The want of the dignity of rhyme was therefore, according to his idea, an essential deficiency in the "Paradise Lost." According to Aubrey, Dryden communicated to Milton his intention of adding this grace to his poem; to which the venerable bard gave a contemptuous consent, in these words: "Ay, you may _tag_ my verses if you will." Perhaps few have read so far into the "State of Innocence" as to discover that Dryden did not use this licence to the uttermost and that several of the scenes are not tagg'd with rhyme.
Dryden at this period engaged in a research recommended to him by "a noble wit of Scotland," as he terms Sir George Mackenzie, the issue of which, in his apprehension, pointed out further room for improving upon the epic of Milton. This was an inquiry into the "turn of words and thoughts" requisite in heroic poetry. These "turns," according to the definition and examples which Dryden has given us, differ from the points of wit, and quirks of epigram, common in the metaphysical poets, and consist in a happy, and at the same time a natural, recurrence of the same form of expression, melodiously varied. Having failed in his search after these beauties in Cowley, the darling of his youth, "I consulted," says Dryden, "a greater genius (without offence to the manes of that noble author), I mean--Milton; but as he endeavours everywhere to express Homer, whose age had not arrived to that fineness, I found in him a true sublimity, lofty thoughts, which were clothed with admirable Grecisms, and ancient words, which he had been digging from the mines of Chaucer and Spenser, and which, with all their rusticity, had somewhat of venerable in them. But I found not there neither that for which I looked." This judgment Addison has proved to be erroneous, by quoting from Milton the most beautiful example of a turn of words which can be found in English poetry.[31] But Dryden, holding it for just, conceived, doubtless, that in his "State of Innocence" he might exert his skill successfully, by supplying the supposed deficiency, and for relieving those "flats of thought" which he complains of, where Milton, for a hundred lines together, runs on in a "track of scripture;" but which Dennis more justly ascribes to the humble nature of his subject in those passages. The graces, also, which Dryden ventured to interweave with the lofty theme of Milton, were rather those of Ovid than of Virgil, rather turns of verbal expression than of thought. Such is that conceit which met with censure at the time: