day has exhausted nearly the whole account of Satan in the Paradise Lost, by applying it to a character whom he considered as after the devil, (though I do not know whether he would make even that exception) the greatest enemy of the human race. This may serve to shew that Milton's Satan is not a very insipid personage.

Of Adam and Eve it has been said, that the ordinary reader can feel little interest in them, because they have none of the passions, pursuits, or even relations of human life, except that of man and wife, the least interesting of all others, if not to the parties concerned, at least to the by-standers. The preference has on this account been given to Homer, who, it is said, has left very vivid and infinitely diversified pictures of all the passions and affections, public and private, incident to human nature -the relations of son, of brother, parent, friend, citizen, and many others. Longinus preferred the Iliad to the Odyssey, on account of the greater number of battles it contains; but I can neither agree to his criticism, nor assent to the present objection. It is true, there is little action in this part of Milton's poem; but there is much repose, and more enjoyment. There are none of the every-day occurrences, contentions, disputes, wars, fightings, feuds, jealousies, trades, professions, liveries, and

common handicrafts of life; " no kind of traffic; letters are not known; no use of service, of riches, poverty, contract, succession, bourne, bound of land, tilth, vineyard none; no occupation, no treason, felony, sword, pike, knife, gun, nor need of any engine." So much the better; thank Heaven, all these were yet to come. But still the die was cast, and in them our doom was sealed. In them

"The generations were prepared; the pangs,
The internal pangs, were ready, the dread strife
Of poor humanity's afflicted will,

Struggling in vain with ruthless destiny."

In their first false step we trace all our future woe, with loss of Eden. But there was a short and precious interval between, like the first blush of morning before the day is overcast with tempest, the dawn of the world, the birth of nature from "the unapparent deep," with its first dews and freshness on its cheek, breathing odours. Theirs was the first delicious taste of life, and on them depended all that was to come of it. In them hung trembling all our hopes and fears. They were as yet alone in the world, in the eye of nature, wondering at their new being, full of enjoyment and enraptured with one another, with the voice of their Maker walking in the garden,

and ministering angels attendant on their steps, winged messengers from heaven like rosy clouds descending in their sight. Nature played around them her virgin fancies wild; and spread for them a repast where no crude surfeit reigned. Was there nothing in this scene, which God and nature alone witnessed, to interest a modern critic? What need was there of action, where the heart was full of bliss and innocence without it! They had nothing to do but feel their own happiness, and "know to know no more." "" They toiled not, neither did they spin; yet Solomon in all his glory was not arrayed like one of these." All things seem to acquire fresh sweetness, and to be clothed with fresh beauty in their sight. They tasted as it were for themselves and us, of all that there ever was pure in human bliss. "In them the burthen of the mystery, the heavy and the weary weight of all this unintelligible world, is lightened." They stood awhile perfect, but they afterwards fell, and were driven out of Paradise, tasting the first fruits of bitterness as they had done of bliss. But their pangs were such as a pure spirit might feel at the sight-their tears "such as angels weep." The pathos is of that mild contemplative kind which arises from regret for the loss of unspeakable happiness, and resignation to inevitable fate. There is none of the fierceness of intemperate passion, none

of the agony of mind and turbulence of action, which is the result of the habitual struggles of the will with circumstances, irritated by repeated disappointment, and constantly setting its desires most eagerly on that which there is an impossibility of attaining. This would have destroyed the beauty of the whole picture. They had received their unlooked-for happiness as a free gift from their Creator's hands, and they submitted to its loss, not without sorrow, but without impious and stubborn repining.

"In either hand the hast'ning angel caught
Our ling'ring parents, and to th' eastern gate
Led them direct, and down the cliff as fast
To the subjected plain; then disappear'd.
They looking back, all th' eastern side beheld
Of Paradise, so late their happy seat,
Wav'd over by that flaming brand, the gate

With dreadful faces throng'd, and fiery arms :
Some natural tears they dropt, but wip'd them soon ;
The world was all before them, where to choose
Their place of rest, and Providence their guide."

LECTURE IV.

ON DRYDEN AND POPE.

DRYDEN and Pope are the great masters of the artificial style of poetry in our language, as the poets of whom I have already treated, Chaucer, Spenser, Shakspeare, and Milton, were of the natural; and though this artificial style is generally and very justly acknowledged to be inferior to the other, yet those who stand at the head of that class, ought, perhaps, to rank higher than those who occupy an inferior place in a superior class. They have a clear and independent claim upon our gratitude, as having produced a kind and degree of excellence which existed equally nowhere else. What has been done well by some later writers of the highest style of poetry, is included in, and obscured by a greater degree of power and genius in those before them: what has been done best by poets of an entirely distinct turn of mind, stands by