fall in with our natural prejudices, and humour those notions which we have imbibed in our infancy. For, otherwise, he will be apt to make his fairies talk like people of his own species, and not like other sets of beings, who converse with different objects, and think in a different manner from that of mankind: Sylvis deducti caveant, me judice, Fauni HOR. I do not say with Mr. Bays in the Rehearsal, that spirits must not be confined to speak sense, but it is certain their sense ought to be a little discoloured, that it may seem particular, and proper to the person and the condition of the speaker. These descriptions raise a pleasing kind of horror in the mind of the reader, and amuse his imagination with the strangeness and novelty of the persons who are represented in them. They bring up into our memory the stories we have heard in our childhood, and favour those secret terrors and apprehensions to which the mind of man is naturally subject. We are pleased with surveying the different habits and behaviours of foreign countries; how much more must we be delighted and surprised, when we are led, as it were, into a new creation, and see the persons and manners of another species? Men of cold fancies, and philosophical dispositions, object to this kind of poetry, that it has not probability enough to affect the imagination. But to this it may be answered, that we are sure, in general, there are many intellectual beings in the world besides ourselves, and several species of spirits, who are subject to different laws and œconomies from those of mankind: when we see, therefore, any of these represented naturally, we cannot look upon the representation as altogether impossible; nay, many are prepossessed with such false opinions, as dispose them to believe these par ticular delusions; at least, we have all heard so many pleasing relations in favour of them, that we do not care for seeing through the falsehood, and willingly give ourselves up to so agreeable an imposture. The ancients have not much of this poetry among them; for, indeed, almost the whole substance of it owes its original to the darkness and superstition of later ages, when pious frauds were made use of to amuse mankind, and frighten them into a sense of their duty. Our forefathers looked upon nature with more reverence and horror, before the world was enlightened by learning and philosophy, and loved to astonish themselves with the apprehensions of witchcraft, prodigies, charms, and enchantments. There was not a village in England that had not a ghost in it, the church-yards were all haunted, every large common had a circle of fairies belonging to it, and there was scarce a shepherd to be met with who had not seen a spirit. Among all the poets of this kind, our English are much the best, by what I have yet seen, whether it be that we abound with more stories of this nature, or that the genius of our country is fitter for this sort of poetry. For the English are naturally fanciful, and very often disposed by that gloominess and melancholy of temper, which is so frequent in our nation, to many wild notions and visions, to which others are not so liable. Among the English, Shakespear has incomparably excelled all others. That noble extravagance of fancy, which he had in so great perfection, thoroughly qualified him to touch this weak superstitious part of his reader's imagination; and made him capable of succeeding, where he had nothing to support him besides the strength of his own genius. There is something so wild, and yet so solemn, in the speeches of his ghosts, fairies, witches, and the like imaginary persons, that we cannot forbear thinking them natural, though we have no rule by which to judge of them; and must confess, if there are such beings in the world, it looks highly probable they should talk and act as he has represented them. There is another sort of imaginary beings, that we sometimes meet with among the poets, when the author represents any passion, appetite, virtue, or vice, under a visible shape, and makes it a person, or actor in his poem. Of this nature are the descriptions of Hunger and Envy in Ovid, of Fame in Virgil, and of Sin and Death in Milton. We find a whole creation of the like shadowy persons in Spencer, who had an admirable talent in representations of this kind. I have discoursed of these emblematical persons in former papers, and shall therefore only mention them in this place. Thus we see how many ways poetry addresses itself to the imagination, as it has not only the whole circle of nature for its province, but makes new worlds of its own, shews us persons who are not to be found in being, and represents even the faculties of the soul, with her several virtues and vices, in a sensible shape and character. I shall in my two following papers consider in general, how other kinds of writing are qualified to please the imagination, with which I intend to conclude this essay. No. 420. WEDNESDAY, JULY 2, -Quocunque volunt mentem auditoris agunto. As the writers in poetry and fiction borrow their several materials from outward objects, and join them together at their own pleasure, there are others who are obliged to follow nature more closely, and to take entire scenes out of her. Such are historians, natural philosophers, travellers, geographers, and, in a word, all who describe visible objects of a real existence. It is the most agreeable talent of an historian, to be able to draw up his armies, and fight his battles, in proper expressions, to set before our eyes the divisions, cabals and jealousies of great men, and to lead us step by step into the several actions and events of his history. We love to see the subject unfolding itself by just degrees, and breaking upon us insensiby, that so we may be kept in a pleasing suspence, and have time given us to raise our expectations, and to side with one of the parties concerned in the relation. I confess this shews more the art than the veracity of the historian, but I am only to speak of him as he is qualified to please the imagination. And in this respect Livy has, perhaps, excelled all who ever went before him, or have written since his time. He describes every thing in so lively a manner, that his whole history is an admirable picture, and touches on such proper circumstances in every story, that his reader becomes a kind of Spectator, and feels in himself all the variety of passions which are correspondent to the several parts of the relation. But among this set of writers, there are none who more gratify and enlarge the imagination, than the authors of the new philosophy, whether we consider their theories of the earth or heavens, the discoveries they have made by glasses, or any other of their contemplations on nature. We are not a little pleased to find every green leaf swarm with millions of animals, that at their largest growth are not visible to the naked eye. There is something very engaging to the fancy, as well as to our reason, in the treatises of metals, minerals, plants, and meteors. But when we survey the whole earth at once, and the several planets that lie within its neighbourhood, we are filled with a pleasing astonishment, to see so many worlds hanging one above another, and sliding round their axles in such an amazing pomp and solemnity. If, after this, we contemplate those wide fields of æther, that reach in height as far as from Saturn to the fixed stars, and run abroad almost to an infinitude, our imagination finds its capacity filled with so immense a prospect, as puts it upon the stretch to comprehend it. But if we yet rise higher, and consider the fixed stars as so many vast oceans of flame, that are each of them attended with a different set of planets, and still discover new firmaments and new lights, that are sunk farther in those unfathomable depths of æther, so as not to be seen by the strongest of our telescopes, we are lost in a labyrinth of suns and worlds, and confounded with the immensity and magnificence of nature. Nothing is more pleasant to the fancy, than to enlarge itself by degrees, in its contemplation of the various proportions which its several objects bear to each other; when it compares the body of man to the bulk of the whole earth, the earth to the circle it describes round the sun, that circle to the sphere of the fixed stars, the sphere of the fixed stars to the circuit of the whole creation, the whole creation itself to the infinite space that is every where diffused about it; or when the imagination works downward, and considers the bulk of a human body, in respect of an animal a hundred times less than a mite, the particular limbs of such an animal, the different springs which actuate the limbs, the spirits which set these springs a-going, and the proportionable minuteness of these several parts, before they have arrived at their full growth and perfection. But if, after all this, we take the least particle of these animal spirits, and consider its capacity of being wrought into a world, that shall contain within those narrow dimensions a heaven and earth, stars and planets, and every different species of living creatures, in the same analogy and proportion they |