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Express they, by looks only', or do they mix
Irradiance, virtual or immediate touch?

To whom the angel with a smile that glow'd
Celestial rosy red, love's proper hue,
Answer'd. Let it suffice thee that thou know'st
Us happy', and without love no happiness.
Whatever pure

thou in the body' enjoy’st (And pure

thou wert created) we enjoy
In eminence, and obstacle find none
Of membrane, joint, or limb, exclusive bars ;
Easier than air with air, if spi'rits embrace,
Total they mix, union of pure
Desiring ; nor restrain’d conveyance need
As flesh to mix with flesh, or soul with soul.
But I can now no more; the parting sun

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with pure

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plied to the natural love be- Does not our author here mean tween the sexes. This very that the angel both smiled and philosophical dialogue of the blushed at Adam's curiosity ? angel and Adam altogether pro. Ariosto makes the angel Miceeds on this doctrine. But chael change colour upon a cerwhen Adam asks his celestial tain occasion, guest whether angels are sus.

Nel viso s'arrossì l'Angelo beato, ceptible of love, whether they

Parendogli che mal fosse ubidito express their passion by look's

Al Creatore ; only, or by a mixture of irra

Orl. Fur. cant. 27. st. 35. diation, by virtual or immediate

Loaden with fruit and apples rosy contact, our author seems to

red. have overleaped the Platonic pale, and to have lost his way Spenser, Faery Queen, b. i. among the solemn conceits of cant. 11. st. 46. Thyer. Peter Lombard and Thomas 630. But I can now no more ; Aquinas. It is no wonder that the parting sun &c.] The conthe angel blushed, as well as versation was now become of smiled, at some of these ques- such a nature that it was proper tions. T. Wurton.

to put an end to it: and now 618. To whom the angel with the parting sun beyond the earth's a smile that glow'd

green Cape, beyond Cape de Verd Celestial rosy red,]

the most western point of Africa,

635

Beyond the earth's green Cape and verdant isles
Hesperian sets, my signal to depart.
Be strong, live happy', and love, but first of all
Him whom to love is to obey, and keep
His great command ; take heed lest passion sway
Thy judgment to do ought, which else free will
Would not admit; thine and of all thy sons
The weal or woe in thee is plac’d; beware.
I in thy persevering shall rejoice,
And all the blest : stand fast; to stand or fall
Free in thine own arbitrement it lies.
Perfect within, no outward aid require;
And all temptation to transgress repel.

So saying, he arose ; whom Adam thus

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and verdant isles, the islands of God, that we keep his commandCape de Verd, a knot of small ments, 1 John v. 3.

His great islands lying off Cape de Verd, command every body will readily subject to the Portuguese, Hes- understand to be the command perian sets, sets westward, from not to eat of the forbidden tree, Hesperus the evening star ap- which was to be the trial of pearing there, my signal to de- Adam's obedience. part, for he was only to stay till 637. Would not admit;] Admit the evening, v. 376.

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,

What great wickedness have I

committed ? And he very properly closes his 637. —-thine and of all thy sons discourse with those moral in- &c.] In te omnis domus instructions, which should make clinata recumbit. Virg. Æn. the most lasting impression on the mind of Adam, and to de- 644. -whom Adam

Adam thus] liver which was the principal Adam's speech at parting with end and design of the angel's the angel has in it a deference coming.

and gratitude agreeable to an 634. Him whom to love is to inferior nature, and at the same obey,] For this is the love of time a certain dignity and great

xii. 59.

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Follow'd with benediction. Since to part,
Go heav'nly guest, ethereal messenger,
Sent from whose sovran goodness I adore.
Gentle to me and affable hath been
Thy condescension, and shall be honour'd ever
With grateful memory: thou to mankind
Be good and friendly still, and oft return.

So parted they, the angel up to heaven
From the thick shade, and Adam to his bower.

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up to heaven

ness suitable to the father of

Glory and benediction, that is thanks. mankind in his state of inno

Richardson. cence. Addison.

652. So parted they, the angel 645. Follow'd with benediction. Since to part,)

Benedicere Do- From the thick shade, and Adam mino, to bless God is a common to his bower.] phrase in religious offices. And It is very true, as Dr. Bentley so in a lower sense men may be says, that this conversation besaid to bless angels; for benedic- tween Adam and the angel was tion is (properly speaking) only held in the bower. For thither giving them good words, or Adam had invited him. V. 367. wishing them well. See Psal.

Vouchsafe with us in yonder boveer cix. 17. In this sense therefore To rest. it is not improper to be used to

And the angel had accepted the wards superiors. Since to part invitation, ver. 375. means, since we are to part. If

-lead on then where thy lower the expression is abbreviated, so O'ershadeswas the time of Raphael's stay -So to the sylvan lodge with Adam. He was just upon

They came. the point of going, and therefore But by bower in this place is Adam might choose brevity of meant his inmost bower, as it is speech, that he might express called in iv. 738. his place of all he had to say before the rest. There was a shady walk archangel withdrew himself. that led to Adam's bower. When Pearce.

the angel arose, ver. 644. Adam Benediction here is not bless- followed him into this shady walk: ing, as it is usually understood, and it was from this thick shade but well speaking, thanks. So that they parted, and the angel Milton has explained the word, went up to heaven, and Adam Par. Reg. iii. 127.

to his bower.

PARADISE LOST.

BOOK IX.

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.

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