Deferving Paradife! if ever, then, Then had the fons of God excufe to' have been Was understood, the injur'd lover's Hell. 450 Thus when with meats and drinks they had fuffic'd, Not burden'd nature, fudden mind arose In Adam, not to let th' occafion pass Giv'n him by this great conference to know Of things above his world, and of their being 455 Who dwell in Heav'n, whofe excellence he faw Tranfcend his own fo far, whofe radiant forms and by Virgil, Georg. II. 528. et focii cratera coronant. 447. Then had the fons of God ex cufe &c.] The doubling of the then adds great force and emphafis; if ever, then, then had the fons of God excufe &c. and this is faid in allufion to that text, Gen. VI. 2. The fons of God faw the daughters of men, that they were fair, and they took them wives of all that they chofe, as if the fons of God there fignified Angels. See note on III. 463. Poftquam exempta fames epulis, Virg. Æn. I. 216. Our author fays the fame thing, fine moral of the true end of eating and drinking, which is to fatisfy but not to burden nature; and this fort of temperance he not only 451. Thus when with meats and recommends as in the beginning of drinks they bad juffic'd, Not burden'd nature, this book and XI. 530. &c, but Divine effulgence, whofe high pow'r so far 460 465 As that more willingly thou couldst not seem At Heav'n's high feats to' have fed: yet what compare? All 455.above his world,] This is the reading in Milton's own editions, and not above this world as Mr. Fenton and Dr. Bentley have caus'd it to be printed. 456.-wboje excellence &c.] Excellence is a general word; and he branches the excellence of Angels into two particulars, their radiant forms (which were the effulgence of the Deity) and their high power. Pearce. 467. yet what compare?] His peech was wary; and he was afraid to ask the Angel directly of the different conditions of Men and Angels; but yet intimates his defire to know by queftioning whether there was any comparifon between them. 468. To whom the winged Hierarch reply'd.] Raphael's behaviour is every way fuitable to the dignity of his nature, and to that character of a fociable Spirit, with which the author has fo judiciously introduced him. He had received inftructions to converfe with Adam, as one friend converfes with another, and to warn him of the enemy who was contriving his de.. ftruction: accordingly he is reprefented as fitting down at table with Adam, and eating of the fruits of Paradife. The occafion naturally leads him to his difcourfe on the food of Angels. After having thus enter'd into converfation with Man upon more indifferent fubjects, he warns him of his obedience, and Cc3 makes 47° 475 All things proceed, and up to him return, To commiffioned to difcourfe to him. Green wood. makes a natural tranfition to the ters, upon which the other was history of that fallen Angel, who was employ'd in the circumvention, of our first parents. Addijon... I would have it obferved in what 471. -created all Such to perfection, one firft matter all, &c.] That is, created all a beautiful manner Milton brings good, good to perfection, not abfoon the execution of thofe orders,lutely fo, but perfect in their difwhich Raphael had received from ferent kinds and degrees; and all God. To avoid all appearance confifting of one firft matter, which of harfhnefs or abruptnefs, which firit matter is indued, (indutus) clothmight have feemed, if the Angel ed upon, with various forms, &c. had immediately entered upon his errand, the poet makes ufe of Adam's curiofity to introduce the fubject, and puts fuch wary and modeft queftions into his mouth, as naturally led to thofe high mat his 475. But more refin'd, more spi ritous, and pure, As nearer to him plac'd or nearer tending &c.] So Spenfer in Hymn of heavenly Beauty, speaking To vital spirits aspire, to animal, Is ofteft yours, the latter most is ours, faw good 485 490 If I refuse not, but convert, as you, 495. Improv'd mistaken here in his metaphyfics, as he was before in his phyfics. fpirit is by no means obferving the This notion of matter refining into fuppofe, he meant it as a combounds proportion'd to each kind. I body changed into a fpiritual body, as in 1 Cor. XV. and perhaps borrow'd it from fome of his fyitems of divinity. For Milton, as he was too much of a materialist in his philofophy, fo was too much of a fyftematift in his divinity. ment on the doctrin of a natural 482. Spirits odurous] We muft take notice in reading this verfe, that Spirits is here a word of two C c 4 fyllables, Improv'd by tract of time, and wing'd ascend Whofe progeny you are. Mean while enjoy Your fill what happiness this happy state Can comprehend, incapable of more. To whom the patriarch of mankind reply'd. O favorable Spirit, propitious guest, 500 505. Well haft thou taught the way that might direct Our knowledge, and the fcale of nature set From center to circumference, whereon 510 |