and passion, which are always the same, the first writers took possession of the most striking objects for description, and the most probable occurrences for fiction, and left nothing to those that followed them, but transcription of the same events, and new combinations of the same images. Whatever be the reason, it is commonly observed, that the early writers are in possession of nature, and their followers of art: that the first excel in strength and invention, and the latter in elegance and refinement.

"I was desirous to add my name to this illustrious fraternity. I read all the poets of Persia and Arabia, and was able to repeat, by memory, the volumes that are suspended in the mosque of Mecca. But I soon found, that no man was ever great by imitation. My desire of excellence impelled me to transfer my attention to nature and to life. Nature was to be my subject, and men to be my auditors: I could never describe what I had not seen; I could not hope to move those with delight or terrour, whose interest and opinions I did not understand.

"Being now resolved to be a poet, I saw every thing with a new purpose; my sphere of attention was suddenly magnified no kind of knowledge was to be overlooked. I ranged mountains and deserts for images and resemblances, and pictured upon my mind every tree of the forest and flower of the valley. I observed, with equal care, the crags of the rock and the pinnacles of the palace. Sometimes I wandered along the mazes of the rivulet, and sometimes watched the changes of the summer clouds. To a poet, nothing can be useless. Whatever is beautiful, and whatever is dreadful, must be familiar to his imaginatiou: he must be conversant with all that is awfully vast, or elegantly little. The plants of the garden, the animals of the wood, the minerals of the earth, and meteors of the sky, must all concur to store his mind with inexhaustible variety; for every idea is useful for the enforcement or decoration of moral or religious truth; and he, who knows most, will have most power of diversifying his scenes, and

of gratifying his reader with remote allusions and unexpected instruction.

"All the appearances of nature I was, therefore, careful to study, and every country, which I have surveyed, has contributed something to my poetical powers."

"In so wide a survey," said the prince," you must surely have left much unobserved. I have lived till now, within the circuit of these mountains, and yet cannot walk abroad without the sight of something, which I had never beheld before, or never heeded."

"The business of a poet," said Imlac, "is to examine, not the individual, but the species; to remark general properties and large appearances: he does not number the streaks of the tulip, or describe the different shades in the verdure of the forest. He is to exhibit, in his portraits of nature, such prominent and striking features, as recall the original to every mind; and must neglect the minuter discriminations, which one may have remarked, and another have neglected, for those characteristicks which are alike obvious to vigilance and carelessness.

"But the knowledge of nature is only half the task of a poet; he must be acquainted, likewise, with all the modes of life. His character requires, that he estimate the happiness and misery of every condition; observe the power of all the passions in all their combinations, and trace the changes of the human mind, as they are modified by various institutions, and accidental influences of climate or custom, from the sprightliness of infancy to the despondence of decrepitude. He must divest himself of the prejudices of his age or country; he must consider right and wrong in their abstracted and invariable state; he must disregard present laws and opinions, and rise to general and transcendental truths, which will always be the same; he must, therefore, content himself with the slow progress of his name; contemn the applause of his own time, and commit his claims to the justice of posterity. He must write, as the interpreter of nature, and the legislator of mankind,

and consider himself, as presiding over the thoughts and manners of future generations; as a being superiour to time and place.

"His labour is not yet at an end: he must know many languages and many sciences; and, that his style may be worthy of his thoughts, must, by incessant practice, familiarize to himself every delicacy of speech and grace of harmony."

CHAP. XI.

IMLAC'S NARRATIVE CONTINUED. A HINT ON

PILGRIMAGE.

IMLAC now felt the enthusiastick fit, and was proceeding to aggrandize his own profession, when the prince cried out: "Enough! thou hast convinced me, that no human being can ever be a poet. Proceed with thy narration."

"To be a poet," said Imlac, "is, indeed, very difficult.” "So difficult," returned the prince," that I will, at present, hear no more of his labours. Tell me whither you went, when you had seen Persia."

"From Persia," said the poet, "I travelled through Syria, and for three years resided in Palestine, where I conversed with great numbers of the northern and western nations of Europe; the nations which are now in possession of all power and all knowledge; whose armies are irresistible, and whose fleets command the remotest parts of the globe. When I compared these men with the natives of our own kingdom, and those that surround us, they appeared almost another order of beings. In their countries it is difficult to wish for any thing that may not be obtained: a thousand arts, of which we never heard, are continually labouring for their convenience and pleasure; and whatever their own climate has denied them is supplied by their commerce."

"By what means," said the prince, "are the Europeans thus powerful, or why, since they can so easily visit Asia and Africa, for trade or conquest, cannot the Asiaticks

and Africans invade their coasts, plant colonies in their ports, and give laws to their natural princes? The same wind that carries them back would bring us thither."

"They are more powerful, sir, than we," answered Imlac," because they are wiser; knowledge will always predominate over ignorance, as man governs the other animals. But why their knowledge is more than ours, I know not what reason can be given, but the unsearchable will of the supreme being."

"When," said the prince, with a sigh," shall I be able to visit Palestine, and mingle with this mighty confluence of nations? Till that happy moment shall arrive, let me fill up the time with such representations as thou canst give me. I am not ignorant of the motive that assembles such numbers in that place, and cannot but consider it as the centre of wisdom and piety, to which the best and wisest men of every land must be continually resorting."

"There are some nations," said Imlac," that send few visitants to Palestine; for many numerous and learned sects in Europe concur to censure pilgrimage, as superstitious, or deride it as ridiculous."

"You know," said the prince," how little my life has made me acquainted with diversity of opinions; it will be too long to hear the arguments on both sides; you, that have considered them, tell me the result."

Pilgrimage," said Imlac, "like many other acts of piety, may be reasonable or superstitious, according to the principles upon which it is performed. Long journeys, in search of truth, are not commanded. Truth, such as is necessary to the regulation of life, is always found where it is honestly sought. Change of place is no natural cause of the increase of piety, for it inevitably produces dissipation of mind. Yet, since men go every day to view the fields where great actions have been performed, and return with stronger impressions of the event, curiosity of the same kind may naturally dispose us to view that country whence our religion had its beginning; and, I believe, no man surveys those awful scenes without some confirmation of holy

resolutions. That the supreme being may be more easily propitiated in one place than in another, is the dream of idle superstition; but that some places may operate upon our own minds in an uncommon manner, is an opinion which hourly experience will justify". He who supposes that his vices may be more successfully combated in Palestine, will, perhaps, find himself mistaken, yet he may go thither without folly; he who thinks they will be more freely pardoned, dishonours, at once, his reason and religion."

"These," said the prince," are European distinctions. I will consider them another time. What have you found to be the effect of knowledge? Are those nations happier than we?"

"There is so much infelicity," said the poet, " in the world, that scarce any man has leisure, from his own distresses, to estimate the comparative happiness of others. Knowledge is certainly one of the means of pleasure, as is confessed by the natural desire which every mind feels of increasing its ideas. Ignorance is mere privation, by which nothing can be produced; it is a vacuity, in which the soul sits motionless and torpid, for want of attraction; and, without knowing why, we always rejoice when we learn, and grieve when we forget. I am, therefore, inclined to conclude, that, if nothing counteracts the natural consequence of learning, we grow more happy, as our minds take a wider range.

"In enumerating the particular comforts of life, we shall find many advantages on the side of the Europeans. They cure wounds and diseases, with which we languish and perish. We suffer inclemencies of weather, which they can obviate. They have engines for the despatch of many laborious works, which we must perform by manual industry. There is such communication between distant

See Idler, No. 33, and note: and read, in Dr. Clarke's travels, the effect produced on his mind by the distant prospect of the Holy City, and by the habitual reverence of his guides. The passage exemplifies the sublime in narrative. See his Travels in Greece, Egypt, and the Holy Land, part ii, sect. i. 8vo. ed.

vol. iv.

P.

VOL.I.

288.-ED.

Q