approbation of the head. If there be any poem whose graces please, because they are situated beyond the reach of art, and where the force and faculties of creative imagination delight, because they are unassisted and unrestrained by those of deliberate judgement, it is this: In reading Spenser, if the critic is not satisfied, yet the reader is transported."

"It is to be regretted," as Granger suggests, "that such vigour of imagination and harmony of numbers should have been lavished upon an endless and uninteresting allegory, abounding with all the whimsies of knight-errantry. It ought at the same time to be remembered, that it was much more interesting in the days of Elizabeth, than it is in the present day. According to Lord Lyttleton, his poem represents that great Queen as the patroness of the most sublime chivalry, and as sending forth the moral virtues illustrated under the characters of different knights, &c., and may therefore be deemed a state-poem no less than the Eneïs of Virgil."

"His personifications," says Mr. Ellis, "protracted into allegory, affect the modern reader, almost as disagreeably as inspiration continued to madness. This, however, was the fault of the age: and all that genius could do for such a subject, has been done by Spenser. His glowing fancy, his unbounded command of language, and his astonishing facility and sweetness of versification have placed him in the very first rank of English poets."

The View of the State of Ireland' was called forth by the peculiar circumstances of that country, in the time of the rebellion. The fate of Spenser, in

respect of his possessions in Ireland, was necessarily involved in that of the country; and he could not be indifferent to the probable effects of the prevalent commotions. In order to obviate these effects, he undertook to sketch and perfect a plan for the reduction of the island, within the short space of two winters. The plan was well contrived, but never carried into execution; a circumstance, perhaps, to which the rebels were indebted for their subsequent success. In this work, too, Spenser appears a zealous defender of the administration of Lord Grey, who had been represented to Elizabeth as exercising cruelties, which drove the rebels to desperation.

The piece is written in the form of dialogues, between Eudoxus and Irenæus. In the beginning, the author treats at some length of the customs and manners of the inhabitants; and the regulations and measures, which he afterwards proposes, are judiciously adapted to their national character:

'Iren. The difference of manners and customs doth follow the difference of nations and people. The which I have declared to you to have been three especially, which seated themselves here: to wit, first, the Scythians; then, the Gauls; and, lastly, the English. Notwithstanding that I am not ignorant, that there were sundry nations which got footing in that land, of the which there yet remain divers great families and septs, of whom I will also in their proper places make mention.

*

'I will begin, then, to count their customs in the same order that I counted their nations; and, first, with the Scythian or Scottish manners: of the which there is one use among them, to keep their cattle, and to live themselves the most part of the year in boolies,

pasturing upon the mountains and waste wild places, and removing still to fresh land, as they have depastured the former. The which appeareth plain to be the manner of the Scythians, as you may read in Olaus Magnus, and Joh. Boëmus, and yet is used among all the Tartarians, and the people about the Caspian Sea, which are naturally Scythians, to live in 'heards,' as they call them; being the very same as the Irish boolies are, driving their cattle continually with them, and feeding only on their milk and white meats.

Eudox. What fault can you find with this custom? For though it be an old Scythian use, yet it is very behoveful in this country of Ireland, where there are great mountains, and waste deserts full of grass, that the same should be eaten down, and nourish many thousands of cattle for the good of the whole realm; which cannot (methinks) well be any other way, than by keeping those boolies there as ye have showed.

Iren. But, by this custom of boolying, there grow in the mean time many great enormities unto that commonwealth. For first, if there be any outlaws, or loose people (as they are never without some) which live upon stealths and spoils, they are evermore succoured and find relief only in these boolies; being upon the waste places, whereas else they should be driven shortly to starve, or to come down to the towns to seek relief, where by one means or other they would soon be caught. Besides, such stealths of cattle as they make they bring commonly to those boolies, being upon those waste places, where they are readily received, and the thief harboured from danger of law, or such officers as might light upon him. Moreover, the people that thus live in those

boolies, grow thereby the more barbarous, and live more licentiously than they could in towns; using what manners they list, and practising what mischiefs and villainies they will, either against the government there by their combinations, or against private men, whom they malign by stealing their goods or murthering themselves: for there they think themselves half-exempted from law and obedience, and having once tasted freedom, do, like a steer that hath been long out of his yoke, grudge and repine ever after to come under rule again.

They have another custom from the Scythians, that is, the wearing of mantles, and long glibbs, which is a thick curled bush of hair hanging down over their eyes, and monstrously disguising them; which are both very bad and hurtful.

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• The next [custom] I have to treat of, is the manner of raising the cry in their conflicts, and at other troublesome times of uproar: the which is very natural Scythian, as you may read in Diodorus Siculus, and in Herodotus, describing the manner of the Scythians and Parthians coming to give the charge at battles; at which it is said, that they came running with a terrible yell, as if heaven and earth would have gone together; which is the very image of the Irish Hubbub,' which their kern use at their first encounter. Besides, the same Herodotus writeth, that they used in battles to call upon the names of their captains or generals, and sometimes upon their greatest kings deceased, as in that battle of Tomyris and Cyrus: which custom to this day manifestly appeareth amongst the Irish. For, at their joining of battle, they likewise call upon their captain's name, or the word of his ancestors. As they under Oneal

cry, Laundarg-abo, that is, the Bloody Hand,' which is Oneal's badge: they under Obrien call Launlaider, that is, the Strong Hand.' And to their ensample the old English also, which there remaineth, have gotten up their cries Scythian-like, as Cromabo, and Butler-abo. And here also lieth open another manifest proof, that the Irish be Scythes or Scots; for in all their encounters, they use one very common word, crying, Ferragh, Ferragh; which is a Scottish word, to wit, the name of one of the first kings of Scotland, called Fergaus, or Fergus, which fought against the Picts (as you may read in Buchanan, De Rebus Scoticis) but as others write, it was long before that, the name of their chief captain, under whom they fought against the Africans; the which was then so fortunate unto them, that ever sithence they have used to call upon his name in their battles.

-They use (even to this day) some of the same ceremonies, which the Scythians anciently used. As, for example, you may read in Lucian (in that sweet Dialogue, which is entitled Toraris, or 'Of Friendship') that the common oath of the Scythians was by the Sword and by Fire; for that they accounted those two especial divine powers, which should work vengeance on the perjurers. So do the Irish at this day, when they go to battle, say certain prayers or charms to their swords; making a cross therewith upon the earth, and thrusting the points of their blades into the ground, thinking thereby to have the better success in fight. Also, they use commonly to swear by their swords. Also, the Scythians used, when they would bind any solemn vow or combination amongst them, to drink a bowl of blood together, vow»