Here _good_ expresses the _Useful Order_—_fair_ the _Beauty_. TALBOYS. The Heavenly Muse descended upon Earth is then the God-given Intelligence, in the Human bosom, of The Beautiful. It is the Faculty, as we are more accustomed to speak, of the Sublime and Beautiful;—a human ability, raised in the sacred writers by divine communions—Milton desires, but can hardly be thought in that first Invocation, or in this, (Book VII.) directly to pray, that the powers of his mortal genius may receive similar exaltation. NORTH. Speak boldly. SEWARD. I do. TALBOYS. The Heavenly Muse, in Heaven, is God’s thought of the Beauty which shall be in the Universe to be created. The heavenly Muse, upon Earth, is the Thought or the Faculty of Beauty, as originally given to the soul of man, as nourished by all human ways, and specifically and finally as attempered and exalted by expressly religious contemplations and communions—in Moses by converse with God face to face, as a man with his friend. You remember Jeremy Taylor, sir— NORTH. I do. TALBOYS. In Milton, by reading the Scriptures, by prayer and meditation, by the holiest consciousnesses, in which he seems to have apprehended even for himself some afflux vouchsafed of spiritual help, light, and support more than ordinarily has been understood in the Protestant Church, if less than enthusiasts have claimed. In a word, the Heavenly Muse upon Earth is the Human Sense of Beauty fashioned to the uttermost, hallowed by the nearest approaches to the Deity that are permitted to the individual human person who happens to be in question, but who must be understood as one living under the revelation of the true God. In strictness of speech, Heavenly Muse upon Earth is at last, as I said, Scriptural Muse opposed to Classical Muse. NORTH. Well said, my excellent Talboys. TALBOYS. Upon our thoughts, my dear sir, the distinctions, Heavenly Muse in Heaven, upon Earth, visiting Moses, visiting Milton, four different aspects of one thing force themselves. Are they all well comprehended under one Impersonation? NORTH. Yes—from the bold nature of Impersonation, which comprehends always a _variable_ thought. For Imagination blends and comprehends rather than it severs and excludes. It delights in conceiving that as another manner of acting in some imaginary being which the analytical understanding would class as a distinct metaphysical faculty. It delights in unity of creation; and, having created, in bestowing power, and in accumulating power on its creature. I have heard people say that Collins, in speaking of Danger—