of the state of his prosperity, and of the vision that came upon him by night. The metaphors in the Old Testament are more boldly figurative. Things were collected more into masses, and gave a greater momentum to the imagination.

Dante was the father of modern poetry, and he may therefore claim a place in this connection. His poem is the first great step from Gothic darkness and barbarism; and the struggle of thought in it, to burst the thraldom in which the human mind had been so long held, is felt in every page. He stood bewildered, not appalled, on that dark shore which separates the ancient and the modern world; and saw the glories of antiquity dawning through the abyss of time, while revelation opened its passage to the other world. He was lost in wonder at what had been done before him, and he dared to emulate it. Dante seems to have been indebted to the Bible for the gloomy tone of his mind, as well as for the prophetic fury which exalts and kindles his poetry; but he is utterly unlike Homer. His genius is not a sparkling flame, but the sullen heat of a furnace. He is power, passion, self-will personified. In all that relates to the descriptive or fanciful part of poetry, he bears no comparison to many who had gone before, or who have come after him; but there is a gloomy abstraction in his conceptions, which lies like a dead weight upon the mind-a benumbing stupor, a breathless awe, from the intensity of the impression-a terrible obscurity, like that which oppresses us in dreams-an identity of interest, which moulds every object to its own purposes, and clothes all things with the passions and imaginations of the human soul-that make amends for all other deficiencies. The immediate objects he presents to the mind are not much in themselves; they want grandeur, beauty, and order; but they become everything by the force of the character he impresses upon them. His mind lends its own power

to the objects which it contemplates, instead of borrowing it from them. He takes advantage even of the nakedness and dreary vacuity of his subject. His imagination peoples the shades of death, and broods over the silent air. He is the severest of all writers, the most hard and impenetrable, the most opposite to the flowery and glittering; the writer who relies most on his own power, and the sense of it in others, and who leaves most room to the imagination of his readers. Dante's only endeavour is to interest; and he interests by exciting our sympathy with the emotion by which he is himself possessed. He does not place before us the objects by which that emotion has been created; but he seizes on the attention, by showing us the effect they produce on his feelings; and his poetry accordingly gives the same thrilling and overwhelming sensation which is caught by gazing on the face of a person who has seen some object of horror. The improbability of the events, the abruptness and monotony in the Inferno, are excessive: but the interest never flags, from the continued earnestness of the author's mind. Dante's great power is in combining internal feelings with external objects. Thus the gate of hell, on which that withering inscription is written, seems to be endowed with speech and consciousness, and to utter its dread warning, not without a sense of mortal woes. This author habitually unites the absolutely local and individual with the greatest wildness and mysticism. In the midst of the obscure and shadowy regions of the lower world, a tomb suddenly rises up with the inscription, "I am the tomb of Pope Anastasius the Sixth": and half the personages whom he has crowded into the Inferno are his own acquaintance. All this, perhaps, tends to heighten the effect by the bold intermixture of realities, and by an appeal, as it were, to the individual knowledge and experience of the reader. He affords few subjects for

picture. There is, indeed, one gigantic one, that of Count Ugolino, of which Michael Angelo made a basrelief, and which Sir Joshua Reynolds ought not to have painted.

Another writer whom I shall mention last, and whom I cannot persuade myself to think a mere modern in the groundwork, is Ossian. He is a feeling and a name that can never be destroyed in the minds of his readers. As Homer is the first vigour and lustihead, Ossian is the decay and old age of poetry. He lives only in the recollection and regret of the past. There is one impression which he conveys more entirely than all other poets; namely, the sense of privation, the loss of all things, of friends, of good name, of country; he is even without God in the world. He converses only with the spirits of the departed; with the motionless and silent clouds. The cold moonlight sheds its faint lustre on his head; the fox peeps out of the ruined tower; the thistle waves its beard to the wandering gale; and the strings of his harp seem, as the hand of age, as the tale of other times, passes over them, to sigh and rustle like the dry reeds in the winter's wind! The feeling of cheerless desolation, of the loss of the pith and sap of existence, of the annihilation of the substance, and the clinging to the shadow of all things, as in a mock-embrace, is here perfect. In this way, the lamentation of Selma for the loss of Salgar is the finest of all. If it were indeed possible to show that this writer was nothing, it would only be another instance of mutability, another blank made, another void left in the heart, another confirmation of that feeling which makes him so often complain, “Roll on, ye dark brown years, ye bring no joy on your wing to Ossian!"

was,

CHARLES LAMB.

(1775-1834.)

VI. ON THE ARTIFICIAL COMEDY OF THE
LAST CENTURY.

The essay on the Artificial Comedy of the Last Century is one of the Essays of Elia, published in the London Magazine between 1820 and 1822. The paradox started by Lamb was taken up by Leigh Hunt in his edition of the Comic Dramatists of the Restoration, and was attacked by Macaulay in his well-known review of Hunt's work. It is characteristic of Lamb to have bound up his defence of these writers with an account of Kemble and other actors of the day. His peculiar strength lay in his power of throwing himself into the very mood and temper of the writers he admired; and no critic has more completely possessed the secret of living over again the life of a literary masterpiece. His genius in fact, akin to the genius of an actor; an actor who, not for the moment but permanently, becomes the part that he seeks to represent. And he was never so much at home as when he was illustrating his own reading of a drama from the tones and gestures of the stage. It may be doubted whether, under stress of this impulse, he was not led to force the analogy between Sheridan and the dramatists of the Restoration. The analogy doubtless exists; but in his wish to bring home to his readers the inner meaning of plays, then no longer acted, he was perhaps tempted to press a resemblance to works, familiar to every playgoer, further than it could fairly be made to go. The mistake, if mistake it were, is pardonable. And it serves to illustrate the essential nature of Lamb's genius as a critic, and of the new element that he brought into criticism. This was the invincible belief that poetry is not merely an art for the few, but something that finds an echo in the common instincts of all men; something that, coming from the heart, naturally clothes itself in fitting words and gives individual colour to each tone, gesture, and expression. These, therefore, we must study if we would penetrate to the open secret of the artist, if we would seize the vital spirit of his utterance and make it our own. Lamb's sense of poetic form, his instinct for subtle shades of difference, was far keener than Hazlitt's. And for that very reason he may be said to have seen yet more clearly than Hazlitt saw, how inseparable is the tie that binds poetry to life. It is not only in its deeper undertones, Lamb seems to remind us, but in its finest shades of voice and phrasing, that poetry is the echo of some mood or temper of the soul. This is the vein that he opened, and which, with wider scope and a touch still more delicate, has since been explored by Mr. Pater.

The two shorter pieces speak for themselves. They are taken from the Specimens of English Dramatic Poets (1808).

HE artificial comedy, or comedy of manners, is quite extinct on our stage. Congreve and Farquhar show their heads once in seven years only, to be exploded and put down instantly. The times cannot bear this. Is it for a few wild speeches, an occasional licence of dialogue? I think not altogether. The business of their dramatic characters will not stand the moral test. We screw everything up to that. Idle gallantry in a fiction, a dream, the passing pageant of an evening, startles us in the same way as the alarming indications of profligacy in a son or ward in real life should startle a parent or guardian. We have no such middle emotions as dramatic interests left. We see a stage libertine playing his loose pranks of two hours' duration, and of no after consequence, with the severe eyes which inspect real vices with their bearings upon two worlds. We are spectators to a plot or intrigue (not reducible in life to the point of strict morality), and take it all for truth. We substitute a real for a dramatic person, and judge him accordingly. We try him in our courts, from which there is no appeal to the dramatis personæ, his peers. We have been spoiled with-not sentimental comedy-but a tyrant far more pernicious to our pleasures which has succeeded to it, the exclusive and all-devouring drama of common life; where the moral point is everything; where, instead of the fictitious half-believed personages of the stage (the phantoms of old comedy), we recognize ourselves, our brothers, aunts, kinsfolk, allies, patrons, enemies,-the same as in life, with an interest in what is going on so hearty and substantial, that we cannot afford our moral judgment, in its deepest and most vital results, to compromise or slumber for a moment. What is there transacting, by no modification is made to affect us in any other manner than the same events or