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Of every tree that in the garden grows
Eat freely with glad heart; fear here no dearth:
But of the tree whose operation brings
Knowledge of good and ill, which I have set
The pledge of thy obedience and thy faith,

325
Amid the garden by the tree of life,
Remember what I warn thee, shun to taste,
And shun the bitter consequence: for know,
The day thou eat'st thereof, my sole command
Transgress’d, inevitably thou shalt die,

339 From that day mortal, and this happy state Shalt lose, expellid from hence into a world Of woe and forrow. · Sternly he pronounc'd The rigid interdiction, which resounds

Yet he was to till that; after his expul- render'd to till: but the LXX. likefion from thence he was to till the wise employ one and the same word common earth. Our poet seems here sogastu in both places, as the to have approv'd of the opinion of Vulgar Latin does operari : and the Fagius (a favorite annotator of his) Hebrew, the Greek, the Latin word who in his note on Gen. II. 9. alike signify to labor, cultivate, or thinks that Adam was to have till

. In Chap. III. 23. our tranfplough'd and fow'd in Paradise, if lators render it till

, and they might he had continued there: And Mil. as well have render'd it so Chap. ton here follows Ainsworth's trans- II. 15. since that word in the comlation, which has in Gen. II, 15. mon acceptation fignifies no more to till it and to keep it : And Ainí- than to cultivate ; and therefore worth's translation is more exact Ainsworth has till, and Le Clerc cothan that of our common bible ; for lere in both places. Our English pot only the original word tay here translators chose to use dress here, used is the very fame with that used as imagining it'(I suppose) more apin Chap. III. 23. and which is there plicable to a garden. But Dr. Bent

ley

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Yet dreadful in mine ear, though in my choice 335
Not to incur ; but soon his clear aspect
Return’d, and gracious purpose thus renew'd.
Not only these fair bounds, but all the earth
To thee and to thy race I give; as lords
Possess it, and all things that therein live,

340
Or live in fea, or air, beast, fish, and fowl.
In sign whereof each bird and beast behold
After their kinds; I bring them to receive
From thee their names,

and
pay

thee feälty
With low subjection; understand the fame

345
Of fish within their watry residence,
Not hither fummon'd, since they cannot change
Their element to draw the thinner air.

As
ley should have consulted the an 330. - inevitably thou shall die,]
cient versions and the original, and in the day that thou eatest thereof thoz
not have trusted to our English trans- falt furely die, as it is express'd Gen.
lation, especially before he found II. 17. that is from that day chou
fault with an author who under. Thalt become mortal, as our poet im.
ftood the original so well as Milton mediately afterwards explains it.
did. Pearce.

335. Yet dreadful in mine ear,] 323. But of the tree &c.] This The impression, which the interdicbeing the great hinge on which the tion of the tree of life left in the whole poem turns, Milton has mark'd mind of our first parent, is describd it strongly. But of the tree -- Re- with great strength and judgment; member what I warn thee he as the image of the several beasts dwells, expatiates upon it from ver. and birds palling in review before 323 to 336, repeating, enforcing, him is very beautiful and lively. fixing every word ; 'cis all nerve and

Addison. energy.

Richardjon.

353 - with

As thus he spake, each bird and beast behold
Approaching two and two, these cowring low 359
With blandishment, each bird stoop'd on his wing.
I nam’d them, as they pass’d, and understood
Their nature, with such knowledge God indued
My sudden apprehension: but in these
I found not what methought I wanted still ; 355
And to the heav'nly vision thus presum’d.

O by what name, for thou above all these,
Above mankind, or ought than mankind higher,
Surpassest far my naming, how may I
Adore thee, Author of this universe,

360

And 353. with such knowledge God the name thereof. And Adam gava

indued &c.] Wonderful was names to all cattel, and to the fowl the knowledge God bestow'd on of the air, and to every beast of the Adam, nor that part of it least, field: but for Adam there was not which concerned the naming things found an help meet for him. And from aright; as Cicero agrees with Py. this short account our author has thagoras ; Qui primus, quod fummæ rais'd what a noble episode! and fapientiæ Pythagoræ visum est, om- what a divine dialogue from the nibus rebus nomina imposuit. Tusc. latter part only! Disp. lib. 1. sect. 25. Hume. 357. O by what name, &c.] Adam 354.

but in these in the next place describes a cons I found not what methought I ference which he held with his Maker

wanted fill;] 'The account upon the subject of solitude. - The given by Moses is very short here, poet here represents the Supreme as in all the rest. Gen. II. 19, 20. Being, as making an essay of his And out of the ground the Lord God own work, and putting to the trial formed every beast of the field, and that reasoning faculty, with which every fowl of the air, and brought he had indued his creature. Adam them unto Adam to see what he would urges in this divine colloquy the call them: and whatsoever Adam impossibility of his being happy, called every living creature, that was tho' he was the inhabitant of Para.

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And all this good to man? for whose well being
So amply, and with hands so liberal
Thou hast provided all things: but with me
I see not who partakes. In solitude
What happiness, who can enjoy alone, 365
Or all enjoying, what contentment find ?
Thus I presumptuous ; and the vision bright,
As with a smile more brighten'd, thus reply'd.

What call'st thou solitude? is not the earth
With various living creatures, and the air 370
Replenish’d, and all these at thy command
To come and play before thee? know'st thou not

Their dife, and lord of the whole creation, 357. O by &c] It is an unreawithout the conversation and society fonable as well as untheological supof fome rational creature, who should position, that God gave man the inpartake thofe blessings with him. Ipir'd knowledge of the natures of This dialogue, which is fupported his fellow-creatures before the nature chiefly by the beauty of the thoughts, of his creator ; yet this our poet without other poetical ornaments, is supposes. What seems to have mis. as fine a part as any in the whole led him was that in the ordinary poem. The more the reader exa- way of acquiring knowledge we rise mins the justness and delicacy of from the creature to the creator. its sentiments, the more he will find

Warburton. himself pleased with it. The poet 372.

know's thou not has wonderfully preserved the cha Their larguage and their ways?) racter of majelty and condescension That brutes have a kind of language in the Creator, and at the same time among themselves is evident and unchat of humility and adoration in deniable. There is a treatise in the creature. Addison.

French of the language of brutes : O by what name,

and our author supposes that Adam

understood this language and was of quam te memorem ?

knowledge superior to any of his Virg. Æn. I. 327. descendents, and besides was afiited

by

Their language and their ways ? they also know,
And reason not contemptibly; with these
Find pastime, and bear rule ; thy realm is large. 375
So spake the universal Lord, and seem'd
So ord'ring. I with leave of speech implor’d,
And humble deprecation thus reply'd.

Let not my words offend thee, heav'nly Power,
My Maker, be propitious while I speak.

380 Hast thou not made me here thy substitute And these inferior far beneath me fet? Among unequals what society Can fort, what harmony or true delight Which must be mutual, in proportion due 385

Giv'n by inspiration, with such knowledge the animal, let down, and flacker, Ged indued his sudden apprehension. groveling in more low and mean He is said by the School-Divines to perceptions, can never suit together. have exceeded Solomon himself in A musical metaphor, from Irings, knowlege.

of which the stretch'd and highest 379. Let not my words offend thee, give a smart and sharp found, the

] a and one Humes Abraham thus implores leave to speak, and makes intercession for 395. Much less can bird with beasi, Sodom with the like humble depre

or fish with fowl cation. Gen. XVIII. 30. Ob let So well converse, nor with the ox not the Lord be angry," and I will speak.

Worse then can man with beaft,&c.) 386. — but in disparity &c.] Dr. Bentley would have us read thus, But in inequality, such as is between But ox with ape cannot so well conbrute and rational; the one intense, verse, man high, wound up, and strain'd much less can bird with beast, or to nobler understanding, and of more fith with fowl ; lofty faculty; the other ftill remiss, Worse then &c.

But

the ape ;

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