region of his song. In regard to his genius alone, we find what he says true, as far as we have experienced, and we can judge no further but by larger experience; for axioms in philosophy are not axioms till they have been proved upon our pulses. We read fine things, but never feel them to the full until we have gone [over] the same steps as the author. I know this is not plain; you will know exactly my meaning when I say that now I shall relish

"Hamlet" more than I ever have done-or better. You are sensible no man can set down venery as a bestial or joyless thing until he is sick of it, and therefore all philosophizing on it would be mere wording. Until we are sick, we understand not; in fine, as Byron says, "Knowledge is sorrow;" and I go on to say that "Sorrow is wisdom;" and further, for aught we can know for certainty, "Wisdom is folly." So you see how I have run away from Wordsworth and Milton, and shall still run away from what was in my head to observe, that some kind of letters are good squares, others handsome ovals, others orbicular, others spheroid-and why should not there be another species with two rough edges, like a rat-trap? I hope you will find all my long letters of that species, and all will be well; for by merely touching the spring delicately and ethereally, the rough-edged will fly immediately

into a proper compactness; and thus you may make a good wholesome loaf, with your own leaven in it, of my fragments. If you cannot find this said rat-trap sufficiently tractable, alas! for me, it being an impossibility in grain for my ink to stain otherwise. If I scribble long letters, I must play my vagaries. I must be too heavy, or too light, for whole pages; I must be quaint, and free of tropes and figures ; I must play my draughts as I please, and for my advantage and your erudition, crown a white with a black, or a black with a white, and move into black or white, far and near as I please; I must go from Hazlitt to Patmore, and make Wordsworth and Coleman play at leap-frog, or keep one of them down a whole half-holiday at fly-the-garter; "from Gray to Gay, from Little to Shakespeare." I shall resume after dinner.

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This crossing a letter is not without its association -for chequer work leads us naturally to a milkmaid, a milkmaid to Hogarth, Hogarth to Shakespeare; Shakespeare to Hazlitt, Hazlitt back to Shakespeare; and thus by merely pulling an apron-string we set a pretty peal of chimes at work. Let them chime on, while, with your patience, I will return to Wordsworth-whether or no he has an extended vision or a circumscribed grandeur-whether he is an eagle in

his nest or on the wing; and, to be more explicit, and to show you how tall I stand by the giant, I will put down a simile of human life as far as I now perceive it; that is, to the point to which I say we both have arrived at. Well, I compare human life to a large mansion of many apartments, two of which I can only describe, the doors of the rest being as yet shut upon me. The first we step into we call the Infant, or Thoughtless Chamber, in which we remain as long as we do not think. We remain there a long while, and notwithstanding the doors of the second chamber remain wide open, showing a bright appearance, we care not to hasten to it, but are at length imperceptibly impelled by the awakening of the thinking principle within us. We no sooner get into the second chamber, which I shall call the Chamber of Maiden-thought, than we become intoxicated with the light and the atmosphere. We see nothing but pleasant wonders, and think of delaying there for ever in delight. However, among the effects this breathing is father of, is that tremendous one of sharpening one's vision into the heart and nature of man, of convincing one's nerves that the world is full of misery and heartbreak, pain, sickness, and oppression; whereby this Chamber of Maidenthought becomes gradually darkened, and at the same time, on all sides of it, many doors are set open

We see

but all dark-all leading to dark passages. not the balance of good and evil; we are in a mist, we are in that state, we feel the "Burden of the Mystery." To this point was Wordsworth come, as far as I can conceive, when he wrote "Tintern Abbey," and it seems to me that his genius is explorative of those dark passages. Now if we live, and go on thinking, we too shall explore them. He is a genius and superior [to] us, in so far as he can, more than we, make discoveries and shed a light in them. Here I must think Wordsworth is deeper than Milton, though I think it has depended more upon the general and gregarious advance of intellect than individual greatness of mind. From the "Paradise Lost," and the other works of Milton, I hope it is not too presuming, even between ourselves, to say, that his philosophy, human and divine, may be tolerably understood by one not much advanced in years. In his time, Englishmen were just emancipated from a great superstition, and men had got hold of certain points and resting-places in reasoning which were too newly born to be doubted, and too much opposed by the rest of Europe, not to be thought ethereal and authentically divine. Who could gainsay his ideas on virtue, vice, and chastity, in "Comus," just at the time of the dismissal of a hundred social disgraces? Who would not rest

satisfied with his hintings at good and evil in the "Paradise Lost," when just free from the Inquisition and burning in Smithfield? The Reformation produced such immediate and great benefits, that Protestantism was considered under the immediate eye of Heaven, and its own remaining dogmas and superstitions then, as it were, regenerated, constituted those resting-places and seeming sure points of reasoning. From that I have mentioned, Milton, whatever he may have thought in the sequel, appears to have been content with these by his writings. He did not think with the human heart as Wordsworth has done; yet Milton, as a philosopher, had surely as great powers as Wordsworth. What is then to be inferred? O! many things: it proves there is really a grand march of intellect; it proves that a mighty Providence subdues the mightiest minds to the service of the time being, whether it be in human knowledge or religion.

I have often pitied a tutor who has to hear "Nom. Musa" so often dinn'd into his ears: I hope you may not have the same pain in this scribbling-I may have read these things before, but I never had even a thus dim perception of them; and, moreover, I like to say my lesson to one who will endure my tediousness, for my own sake.

After all there is something real in the world—