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Giv'n and receiv'd; but in disparity
The one intense, the other still remiss
Cannot well suit with either, but soon

prove
Tedious alike: Of fellowship I speak
Such as I seek, fit to participate

390 All rational delight, wherein the brute Cannot be human consort; they rejoice Each with their kind, lion with lioness; So fitly them in pairs thou hast combin'd; Much less can bird with beast, or fish with fowl

395 So well converse, nor with the ox the

ape; Worse then can man with beast, and least of all. Whereto th’ Almighty answer'd not displeas’d.

A

But this reading is faulty in the dic- man confort in rational delighi, i. e. E tion; for it names ox and ape with- cannot converse with man in that e out the article the before them. When way: and then be adds here Much E Milton speaks of general things as lefs can bird well converse Yo wish

bird, beast and fun, he drops the ar- beast &c. i. e. less itill can one irra

ticle; but he always uses it when tional animal converse in this way e particular kinds are mention d ; and with another irrational animal; not

this grammar requires. Well, but only if they be of a different species, what is the faule of the common. as bird and beast, filh and fowl are; reading? Che Doctor says that the but even if they be of the same ex is nearer to the ape than bird is species, as the ox and ape are; the to becft &c; so that the disharmony most widely different creatures of diminishes by the order of the any which are of the same species.

phrase, instead of increasing. This But least of ail can man converse e objection will be remov'd by con- in a rational way with any of tho

fidering the lense of the whole beasts or irrational creatures. Is not passage, which the Doctor seems not here a very proper gradation ? to have confider'd aright. The brute

Pearce.. (says Milton ver. 391.) cannot be hu

Vom. II.

406.

410

A nice and subtle happiness I fee
Thou to thyself proposest, in the choice 400
Of thy affociates, Adam, and wilt taste
No pleature, though in pleasure, folitary.
What think'st thou then of me, and this my ftate?
Seem I to thee fufficiently poffefs'd
Of happiness, or not? who am alone

405
From all eternity, for none I know
S-cond to me or like, equal much less.
How have I then with whom to hold converfe
Save with the creatures which I made, and thofe
To me inferior, infinite descents
Beneath what other creatures are to thee?

He ceas’d, I lowly answer'd. To attain The highth and depth of thy eternal ways All human thoughts come Ahort, Supreme of things : Thou in thyself art perfect, and in theo 415 Is no deficience found ; not fo is Man, But in degree, the cause of his desire

By 406.

none I know 33. O the depth of the riche both of Second to me or like,] Nec viget the wisdom and knowledge of God! quicquam simile aut secundum. Hor. bow unsearchable are bis judgments, Od. I. XII. 18.

and his ways past finding out ! 413. The highth and depth of thy 421. And through all numbers ab. eternal ways &c.] Rom. XI. foluts) A Latin expression,

omiibus

By converfation with his like to help,
Or solace his defects. No need that thou
Shouldst propagate, already infinite,

420
And through all numbers absolute, though ore;
But Man by number is to manifeft
His single imperfection, and beget
Like of his like, his image multiply'd,
In unity defective, which requires

425 Collateral love, and dearest amity. Thou in thy fecrefy although alone, Best with thyself accompanied, seek'st not Social communication, yet so pleas’d, Canst raise thy creature to what highth thou wilt 430 Of union or communion, deify’d; I by conversing cannot these erect From prone, nor in their ways complacence find. Thus I imbolden'd spake, and freedom us'd Permissive, and acceptance found, which gain'd 435 This answer from the gracious voice divine.

Thus

omnibus numeris abfolutus, as Cicero And through all numbers absolute, says, and means perfect in all its though one parts, and complete in every thing; fit .

42 3. His fingle imperferion.] That meris et partibus, as Cicero else is the imperfečtion of him fingle. where expresses it: but there seems A frequent way of speaking in Milto be a low conceit in the expression,

ton. Pearce.

G 2

440. Ex

Thus far to try thee, Adam, I was pleas'a, And find thee knowing not of beasts alone, Which thou haft rightly nam'd, but of thyself, Expressing well the fpi'rit within thee free,

440 My image, not imparted to the brute, Whose fellowship therefore unmeet for thee Good reason was thou freely shouldst dislike, And be so minded still; I, ere thou spak'st, Knew it not good for Man to be alone, 445 And no such company as then thou faw'st Intended thee, for trial only brought, To see how thou could’It judge of fit and meet:

What 440. Expreffing well tbe fpirit fage of Scripture, referring to St. wibn thee free,

Bafil the great for the same interMy image.) Miltoa is upon all pretation See Clarius amongst the occalions a ttrenuous advocate for Critici Sacri. Tbyer. the freedom of the human spind again it the narrow and rigid notions 414. 1, eri shou pal's of the Calvinilts of that age, and Krew it not good for Man to be here in the fame spirit lappoles the alone,] For we read Geart. very image of God in which man 18. And the Lord God said, It is nos was made to confilt in this liberty. good that the Man fould be alone ; I The sentiment is very grand, and will make him ar belp meet for bim. this sense of the words is, in my And then ver. 19. & 20. God brings opinion, full as probable as any of the beasts and birds before Adam, those many which the commentators and Adam gives them names, but have put upon them, in as much as for Adam there was not found an belp no property of the soul of man dif- meet for him; as if Adam had now tinguihes him better from the brutes, discover'd it himself likewise: and or asimilates him more to his Crea- from this little hint our author has tor. This notion, cho' uncommon, rais'd this dialogue between Adam is not peculiar co Milton ; for I find and his Maker. And then follows Clarius, in his remark upon this pas both in Moses and in Milton the

account

What next I bring shall please thee, be assur’d,
Thy likeness, thy fit help, thy other self,

450 Thy wish exactly to thy heart's desire.

He ended, or I heard no more, for now My earthly by his heav'nly overpower’d, Which it had long stood under, strain'd to th' highth In that celestial colloquy sublime,

455 As with an object that excels the sense Dazled and spent, sunk down, and fought repair Of sleep, which instantly fell on me, callid By nature as in aid, and clos'd mine

eyes. Mine eyes he clos’d, but

open
left the cell 460

OF account of the formation of Eve and his second fleep, and of the dream inftitution of marriage.

in which he beheld the formation 453. My eartbly by his beav'nly of Eve. The new passion that was

overpower'd, The Scripture awaken'd in him at the fight of her says only, that the Lord God caused is touch'd very finely. Adam's dia deep fleep to fall upon Adam, Gen. ftress upon lofing fight of this beauII. 21. ånd our author endevors to tiful phantom, with his exclamations give some account how it was ef- of joy and gratitude at the discovery fected: Adam was overpower'd by of a real creature, who resembled converfing with fo fuperior a being, the apparition which had been prehis faculties having been all ftrain sented to him in his dream; the apand exerted to the highth, and now proaches he makes to her, and his he funk down quite dazled and spent, manner of courthip, are all laid toand fought repair of sleep, which gether in a most exquisite propriety instantly fell on him, and clos'd his of sentiments. Tho' this part of eyes. Mine eyes he clos’d, says he the poem is work'd up with great again, turning the words, and mak. warmth and spirit, the love which ing feep a person as the ancient is described in it is every way suitpoets often do.

able to a state of innocence. If 460. Mine eyes be clos'd, &c.] Adam the reader compares the description then proceeds to give an account of which Adam here gives of his lead

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