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Of this new glorious world, and me so late
728. All that I eat or drink, and catching at trifles, quirks, or shall beget,
jingles, and other such prettiIs propagated curse.]
He censures him, as Meat and drink propagate it by Mr. Addison had done before, prolonging life, and children by for using such low phrases, as, carrying it on to posterity. For this we may thank Adanı; 740. On me as on their natural and then for soaring so high centre light
inter nubes et inania; refluxes Heavy, though in their place,] and natural centres; heuvy, though Dr. Bentley has really made in their place. Adam, it seems, some very just objections to was already a Peripatetic in his several lines here together. He notions; he supposes here, that finds fault with Adam's not elementary bodies do not grakeeping up a due decorum, and vitate in their natural places; in that heavy seriousness and not air in air, not water in anxiety leaving his true topics, water : from which he fetches
Heavy, though in their place. O fleeting joys
a pretty lamentation. That con- of the poem, and especially into trary to the course of nature, so fine a speech as this before his afflictions will weigh heavy us, and all that we can say for on him, though they be in their them is, proper place.
Is not he sorely afflicted (says the Doctor) that Aliquando bonus dormitat Homerus. talks at this rate? And yet the worst of it is, this notion is 758. Thou didst &c.] The false, and long since exploded change of persons, sometimes by the modern philosophy: speaking of himself in the first water weighs in water, as much and sometimes to himself in the as it does out of it. And there- econd, is very remarkable in fore the Doctor is for lopping this speech, as well as the off with a bold hand ten lines change of passions. And in together: and we heartily wish like manner he speaks someindeed that no such passages times of God and sometimes to had been admitted into any part God.
Made thee without thy leave, what if thy son 760
773. Fix'd on this day?] For but Milton is not always very God had said, In the day that exact in marking the time; he thou eatest thereof, thou shalt neglects those little things for surely die, Gen. ii. 17. But it greater beauties. may be questioned whether it 783. -lest all I cannot die,) was now this day; for the night Alike expression in Horace. of this day is mentioned before O lii. xxx. 6. in ver. 342. and the sun's rising is taken notice of in ver. 329.
Non omnis moriar.
Lest that pure breath of life, the spi'rit of Man
795 But mortal doom'd. How can he exercise Wrath without end on man whom death must end? Can he make deathless death? that were to make Strange contradiction which to God himself Impossible is held, as argument
784. –that pure breath of prove to himself that the breath
life, the spi'rit of Mun of life (the spirit of Man whick Which God ispir'd,]
God inspired into him, ver. 784.) For the Lord God formed man was to die with his body; and of the dust of the ground, and his argument here and in what breathed into his nostrils the breath follows runs thus. Nothing but of life, and man become a living breath of life sinned; nothing, soul, Gen. ii. 7. And a heathen but what had life and sin, dies ; poet calls it divinæ particulam the body properly has neither of auru : Hor. Sat. ji. ii. 79. and a these, and therefore he conmost memorable passage it is, cludes that the breath of life and deserves to be quoted at (or spirit of man within him) length.
was to die; and that all of him -Corpus onustum
was to die, because the body he Hesternis vitiis animum quoque knew was mortal. Pearce. prægravat unà,
800. Impossible is held, 08 Atque affigit humo divinæ particu
argument lam aura.
Of weakness, not of pow'r.] 789. -It was but breath This is the doctrine of the Of life that sinn'd;]
Schoolmen : but as it is here Adam is here endeavouring to spoken in the person of Adam,
Of weakness, not of pow'r. Will he draw out,
we must suppose that it was their own power. An allusion held likewise by the angels, of to another axiom of the schools: whom he might have learned it Omne efficiens agit secundum in discourse.
vires recipientis, non suas. But 804. -that were to extend this is not so bad as what Mr. His sentence beyond dust and Pope has objected to our author,
nature's law,] Dr. Bentley proposes to read,
Milton's strong pinion now not heav'n
can bound, beyond just and nature's law ;
Now serpent-like, in prose he swecps but dust is the true reading. the ground; Part of the sentence pronounced In quibbles angel and archangel upon Adam, x. 208. was this,
And God the Father turns a SchoolFor dust thou art; and shalt to dust
Hence Adam here argues, that But it should be considered, that for God to punish him after this sort of divinity was much death would be to extend the more in fashion in Milton's sentence beyond dust, beyond days; and no wonder that he what he thought implied in was a little ostentatious of shew. the words, thou shalt to dusting his reading in this, as well return. See also ver. 748, 1085. as in all other branches of learnwhere Adam speaks of being ing. And for his creeping in reduced to dust, as the final end prose, which Mr. Dryden has of him. Pearce.
likewise objected to our author 804. It may be added, that in the preface to his Juvenal, dust is that recipient, beyond the are satisfied that he is capacity of which even infinite thought to do so the more only rigour cannot act; according to because of his writing in blank v. 806, 807. See the next note. verse: and if those two poets
themselves (excellent as they 806. By which ull causes else are) were stripped and divested &c ]
All other agents act in of their rhyme, it would appear proportion to the reception or in several places of their works, capacity of the subject matter, that they have little else to supand not to the utmost extent of port them.