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By spiritual, to themselves appropriating
The Spirit of God, promised alike, and given
To all believers; and, from that pretence,
Spiritual laws by carnal power shall force
On every conscience; laws, which none shall find
Left them inroll’d, or what the Spirit within
Shall on the heart engrave. What will they then
But force the Spirit of grace itself, and bind
His consort Liberty? what but unbuild
His living temples, built by faith to stand,
Their own faith, not another's? for on earth
Who against faith and conscience can be heard
Infallible? yet many will presume:
Whence heavy persecution shall arise
On all, who in the worship persevere
Of spirit and truth; the rest, far greater part,
Will deem in outward rites and specious forms
Religion satisfied; truth shall retire
Bestuck with slanderous darts, and works of faith
Rarely be found: so shall the world go on,
To good malignant, to bad men benign;
Under her own weight groaning; till the day
Appear of respiration to the just,
And vengeance to the wicked, at return
Of him so lately promised to thy aid,
The woman's seed; obscurely then foretold,
Now amplier known thy Saviour and thy Lord:
Last, in the clouds, from heaven to be reveald
In glory of the Father, to dissolve
Satan with his perverted world; then raise
From the conflagrant mass, purged and refined,
New heavens, new earth, ages of endless date,
Founded in righteousness, and peace, and love;
To bring forth fruits, joy and eternal bliss.

He ended; and thus Adam last replied:
How soon hath thy prediction, Seer blest,
Measured this transient world, the race of time,
Till time stand fix’d! Beyond is all abyss,
Eternity, whose end no eye can reach.
Greatly instructed I shall hence depart,
Greatly in peace of thought, and have my fill
Of knowledge, what this vessel can contain;
Beyond which was my folly to aspire.
Henceforth I learn, that to obey is best, .
And love with fear the only God; to walk
As in his presence, ever to observe

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5:22. Laws which none shall find, &c. 527. lis liring temples, Christians are Laws, ay Newton and Hume observe, called the temples of God.” See 1 Cor. neither agreeable to revealelor natural iii. 16, 17, and vi. 19.

eligion: neither to be found in lloly 510. Respiration. This is called in Scripture nor written on their heart by Scripture the times of refreshing." the Spirit of Goch, according to the pro- See Acts iii. 19; Matt. xvi. 27. mise in Jer. xxxi. 33.

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His providence, and on him sole depend,
Merciful over all his works, with good
Still overcoming evil, and by small
Accomplishing great things, by things deem'd weak
Subverting worldly strong, and worldly wise
By simply meek: that suffering for truth's sake
Is fortitude to highest victory;
And, to the faithful, death the gate of life;
Taught this by his example, whom I now
Acknowledge my Redeemer ever blest.

To whom thus also the angel last replied:
This having learn'd, thou hast attain'd the sum
Of wisdom: hope no higher, though all the stars
Thou knew'st by name, and all the ethereal powers,
All secrets of the deep, all Nature's works,
Or works of God in heaven, air, earth, or sea,
And all the riches of this world enjoy’dst,
And all the rule, one empire: only add
Deeds to thy knowledge answerable; add faith,
Add virtue, patience, temperance; add love,
By name to come call’d charity, the soul
of all the rest: then wilt thou not be loth
To leave this Paradise, but shalt possess
A paradise within thee, happier far.
Let us descend now therefore from this top
Of speculation; for the hour precise
Exacts our parting hence; and, see! the guards,
By me encamp'd on yonder hill, expect
Their motion; at whose front a flaming sword,
In signal of remove, waves fiercely round.
We may no longer stay: go, waken Eve;
Her also I with gentle dreams have calm’d,

595
Portending good, and all her spirits composed
To meek submission: thou, at season fit,
Let her with thee partake what thou hast heard;
Chiefly, what may concern her faith to know,
The great deliverance by her seed to come
(For by the woman's seed) on all mankind;
That ye may live, which will be many days,
Both in one faith unanimous, though sad,
With cause, for evils past; yet much more cheer'd
With meditation on the happy end.

605 He ended, and they both descend the hill: Descended, Adam to the bower, where Eve Lay sleeping, ran before; but found her waked; And thus with words not sad she him received:

Whence thou return'st, and whither went'st, I know; 610 For God is also in sleep; and dreams advise, Which he hath sent propitious, some great good

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600

588. This top of speculation : from this word speculation being used in the sense bill of prophecy and prediction: the of the Latin specula, "a watch-tower"

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Presaging, since with sorrow and heart's distress
Wearied I fell asleep: but now lead on;
In me is no delay; with thee to go,
Is to stay here; without thee here to stay,
Is to go hence unwilling: thou to me
Art all things under heaven, all places thou,
Who for my wilful crime art banish'd hence.
This further consolation yet secure
I carry hence; though all by me is lost,
Such favour I unworthy am vouchsafed,
By me the promised Seed shall all restore.

So spake our mother Eve, and Adam heard
Well pleased, but answer'd not: for now, too nigh
The archangel stood; and from the other hill
To their fix'd station, all in bright array
The cherubim descended; on the ground
Gliding meteorous, as evening-mist
Risen from a river o'er the marish glides,
And gathers ground fast at the labourer's heel
Homeward returning. High in front advanced,
The brandish'd sword of God before them blazed,
Fierce as a comet; which with torrid heat,
And vapour as the Libyan air adust,
Began to parch that temperate clime: whereat
In either hand the hastening angel caught
Our lingering parents, and to the eastern gate
Led them direct, and down the cliff as fast
To the subjected plain; then disappear'd.
They, looking back, all the eastern side beheld
Of Paradise, so late their happy seat,
Waved over by that flaming brand; the gate
With dreadful faces throng'd, and fiery arms.
Some natural tears they dropt, but wiped them soon:
The world was all before them, where to choose
Their place of rest, and Providence their guide.
They, hand in hand, with wandering steps and slow,
Through Eden took their solitary way.

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The eleventh and twelfth books are built upon the single circumstance of the removal of our first parents from Paradise; but though this is not in itself so great a subject as that in most of the foregoing books, it is extended and diversified with so many surprising incidents and pleasing episodes, that these last two books can by no means be looked upon as unequal parts of this divine poem.

Milton, after having represented in vision the history of mankind to the first great period of nature, dispatches the remaining part of it in rarration.

In some places the author has been so attentive to his divinity that he bas neglected his poetry: the narrative, however, rises very happily on several occasions, where the subject is capable of poetical ornaments; as particularly in the confusion which he describes among the builders of

Babel, and in his short sketch of the plagues of Egypt. The storın of bail and fire, and the darkness that overspread the land for three days, are described with great strength: the beautiful passage which follows is raised upon noble hints in Scripture :

Thus with ten wounds
The river-dragon tamed, at length submits
To let his sojourners depart, &c.

The river-dragon is an allusion to the crocodile, which inhabits the Nile, from whence Egypt derives her plenty. This allusion is taken from that sublime passage in Ezekiel :-" Thus saith the Lord God, Behold, I am against thee, Pharaoh, king of Egypt, the great dragon that lyeth in the midst of his rivers, which hath said, My river is my own, and I have made it for myself.” Milton has given us another very noble and poetical image in the saine description, which is copied almost word for word out of the history of Moses :

All night he will pursue, but his approach
Darkness defends between, till morning watch.

As the principal design of this episode was to give Adam an idea of the Holy Person who was to reinstate human nature in that happiness and perfection from which it had fallen, the poet contines himself to the line of Abraham, from whence the Messiah was to descend. The angel is described as seeing the patriarch actually travelling towards the Land of Promise, which gives a particular liveliness to this part of the description, from ver. 128 to ver. 140.

The poet has very finely represented the joy and gladness of heart which rises in Adam upon his discovery of the Messiah. As he sees his day at a distance through types and shadows, he rejoices in it; but when he finds the rederaption of man completed, and Paradise again renewed, he breaks forth in rapture and transport:

O gordures infinite. goodness immense!

That all this good of evil shall produce, &c. . Milton's poem ends very nobly. The last speeches of Allam and the archangel are full of moral and instructive sentiments. The sleep that dell upon Eve, and the effects it had in quieting the disorders of her inind, produce the same kind of consolation in the reader; who cannot peruso the last beautiful speech which is ascribed to the mother of mankind, without a secret pleasure and satisfaction. The following lines, which conclude the poem, rise in a most glorious blaze of poetical images and expressions. ADDISOX.

In the concluding passage of the poem there is brought together, with uncommon strength of fancy, and rapidity of narrative, a number of cir. cumstances wonderfully adapted to the purpose of filling the mind with ideas of terrific grandeur :-the descent of the cherubim; the flaming stord; the archangel leading in haste our first parents down from the heights of Paradise, and then disappearing; and, above all, the scene that presents itself on their looking behind them :

They, looking back, all the eastern side beheld
Of Paraulise, yo late their happy seat,
Waved over by thit flaming brand; the gate

With dreadful faces thrung'd, and fiery arms: to which the remaining verses form the most striking contrast that can be imagined. The final couplet renews our sorrow, by exhibiting, with picturesque accuracy, the most mournful scene in nature; which yet is so prepared, as to raise comfort, and dispose to resignation. And thus, while we are at once melting in tenderness, elevated with pious hope, and overwhelmed with the grandeur of description, the divine poem concludes.-BEATTIE.

If ever any poem was truly poetical, if ever any abounded with poetry, it is “ Paradise Lost.” Wbat an expansion of facts from a small seed of history! What worlds are invented, what embellishments of nature upon what our senses present us with! Divine things are more nobly, more divinely represented to the imagination, than by any other poem; a more beautiful idea is given of nature than any poet has pretended to, nature, as just come out of the hand of God, in all its virgin loveliness, glory, and purity: and the human race is shown, not, as Homer's, muore gigantic, more robust, more valiant; but without comparison more truly amiable, more so than by the pictures and statues of the greatest mas. ters; and all these sublime ideas are conveyed to us in the most effectual and engaging manner. The mind of the reader is tempered and prepared by pleasure; it is drawn and allured; it is awakened and invigorated to receive such impressions as the poet intended to give it. The poem opens the fountains of knowledge, piety, and virtue; and pours along full streams of peace, comfort, and joy, to such as can penetrate the true sense of the writer, and obediently listen to his song. In reading the Illiad or Æneid we treasure up a collection of fine imaginative pictures, as when we read “ Paradise Lost;" only that from thence we have to speak like a connoisseur) more Rafaelles, Correggios, Guidos, &c. Milton's pictures are more sublime and great, divine and lovely, than Homer's or Virgil's, or those of any other poets, ancient or modern.-RICHARDSON.

Throughout the whole of “ Paradise Lost" the author appears to have been a most critical reader and passionate admirer of Holy Scripture : he is indebted to Scripture infinitely more than to Homer and Virgil, and all other books whatever. Not only the principal fable, but all his episodes are founded upon Seripture: the Scripture has not only furnished him with the noblest bints, raised his thoughts, and tired his inagination; but has also very much enriched his language, given a certain solemnity and majesty to his diction, and supplied him with many of his choicest, happiest expressions. Let men, therefore, learn from this instance to reverence the Sacred Writings: if any man can pretend to deride or despise them, it must be said of him, at least, that he has a taste and genius the most different from Milton's that can be imagined. Whoever has any true taste and genius, we are confident, will esteem tbis poem the best of modern productions, and the Scriptures the best of all ancient ones.-NEWrox.

Milton opened his inimitable poem with the sublimely grand horror of the infernal regions; from whence he svared at once into the celestial mansions and the heaven of heavens; and then carried us into the beautiful scenes of a terrestrial paradise, with every delightful circumstance attendant on human beings in a state of the purest innocence and truest happiness. Having alternated in these three various regions, through the progress of his argument to the catastrophe of it, be, in the tenth book, intimates and prepares us for the great change, elementary as well as moral, introduced into the world by the fall of man, and the consequent entrance of sin and death. The eleventh and twelfth books gradually bring us into the world, in the state in which we are actually placed in it; and in this state the poet leaves us with admonitions of the inost salu.

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