Blackwood's Edinburgh Magazine — Volume 57, No. 351, January 1845. Various

walks of life; and what is a general accompaniment of such a disposition, a strong sense of the ridiculous. Both seized the salient points in mental disposition, and perceived at a glance, as it were, the ruling propensity. Both impressed this character so strongly on their minds, that they threw themselves, as it were, into the very souls of the persons whom they delineated, and made them speak and act like nature herself. It is this extraordinary faculty of identifying themselves with their characters, and bringing out of their mouth the very words which, in real life, would have come, which constitutes the chief and permanent attraction of these wonderful masters of the human heart. Cervantes had it in an equal degree; and thence it is that Homer, Shakspeare, Cervantes, and Scott, have made so great, and, to all appearance, durable impression on mankind. The human heart is, at bottom, every where the same. There is infinite diversity in the dress he wears, but the naked human figure of one country scarcely differs from another. The writers who have succeeded in reaching this deep substratum, this far-hidden but common source of human action, are understood and admired over all the world. It is the same on the banks of the Simoïs as on those of the Avon — on the Sierra Morena as the Scottish hills. They are understood alike in Europe as Asia — in antiquity as modern times; one unanimous burst of admiration salutes them from the North Cape to Cape Horn — from the age of Pisistratus to that of Napoleon.

      Strange as it may appear to superficial observers, Cervantes bears a close analogy, in many particulars, to Homer. Circumstances, and an inherent turn for humour, made him throw his genius into an exquisite ridicule of the manners of chivalry; but the author of Don Quixote had in him the spirit of a great epic poet. His lesser pieces prove it; unequivocal traces of it are to be found in the adventures of the Knight of La Mancha himself. The elevation of mind which, amidst all his aberrations, appears in that erratic character; the incomparable traits of nature with which the work abounds; the faculty of describing events in the most striking way; of painting scenes in a few words; of delineating characters with graphic fidelity, and keeping them up with perfect consistency, which are so conspicuous in Don Quixote, are so many of the most essential qualities of an epic poet. Nor was the ardour of imagination, the romantic disposition, the brilliancy of fancy, the lofty aspirations, the tender heart, which form the more elevated and not less essential part of such a character, wanting in the Spanish novelist.

      Sir Walter Scott more nearly resembles Homer than any poet who has sung since the siege of Troy. Not that he has produced any poem which will for a moment bear a comparison with the Iliad— fine as the Lady of the Lake and Marmion are, it would be the height of national partiality to make any such comparison. But, nevertheless, Sir Walter's mind is of the same dimensions as that of Homer. We see in him the same combination of natural sagacity with acquired information; of pictorial eye with dramatic effect; of observation of character with reflection and feeling; of graphic power with poetic fervour; of ardour of imagination with rectitude of principle; of warlike enthusiasm with pacific tenderness, which have rendered the Grecian bard immortal. It is in his novels, however, more than his poetry, that this resemblance appears; the author of Waverley more nearly approaches the blind bard than the author of the Lay. His romances in verse contain some passages which are sublime, many which are beautiful, some pathetic. They are all interesting, and written in the same easy, careless style, interspersed with the most homely and grotesque expressions, which is so well known to all the readers of the Iliad. The battle in Marmion is beyond all question, as Jeffrey long ago remarked, the most Homeric strife which has been sung since the days of Homer. But these passages are few and far between; his poems are filled with numerous and long interludes, written with little art, and apparently no other object but to fill up the pages or eke out the story. It is in prose that the robust strength, the powerful arm, the profound knowledge of the heart, appear; and it is there, accordingly, that he approaches at times so closely to Homer. If we could conceive a poem, in which the storming of Front-de-Bœuf's castle in Ivanhoe— the death of Fergus in Waverley— the storm on the coast, and death scene in the fisher's hut, in the Antiquary— the devoted love in the Bride of Lammermoor— the fervour of the Covenanters in Old Mortality, and the combats of Richard and Saladin in the Talisman, were united together, and intermingled with the incomparable characters, descriptions, and incidents with which these novels abound, they would form an epic poem.

      Doubts have sometimes been expressed, as to whether the Iliad and Odyssey are all the production of one man. Never, perhaps, was doubt not merely so ill founded, but so decisively disproved by internal evidence. If ever in human composition the traces of one mind are conspicuous, they are in Homer. His beauties equally with his defects, his variety and uniformity, attest this. Never was an author who had so fertile an imagination for varying of incidents; never was one who expressed them in language in which the same words so constantly recur. This is the invariable characteristic of a great and powerful, but at the same time self-confident and careless mind. It is to be seen in the most remarkable manner in Bacon and Machiavel, and not a little of it may be traced both in the prose and poetical works of Scott. The reason is, that the strength of the mind is thrown into the thought as the main object; the language, as a subordinate matter, is little considered. Expressions capable of energetically expressing the prevailing ideas of the imagination are early formed; but, when this is done, the powerful, careless mind, readily adopts them on all future occasions where they are at all applicable. There is scarcely a great and original thinker in whose writings the same expressions do not very frequently recur, often in exactly the same words. How much this is the case with Homer — with how much discrimination and genius his epithets and expressions were first chosen, and how frequently he repeats them, almost in every page, need be told to none who are acquainted with his writings. That is the most decisive mark at once of genius and identity. Original thinkers fall into repetition of expression, because they are always speaking from one model — their own thoughts. Subordinate writers avoid this fault, because they are speaking from the thoughts of others, and share their variety. It requires as great an effort for the first to introduce difference of expression, as for the last to reach diversity of thought.

      The reader of Dante must not look for the heart-stirring and animated narrative — the constant interest — the breathless suspense, which hurries us along the rapid current of the Iliad. There are no councils of the gods; no messengers winging their way through the clouds; no combats of chiefs; no cities to storm; no fields to win. It is the infernal regions which the poet, under the guidance of his great leader, Virgil, visits; it is the scene of righteous retribution through which he is led; it is the apportionment of punishment and reward to crime or virtue, in this upper world, that he is doomed to witness. We enter the city of lamentation — we look down the depths of the bottomless pit — we stand at the edge of the burning lake. His survey is not a mere transient visit like that of Ulysses in Homer, or of Æneas in Virgil. He is taken slowly and deliberately through every successive circle of Malebolge; descending down which, like the visitor of the tiers of vaults, one beneath another, in a feudal castle, he finds every species of malefactors, from the chiefs and kings whose heroic lives were stained only by a few deeds of cruelty, to the depraved malefactors whose base course was unrelieved by one ray of virtue. In the very conception of such a poem, is to be found decisive evidence of the mighty change which the human mind had undergone since the expiring lays of poetry were last heard in the ancient world; of the vast revolution of thought and inward conviction which, during a thousand years, in the solitude of the monastery, and under the sway of a spiritual faith, had taken place in the human heart. A gay and poetic mythology no longer amazed the world by its fictions, or charmed it by its imagery. Religion no longer basked in the sunshine of imagination. The awful words of judgment to come had been spoken; and, like Felix, mankind had trembled. Ridiculous legends had ceased to be associated with the shades below — their place had been taken by images of horror. Conscience had resumed its place in the direction of thought. Superstition had lent its awful power to the sanctions of religion. Terror of future punishment had subdued the fiercest passions — internal agony tamed the proudest spirits. It was the picture of a future world — of a world of retribution — conceived under such impressions, that Dante proposed to give; it is that which he has given with such terrible fidelity.

      Melancholy was the prevailing characteristic of the great Italian's mind. It was so profound that it penetrated all his thoughts; so intense