Cf. Lil. Gyrald. Opp. t. ii. p. 2. “Nihil traditum videbis in religionibus et mysteriis, nihil in theologiâ et philosophiâ aliisque bonis artibus à principio fuisse sine poeticâ, ita ut hoc verè me tibi dicturum existimem, ex omnibus disciplinis unam hanc divinam extitisse, quasi totius vitæ magistram.” The condition of the mind in those early ages when poets were the only oracles, it is difficult for men surfeited with the luxuries of a prolific literature to comprehend. Among the Arabs of the desert we may still perhaps discover something similar. Deprived of books, but enjoying much leisure, they eagerly treasure up in their memories the moral distich, the apologue, the tale which instructs while it delights, and thus mentally furnished with a few weapons they are often wiser in deliberation, more persuasive in discourse, more ready in action than persons of education in civilised countries, whose intellectual armoury is so full that in the moment of danger they know not what weapon to choose. Poets, among such a race and under such circumstances, feel that they have a high mission to fulfil; their endeavours are not by polished rhythmical trifles to amuse a few rich and noble persons, but to clothe in befitting language and marry to immortal verse those great central truths, upon which the whole system of the future world of civilisation must revolve. We find them always curiously adapting their revelations to the times. First, the great fundamental truths of religion, the basis of the social structure, are infused into the public mind. Next the rudiments of politics and legislation, the precepts of agriculture, the leading rules of the useful arts, the observances of civil life, and the first faint whispers of the passions and affections are treasured up in their lays. Then, growing bolder by degrees, they aim at subduing the whole empire of knowledge, and impetuously, with numerous charms and allurements, hurry mankind forward in a sort of orgiastic rapture to the very threshold of philosophy.