This is all I can any where find. You, I imagine, may have a good deal more. I should not care how unwise the ordinary run of Readers might think my affection for him, provided those few, that ever loved any body, or judged of any thing rightly, might, from such little remains, be moved to consider what he would have been; and to wish that heaven had granted him a longer life and a mind more at ease.

I send you a few lines, though Latin, which you do not like, for the sake of the subject *; it makes part of a large design, and is the beginning of the fourth book, which was intended to treat of the passions. Excuse the three first verses; you know vanity, with the Romans, is a poetical licence.

the Editor's plan in arranging these papers; as he is enabled by it not only to shew what Mr. West would have been, but what Mr. Gray was, I mean not as a Poet, for that the world knew before, but as an universal Scholar, and (what is still of more consequence) as an excellent moral Man.

* The admirable Apostrophe to Mr. West, see page 22.

LETTER V.

MR. GRAY TO MR. WALPOLE.

Cambridge, 1747.

I Have abundance of thanks to return you for the entertainment Mr. Spence's book has given me, which I have almost run over already; and I much fear (see what it is to make a figure) the breadth of the margin, and the neatness of the prints, which are better done than one could expect, have prevailed upon me to like it far better than I did in manuscript, for I think it is not the very genteel deportment of Polymetis, nor the lively wit of Mysagetes, that have at all corrupted me.

There is one fundamental fault, from whence most of the little faults throughout the whole arise. He professes to neglect the Greek writers, who could have given him more instruction on the very heads he professes to treat, than all the others put together; who does not know, that upon the Latin, the Sabine, and Hetruscan mythology (which probably might themselves, at a remoter period of time, owe their origin to Greece too) the Romans ingrafted almost the whole religion of Greece to make what is called their own? It

would be hard to find any one circumstance that is properly of their invention. In the ruder days of the republic, the picturesque part of their religion (which is the province he has chose, and would be thought to confine himself to) was probably borrowed entirely from the Tuscans, who, as a wealthy and trading people, may be well supposed, and indeed are known, to have had the arts flourishing in a considerable degree among them. What could inform him here, but Dio. Halicarnassus (who expressly treats of those times with great curiosity and industry) and the remains of the first Roman writers? The former he has neglected as a Greek; and the latter, he says, were but little acquainted with the arts, and consequently are but of small authority. In the better ages, when every temple and public building in Rome was peopled with imported deities and heroes, and when all the artists of reputation they made use of were Greeks, what wonder, if their eyes grew familiarised to Grecian forms and habits (especially in a matter of this kind, where so much depends upon the imagination); and if those figures introduced with them a belief of such fables, as first gave them being, and dressed them out in their various attributes, it was natural then, and (I should think) necessary, to go to the source itself, the Greek accounts of their own religion; but, to say the truth, I suspect he was little conversant in those books and

that language; for he rarely quotes any but Lucian, an author that falls in every body's way, and who lived at the very extremity of that period he has set to his inquiries, later than any of the poets he has meddled with, and for that reason ought to have been regarded as but an indifferent authority; especially being a Syrian too. His book (as he says himself) is, I think, rather a beginning than a perfect work; but a beginning at the wrong end: For if any body should finish it by inquiring into the Greek mythology, as he proposes, it will be necessary to read it backward.

There are several little neglects, that one might have told him of, which I noted in reading it hastily; as page 311, a discourse about orange-trees, occasioned by Virgil's "inter odoratum lauri nemus," where he fancies the Roman Laurus to be our Laurel; tho' undoubtedly the bay-tree, which is odoratum, and (I be lieve) still called Lauro, or Alloro, at Rome; and that the "Malum Medicum" in the Georgick is the orange; tho' Theophrastus, whence Virgil borrowed it, or even Pliny whom he himself quotes, might convince him it is the cedrato which he has often tasted at Florence. Page 144 is an account of Domenichino's Cardinal Virtues, and a fling at the Jesuits, neither of which belong to them: The painting is in a church of the Barnabiti, dedicated to St. Carlo Borromeo,

whose motto is HUMILITAS. Page 151, in a note, he says, the old Romans did not regard Fortune as a Deity; tho' Servius Tullius (whom she was said to be in love with; nay, there was actually an affair between them) founded her temple in Foro Boario. By the way, her worship was Greek, and this king was educated in the family of Tarquinius Priscus, whose father was a Corinthian; so it is easy to conceive how early the religion of Rome might be mixed with that of Greece, &c. &c.

Dr. Middleton has sent me to-day a book on the Roman Senate, the substance of a dispute between Lord Hervey and him, tho' it never interrupted their friendship, he says, and I dare say not.

LETTER VI.

MR. GRAY TO MR. WALPOLE.

Cambridge, March 1, 1747.

As on one ought to be particularly careful to avoid blunders in a compliment of condolence, it would be a sensible satisfaction to me (before I tęstify my sorrow, and the sincere part I take in your misfortune) to know for