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Internal Man, is but proportion meet;
I of brute human, ye of human Gods.

ye fhall die perhaps, by putting off Human, to put on Gods; death to be with’d,

714 Though threaten'd, which noworse than this can bring. And what are Gods that Man may not become As they, participating God-like food The Gods are first, and that advantage use On our belief, that all from them proceeds; I question it, for this fair earth I see,

720 Warm’d by the sun, producing every kind, Them nothing: if they all things, who inclos’d Knowledge of good and evil in this tree, That whoso eats thereof, forthwith attains Wisdom without their leave? and wherein lies 725 Th’offense, that Man should thus attain to know? What can your knowledge hurt him, or this tree

ImThese three lines seem to be copied 53. For this corruptible must put on from Grotius, but with improve incorruption, and this mortal must put ment. Adamus Exul. Act. IV. on immortality. Rationis enim omnino paritas exigit, 727. What can your knowledge hurt Ego bruta quando bestia evasi lo

him, or this tree quens,

Impart against his will if all be Ex homine, qualis ante, te fieri his] Dr. Bentley says that Deam.

Milton had said Gods in all the

argu714. — to put on Gods;] The ment before, and therefore design'd Scripture expreffion as in Cor. xv. here,


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Impart against his will if all be his ?
Or is it

envy, and can envy dwell
In heav'nly breasts? these, these and many more 730
Causes import your need of this fair fruit.
Goddess humane, reach then, and freely taste.

He ended, and his words replete with guile
Into her heart too easy entrance won:
Fix'd on the fruit she gaz’d, which to behold

Might tempt alone, and in her ears the found

of his persuasive words, impregn’d
With reason, to her seeming, and with truth;
Mean while the hour of noon drew on, and wak'd
An eager appetite, rais’d by the smell

So favory of that fruit, which with desire,
Inclinable now grown to touch or taste,
Solicited her longing eye ; yet first
Paufing a while, thus to herself she mus'd.


What can your knowledge hurt Knowledge of good and evil in this them, or this tree

tree? Impart againit their will, if all be So that him and bis here refer to him, theirs?

who inclos'd &c. Pearce.

He seems to use both numbers proBut Milton had said God in ver. 692. miscuously, sometimes speaking of and 700: and I think he uses the God and sometimes of Gods; and I fingular number in the very next think we may observe that he genepreceding sentence, ver. 722. rally speaks of Gods, when the sen

timent would be too horrid, if it who inclos'd was spoken of God.

729. - car

Great are thy virtues, doubtless, best of fruits, 745 Though kept from man, and worthy to be’admir’d, Whose taste, too long forborn, at firft affay Gave elocution to the mute, and taught The tongue not made for speech to speak thy

praise : Thy praise he also who forbids thy use,

750 Conceals not from us, naming thee the tree Of knowledge, knowledge both of good and evil; Forbids us then to taste, but his forbidding Commends thee more, while it infers the good By thee communicated, and our want: 755 For good unknown, fure is not had, or had And yet unknown, is as not had at all. In plain then, what forbids he but to know, Forbids us good, forbids us to be wise ? Such prohibitions bind not. But if death 760

Bind 729.

can envy dwell order to make the folly and impiety In heav'nly breasts?] Like that in of Eve appear less extravagant and Virgil, Æn. 1. 11.


Tantæne animis cæleftibus iræ? 750. he also who forbids] As.

if it had not been God who had for739. Mean while the hour of noon bidden; but God was not now in

drew on, and wak'd all her thoughts. She afterwards An eager appetite,] This is a cir- professes herself ignorant of him, cumstance beautifully added by our ver. 775. author to the Scripture account, in

777 Fair

Bind us with after-bands, what profits then
Our inward freedom? In the day we eat
Of this fair fruit, our doom is, we shall die.
How dies the Serpent ? he hath eat’n and lives,
And knows, and speaks, and reasons, and discerns, 765
Irrational till then. For us alone
Was death invented ? or to us deny'd
This intellectual food, for beasts reserv'd ?
For beasts it seems: yet that one beast which first
Hath tasted, envies not, but brings with joy 770
The good befall’n him, author unsuspect,
Friendly to man, far from deceit or guile.
What fear I then, rather what know to fear
Under this ignorance of good and evil,
Of God or death, of law or penalty ?

775 the cure of all, this fruit divine, Fair to the eye, inviting to the taste,


Here grows

the taste,

777. Fair to the eye, inviting to δ' ενοησαν εoν σπεύδοντες

ολεθρον. . Of virtue to make wife:] Gen, III. 6. The woman saw that the tree

They knew not haft'ning their death. was good for food, and that it was

Eating the fruit which brought death pleasant to the eyes, and a tree to be was eating death as being virtually

contain 'd in it, Richardson, defired to make one wise.

792. And knew not eating death:] 793 And bighter'd as with wine, 'Tis a Greek phrase, u'd often by

&c.] That secret intoxica. the Latins too. Oppian Halieut. tion of pleasure, with all those tranII, 106.

fient flushings of guilt and joy, which


Of virtue to make wise: what hinders then
To reach, and feed at once both body and mind?

So saying, her rash hand in evil hour 780
Forth reaching to the fruit, she pluck’d, she eat:
Earth felt the wound, and Nature from her seat
Sighing through all her works gave signs of woe,
That all was lost. Back to the thicket flunk
The guilty Serpent, and well might, for Eve 785
Intent now wholly on her taste, nought else
Regarded, such delight till then, as seem’d,
In fruit she never tasted, whether true
Or fancy'd so, through expectation high
Of knowledge, nor was God-head from her thought.
Greedily she ingorg'd without restraint,

791 And knew not eating death : Satiate at length, And highten'd as with wine, jocond and boon, Thus to herself the pleasingly began.


the poet represents in our first parents scribed with the greatest art and deupon their eating the forbidden fruit, cency the subordination and inferioto those flaggings of spirit, damps rity of the female character in ftrength of sorrow, and mutual accusations of reason and understanding ; so in which succeed it, are conceiv'd with this soliloquy of Eve's after tafting a wonderful imagination, and de- the forbidden fruit, one may observe scribed in very natural sentiments. the same judgment, in his varying

Addison. and adapting it to the condition of 794. Tbus 10 herself &c.] As our her fall'n nature. Instead of those author had in the preceding confe- little defects in her intellectual faculrence betwixt our first parents de- ties before the fall, which were fuf


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