Thence to behold this new created world
Th' addition of his empire; how it shew'd

In prospect from his throne, how good, how fair,
Answering his great idea. Up he rode,
Follow'd with acclamation and the sound
Symphonious of ten thousand harps that tuned
Angelic harmonies: the earth, the air

Resounding, (thou remember'st, for thou heard'st)
The heavens and all the constellations rung,
The planets in their station list'ning stood,
While the bright pomp ascended jubilant.
Open ye everlasting gates, they sung,
Open ye heav'ns, your living doors, let in
The great Creator from his work return'd
Magnificent, his six days' work, a world.

I cannot conclude this book upon the creation, without men tioning a poem which has lately appeared under that title.' The work was undertaken with so good an intention, and is executed with so great a mastery, that it deserves to be looked upon as one of the most useful and noble productions in our English verse. The reader cannot but be pleased to find the depths of philosophy enlivened with all the charms of poetry, and to see so great a strength of reason, amidst so beautiful a redundancy of the imagination. The author has shewn us that design in all the works of nature, which necessarily leads us to the knowledge of its first cause. In short, he has illustrated, by numberless and incontestable instances, that divine wisdom which the son of Sirach has so nobly ascribed to the Supreme Being in his forma

By Sir Richard Blackmore, and the only work of his that has partially escaped oblivion. Johnson speaks of it in terms of high commendation. Swift ridicules all of Blackmore's works; upon which Chalmers, or some author used by him in his notes on the Spectator, gravely says'When men have done laughing, and wisely lay aside all the Dean's writings for life, this poem of Blackmore's will be read for its superior intention and better tendency'a day, which, like the millennium, seems to be still a good way off.-G.

tion of the world, when he tells us, 'that he created her, and saw her, and numbered her, and poured her out upon all his works.'

L.

THE accounts which Raphael gives of the battle of angels, and the creation of the world, have in them those qualifications which the critics judge requisite to an episode. They are nearly related to the principal action, and have a just connection with the fable.

The eighth book opens with a beautiful description of the impression which this discourse of the arch-angel made in our first parents. Adam afterwards, by a very natural curiosity, inquires concerning the motions of those celestial bodies which make the most glorious appearance among the six days' works. The poet here, with a great deal of art, represents Eve as withdrawing from this part of their conversation to amusements more suitable to her sex. He well knew, that the episode in this book, which is filled with Adam's account of his passion and esteem for Eve, would have been improper for her hearing, and has therefore devised very just and beautiful reasons for her retiring.

So spake our sire, and by his count'nance seem'd

Ent'ring on studious thoughts abstruse: which Eve
Perceiving where she sat retired in sight,

With lowliness majestic from her seat,

And grace that won who saw to wish her stay,
Rose, and went forth among her fruits and flowers,
To visit how they prosper'd, bud and bloom,
Her nursery: they at her coming sprung,

And touch'd by her fair tendance gladlier grew.
Yet went she not, as not with such discourse
Delighted, or not capable her ear

Of what was high: such pleasure she reserv'd
Adam relating, she sole auditress;

Her husband the relater she preferr'd
Before the angel, and of him to ask

Chose rather: he, she knew, would intermix
Grateful digressions, and solve high dispute
With conjugal caresses; from his lip

Not words alone pleased her. O when meet now
Such pairs in love, and mutual honour join'd!

The Angel's returning a doubtful answer to Adam's inquiries, was not only proper for the moral reason which the poet assigns, but because it would have been highly absurd to have given the sanction of an arch-angel to any particular system of philosophy. The chief points in the Ptolemaic and Copernican hypothesis are described with great conciseness and perspicuity, and at the same time dressed in very pleasing and poetical images.

Adam, to detain the angel, enters afterwards upon his own history, and relates to him the circumstances in which he found himself upon his creation; as also his conversation with his Maker, and his first meeting with Eve. There is no part of the poem more apt to raise the attention of the reader, than this discourse of our great ancestor; as nothing can be more surprising and delightful to us, than to hear the sentiments that arose in the first man while he was yet new and fresh from the hands of his Creator. The poet has interwoven every thing which is delivered upon this subject in holy writ with so many beautiful imaginations of his own, that nothing can be conceived more just and natural than this whole episode. As our author knew this sub

ject could not but be agreeable to his reader, he would not throw it into the relation of the six days' works, but reserved it for a distinct episode, that he might have an opportunity of expatiating upon it more at large. Before I enter on this part of the poem, I cannot but take notice of two shining passages in the dialogue between Adam and the angel. The first is that wherein our ancestor gives an account of the pleasure he took in conversing with him, which contains a very noble moral.

For while I sit with thee, I seem in heaven,
And sweeter thy discourse is to my ear
Than fruits of palm-tree pleasantest to thirst
And hunger, both from labour, at the hour
Of sweet repast; they satiate, and soon fill,
Tho' pleasant; but thy words with grace divine
Imbu'd, bring to their sweetness no satiety.

The other I shall mention is that in which the angel gives a reason why he should be glad to hear the story Adam was about to relate.

For I that day was absent, as befel,

Bound on a voyage uncouth and obscure,
Far on excursion towards the gates of hell,

Squar'd in full legion (such command we had)

To see that none thence issued forth a spy,

Or enemy, while God was in his work,

Lest he, incenst at such eruption bold,

Destruction with creation might have mixed.

There is no question but our poet drew the image in what follows from that in Virgil's sixth book, where Æneas and the Sibyl stand before the adamantine gates, which are there described as shut upon the place of torments, and listen to the groans, the clank of chains, and the noise of iron whips, that were heard in those regions of ruin and sorrow.

-Fast we found, fast shut

The dismal gates, and barricadoed strong;

But long ere our approaching, heard within
Noise, other than the sound of dance or song,
Torment, and loud lament, and furious rage.

Adam then proceeds to give an account of his condition and sentiments immediately after his creation. How agreeably does he represent the posture in which he found himself, the delightful landskip that surrounded him, and the gladness of heart which grew up in him on that occasion.

nature.

-As new waked from soundest sleep,
Soft on the flowry herb I found me laid
In balmy sweat, which with his beams the sun
Soon dried, and the reeking moisture fed.

Straight toward heav'n my wondering eyes I turn'd,
And gaz'd awhile the ample sky, till rais’d
By quick instinctive motion up I sprung,
As thitherward endeavouring, and upright
Stood on my feet: about me round I saw
Hill, dale, and shady woods, and sunny plains,
And liquid lapse of murmuring streams; by these,
Creatures that lived, and moved, and walk'd or flew,
Birds on the branches warbling; all things smil'd;
With fragrance and with joy my heart o'erflow'd.

Adam is afterwards described as surprised at his own existence, and taking a survey of himself, and of all the works of He likewise is represented as discovering by the light of reason, that he and every thing about him must have been the effect of some Being infinitely good and powerful, and that this Being had a right to his worship and adoration. His first address to the sun, and to those parts of the creation, which made the most distinguished figure, is very natural and amusing to the imagination.

-Thou sun, said I, fair light,

And thou enlight'ned earth, so fresh and gay,
Ye hills and dales, ye rivers, woods, and plains,
And ye that live and move, fair creatures tell,
Tell if you saw, how came I thus, how here?