Express they, by looks only', or do they mix To whom the angel with a smile that glow'd Answer'd. Let it suffice thee that thou know'st Of membrane, joint, or limb, exclusive bars; plied to the natural love between the sexes. This very philosophical dialogue of the angel and Adam altogether proceeds on this doctrine. But when Adam asks his celestial guest whether angels are susceptible of love, whether they express their passion by looks only, or by a mixture of irradiation, by virtual or immediate contact, our author seems to have overleaped the Platonic pale, and to have lost his way among the solemn conceits of Peter Lombard and Thomas Aquinas. It is no wonder that the angel blushed, as well as smiled, at some of these questions. T. Warton. 618. To whom the angel with a smile that glow'd Celestial rosy red,] 620 625 630 Does not our author here mean Nel viso s'arrossì l'Angelo beato, Orl. Fur. cant. 27. st. 35. Loaden with fruit and apples rosy red. Spenser, Faery Queen, b. i. cant. 11. st. 46. Thyer. 630. But I can now no more; the parting sun &c.] The conversation was now become of such a nature that it was proper to put an end to it: and now the parting sun beyond the earth's green Cape, beyond Cape de Verd the most western point of Africa, Beyond the earth's green Cape and verdant isles Be strong, live happy', and love, but first of all His great command; take heed lest passion sway And all the blest: stand fast; to stand or fall and verdant isles, the islands of Cape de Verd, a knot of small islands lying off Cape de Verd, subject to the Portuguese, Hesperian sets, sets westward, from Hesperus the evening star appearing there, my signal to depart, for he was only to stay till the evening, v. 376. 635 640 God, that we keep his command- 637. Would not admit ;] Admit is used in the Latin sense, as in Terence, Heaut. v. ii. 3. Quid -for these mid hours, till evening ego tantum sceleris admisi miser? rise, I have at will. And he very properly closes his discourse with those moral instructions, which should make the most lasting impression on the mind of Adam, and to deliver which was the principal end and design of the angel's coming. 634. Him whom to love is to obey,] For this is the love of What great wickedness have I committed? 637. thine and of all thy sons &c.] In te omnis domus inclinata recumbit. Virg. Æn. xii. 59. 644. whom Adam thus] Adam's speech at parting with the angel has in it a deference and gratitude agreeable to an inferior nature, and at the same time a certain dignity and great Follow'd with benediction. Since to part, 645 Thy condescension, and shall be' honour'd ever Be good and friendly still, and oft return. ness suitable to the father of mankind in his state of innocence. Addison. 645. Follow'd with benediction. Since to part,] Benedicere Domino, to bless God is a common phrase in religious offices. And so in a lower sense men may be said to bless angels; for benediction is (properly speaking) only giving them good words, or wishing them well. See Psal. cix. 17. In this sense therefore it is not improper to be used towards superiors. Since to part means, since we are to part. If the expression is abbreviated, so was the time of Raphael's stay with Adam. He was just upon the point of going, and therefore Adam might choose brevity of speech, that he might express all he had to say before the archangel withdrew himself. Pearce. Benediction here is not blessing, as it is usually understood, but well speaking, thanks. So Milton has explained the word, Par. Reg. iii. 127. 650 Glory and benediction, that is thanks. 652. So parted they, the angel From the thick shade, and Adam to his bower.] It is very true, as Dr. Bentley says, that this conversation between Adam and the angel was held in the bower. For thither Adam had invited him. V. 367. Vouchsafe with us-in yonder bower And the angel had accepted the invitation, ver. 375. -lead on then where thy lower -So to the sylvan lodge But by bower in this place is meant his inmost bower, as it is called in iv. 738. his place of rest. There was a shady walk that led to Adam's bower. When the angel arose, ver. 644. Adam followed him into this shady walk: and it was from this thick shade that they parted, and the angel went up to heaven, and Adam to his bower. THE ARGUMENT. SATAN having compassed the earth, with meditated guile returns as a mist by night into Paradise, enters into the Serpent sleeping. Adam and Eve in the morning go forth to their labours, which Eve proposes to divide in several places, each labouring apart: Adam consents not, alleging the danger, lest that enemy, of whom they were forewarned, should attempt her found alone: Eve, loath to be thought not circumspect or firm enough, urges her going apart, the rather desirous to make trial of her strength; Adam at last yields: the Serpent finds her alone; his subtle approach, first gazing, then speaking, with much flattery extolling Eve above all other creatures. Eve, wondering to hear the Serpent speak, asks how he attained to human speech and such understanding not till now; the Serpent answers, that by tasting of a certain tree in the garden he attained both to speech and reason, till then void of both: Eve requires him to bring her to that tree, and finds it to be the tree of knowledge forbidden the Serpent now grown bolder, with many wiles and arguments induces her at length to eat; she pleased with the taste deliberates a while whether to impart thereof to Adam or not, at last brings him of the fruit, relates what persuaded her to eat thereof: Adam at first amazed, but perceiving her lost, resolves through vehemence of love to perish with her: and extenuating the trespass eats also of the fruit: the effects thereof in them both; they seek to cover their nakedness; then fall to variance and accusation of one another. |