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Rais'd, as of some great matter to begin.
As when of old some orator renown'd
In Athens or free Rome, where eloquence
Flourish'd, since mute, to some great cause address'd
Stood in himself collected, while each part,
Motion, each act won audience, ere the tongue
Sometimes in height began, as no delay
Of prefáce brooking thro' his zeal of right.
So standing, moving, or to height up grown,
The Tempter all impassion'd thus began.

O sacred, wise, and wisdom-giving plant,
Mother of science, now I feel thy pow'r
Within me clear, not only to discern
Things in their causes, but to trace the ways
Of highest agents, deem'd however wise !
Queen of this universe, do not believe
Those rigid threats of death ; Ye shall not die:
How should ye? By the fruit? it gives you life
To knowledge. By the threatner? look on me,
Me who have touch'd and tasted, yet both live,
And life more perfect have attain'd than fate
Meant me, by venț'ring higher than my lot.
Shall that be fhut to man, which to the beast
Is open? Or will God incense his ire
For such a petty trespass, and not praise
Rather your dauntless virtue, whom the pain
Of death denounc'd, whatever thing death be,
Deterr'd not from achieving what might lead
To happier life, knowledge of good and evil?
Of good how just? of evil, if what is evil
Be real, why not known, since easier shunn'd?
God therefore cannot hurt ye, and be just;
Not just, not God; not fear'd then, nor obey'd :
Your fear itself of death removes the fear.

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Why then was this forbid ? Why but to awe,
Why but to keep ye low and ignorant,
His worshippers ? He knows that in the day
Ye eat thereof, your eyes that seem so clear,
Yet are but dim, shall perfectly be then
Open’d and clear’d, and ye shall be as Gods,
Knowing both good and evil, as they know.
That ye shall be as Gods, fince I as man,
Internal man, is but proportion meet:
I of brute-human, ye of human Gods,
So shall

ye die perhaps, by putting off
Human, to put on Gods : death to be with’d,
Tho'threatned, which no worse than this can bring.
And what are Gods, that man may not become
As they, participating godlike food ?
The Gods are first, and that advantage use
On our belief, that all from them proceeds;
I question it, for this fair earth, I fee,
Warm’d by the fun, producing ev'ry kind,
Them nothing: if they all things, who inclos'd
Knowledge of good and evil in this tree,

That whoso eats thereof, forthwith attains
Wisdom without their leave? and wherein lies
Th' offence, that man fhould thus attain to know?
What can your knowledge hurt him, or this tree
Impart against his will, if all be his ?
Or is it envy? and can envy dwell
In heav’nly breasts? These, these, and many more
Causes import your need of this fair fruit.
Goddess human, reach then, and freely taste *. .

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They are beautiful Interrogctions in the following lines :,

Fallly

* Milton's Paradise Loji, book ix. line 664..

Falsely luxurious, will not man awake;
And, springing from the bed of sloth, enjoy
The cool, the fragrant, and the filent hour,
To meditation due, and sacred song?
For is there aught in sleep can charm the wise ?
To lie in dead oblivion, losing half
The fleeting moments of too short a life?
Total extinction of th’enlight'ned soul ;
Or else to fev'rish vanity alive,
Wilder'd, and tossing thro' distemper'd dreams?
Who would in such a gloomy state remain,
Longer than nature craves; when ev'ry muse,
And ey’ry blooming pleasure waits without,
To bless the wildly-devious morning-walk *?

They are spirited Interrogations of GERMANIcus, in his speech to his mutinous foldiers : “ What is there in these days that is left unat“ tempted or unprofaned by you? What name “ shall I give to this assembly? Shall I call you “ foldiers, who have besieged with a trench, and “ with your arms, the son of your Emperor ? Or “ shall I call you citizens ? you who have so

shamefully trampled upon the authority of “ the senate ; you who have also violated the

justice due to enemies, the fanctity of embassy, " and the right of nations + ?”

How

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# THOMSON's Summer, line 66.

+ Quid enim per hos dies inausum, intemeratumve vobis ? Quod nomen huic cætui dabo ? Militesne appellem ? qui filium imperatoris veftri vallo, & arma circumfediftis, An cives ? quibus tam projeca senatus auctoritas ; hoftium quoque jus, & facra legationis, & fas gentium rupiftis. Tacit. Annal.

lib. i. $42.

1

How does CICERO, as it were, press and bear down his adversary by the force of Interrogations, when pleading for Plancius, he thus addresses himself to his accufer? < Choose you any one “ tribe, and inform us, as you ought, by what

agent it was bribed ? If you cannot, which “ in my opinion you will not so much as at

tempt, I will shew you how he gained it. Is “ this a fair contest? Will you engage on this

footing? it is an open, honourable advance “ upon you. Why are you silent? Why do you ?

dissemble? Why do you prevaricate? I, repeatedly insist upon this point, urge you “ to it, press it, require it, and even demand « it of you 7."

$ 3. Interrogations frequently occur in Scripture, and they are used upon very different occasions.

They are used to signify our apprehensions of impossibility: John vi. 52. ss The Jews therefore so ftrove among themselves, saying, How can this ss man give us his fefh to eat ? - that is, it is most absurd to imagine it.

Wonder,

* Quam tibi commodum eft, unam tribum delige tu: doce id, quod debes, per quem fequeftrem, quo divisore corrupta fit. Ego, fi id facere non potueris, quod, ut opinio mea fert, ne incipies quidem, per quem tulerit docebo. Eine hæc vera contentio ? placetne fic agi? Non poffum magis pedem conferre, ut aiunt, aut propias accedere. Quid taces ? quid diflimulas ? quid tergiversaris ? Etiam atque etiam infto, atque urgeo, infector, posco, atque adeo fagito crimen. CHCER. pro Planc. $ 19.

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Wonder is expressed in Scripture by. Interrogations : Gen. xxvii. 20. ss And Is AAC said unto his

fon, How is it that thou hast found it fo
quickly, my fon?s
Interrogations may

be sometimes employed in the sacred Writings to convey knowledge and conviction: Ma:t. xi.

7.

ss And as they departe, Jesus began to say unto the multitudes con

cerning John, What went ye out into the wilS$ derness to see a reed fhaken with the wind iss But what went ye out to see ? a man clothed ss in soft raiment? Behold, they that wear soft

clothing are in kings houses. But what went ye out to see ? a Prophet? Yea, I say unto you, and more than a Prophet.ss

Interrogations sometimes in the holy Writings may be expressive of doubt or anxiety : Judges v. 28. ss. The mother of SISERA looked out at a ss window," and cried through the lattice, Why ss is his chariot so long in coming? why tarry ss the wheels of his chariots ?s And Rom. x. 6, 7.

Say not in thine heart, Who shall ascend into ** heaven ? that is, to bring Christ down from us above. Or who shall descend into the deep? ** that is, to bring up Christ again from the ss dead."

Interrogations fometinies are used in Scripture for amplification : Psalm cxxxix. 17. ^ How

precious also are thy thoughts to me, O. God? " how great is the sum of them ?:

Interrogations are on the other hand used in facred Writ for extenuation ; Pfalm viii. 4,“ What

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