circumstance for Virgil, that there was not in his time that demand upon him of so great an invention as might be capable of furnishing all those allegorical parts of a poem. The marvellous fable includes whatever is supernatural, and especially the machines of the gods. If Homer was not the first who introduced the deities (as Herodotus imagines) into the religion of Greece, he seems the first who brought them into a system of machinery for poetry, and such a one as makes its greatest importance and dignity: for we find those authors who have been offended at the literal notion of the gods, constantly laying their accusation against Homer as the chief support of it. But whatever cause there might be to blame his machines in a philosophical or religious view, they are so perfect in the poetic, that mankind have been ever since contented to follow them: none have been able to enlarge the sphere of poetry beyond the limits he has set: every attempt of this nature has proved unsuccessful; and after all the various changes of times and religions, his gods continue to this day the gods of poetry. We come now to the characters of his persons; and here we shall find no author has ever drawn so many, with so visible and surprising a variety, or given us such lively and affecting impressions of them. Every one has something so singularly his own, that no painter could have distinguished them more by their features, than the poet has by their manners. Nothing can be more exact than the distinctions he has observed in the different degrees of virtues and vices. The single quality of courage is wonderfully diversified in the several characters of the Iliad. That of Achilles is furious and intractable; that of Diomede forward, yet listening to advice, and subject to command; that of Ajax is heavy and self-confiding; of Hector, active and vigilant: the courage of Agamemnon is inspirited by love of empire and ambition; that of Menelaus mixed with softness and tenderness for his