Sivut kuvina

Which when she saw, thus to her guide the spake.

Serpent, we might have spar'd our coming hither, Fruitless to me, though fruit be here to' excess, The credit of whose virtue rest with thee, Wondrous indeed, if cause of such effects.

But of this tree we may not taste nor touch ;
God fo commanded, and left that command
Sole daughter of his voice; the rest, we live
Law to ourselves, our reason is our law.

To whom the Tempter guilefully reply'd.
Indeed? hath God then said that of the fruit
Of all these garden trees ye shall not eat,
Yet Lords declar'd of all in earth or air ?



648. Fruitless to me, though fruit and this command is call'd the fole

be here to’exce}s,] Belides the daughter, as it is the only command jingle, the same word is used in a that we read of, that was given to litteral and metaphorical sense, as in our first parents in Paradise. Thus Bion Idyl. I. 16, 17.

Adam says IV. 426. Αγριον αγριον ελκG εχει κατα

for well thou know'st μωρον Αδωνις, ,

God hath pronounc'd it death to Μειζον δ'α Κυθερία φερει οτι

taste that tree, καρδιού ελκώ. .

The only sign of our obedience

left &c. And not unlike is that in Virgil,

- Then let us not think hard Æn. VII. 295.

One easy prohibition.-Num capti potuere capi? —

653 the rest, we live 653. Sole daughter of his voice ;) Law to ourselves,] The rest, as for Another Hebraism. Bath Kol, The what remains, in all things else. A daughter of a voice is a noted phrase Grecism, and common in Latin. So among the Jews, and they under- Virgil, Æn. III. 594.cætera Graius. fand by it à voice from Heaven; We live law to ourselves. Rom. II. 14.


To whom thus Eve yet sinless. Of the fruit
Of each tree in the garden we may eat, 660
But of the fruit of this fair tree amidst
The garden, God hath said, Ye shall not eat
Thereof, nor shall

touch it, lest ye


[bold She scarce had said, though brief, when now more The Tempter, but with show of zeal and love 665 To Man, and indignation at his

wrong, New part puts on, and as to passion mov’d, Fluctuates disturb’d, yet comely and in act Rais’d, as of some great matter to begin. As when of old some orator renown'd

670 In Athens or free Rome, where eloquence

Florish'd, These having not the law, are a law tation, has respect to some previous into themselves. Richardson. discourse, which could in all proba656. Indeed? hath God then said bility be no other than what our that of the fruit poet has pitch'd upon.

Hume. Of all these garden trees ye shall

659. of the fruit &c ] This not eat,) Gen. III. 1. Tea, is exactly the answer of Eve in Gebath God said, Ye shall not eat of nelis III. 2, 3. put into verse. We every tree of the garden? In which our author has follow'd the Chaldee may eat of the fruit of the trees of Paraphrase interpreting the Hebrew the garden: But of the fruit of the particle, Indeed." Is it true that God tree which is in the midst of the garhas forbid you to eat of the fruits den, God hath said, mall not eat of Paradise ? as if he had forbidden of it, neither shall ye touch it, left ye

die. And it fhows great art and judgthem to taste, not of one, but of all

ment in our author, in knowing 10 the trees; another of Satan's fly

, in well when to adhere to the words fingations. The Hebrew particle, of Scripture, and when to amplify Tea or Indeed, plainly shows that the and inlarge upon them, as he does hort and summary account that in Satan's reply to Eve. Mofes gives of the Serpent's tempo

673. Stoedd

M 3

Florish'd, since mute, to some great cause address'd Stood in himself collected, while each part, Motion, each act won audience ere the

tongue, Sometimes in highth began, as no delay

675 Of preface brooking through his zeal of right; So standing, moving, or to highth up grown, The Tempter all impassion'd thus began.

O sacred, wise, and wisdom-giving Plant, Mother of science, now I feel thy power 680 Within me clear, not only to discern Things in their causes, but to trace the ways

Of 673. Stood in himself colleted,] But act is right, and is explain'd by This beautiful and nervous expres- Milton himself in ver. 668. to be fion, which Milton has used in leve- what an orator puts himself into, ral places, was, I fancy, adopted before he begins to speak ; from the Italian in se raccolto. I

in act don't remember to have met with Rais'd, as of some great matter to, it in any English writer before his

begin. time.

Tbyer. 673. Stood in himself collefted, wbile Doctor's objection to motion's being

But I cannot so easily answer the Motion, each won audience ere stand how any part of the orator,

destitute of each; nor do I underthe tongue,) Dr. Bentley says confider'd by itself and merely as that this passage has not Milton's character nor turn. Motion, he thinks, a part, could win audience. I'lur

pect therefore that an s in the copy should have each before it as well as

was mistaken for a comma, and that part and a&t: and he asks, What is


gave it, each part and each att, before he

while each part's had spoke a word? He therefore would have it

Motion, each act won audience ere Stood in himself collected whole, while each

It was the graceful motion of each Motion, each air won audience ere part of him, and not the parts themthe tongue. selves, that won audience and atten

each part,

the tongue.

Of highest agents, deem’d however wise.
Queen of this universe, do not believe
Those rigid threats of death ; ye shall not die: 685
How should ye? by the fruit? it gives you life
To knowledge ; by the threatner? look on me,
Me who have touch'd and tasted, yet both live,
And life more perfect have attain’d than fate
Meant me, by vent'ring higher than my

lot. 690
Shall that be shut to Man, which to the Beast
Is open? or will God incenfe his ire
For such a petty trespass, and not praise

Rather tion. If it should be objected, that Of preface brooking through his zeal it is not usual with good poets to

of right :) Thus Cicero in leave the genitive case thus at the his first oration against Catiline end of a verse, and put the nomi- Quoufque tandem abutere, Catilina, native into the following one; I patientia nostra ? &c. Tbyer. allow that, tho' it is not very usual,


ye shall not die:] Gen. yet it is sometimes done, and Milton III. 4. And the serpent faid unto the himself does it in V. 273.

woman, Ye shall not surely die. And in the fun's

it is very artfully contriv'd by our Bright temple, &c. Pearce.

author to make the Serpent give an Or suppose we should read with less instance in himself. alteration than Dr. Bentley proposes, 686. How should ye? by the fruit? Stood in himself collected whole, it gives you life while each

To knowledge; by the threatner? Motion, each act won audience ere lock on me,] So the passage the tongue.

should evidently be pointed. It was In bimself collected whole, a manner printed very wrong in Milton's own

editions thus : of expression not unlike that in Horace, Sat. II. VII. 86. in feipfo How Mould ye? by the fruit? it totus teres atque rotundus.

gives you life 675. Sometimes in highth began, as To knowledge? By the threatner, zo delay

look on ine.

702. Your

Rather your dauntlefs virtue, whom the pain
Of death denounc'd, whatever thing death be, 695
Deterr'd not from achieving what might lead
To happier life, knowledge of good and evil i
Of good, how just? of evil, if what is evil
Be real, why not known, since easier shunn'd?
God therefore cannot hurt


and be just; 700 Not just, not God; not fear'd then, nor obey'd : Your fear itself of death removes the fear. Why then was this forbid? Why but to awe, Why but to keep ye low and ignorant, His worshippers; he knows that in the day

705 Ye eat thereof, your eyes that seem so clear, Yet are but dim, shall perfectly be then Open’d and clear'd, and


shall be as Gods, Knowing both good and evil as they know. That

shall be as Gods, since I as Man,


In. 702. Your fear itflf of death re 705. he knows that in the

moves the fear. ] Justice is day &c.] Gen. III. 5. For. infeparable from the very being and God doth know, that in the day ye essence of God, so that could ne be eat thereof, then your eyes shall be unjuft, he would be no longer God, open'd; and ye shall be as Gods, know. and then neither to be obey'd noring good and evil. So that where feared; 10 that the fear of death, the author comments and inlarges which does imply injustice in God, upon Scripture, he still preserves as destroys itself. because God can as much as may be the very words of well cease to be, as to be just. A Scripture. Satanic fyllogism.

710. That ye shall be as Gods, &c.]



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