Did my limits or time permit me to trace the persecutions, wanderings, and migrations of the Io, the mundane religion, through the whole map marked out by the tragic poet, the coincidences would bring the truth, the unarbitrariness, of the preceding exposition as near to demonstration as can rationally be required on a question of history, that must, for the greater part, be answered by combination of scattered facts. But this part of my subject, together with a particular exemplification of the light which my theory throws both on the sense and the beauty of numerous passages of this stupendous poem, I must reserve for a future communication.

NOTES.*

v. 15. pápayyı:- in a coomb, or combe.' v. 17.

ἐξωριάζειν γὰρ πατρὸς λόγους βαρύ.

Evwpiάlev, as the editor confesses, is a word introduced into the text against the authority of all editions and manuscripts. I should prefer wpiάlav, notwithstanding its being a ἅπαξ λεγόμενον. The seems to my tact too free and easy a word;-and yet our' to trifle with' appears the exact meaning.

* Written in Bp. Blomfield's edition, and communicated by Mr. Cary. Ed.

NOTE ON CHALMERS'S LIFE OF DANIEL.

THE justice of these remarks cannot be disputed, though some of them are rather too figurative for sober criticism.

Most genuine! A figurative remark! If this strange writer had any meaning, it must be-Headly's criticism is just throughout, but conveyed in a style too figurative for prose composition. Chalmers's own remarks are wholly mistaken;-too silly for any criticism, drunk or sober, and in language too flat for any thing. In Daniel's Sonnets there is scarcely one good line; while his Hymen's Triumph, of which Chalmers says not one word, exhibits a continued series of first-rate beauties in thought, passion, and imagery, and in language and metre is so faultless, that the style of that poem may without extravagance be declared to be imperishable English. 1820.

BISHOP CORBET.

I ALMOST Wonder that the inimitable humour, and the rich sound and propulsive movement of the verse, have not rendered Corbet a popular poet. I am convinced that a reprint

of his poems, with illustrative and chit-chat biographical notes, and cuts by Cruikshank, would take with the public uncommonly well. September, 1823.

NOTES ON SELDEN'S TABLE TALK.*

THERE is more weighty bullion sense in this book, than I ever found in the same number of pages of any uninspired writer.

OPINION.

* *

Opinion and affection extremely differ. I may affect a woman best, but it does not follow I must think her the handsomest woman in the world. * Opinion is something wherein I go about to give reason why all the world should think as I think. Affection is a thing wherein I look after the pleasing of myself.

Good! This is the true difference betwixt the beautiful and the agreeable, which Knight and the rest of that πλῆθος ἄθεον have so beneficially confounded, meretricibus scilicet et Plutoni.

O what an insight the whole of this article gives into a wise man's heart, who has been

*These remarks on Selden, Wheeler, and Birch, were communicated by Mr. Cary. Ed.

compelled to act with the many, as one of the many! It explains Sir Thomas More's zealous Romanism, &c.

PARLIAMENT.

Excellent! O! to have been with Selden over his glass of wine, making every accident an outlet and a vehicle of wisdom!

POETRY.

The old poets had no other reason but this, their verse was sung to music; otherwise it had been a senseless thing to have fettered up themselves.

No one man can know all things: even Selden here talks ignorantly. Verse is in itself a music, and the natural symbol of that union of passion with thought and pleasure, which constitutes the essence of all poetry, as contradistinguished from science, and distinguished from history civil or natural. To Pope's Essay on Man,-in short, to whatever is mere metrical good sense and wit, the remark applies.

Ib.

Verse proves nothing but the quantity of syllables; they are not meant for logic.

True; they, that is, verses, are not logic; but they are, or ought to be, the envoys and

representatives of that vital passion, which is the practical cement of logic; and without which logic must remain inert.

NOTE ON THEOLOGICAL LECTURES OF

BENJAMIN WHEELER, D. D.

Vol. I. p. 77. A miracle, usually so termed, is the exertion of a supernatural power in some act, and contrary to the regular course of nature, &c.

Where is the proof of this as drawn from Scripture, from fact recorded, or from doctrine affirmed? Where the proof of its logical possibility, that is, that the word has any representable sense? Contrary to 2×2=4 is 2 × 2 = 5, or that the same fire acting at the same moment on the same subject should burn it and not burn it.

The course of nature is either one with, or a reverential synonyme of, the ever present divine agency; or it is a self-subsisting derivative from, and dependent on, the divine will. In either case this author's assertion would amount to a charge of self-contradiction on the Author of all things. Before the spread of Grotianism, or the Old Bailey nolens volens Christianity, such language was unexampled. A miracle is either super naturam, or it is simply præter experientiam. If nature be a collective term for the sum total of the mechanic