, 33. 
This circumstance brings to my recol-. 
lection, the inscription on the altar, at 
Athens, “ Aywolw @zw,” as mentianed by 
St. Paul; and they both together clearly 
demonstrate, to what a pitch of ignoe 
rance, with respect to the divinity, ido- 
latry had reduced two of the most refined. 
and learned nations at that time, on the 
face of the earth. But to proceed: 
“ So God created man in his own 
image; in the image of God created he 
him.” Gen, i. 27. 
‘6 Finxit in fo Se loca a cuncta + 
orum,’ . Mert. 1 
‘The colden age of ne poet SS 
in. lively colours the ianecence and. 
Aappingss 
