in the language of common conversation. Let who will strip nature of the colours and the shapes of fancy, the poet is not bound to do so: the impressions of common sense and strong imagina tion, that is, of passion and indifference, cannot be the same, and they must have a separate language to do justice to either. Objects must strike differently upon the mind, independently of what they are in themselves, as long as we have a different interest in them, as we see them in a different point of view, nearer or at a greater distance (morally or physically speaking) from novelty, from old acquaintance, from our ignorance of them, from our fear of their consequences, from contrast, from unexpected likeness. We can no more take away the faculty of the imagination, than we can see all objects without light or shade. Some things must dazzle us by their preternatural light; others must hold in suspense, and tempt our curiosity to explore their obscurity. Those who would dispel these various illusions, to give us their drab-coloured creation in their stead, are not very wise. Let the naturalist, if he will, catch the glow-worm, carry it home with him in a box, and find it next morning nothing but a little grey worm; let the poet or the lover of poetry visit it at evening, when beneath the scented hawthorn and the crescent moon it has built itself a palace

D

of emerald light. This is also one part of nature, one appearance which the glow-worm presents, and that not the least interesting; so poetry is one part of the history of the human mind, though it is neither science nor philosophy. It cannot be concealed, however, that the progress of knowledge and refinement has a tendency to circumscribe the limits of the imagination, and to clip the wings of poetry. The province of the imagination is principally visionary, the unknown and undefined: the understanding restores things to their natural boundaries, and strips them of their fanciful pretensions. Hence the history of religious and poetical enthusiasm is much the same; and both have received a sensible shock from the progress of experimental philosophy. It is the undefined and uncommon that gives birth and scope to the imagination: we can only fancy what we do not know. As in looking into the mazes of a tangled wood we fill them with what shapes we please, with ravenous beasts, with caverns vast, and drear enchantments, so in our ignorance of the world about us, we make gods or devils of the first object we see, and set no bounds to the wilful suggestions of our hopes and fears.

"And visions, as poetic eyes avow,

Hang on each leaf and cling to every bough."

There can never be another Jacob's dream. Since that time, the heavens have gone farther off, and grown astronomical. They have become averse to the imagination, nor will they return to us on the squares of the distances, or on Doctor Chalmers's Discourses. Rembrandt's picture brings the matter nearer to us.-It is not only the progress of mechanical knowledge, but the necessary advances of civilization that are unfavourable to the spirit of poetry. We not only stand in less awe of the preternatural world, but we can calculate more surely, and look with more indifference, upon the regular routine of this. The heroes of the fabulous ages rid the world of monsters and giants. At present we are less exposed to the vicissitudes of good or evil, to the incursions of wild beasts or "bandit fierce," or to the unmitigated fury of the elements. The time has been that "our fell of hair would at a dismal treatise rouse and stir as life were in it." But the police spoils all; and we now hardly so much as dream of a midnight murder. Macheath is only tolerated in this country for the sake of the music; and in the United States of America, where the philosophical principles of government are carried still farther in theory and practice, we find that the Beggar's Opera is hooted from the stage. Society, by degrees, is constructed into a machine that carries us safely and insipidly from

one end of life to the other, in a very comfortable

prose style.

"Obscurity her curtain round them drew,
And siren Sloth a dull quietus sung."

The remarks which have been here made, would, in some measure, lead to a solution of the question of the comparative merits of painting and poetry. I do not mean to give any preference, but it should seem that the argument which has been sometimes set up, that painting must affect the imagination more strongly, because it represents the image more distinctly, is not well founded. We may assume without much temerity, that poetry is more poetical than painting. When artists or connoisseurs talk on stilts about the poetry of painting, they show that they know little about poetry, and have little love for the art. Painting gives the object itself; poetry what it implies. Painting embodies what a thing contains in itself: poetry suggests what exists out of it, in any manner connected with it. But this last is the proper province of the imagination. Again, as it relates to passion, painting gives the event, poetry the progress of events: but it is during the progress, in the interval of expectation and suspense, while our hopes and fears are strained to the highest pitch

of breathless agony, that the pinch of the interest

lies.

"Between the acting of a dreadful thing
And the first motion, all the interim is
Like a phantasma or a hideous dream.
The mortal instruments are then in council;
And the state of man suffers an insurrection.”

But by the time that the picture is painted, áll is over. Faces are the best part of a picture; but even faces are not what we chiefly remember in what interests us most. But it may be asked then, Is there any thing better than Claude Lorraine's landscapes, than Titian's portraits, than Raphael's cartoons or the Greek statues? Of the two first I shall say nothing, as they are evidently picturesque, rather than imaginative. Raphael's cartoons are certainly the finest comments that ever were made on the Scriptures. Would their effect be the same if we were not acquainted with the text? But the New Testament existed before the cartoons. There is one subject of which there is no cartoon; Christ washing the feet of the disciples the night before his death. But that chapter does not need a commentary! It is for want of some such resting-place for the imagination that the Greek statues are little else than specious forms. They are marble to the touch and to the heart.