the regions below. By these and other far greater inconsistencies,
the whole place of punishment becomes a _reductio ad absurdum_, as
ridiculous as it is melancholy; so that one is astonished how so great a
man, and especially a man who thought himself so far advanced beyond his
age, and who possessed such powers of discerning the good and beautiful,
could endure to let his mind live in so foul and foolish a region for
any length of time, and there wreak and harden the unworthiest of his
passions. Genius, nevertheless, is so commensurate with absurdity
throughout the book, and there are even such sweet and balmy as well as
sublime pictures in it occasionally, nay often, that not only will
the poem ever be worthy of admiration, but when those increasing
purifications of Christianity which our blessed reformers began, shall
finally precipitate the whole dregs of the author into the mythology to
which they belong, the world will derive a pleasure from it to an amount
not to be conceived till the arrival of that day. Dante, meantime, with
an impartiality which has been admired by those who can approve the
assumption of a theological tyranny at the expense of common feeling
and decency, has put friends as well as foes into hell: tutors of his
childhood, kinsmen of those who treated him hospitably, even the father
of his beloved friend, Guido Cavalcante--the last for not believing in a
God: therein doing the worst thing possible in behalf of the belief, and
totally differing both with the pious heathen Plutarch, and the great
Christian philosopher Bacon, who were of opinion that a contumelious
belief is worse than none, and that it is far better and more pious to
believe in "no God at all," than in a God who would "eat his children
as soon as they were born." And Dante makes him do worse; for the whole
unbaptised infant world, Christian as well as Pagan, is in his Tartarus.

Milton has spoken of the "milder shades of Purgatory;" and truly they
possess great beauties. Even in a theological point of view they are