A wonderful long chapter concerning the marvellous; being much the longest of all our introductory chapters As we are now entering upon a book in which the course of our history will oblige us to relate some matters of a more strange and surprizing kind than any which have hitherto occurred, it may not be amiss, in the prolegomenous or introductory chapter, to say something of that species of writing which is called the marvellous.
To this we shall, as well for the sake of ourselves as of others, endeavour to set some certain bounds, and indeed nothing can be more necessary, as critics* of different complexions are here apt to run into very different extremes; for while some are, with M. Dacier, ready to allow, that the same thing which is impossible may be yet probable,*(2) others have so little historic or poetic faith, that they believe nothing to be either possible or probable, the like to which hath not occurred to their own observation.
*By this word here, and in most other parts of our work, we mean every reader in the world.
*(2) It is happy for M. Dacier that he was not an Irishman.
First, then, I think it may very reasonably be required of every writer, that he keeps within the bounds of possibility; and still remembers that what it is not possible for man to perform, it is scarce possible for man to believe he did perform. This conviction perhaps gave birth to many stories of the antient heathen deities (for most of them are of poetical original). The poet, being desirous to indulge a wanton and extravagant imagination, took refuge in that power, of the extent of which his readers were no judges, or rather which they imagined to be infinite, and consequently they could not be shocked at any prodigies related of it. This hath been strongly urged in defence of Homer's miracles; and it is perhaps a defence;not, as Mr. Pope would have it, because Ulysses told a set of foolish lies to the Phaeacians, who were a very dull nation; but because the poet himself wrote to heathens, to whom poetical fables were articles of faith. For my own part, I must confess, so compassionate is my temper, I wish Polypheme had confined himself to his milk diet, and preserved his eye; nor could Ulysses be much more concerned than myself, when his companions were turned into swine by Circe, who showed, I think, afterwards, too much regard for man's flesh to be supposed capable of converting it into bacon. I wish, likewise, with all my heart, that Homer could have known the rule prescribed by Horace, to introduce supernatural agents as seldom as possible. We should not then have seen his gods coming on trivial errands, and often behaving themselves so as not only to forfeit all title to respect, but to become the objects of scorn and derision. Aconduct which must have shocked the credulity of a pious and sagacious heathen; and which could never have been defended, unless by agreeing with a supposition to which I have been sometimes almost inclined, that this most glorious poet, as he certainly was, had an intent to burlesque the superstitious faith of his own age and country.
But I have rested too long on a doctrine which can be of no use to a Christian writer; for as he cannot introduce into his works any of that heavenly host which make a part of his creed, so it is horrid puerility to search the heathen theology for any of those deities who have been long since dethroned from their immortality. Lord Shaftesbury observes, that nothing is more cold than the invocation of a muse by a modern; he might have added, that nothing can be more absurd. A modern may with much more elegance invoke a ballad, as some have thought Homer did, or a mug of ale, with the author of Hudibras; which latter may perhaps have inspired much more poetry, as well as prose, than all the liquors of Hippocrene or Helicon.
The only supernatural agents which can in any manner be allowed to us moderns, are ghosts; but of these I would advise an author to be extremely sparing. These are indeed, like arsenic, and other dangerous drugs in physic, to be used with the utmost caution; nor would Iadvise the introduction of them at all in those works, or by those authors, to which, or to whom, a horselaugh in the reader would be any great prejudice or mortification.
As for elves and fairies, and other such mummery, I purposely omit the mention of them, as I should be very unwilling to confine within any bounds those surprizing imaginations, for whose vast capacity the limits of human nature are too narrow; whose works are to be considered as a new creation; and who have consequently just right to do what they will with their own.
Man therefore is the highest subject (unless on very extraordinary occasions indeed) which presents itself to the pen of our historian, or of our poet; and, in relating his actions, great care is to be taken that we do not exceed the capacity of the agent we describe.
Nor is possibility alone sufficient to justify us; we must keep likewise within the rules of probability. It is, I think, the opinion of Aristotle; or if not, it is the opinion of some wise man, whose authority will be as weighty when it is as old, "That it is no excuse for a poet who relates what is incredible, that the thing related is really matter of fact." This may perhaps be allowed true with regard to poetry, but it may be thought impracticable to extend it to the historian; for he is obliged to record matters as he finds them, though they may be of so extraordinary a nature as will require no small degree of historical faith to swallow them. Such was the successless armament of Xerxes described by Herodotus, or the successful expedition of Alexander related by Arrian. Such of later years was the victory of Agincourt obtained by Harry the Fifth, or that of Narva won by Charles the Twelfth of Sweden. All which instances, the more we reflect on them, appear still the more astonishing.