From his displeasure; in whose look serene,
When angry most he seem'd and most severe,
What else but favour, grace, and mercy shone?
So spake our father penitent; nor Eve
Felt less remorse: they, forthwith to the place
Repairing where he judged them, prostrate fell
Before him reverent; and both confess'd

Humbly their faults, and pardon begg'd; with tears
Watering the ground, and with their sighs the air
Frequenting, sent from hearts contrite, in sign
Of sorrow unfeign'd, and humiliation meek.

1095

1100

As Addison's remarks on this book are longer than usual, I am compelled to abridge them.

He remarks, that this tenth book contains a greater number of persons in it than any other in the whole poem; and that here are introduced all who had any concern in the action: these he divides into the celestial, the infernal, the human, and the imaginary persons. The first are very finely laid together in the beginning of this book.

Satan's first appearance in the assembly of fallen angels is worked up with circumstances which give a delightful suspense to the reader; but there is no incident in the whole poem which does this more than the transformation of the whole audience, that follows the account their leader gives them of his expedition. The unexpected hiss, which arises in this episode; the dimensions and bulk of Satan, with the annual change which the spirits are supposed to undergo, are circumstances very striking. The beauty of the diction too is remarkable in this whole episode. Milton's skill is nowhere more shown than in conducting the parts of Adam and Eve.

The imaginary persons are Sin and Death. This allegory is one of the finest compositions of genius; but Addison deems it not agreeable to the nature of an epic poem. Homer and Virgil, he says, are full of imaginary persons, who are very beautiful when they are shown without being engaged in any series of action: but when such persons are introduced as principal actors, and engaged in a series of adventures, they take too much upon them, and are by no means proper for an heroic poem, which ought to appear credible in its principal parts. "I cannot forbear therefore thinking," he adds, "that Sin and Death are as improper agents in a work of this nature, as Strength and Necessity in one of the tragedies of Eschylus, who represented those two persons nailing down Prometheus to a rock; for which he has been justly censured by the greatest critics."

BOOK XI.

INTRODUCTORY REMARKS.

ADDISON observes, that this eleventh book of Paradise Lost' is not generally reckoned among the most shining books of the poem. How is it possible that every book where the splendour is so excessive, should blaze equally? Probably there is less invention in this book; but the descriptive parts are not less powerful, nor less important, instructive, and awful in their topics. The Deluge was a trial of strength with the Ancients, since it forms so important a feature in Ovid's poems. So far as there is invention in this book, it lies in the selection of circumstances, in picturesque epithets, and in moral, political, and religious reflections: its intellectual compass is vast and stupendous. Such a view opened upon Adam of the fate of his posterity, could only be conceived and comprehended by the splendid force of the poetical eye of Milton. Wonderful as is the liveliness and truth of shape and tint of each part, still the greater wonder is in the united brilliance of the whole.

It is truly said, that Milton everywhere follows the great ancients, and improves upon them: he despises all the petty gildings and artifices, which are so much boasted in modern poetry. His object is, to convey images and ideas-not words; and the plainer the words, so that they do not disgrace the thought, the better! He would never sacrifice the force of the language to the metre. The mark of this is, that when he had occasion to use the terms of the Scripture, he would not derange them for the sake of the rhythm.

On that which pleases us individually, without consulting the feelings and opinions of others, we cannot rely: but when what delights us has made the same impression on gifted persons of all ages, and under all different circumstances, then we may be sure that its charms are intrinsic, and such as it is important to bring out, and render more impressive. Thus Milton is full of imagery, which makes the spell of Homer and Virgil.

There are those who think that poetry is not of the essence of intellectual cultivation they think so because they have no idea of the nature of true poetry; without which there can be no due conception of the wonders and charms of the creation.

Smooth verses are indeed but childish amusements to the ear, which would be better fed by common and unpolished sounds conveying useful knowledge through the sense to the mind.

ARGUMENT.

THE Son of God presents to his Father the prayers of our first parents now repenting, and intercedes for them: God accepts them, but declares they must no longer abide in Paradise; sends Michael with a band, of cherubim to dispossess them; but first to reveal to Adam future things; Michael's coming down. Adam shows to Eve certain ominous signs; he discerns Michael's approach; goes out to meet him; the angel denounces their departure; Eve's lamentation. Adam pleads, but submits: the angel leads him up to a high hill; sets before him in vision what shall happen till the flood.

THUS they, in lowliest plight, repentant stood,
Praying; for from the mercy-seat above
Prevenient grace descending had removed

The stony from their hearts, and made new flesh

Regenerate grow instead; that sighs now breathed
Unutterable; which the Spirit of prayer

Inspired, and wing'd for heaven with speedier flight
Than loudest oratory: yet their port
Not of mean suitors; nor important less
Seem'd their petition, than when the ancient pair
In fables old, less ancient yet than these,
Deucalion and chaste Pyrrha, to restore
The race of mankind drown'd, before the shrine
Of Themis stood devout. To heaven their prayers
Flew up, nor miss'd the way, by envious winds
Blown vagabond or frustrate: in they pass'd
Dimensionless through heavenly doors; then clad
With incense, where the golden altar fumed,
By their great Intercessour, came in sight
Before the Father's throne: them the glad Son
Presenting, thus to intercede began :

See, Father, what first-fruits on earth are sprung
From thy implanted grace in man; these sighs
And prayers, which in this golden censer, mix'd
With incense, I thy priest before thee bring;
Fruits of more pleasing savour, from thy seed
Sown with contrition in his heart, than those
Which, his own hand manuring, all the trees
Of Paradise could have produced, ere fallen
From innocence. Now therefore bend thine ear
To supplication; hear his sighs, though mute:
Unskilful with what words to pray, let me
Interpret for him; me, his Advocate
And propitiation; all his works on me,
Good or not good, ingraft; my merit those

Shall perfect, and for these my death shall pay.
Accept me; and, in me, from these receive

The smell of peace toward mankind: let him live
Before thee reconciled, at least his days

Sighs now breathed.

See Rom. viii. 26:-"Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered."-HUME.

bYet their port.

The poet could not have thought of a more apt similitude to illustrate his subject (than that of Deucalion and Pyrrha), and he has plainly fetched it from Ovid, Met. i. 318, &c. Milton has been often censured for his frequent allusions to the heathen mythology, and for mixing fables with sacred truths: but it may be observed in favour of him, that what he borrows from the heathen mythology, he commonly applies only by way of similitude; and a similitude from thence may illustrate his subject as well as from anything else.-NEWTON.

Ovid, who was a favourite with Milton, might be so, among other reasons, from so many of his subjects being in a certain degree founded on Scripture, or at least having a palpable relation thereto; as the creation, deluge, foreshowing of the destruction of the world by fire, &c.— DUNSTER.

• With incense.

See Ps. cxli. 2" Let my prayer be set forth before thee as incense."-TODD