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human intellects; but of angels in obedient bliss, of angels in rebellion, who but Milton could venture to paint the designs or emotions?

How

Nor is the difficulty of adequate language less than of adequate conception. How are we to express the spiritual, but by the aid of signs drawn from materiality? And this is liable to the objection, that what is divine is degraded by an illustration from what is earthly. Even Milton himself has not escaped this censure. ever, there is a considerable portion of Milton's poem which does not consist in the sublimity of imagery, but in what Johnson, I think, calls "argumentative sublimity;"-thoughts which are purely intellectual.

Johnson has not followed Addison through all the details in which these grand principles are examined and exemplified; but such as he has selected are mainly the same nor has he failed to insist on the faults which have struck his predecessor. I am not sure that Addison himself, with all his candour, has not sometimes censured causelessly: I think that he has done so in the famous allegory of Sin and Death in the tenth book; and I am fortified in this opinion by Bishop Atterbury, whose taste was not only unquestionable, but exquisite. It is an invention of inexpressible magnificence, both in conception and expression: its materiality is the object of disapprobation by the critics.

It seems to me impossible to draw the line how far the shadowy beings of spirit may be represented by poets as taking part in material agency: if not allowed at all, there must be an end to the sublimest allegories.

It is true that Sin and Death might have passed from the gates of hell to earth without building a bridge of such materials as Milton supposes: but though it was not necessary, I cannot consider it an unpardonable license upon the ground of its materiality. It may be said that it is allowable to personify abstract ideas, and give them some minglement of action; but not to carry it far. Thus Gray, in his "Hymn to Adversity," speaks of her " iron hand ;" and Collins, in his "Ode to the Passions," exhibits of Fear as striking the "chords" of the harp. But such ideal creatures may surely be allowed to act a little more on reality than this. The rule is good, that the invention ought not to go beyond what we are capable of believing, -at least in our moments of enthusiasm. Whether the allegory of Sin and Death, under the effect of such vivid and sublime description, goes beyond this, will depend on the different structure of different minds. For my part, I can see the gates of hell open, and the bridge in the progress of its formation! There are many passages in the poetry of the Bible not less typified by material description; but many of these objectors are the very people who have least genuine taste for spirituality. One of the finest passages of Johnson is the following:-"The appearances of nature, and the occurrences of life, did not satiate Milton's appetite of greatness. To paint things as they are requires a minute attention, and employs the memory rather than the fancy: Milton's delight was to sport in the wide regions of possibility; reality was a scene too narrow for his mind: he sent his faculties out upon discovery into worlds where only imagination can travel, and delighted to form new modes of existence, and furnish sentiment and action to superior beings, to trace the counsels of hell, or accompany the choirs of heaven." But this is far above the general tone of his criticisms; and is half undone again by a passage in a subsequent page, where he speaks of the inconvenience of the design, which requires the description of what cannot be described,—the agency of spirits: he is sometimes raised above himself by the inspiration of Addison's noble essay; then he sinks again to his own level. It was not Addison's opinion that the agency of spirits could not be described; he only says that spirits must not be too particularly engaged in action. Bishop Newton justifies these agencies of imaginary beings: I have no doubt that they are the very essences of the highest poetry. It is true that to bring Violence, Strength, and Death on the stage, as active persons, is absurd; and that what may be introduced in poetry may be sometimes improper for the definite lines and colourings of sculpture and painting. What is most sublime is often vague, and half enveloped in mists.

Addison says, "Milton seems to have known perfectly well wherein his strength lay, and has therefore chosen a subject entirely conformable to those talents of which he was master. As his genius was wonderfully turned to the sublime, the subject is the noblest that could have entered into the thoughts of man: every thing that is truly great and astonishing has a place in it: the whole system of the

intellectual world,-the chaos, and the creation-heaven, earth, and hell,-enter into the constitution of his poem."

Johnson follows in the same steps, and begins almost in the same words :-"He seems to have been well acquainted with his own genius; and to know what it was that nature had bestowed upon him more bountifully than upon others,-the power of displaying the vast, illuminating the splendid, enforcing the awful, darkening the gloomy, and aggravating the dreadful: he therefore chose a subject on which too much could not be said; on which he might tire his fancy without the censure of extravagance." So much for Johnson's originality!

There is indeed one leading passage in Johnson's criticism, of which no traces can be found in Addison :-and behold what it is!" Original deficience cannot be supplied the want of human interest is always felt. Paradise Lost' is one of

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the books which the reader admires and lays down, and forgets to take up again. None ever wished it longer than it is. Its perusal is a duty rather than a pleasure. We read Milton for instruction; retire harassed and overburdened, and look elsewhere for recreation; we desert our master, and seek for companions!"

Such was Johnson's taste; such his sensibility; such the character of his intellect! Yet this is he whose censorious and heartless judgment is to blast the fame of poets of less strength than Milton, yet of great merits, like Gray and Collins-who is to set up Blackmore and Watts; and exalt Dryden and Pope above all other men of poetical genius!

Having thus closely examined this celebrated critique of the biographer, I find that it sinks to nothing; and as almost all his pretensions to critical judgment in the higher branches of poetry have been founded on it, the ground ought surely to be taken from under him. In his discrimination of the respective merits of Dryden and Pope he is more at home, and therefore more to be depended on.

As to Addison's Essay, it ought to be studied and almost got by heart by every cultivated mind which understands the English language. It is in all respects a masterly performance; just in thought, full of taste and the finest sensibility, eloquent and beautiful in composition, widely learned, and so clearly explanatory of the true principles of poetry, that whoever is master of them, cannot mistake in his decision of poetical merit. It puts Milton above all other poets, on such tests as cannot be resisted.

One thing however must be observed, that neither Addison nor Johnson seem much acquainted with Italian poetry.

It cannot be unacceptable to put before the reader a few extracts from Addison :--"Homer and Virgil introduced persons whose characters are commonly known among men, and such as are to be met with either in history, or in ordinary con versation: Milton's characters, most of them, lie out of nature, and were to be formed purely by his own invention. It shows a greater genius in Shakspeare to have drawn his Caliban, than his Hotspur, or Julius Cæsar: the one was to be supplied out of his own imagination, whereas the other might have been formed upon tradition, history, and observation. It was much easier, therefore, for Homer to find proper sentiments for an assembly of Grecian generals, than for Milton to diversify his infernal council with proper characters, and inspire them with a variety of sentiments. The loves of Dido and Æneas are only copies of what has passed between other persons. Adam and Eve before the Fall are a different species from that of mankind, who are descended from them; and none but a poet of the most unbounded invention and the most exquisite judgment, could have filled their conversation and behaviour with so many apt circumstances during their state of innocence. "Nor is it sufficient for an epic poem to be filled with such thoughts as are natural, unless it abound also with such as are sublime. Milton's chief talent, and | indeed his distinguishing excellence, lies in the sublimity of his thoughts. There are others of the moderns, who rival him in every other part of poetry; but in the greatness of his sentiments, he triumphs over all the poets both modern and ancient, Homer only excepted. It is impossible for the imagination of man to distend itself with greater ideas, than those which he has laid together in his first, second, and sixth books. The seventh, which describes the creation of the world, is likewise wonderfully sublime, though not so apt to stir up emotion in the mind of the reader, nor consequently so perfect in the epic way of writing, because it is I filled with less action. Let the judicious reader compare what Longinus has

observed on several passages in Homer, and he will find parallels for most of them in the Paradise Lost.""

Again, in another place-" Aristotle observes, that the fable of an epic poem should abound in circumstances that are both credible and astonishing; or, as the French critic chooses to phrase it, the fable should be filled with the probable and the marvellous. This rule is as fine and just as any in Aristotle's whole Art of Poetry. "If the fable is only probable, it differs nothing from a true history; if it is only marvellous, it is no better than a romance: the great secret therefore of heroic poetry is to relate such circumstances as may produce in the reader at the same time both belief and astonishment. This is brought to pass in a well-chosen fable, by the account of such things as have really happened according to the received opinions of mankind. Milton's fable is a master-piece of this nature; as the War in Heaven, the Condition of the Fallen Angels, the State of Innocence, the Temptation of the Serpent, and the Fall of Man, though they are very astonishing in themselves, are not only credible, but actual points of faith.

"Again, when Satan is within prospect of Eden, and looking round upon the glories of the creation, he is filled with sentiments different from those which he discovered whilst he was in hell. The place inspires him with thoughts more adapted to it: he reflects upon the happy condition from whence he fell, and breaks forth into a speech that is softened with several transient touches of remorse and self-accusation: but at length he confirms himself in impenitence, and in his design of drawing man into his own state of guilt and misery. This conflict of passions is raised with a great deal of art, as the opening of his speech to the Sun is very bold and noble.

"The speech is, I think, the finest that is ascribed to Satan in the whole poem. The evil spirit afterwards proceeds to make his discoveries concerning our first parents, and to learn after what manner they may be best attacked. His bounding over the walls of Paradise; his sitting in the shape of a cormorant upon the tree of life, which stood in the centre of it, and overtopped all the other trees of the garden; his alighting among the herd of animals, which are so beautifully represented as playing about Adam and Eve, together with his transforming himself into different shapes, in order to hear their conversations, are circumstances that give an agreeable surprise to the reader, and are devised with great art, to connect that series of adventures in which the poet has engaged this great artificer of fraud. "The thought of Satan's transformation into a cormorant, and placing himself on the Tree of Life, seems raised upon that passage in the Iliad, where two deities are described as perching at the top of an oak in the shape of vultures.

"His planting himself at the ear of Eve under the form of a toad, in order to produce vain dreams and imaginations, is a circumstance of the same nature, as his starting up in his own form is wonderfully fine, both in the literal description, and in the moral which is concealed under it. His answer upon his being discovered, and demanded to give an account of himself, is conformable to the pride and intrepidity of his character."

CHAPTER XXI.

THE SAME SUBJECT CONTINUED.

"THE description of Adam and Eve" (continues Addison in his admirable Essay), "in the fourth book, as they first appeared to Satan, is exquisitely drawn, and sufficient to make the fallen angel gaze upon them with all that astonishment, and those emotions of envy, in which he is represented.

"There is a fine spirit of poetry in the lines which follow; wherein they are described as sitting on a bed of flowers, by the side of a fountain, amidst a mixed assembly of animals. The speeches of these first two lovers flow equally from passion and sincerity: the professions they make to one another are full of warmth; but at the same time founded on truth: in a word, they are the gallantries of Paradise. The part of Eve's speech, in which she gives an account of herself upon her first creation, and the manner in which she was brought to Adam, is, I think, as beautiful a passage as any in Milton, or perhaps in any other poet whatso

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not altogether so daring a thought as the former: we are in some measure prepared for such an incident by the description of the giants' war, which we meet with in many of the ancient poets. What still made this circumstance the more proper for the poet's use, is the opinion of many learned men, that the fable of the giants' war, which makes so great a noise in antiquity and gave birth to the sublimest description in Hesiod's works was an allegory founded upon this very tradition of a fight between the good and bad angels.

"Milton has taken every thing that is sublime from the Latin and Greek poets in the giants' wars, and composes out of them the following great image :—

From their foundations loosening to and fro,

They plucked the seated hills with all their load,-
Rocks, waters, woods, and by the shaggy tops
Uplifting, bore them in their hands.

"Milton has likewise raised his description in this book with many images taken out of the poetical parts of Scripture. The Messiah's chariot is formed upon a vision of Ezekiel, who, as Grotius observes, has very much in him of Homer's spirit in the poetical parts of his prophecy. The lines, in that glorious commission which is given the Messiah, to extirpate the host of rebel angels, are drawn from a sublime passage in the Psalms. The reader will easily discover many other strokes of the same nature.

"As Homer has introduced into his battle of the gods every thing that is great and terrible in nature, Milton has filled his fight of good and bad angels with all the like circumstances of horror. The shout of armies, the rattling of brazen chariots, the hurling of rocks and mountains, the earthquakes, the fire, the thunder, are all of them employed to lift up the reader's imagination, and give him a suitable idea of so great an action. With what art has the poet represented the whole body of the earth trembling even before it was created! ver. 218, &c. In how sublime and just a manner does he afterwards describe the orbed heaven shaking under the wheels of the Messiah's chariot, with that exception of the throne of God! Notwithstanding the Messiah appears clothed with so much terror and majesty, the poet has still found means to make his readers conceive an idea of him, beyond what he himself is able to describe, ver. 832, &c. In a word, Milton's genius, which was so great in itself, and so strengthened by all the helps of learning, appears in this book every way equal to his subject, which was the most sublime that could enter into the thoughts of a poet."

Speaking of the eighth book, which describes the creation of Adam and Eve, Addison says, "These, and the like wonderful incidents in this part of the work, have in them all the beauties of novelty, at the same time that they have all the graces of nature: they are such as none but a great genius could have thought of; though, upon a perusal of them, they seem to rise of themselves, from the subject of which he treats. In a word, though they are natural, they are not obvious; which is the true character of all fine writing."

In the tenth book, upon the arrival of Sin and Death into the works of the Creation, he observes, "The following passage, ver. 641, &c., is formed upon that glorious image in Holy Writ, which compares the voice of an innumerable host of angels uttering hallelujahs to the voice of mighty thunderings, or of many waters." He continues:"Though the author, in the whole course of his poem, particularly in the book we are now examining, has infinite allusions to places of Scripture, I have only taken notice in my remarks of such as are of a poetical nature, and which are woven with great beauty into the body of this fable: of this kind is that passage in the present book where, describing, Sin as marching through the works of nature, he adds, Behind her Death,

Close following pace for pace, not mounted yet

On his pale horse:

which alludes to that passage in Scripture, so wonderfully poetical, and terrifying to the imagination :- And I looked, and beheld a pale horse, and his name that sat on him was Death, and Hell followed with him: and power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with sickness, and with the beasts of the earth.'"

* Johnson has borrowed this in speaking of Gray's Elegy.

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