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The glory of that glory, who now become
Accurs’d of blessed, hide me from the face
Of God, whom to behold was then my highth
Of happiness! yet well, if here would end

The misery; I deserv'd it, and would bear
My own deservings; but this will not serve;
All that I eat or drink, or shall beget,
Is propagated curse. O voice once heard
Delightfully, Increase and multiply,
Now death to hear! for what can I increase
Or multiply, but curses on my head ?
Who of all ages to succeed, but feeling
The evil on him brought by me, will curse
My head? Ill fare our ancestor impure, 735

For This whole speech is full of the

Is propagated curse.) Meat and like emotion, and varied with all drink" propagate it by prolonging those sentiments which we may fup- life, and children by carrying it ce pose natural to a mind so broken to posterity. The thought is borand disturb’d. I must not omit that rowd and improv'd from Groties

. generous concern which our first Adamus Exul. Ac V. father shows in it for his posterity, and which is fo proper to affect the Quod comedo, poto, gigno, diris

dis reader. Who can afterwards behold

subjacet. the father of mankind extended up

740. On me as on their naturalem on the earth, uttering his midnight ter light complaints, bewailing his existence, Heavy, though in their place,] Da. and withing for death, without sym- Bentley has really made some very pathizing with him in his distress? jult objections to several lines here

Addison. together. He finds fault with Adan! 728. All that I eat or drink, or not keeping up a due decorum, and Mball beget,

in that heavy seriousness and anxiety


For this we may thank Adam ; but his thanks
Shall be the execration; so besides
Mine own that bide upon me, all from me
Shall with a fierce reflux on me redound,
On me as on their natural center light

Heavy, though in their place. O fleeting joys
Of Paradise, dear bought with lasting woes!
Did I request thee, Maker, from my clay
To mold me Man, did I folicit thee
From darkness to promote me, or here place 745
In this delicious garden? as my will
Concurr'd not to my bei'ng, it were but right
And equal to reduce me to my dust,
Desirous to resign and render back

All leaving his true topics, and catching be in their proper place. Is not he at trifles, quirks, jingles, and other forely afflicted (says the Doctor) that such prettinesses

. He censures him, as talks at this rate? And yet the worst Mr. Addison had done before, for using of it is, this notion is false, and long such low phrases, as for this we may fince exploded by the modern phithank Adam; and then for soaring losophy: water weighs in water, as so high inter nubes et inania ; refluxes much as it does out of it. And and natural centers; heavy, though in therefore the Doctor is for lopping their place. Adam, it seems, was off with a bold hand ten lines toalready a Peripatetic in his notions: gether: and we heartily with indeed he supposes here, that elementary that no such passages had been adbodies do not gravitate in their na- mitted into any part of the poem, tural places ; not air in air, not water and especially into fo fine a speech in water : from which he fetches a as this before us, and all that we can pretty lamentation, That contrary say for them is, to the course of nature, his afflictions will weigh beavy on him, though they Aliquando bonus dormitat Homerus.

753. Thou

All I receiv’d, unable to perform

750 Thy terms too hard, by which I was to hold The good I sought not. To the loss of that, Sufficient penalty, why haft thou added The sense of endless woes ? inexplicable Thy justice seems; yet to say truth, too late 755 I thus contest; then should have been refus'd Those terms whatever, when they were propos'd: Thou didst accept them; wilt thou’ enjoy the good, Then cavil the conditions ? and though God Made thee without thy leave, what if thy Son 760 Prove disobedient, and reprov'd, retort, Wherefore didst thou beget me? I fought it not: Wouldst thou admit for his contempt of thee That proud excuse ? yet him not thy election, But natural necessity begot.

765 God made thee of choice his own, and of his own To serve him; thy reward was of his grace,

Thy 758. Tbou didft &c.] The change had said in the day that thou eatef of persons, sometimes speaking of thereof, thou shalt surely die, Gen II

. himself in the first and sometimes to 17. But it may be question d whehimself in the second, is very re-ther it was now this day; for the markable in this speech, as well as night of this day is mention'd before the change of passions. And in like in ver. 342 and the jun's rifings manner he speaks sometimes of God taken notice of in ver. 329: be? and sometimes to God.

Milton is not always very exact 11 773. Fix'd on this day ?] For God marking the time; he neglects thole

Thy punishment then justly' is at his will,
Be' it fo, for I submit ; his doom is fair,
That dust I am, and shall to dust return : 770
O welcome hour whenever! why delays
His hand to execute what his decree
Fix'd on this day? why do I overlive,
Why am I mock'd with death, and lengthen’d out
To deathless pain? how gladly would I meet 775
Mortality my sentence, and be earth
Insensible, how glad would lay me down
As in my mother's lap? there I should rest
And sleep secure; his dreadful voice no more
Would thunder in my ears, no fear of worse 780
To me and to my ofspring would torment me
With cruel expectation. Yet one doubt
Pursues me still, lest all I cannot die,
Left that


breath of life, the spi'rit of Man Which God inspir’d, cannot together perish 785

With little things for greater beauties. God formed man of the dust of the

783.left all I cannot die,] A ground, and breathed into bis nostrils like expresion in Horace. Od. III. the breath of life, and man became e XXX. 6.

living foul, Gen. II. 7. And a HeaNon omnis moriar.

then poet calls it divina particulam

aure: Hor. Sat. II. II. 79. and a 784. that pure breath of life, most memorable passage it is, and

the spirit of Man deserves to be quoted at length. Which God infpir’d,] For the Lord

Corpus onuftum


With this corporeal clod; then in the grave,
Or in some other dismal place, who knows
But I shall die a living death ? O thought
Horrid, if true! yet why? it was but breath
Of life that sinn'd; what dies but what had life 799
And sin? the body properly hath neither.
All of me then shall die: let this appease
The doubt, since human reach no further knows.
For though the Lord of all be infinite,
Is his wrath also? be it, Man is not

793 But mortal doom'd. How can he exercise Wrath without end on Man whom death must end?

lam aura.


Can Hesternis vitiis animum quoque præ 800. Impossible is beld, as argint gravat unà,

Of weakness, not of pow'r. This Atque affigit humo divinæ particu- is the doctrin of the Schoolmen :

but as it is here fpoken in the perica

of Adam, we must suppose that is 789. it was but breath

was held likewise by the Angels

, of Of life that finn'd;] Adam is here whom he might have learned it a endevoring to prove to himself that discourse. the breath of life (the spirit of Man 804. that to extend which God inspir'd into him ver. 784.) His sentence beyand duff and nature' was to die with his body; and his law,] Dr. Bentley proposes to argument here and in what follows read — beyond juft and nature's lo runs thus. Nothing but breath of but duft is the true reading. Part di life finn'd; nothing, but what had the sentence pronounced upon Adas. life and sin, dies; the body properly X. 208. was this. has neither of these, and therefore he concludes that the breath of life

For duft thou art, and foalt to add (or spirit of Man within him) was

return. to die; and that all of him was to Hence Adam here argues, that for die, because the body he knew was God to punish him after death would mortal.

be to extend the sentence beyond ana,



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