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STANZA XXXIV.

Or, it may be, with demons,

The struggle is to the full as likely to be with demons as with our better thoughts. Satan chose the wilderness for the temptation of our Saviour. And our unsullied John Locke preferred the presence of a child to complete solitude.

STANZA XXXVIII.

In face of all his foes, the Cruscan quire,

And Boileau, whose rash envy, &c.

Perhaps the couplet in which Boileau depreciates Tasso may serve as well as any other specimen to justify the opinion given of the harmony of French

verse:

A Malherbe, à Racan, préfère Théophile,

Et le clinquant du Tasse à tout l'or de Virgile.

Sat. ix. vers. 176.

The biographer Serassi*, out of tenderness to the reputation either of the Italian or the French poet, is eager to observe that the satirist recanted or explained away this censure, and subsequently allowed the author of the Jerusalem to be a "genius, sublime, vast, and happily born for the higher flights of poetry." To this we will add, that the recantation is far from satisfactory, when we examine the whole anecdote as reported by Olivett. The sentence pronounced against him by Bohours is recorded only to the confusion of the critic, whose palinodia the Italian makes no effort to discover, and would not, perhaps, accept. As to the opposition which the Jerusalem encountered from the Cruscan academy, who degraded Tasso from all competition with Ariosto, below Bojardo and Pulci, the disgrace of such opposition must also in some measure be laid to the charge of Alfonso, and the court of Ferrara. For Leonard Salviati, the principal and nearly the sole origin of this attack, was, there can be no doubt§, influenced by a hope to acquire the favour of the House of Este: an object which he thought attainable by exalting the reputation of a native poet at the expense of a rival, then a prisoner of state. The hopes and efforts of Salviati must serve to show the contemporary opinion as to the nature of the poet's imprisonment; and will fill up the measure of our indignation at the tyrant jailer||. In fact, the

* La Vita del Tasso, lib. iii. p. 284. tom. ii. edit. Bergamo 1790.

Histoire de l'Académie Françoise depuis 1652 jusqu'à 1700, par l'Abbé d'Olivet, p. 181, edit. Amsterdam, 1730. "Mais, ensuite, venant à l'usage qu'il a fait de ses talens, j'aurois montré que le bon sens n'est pas toujours ce qui domine chez lui," p. 182. Boileau said, he had not changed his opinion. "J'en ai si peu changé, dit il," &c. p. 181.

La manière de bien penser dans les ouvrages de l'esprit, sec. dial. p. 89, edit. 1692. Philanthes is for Tasso, and says in the outset, "de tous les beaux esprits que l'Italie a portés, le Tasse est peut-être celui qui pense le plus noblement." But Bohours seems to speak in Eudoxus, who closes with the absurd comparison: "Faites valoir le Tasse tant qu'il vous plaira, je m'en tiens pour moi a Virgile," &c. ibid. p. 102.

§ La Vita, &c. lib. iii. p. 90, tom. ii. The English reader may see an account of the opposition of the Crusca to Tasso, in Dr. Black, Life, &c. cap. xvii. vol. ii.

For further, and, it is hoped, decisive proof, that Tasso was neither more nor less than a prisoner of state, the reader is referred to "Historical Illustrations of the IVth Canto of Childe Harold," page 5, and following.

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tinguished by a tablet with these words: "Qui nacque Ludovico Ariosto il giorno 8 di Settembre dell' anno 1474." But the Ferrarese make light of the accident by which their poet was born abroad, and claim him exclusively for their own. They possess his bones, they show his arm-chair, and his inkstand, and his autographs.

Hic illius arma,
Hic currus fuit . . . . .

....

The house where he lived, the room where he died, are designated by his own replaced memorial*, and by a recent inscription. The Ferrarese are more jealous of their claims since the animosity of Denina, arising from a cause which their apologists mysteriously hint is not unknown to them, ventured to degrade their soil and climate to a Boeotian incapacity for all spiritual productions. A quarto volume has been called forth by the detraction, and this supplement to Barotti's Memoirs of the illustrious Ferrarese has been considered a triumphant reply to the "Quadro Storico Statistico dell' Alta Italia."

STANZA XLI.

For the true laurel-wreath which Glory weaves

Is of the tree no bolt of thunder cleaves,

The eagle, the sea calf, the laurelt, and the white vine‡, were amongst the most approved preservatives against lightning: Jupiter chose the first, Augustus Cæsar the second §, and Tiberius never failed to wear a wreath of the third when the sky threatened a thunder-storm ||. These superstitions may be received without a sneer in a country where the magical properties of the hazel twig have not lost all their credit; and perhaps the reader may not be much surprised to find that a commentator on Suetonius has taken upon himself gravely to disprove the imputed virtues of the crown of Tiberius, by mentioning that a few years before he wrote a laurel was actually struck by lightning at Rome T.

STANZA XLI.

Know, that the lightning sanctifies below

The Curtian lake and the Ruminal fig-tree in the Forum, having been touched by lightning, were held sacred, and the memory of the accident was preserved by puteal, or altar resembling the mouth of a well, with a little chapel covering the cavity supposed to be made by the thunderbolt. Bodies scathed and persons struck dead were thought to be incorruptible**; and a stroke not fatal conferred perpetual dignity upon the man so distinguished by heaventt.

Those killed by lightning were wrapped in a white garment, and buried where they fell. The superstition was not confined to the worshippers of

*"Parva sed apta mihi, sed nulli obnoxia, sed non
Sordida, parta meo sed tamen ære domus."

+ Aquila, vitulus marinus, et laurus, fulmine non feriuntur. Plin. Nat. Hist. lib ii. cap. lv.
Columella, lib x.

Sueton. in Vit. Tiberii, cap. lxix.

§ Sueton. in Vit. Augusti, cap. xc.

¶ Note 2. page 409. edit. Lugd. Bat. 1667.

** Vid. J. C. Bullenger, de Terræ motu et Fulminib. lib. v. cap. xi.

Η Οὐδεὶς κεραυνωθεὶς ἄτιμός ἐστι, ὅθεν καὶ ὡς θεὸς τιμᾶται. Plut. Sympos. vid. J. C. Bulleng. ut sup.

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