O Sole, in whom my Thoughts find all Repose, My Glory, my Perfection! glad I see Thy Face, and Morn return"d----
I cannot but take notice that Milton, in the Conferences between Adam and Eve, had his Eye very frequently upon the Book of Canticles, in which there is a n.o.ble Spirit of Eastern Poetry; and very often not unlike what we meet with in Homer, who is generally placed near the Age of Solomon. I think there is no question but the Poet in the preceding Speech remember"d those two Pa.s.sages which are spoken on the like occasion, and fill"d with the same pleasing Images of Nature.
My beloved spake, and said unto me, Rise up, my Love, my Fair one, and come away; for lo the Winter is past, the Rain is over and gone, the Flowers appear on the Earth, the Time of the singing of Birds is come, and the Voice of the Turtle is heard in our Land. The Fig-tree putteth forth her green Figs, and the Vines with the tender Grape give a good Smell. Arise my Love, my Fair-one and come away.
Come, my Beloved, let us go forth into the Field; let us get up early to the Vineyards, let us see if the Vine flourish, whether the tender Grape appear, and the Pomegranates bud forth.
His preferring the Garden of Eden, to that
--Where the Sapient King Held Dalliance with his fair Egyptian Spouse,
shews that the Poet had this delightful Scene in his mind.
Eves Dream is full of those high Conceits engendring Pride, which, we are told, the Devil endeavour"d to instill into her. Of this kind is that Part of it where she fancies herself awaken"d by Adam in the following beautiful Lines.
Why sleepst thou Eve? now is the pleasant Time, The cool, the silent, save where Silence yields To the night-warbling Bird, that now awake Tunes sweetest his love-labour"d Song; now reigns Full orb"d the Moon, and with more [pleasing [1]] Light Shadowy sets off the Face of things: In vain, If none regard. Heavn wakes with all his Eyes, Whom to behold but thee, Natures Desire, In whose sight all things joy, with Ravishment, Attracted by thy Beauty still to gaze!
An injudicious Poet would have made Adam talk thro the whole Work in such Sentiments as these: But Flattery and Falshood are not the Courtship of Milton"s Adam, and could not be heard by Eve in her State of Innocence, excepting only in a Dream produc"d on purpose to taint her Imagination. Other vain Sentiments of the same kind in this Relation of her Dream, will be obvious to every Reader. Tho the Catastrophe of the Poem is finely presag"d on this Occasion, the Particulars of it are so artfully shadow"d, that they do not antic.i.p.ate the Story which follows in the ninth Book. I shall only add, that tho the Vision it self is founded upon Truth, the Circ.u.mstances of it are full of that Wildness and Inconsistency which are natural to a Dream. Adam, conformable to his superior Character for Wisdom, instructs and comforts Eve upon this occasion.
So chear"d he his fair Spouse, and she was chear"d, But silently a gentle Tear let fall From either Eye, and wiped them with her hair; Two other precious Drops, that ready stood Each in their chrystal Sluice, he ere they fell Kiss"d, as the gracious Sign of sweet Remorse And pious Awe, that fear"d to have offended.
The Morning Hymn is written in Imitation of one of those Psalms, where, in the overflowings of Grat.i.tude and Praise, the Psalmist calls not only upon the Angels, but upon the most conspicuous Parts of the inanimate Creation, to join with him in extolling their common Maker. Invocations of this nature fill the Mind with glorious Ideas of G.o.ds Works, and awaken that Divine Enthusiasm, which is so natural to Devotion. But if this calling upon the dead Parts of Nature, is at all times a proper kind of Worship, it was in a particular manner suitable to our first Parents, who had the Creation fresh upon their Minds, and had not seen the various Dispensations of Providence, nor consequently could be acquainted with those many Topicks of Praise which might afford Matter to the Devotions of their Posterity. I need not remark the beautiful Spirit of Poetry, which runs through this whole Hymn, nor the Holiness of that Resolution with which it concludes.
Having already mentioned those Speeches which are a.s.signed to the Persons in this Poem, I proceed to the Description which the Poet [gives [2]] of Raphael. His Departure from before the Throne, and the Flight through the Choirs of Angels, is finely imaged. As Milton every where fills his Poem with Circ.u.mstances that are marvellous and astonishing, he describes the Gate of Heaven as framed after such a manner, that it opened of it self upon the Approach of the Angel who was to pa.s.s through it.
Till at the Gate Of Heavn arriv"d, the Gate self-open"d wide, On golden Hinges turning, as by Work Divine, the Sovereign Architect had framed.
The Poet here seems to have regarded two or three Pa.s.sages in the 18th Iliad, as that in particular, where speaking of Vulcan, Homer says, that he had made twenty Tripodes running on Golden Wheels; which, upon occasion, might go of themselves to the a.s.sembly of the G.o.ds, and, when there was no more Use for them, return again after the same manner.
Scaliger has rallied Homer very severely upon this Point, as M. Dacier has endeavoured to defend it. I will not pretend to determine, whether in this particular of Homer the Marvellous does not lose sight of the Probable. As the miraculous Workmanship of Milton"s Gates is not so extraordinary as this of the Tripodes, so I am persuaded he would not have mentioned it, had not he been supported in it by a Pa.s.sage in the Scripture, which speaks of Wheels in Heaven that had Life in them, and moved of themselves, or stood still, in conformity with the Cherubims, whom they accompanied.
There is no question but Milton had this Circ.u.mstance in his Thoughts, because in the following Book he describes the Chariot of the Messiah with living Wheels, according to the Plan in Ezekiel"s Vision.
--Forth rush"d with Whirlwind sound The Chariot of paternal Deity Flashing thick flames?, Wheel within Wheel undrawn, Itself instinct with Spirit--
I question not but Bossu, and the two Daciers, who are for vindicating every thing that is censured in Homer, by something parallel in Holy Writ, would have been very well pleased had they thought of confronting Vulcan"s Tripodes with Ezekiel"s Wheels.
Raphael"s Descent to the Earth, with the Figure of his Person, is represented in very lively Colours. Several of the French, Italian and English Poets have given a Loose to their Imaginations in the Description of Angels: But I do not remember to have met with any so finely drawn, and so conformable to the Notions which are given of them in Scripture, as this in Milton. After having set him forth in all his Heavenly Plumage, and represented him as alighting upon the Earth, the Poet concludes his Description with a Circ.u.mstance, which is altogether new, and imagined with the greatest Strength of Fancy.
--Like Maia"s Son he stood, And shook his Plumes, that Heavnly Fragrance fill"d The Circuit wide.--
Raphael"s Reception by the Guardian Angels; his pa.s.sing through the Wilderness of Sweets; his distant Appearance to Adam, have all the Graces that Poetry is capable of bestowing. The Author afterwards gives us a particular Description of Eve in her Domestick Employments
So saying, with dispatchful Looks in haste She turns, on hospitable Thoughts intent, What Choice to chuse for Delicacy best, What order, so contrived, as not to mix Tastes, not well join"d, inelegant, but bring Taste after Taste; upheld with kindliest Change; Bestirs her then, &c.--
Though in this, and other Parts of the same Book, the Subject is only the Housewifry of our first Parent, it is set off with so many pleasing Images and strong Expressions, as make it none of the least agreeable Parts in this Divine Work.
The natural Majesty of Adam, and at the same time his submissive Behaviour to the Superior Being, who had vouchsafed to be his Guest; the solemn Hail which the Angel bestows upon the Mother of Mankind, with the Figure of Eve ministring at the Table, are Circ.u.mstances which deserve to be admired.
Raphael"s Behaviour is every way suitable to the Dignity of his Nature, and to that Character of a sociable Spirit, with which the Author has so judiciously introduced him. He had received Instructions to converse with Adam, as one Friend converses with another, and to warn him of the Enemy, who was contriving his Destruction: Accordingly he is represented as sitting down at Table with Adam, and eating of the Fruits of Paradise. The Occasion naturally leads him to his Discourse on the Food of Angels. After having thus entered into Conversation with Man upon more indifferent Subjects, he warns him of his Obedience, and makes natural Transition to the History of that fallen Angel, who was employ"d in the Circ.u.mvention of our first Parents.
Had I followed Monsieur Bossu"s Method in my first Paper of Milton, I should have dated the Action of Paradise Lost from the Beginning of Raphael"s Speech in this Book, as he supposes the Action of the aeneid to begin in the second Book of that Poem. I could allege many Reasons for my drawing the Action of the aeneid rather from its immediate Beginning in the first Book, than from its remote Beginning in the second; and shew why I have considered the sacking of Troy as an Episode, according to the common Acceptation of that Word. But as this would be a dry unentertaining Piece of Criticism, and perhaps unnecessary to those who have read my first Paper, I shall not enlarge upon it. Whichever of the Notions be true, the Unity of Milton"s Action is preserved according to either of them; whether we consider the Fall of Man in its immediate Beginning, as proceeding from the Resolutions taken in the infernal Council, or in its more remote Beginning, as proceeding from the first Revolt of the Angels in Heaven. The Occasion which Milton a.s.signs for this Revolt, as it is founded on Hints in Holy Writ, and on the Opinion of some great Writers, so it was the most proper that the Poet could have made use of.
The Revolt in Heaven is described with great Force of Imagination and a fine Variety of Circ.u.mstances. The learned Reader cannot but be pleased with the Poets Imitation of Homer in the last of the following Lines.
At length into the Limits of the North They came, and Satan took his Royal Seat High on a Hill, far blazing, as a Mount Rais"d on a Mount, with Pyramids and Towrs From Diamond Quarries hewn, and Rocks of Gold, The Palace of great Lucifer, (so call That Structure in the Dialect of Men Interpreted)--
Homer mentions Persons and Things, which he tells us in the Language of the G.o.ds are call"d by different Names from those they go by in the Language of Men. Milton has imitated him with his usual Judgment in this particular Place, wherein he has likewise the Authority of Scripture to justifie him. The Part of Abdiel, who was the only Spirit that in this infinite Host of Angels preserved his Allegiance to his Maker, exhibits to us a n.o.ble Moral of religious Singularity. The Zeal of the Seraphim breaks forth in a becoming Warmth of Sentiments and Expressions, as the Character which is given us of him denotes that generous Scorn and Intrepidity which attends Heroic Virtue. The Author doubtless designed it as a Pattern to those who live among Mankind in their present State of Degeneracy and Corruption.
So spake the Seraph Abdiel, faithful found Among the faithless, faithful only he; Among innumerable false, unmov"d, Unshaken, unseduc"d, unterrify"d; His Loyalty he kept, his Love, his Zeal: Nor Number, nor Example with him wrought To swerve from truth, or change his constant Mind, Though single. From amidst them forth he pa.s.s"d, Long way through [hostile] Scorn, which he sustain"d Superior, nor of Violence fear"d ought; And, with retorted Scorn, his Back he turn"d On those proud Towrs to swift Destruction doom"d.
L.
[Footnote 1: [pleasant]
[Footnote 2: [gives us]]
No. 328 [1] Monday, March 17, 1712. Steele.
Delectata illa urbanitate tam stulta.
Petron. Arb.
That useful Part of Learning which consists in Emendation, Knowledge of different Readings, and the like, is what in all Ages Persons extremely wise and learned have had in great Veneration. For this reason I cannot but rejoyce at the following Epistle, which lets us into the true Author of the Letter to Mrs. Margaret Clark, part of which I did myself the Honour to publish in a former Paper. I must confess I do not naturally affect critical Learning; but finding my self not so much regarded as I am apt to flatter my self I may deserve from some professed Patrons of Learning, I could not but do my self the Justice to shew I am not a Stranger to such Erudition as they smile upon, if I were duly encouraged. However this only to let the World see what I could do; and shall not give my Reader any more of this kind, if he will forgive the Ostentation I shew at present.
March 13, 1712.
SIR, Upon reading your Paper of yesterday, [2] I took the Pains to look out a Copy I had formerly taken, and remembered to be very like your last Letter: Comparing them, I found they were the very same, and have, underwritten, sent you that Part of it which you say was torn off. I hope you will insert it, that Posterity may know twas Gabriel Bullock that made Love in that natural Stile of which you seem to be fond. But, to let you see I have other Ma.n.u.scripts in the same Way, I have sent you Enclosed three Copies, faithfully taken by my own Hand from the Originals, which were writ by a Yorkshire gentleman of a good estate to Madam Mary, and an Uncle of hers, a Knight very well known by the most ancient Gentry in that and several other Counties of Great Britain. I have exactly followed the Form and Spelling. I have been credibly informed that Mr. William Bullock, the famous Comedian, is the descendant of this Gabriel, who begot Mr. William Bullocks great grandfather on the Body of the above-mentioned Mrs. Margaret Clark.
But neither Speed, nor Baker, nor Selden, taking notice of it, I will not pretend to be positive; but desire that the letter may be reprinted, and what is here recovered may be in Italic.
I am, SIR, Your daily Reader.