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122 known passage in history; and that not in order to deceive the spectators; for they will frankly confess, that truth is not in any circumstance inviolably observed; but in order to procure a more easy reception into the imagination for those extraordinary events, which they represent. But this is a precaution, which is not required of comic poets, whose personages and incidents, being of a more familiar kind, enter easily into the conception, and are received without any such formality, even tho' at first sight they be known to be fictitious, and the pure offspring of the fancy.

This mixture of truth and falshood in the fables of tragic poets not only serves our present purpose, by shewing, that the imagination can be satisfy'd without any absolute belief or assurance; but may in another view be regarded as a very strong confirmation of this system. 'Tis evident, that poets make use of this artifice of borrowing the names of their persons, and the chief events of their poems, from history, in order to procure a more easy reception for the whole, and cause it to make a deeper impression on the fancy and affections. The several incidents of the piece acquire a kind of relation by being united into one poem or representation; and if any of these incidents be an object of belief, it bestows a force and vivacity on the others, which are related to it. The vividness of the first conception diffuses itself along the relations, and is convey'd, as by so many pipes or canals, to every idea that has any communication with the primary one. This, indeed, can never amount to a perfect assurance; and that because the union among the ideas is, in a manner, accidental: But still it approaches so near, in its influence, as may convince us, that they are deriv'd from the same origin. Belief must please the imagination by means of the force and vivacity which attends it; since every idea, which has force and vivacity, is found to be agreeable to that faculty.

To confirm this we may observe, that the assistance is mutual betwixt the judgment and fancy, as well as betwixt the judgment and passion; and that belief not only gives