I think I have obviated this Objection in my first Paper.  The Paradise Lost is an Epic [or a] Narrative Poem, [and] he that looks for an Hero in it, searches for that which Milton never intended; [but [6]] if he will needs fix the Name of an Hero upon any Person in it, tis certainly the Messiah who is the Hero, both in the Principal Action, and in the [chief Episodes.] [7] Paganism could not furnish out a real Action for a Fable greater than that of the Iliad or AEneid, and therefore an Heathen could not form a higher Notion of a Poem than one of that kind, which they call an Heroic.  Whether Milton’s is not of a [sublimer [8]] Nature I will not presume to determine:  It is sufficient that I shew there is in the Paradise Lost all the Greatness of Plan, Regularity of Design, and masterly Beauties which we discover in Homer and Virgil.

I must in the next Place observe, that Milton has interwoven in the Texture of his Fable some Particulars which do not seem to have Probability enough for an Epic Poem, particularly in the Actions which he ascribes to Sin and Death, and the Picture which he draws of the Limbo of Vanity, with other Passages in the second Book.  Such Allegories rather savour of the Spirit of Spenser and Ariosto, than of Homer and Virgil.

In the Structure of his Poem he has likewise admitted of too many Digressions.  It is finely observed by Aristotle, that the Author of an Heroic Poem should seldom speak himself, but throw as much of his Work as he can into the Mouths of those who are his Principal Actors. [9]

Aristotle has given no reason for this Precept; but I presume it is because the Mind of the Reader is more awed and elevated when he hears AEneas or Achilles speak, than when Virgil or Homer talk in their own Persons.  Besides that assuming the Character of an eminent Man is apt to fire the Imagination, and raise the Ideas of the Author.  Tully tells us [10], mentioning his Dialogue of Old Age, in which Cato is the chief Speaker, that upon a Review of it he was agreeably imposed upon, and fancied that it was Cato, and not he himself, who uttered his Thoughts on that Subject.

If the Reader would be at the Pains to see how the Story of the Iliad and the AEneid is delivered by those Persons who act in it, he will be surprized to find how little in either of these Poems proceeds from the Authors.  Milton has, in the general disposition of his Fable, very finely observed this great Rule; insomuch that there is scarce a third Part of it which comes from the Poet; the rest is spoken either by Adam and Eve, or by some Good or Evil Spirit who is engaged either in their Destruction or Defence.