and undermines, as he thinks, the
very foundations on which Dramatic Poesy is built. I could wish he would
have declined that envy, which must, of necessity, follow such an
undertaking: and contented himself with triumphing over me, in my
opinions of Verse; which I will never, hereafter, dispute with him. But
he must pardon me, if I have that veneration for ARISTOTLE, HORACE, BEN.
JOHNSON, and CORNEILLE, that I dare not serve him in such a cause, and
against such heroes: but rather fight under their protection; as HOMER
reports of little TEUCER, who shot the Trojans from under the large
buckler of AJAX Telamon--

[Greek: _Stae d'ar hap Aiautos sakei Telamoniadao_], &c.

He stood beneath his brother's ample shield;
And, covered there, shot death through all the field.

The words of my noble adversary are these--

_But if we examine the general Rules laid down for Plays, by strict
Reason, we shall find the errors equally gross: for the great Foundation
which is laid to build upon, is Nothing, as it is generally stated: as
will appear upon the examination of the particulars_.

These particulars, in due time, shall be examined. In the meanwhile, let
us consider, what this great Foundation is; which, he says, is "Nothing,
as it is generally stated."

I never heard of any other Foundation of Dramatic Poesy, than the
Imitation of Nature: neither was there ever pretended any other, by the
Ancients or Moderns, or me who endeavoured to follow them in that Rule.
This I have plainly said, in my Definition of a Play, that IT IS A JUST
AND LIVELY IMAGE OF HUMAN NATURE, &c.

Thus 'the Foundation, as it is generally stated,' will stand sure, if
this Definition of a Play be true. If it be not, he ought to have made
his exception against it; by proving that a Play is _not_ an Imitation of
Nature, but somewhat else, which he is pleased to think it.

But 'tis very plain, that he has mistaken the Foundation, for that which
is built upon it; though not immediately. For the direct and immediate
consequence is this. If Nature be to be imitated, then there is a Rule
for imitating Nature rightly; otherwise, there may be an End, and no
Means conducing to it.

Hitherto, I have proceeded by demonstration. But as our Divines, when
they have proved a Deity (because there is Order), and have inferred that
this Deity ought to be worshipped, differ, afterwards, in the Manner of
the Worship: so, having laid down, that "Nature is to