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their day, have sunk into “ mere oblivion,” and of whom the only record (but that the noblest) is to be found in their works. Their works and their names,

poor, poor dumb names,” are all that remains of such men as Webster, Deckar, Marston, Marlow, Chapman, Heywood, Middleton, and Rowley! “ How lov'd, how honour'd once, avails them not :” though they were the friends and fellow-labourers of Shakespear, sharing his fame and fortunes with him, the rivals of Jonson, and the masters of Beaumont and Fletcher's well-sung woes! They went out one by one unnoticed, like evening lights; or were swallowed up in the headlong torrent of puritanic zeal which succeeded, and swept away every thing in its unsparing course, throwing up the wrecks of taste and genius at random, and at long fitful intervals, amidst the painted gewgaws and foreign frippery of the reign of Charles II, and from which we are only now recovering the scattered fragments and broken images to erect a temple to true Fame! How long, before it will be completed ?

If I can do any thing to rescue some of these writers from hopeless obscurity, and to do them right, without prejudice to well-deserved reputation, I shall have succeeded in what I chiefly propose. shall not attempt, indeed, to adjust

the spelling, or restore the pointing, as if the genius of poetry lay hid in errors of the press, but leaving these weightier matters of criticism to those who are more able and willing to bear the burden, try to bring out their real beauties to the eager sight, “ draw the curtain of Time, and shew the picture of Genius,” restraining my own admiration within reasonable bounds!

There is not a lower ambition, a poorer way of thought, than that which would confine all excellence, or arrogate its final accomplishment to the present, or modern times. We ordinarily speak and think of those who had the misfortune to write or live before us, as labouring under very singular privations and disadvantages in not having the benefit of those improvements which we have made, as buried in the grossest ignorance, or the slaves “of poring pedantry;" and we make a cheap and `infallible estimate of their progress in civilization upon a graduated scale of perfectibility, calculated from the meridian of our own times. If we have

. pretty well got rid of the narrow bigotry that would limit all sense or virtue to our own country, and have fraternized, like true cosmopolites, with our neighbours and contemporaries, we have made our self-love amends by letting the generation we live in engross nearly all our admiration

pomp of

and by pronouncing a sweeping sentence of barbarism and ignorance on our ancestry backwards, from the commencement (as near as can be ) of the nineteenth, or the latter end of the eighteenth century. From thence we date a new era, the dawn of our own intellect and that of the world, like “ the sacred influence of light” glimmering on the confines of Chaos and old night ; new manners rise, and all the cumbrous “ elder days” vanishes, and is lost in worse than Gothic darkness. Pavilioned in the glittering pride of our superficial accomplishments and upstart pretensions, we fancy that every thing beyond that magic circle is prejudice and error; and all, before the present enlightened period, but a dull and useless blank in the great map

of time. We are so dazzled with the gloss and novelty of modern discoveries, that we cannot take into our mind's eye the vast expanse, the lengthened perspective of human intellect, and a cloud hangs over and conceals its loftiest monuments, if they are removed to a little distance from us—the cloud of our own vanity and shortsightedness. The modern sciolist stultifies all understanding but his own, and that which he conceives like his own. We think, in this age of reason and consummation of philosophy, because we knew nothing twenty or thirty years ago, and began to think then for the first time in

our lives, that the rest of mankind were in the same predicament, and never knew any thing till we did ; that the world had grown old in sloth and ignorance, had dreamt out its long minority of five thousand years in a dozing state, and that it first began to wake out of sleep, to rouse itself, and look about it, startled by the light of our unexpected discoveries, and the noise we made about them. Strange error of our infatuated self-love! Because the clothes we remember to have seen worn when we were children, are now out of fashion, and our grandmothers were then old women, we conceive with magnanimous continuity of reasoning, that it must have been much worse three hundred

years before, and that grace, youth, and beauty are things of modern date-as if nature had ever been old, or the sun had first shone on our folly and presumption. Because, in a word, the last generation, when tottering off the stage, were not so active, so sprightly, and so promising as we were, we begin to imagine, that people formerly must have crawled about in a feeble, torpid state, like flies in winter, in a sort of dim twilight of the understanding;

nor can we think what thoughts they could conceive,” in the absence of all those topics that so agreeably enliven and diversify our conversation and literature, mistaking the imperfection of our knowledge for the

defect of their organs, as if it was necessary for us to have a register and certificate of their thoughts, or as if, because they did not see with our eyes, hear with our ears, and understand with our understandings, they could hear, see, and understand nothing. A falser inference could not be drawn, nor one more contrary to the maxims and cautions of a wise humanity. “ Think,” says Shakespear, the prompter of good and true feelings, “there's livers out of Britain.” So there have been thinkers, and great and sound ones, before our time. They had the same capacities that we have, sometimes greater motives for their exertion, and, for the most part, the same subject matter to work upon. What we learn from nature, we may hope to do as well as they; what we learn from them, we may in general expect to do worse.—What is, I think, as likely as any thing to cure us of this overweening admiration of the present, and unmingled contempt for past times, is the looking at the finest old pictures; at Raphael's heads, at Titian's faces, at Claude's landscapes. We have there the evidence of the senses, without the alterations of opinion or disguise of language. We there see the blood circulate through the veins (long before it was known that it did so), the same red and white “ by nature's own sweet and cunning hand laid on,” the same thoughts

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