frightened now and then at their own nonsense, try to keep up the decaying dignity of poetry by drawing their conceits, as poetasters do now, from suns and galaxies, earthquakes, eclipses, and the portentous, and huge and gaudy in Nature; the lawlessness and irreverence for Nature, involved in the very worship of conceits, went on degrading the tone of the conceits themselves, till the very sense of true beauty and fitness seemed lost; and a pious and refined gentleman like George Herbert could actually dare to indite solemn conundrums to the Supreme Being, and believe that he was writing devout poetry, and “looking through nature up to nature’s God,” when he delivered himself thus in one of his least offensive poems (for the most sacred and most offensive of them we dare not quote, lest we incur the same blame which we have bestowed on Mr. Smith, and sing of Church festivals as—­)

Marrow of time, eternity in brief,
Compendiums epitomised, the chief
Contents, the indices, the title-pages
Of all past, present, and succeeding ages,
Sublimate graces, antedated glories;
   The cream of holiness. 
      The inventories
   Of future blessedness,
The florilegia of celestial stories,
Spirit of Joys, the relishes and closes
Of angels’ music, pearls dissolved, roses
Perfumed, sugar’d honeycombs.

That manner, happily for art, was silenced by the stern truth-loving common sense of the Puritans.  Whatsoever else, in their crusade against shams, they were too hasty in sweeping away, they were right, at least, in sweeping away such a sham as that.  And now, when a school has betaken itself to use the very same method in the cause of blasphemy, instead of in that of cant, the Pope himself, with his Index Prohibitus, might be a welcome guest, if he would but stop the noise, and compel our doting Muses to sit awhile in silence, and reconsider themselves.

In the meanwhile, poets write about poets, and poetry, and guiding the age, and curbing the world, and waking it, and thrilling it, and making it start, and weep, and tremble, and self-conceit only knows what else; and yet the age is not guided, or the world curbed, or thrilled, or waked, or anything else, by them.  Why should it be?  Curb and thrill the world?  The world is just now a most practical world; and these men are utterly unpractical.  The age is given up to physical science; these men disregard and outrage it in every page by their false analogies.  If they intend, as they say, to link heaven and earth by preaching the analogy of matter and spirit, let them, in the name of common prudence, observe the laws of matter, about which the world does know something, and show their coincidence with the laws of spirit—­if indeed they know anything about the said laws.  Loose conceits, fancies of the private judgment, were excusable enough in the Elizabethan poets.  In their day, nature was still unconquered by science; medieval superstitions still lingered in the minds