next to "experience, her best guide;" but how is it possible that she should, in these rapturous acknowledgments, forget her guide and instructor, the serpent, to whom, in her then notion of things, she must think herself the most indebted ? I do not doubt but Milton was sensible of this; but, had he made Eve mention the serpent, he could not have avoided too making her observe that he was slunk away; which might have given her some suspicions, and would consequently have much altered the scene which follows between Adam and her.-THYER.

40 Ver. 811. And I perhaps am secret. She questions even God's Omniscience, and flatters herself that she is still in secret, like other sinners, who say, "The Lord shall not see, neither shall the God of Jacob regard it." Psalm xciv. 7.-NEWTON.

41 Ver. 910. Woods forlorn. How vastly expressive are these words of Adam's tenderness and affection for Eve; as they imply that the mere imagination of losing her had already converted the sweets of Paradise into the horrors of a desolate wilderness!-THYER.

42 Ver. 928. Perhaps thou shalt not die. How just a picture does Milton here give us of the natural imbecility of the human mind, and its aptness to be warped into false judgments and reasonings by passion and inclination !— THYER.

43 Ver. 998. Not deceived. According to the historical ̄ relation of Moses, he did not plead for himself that he was deceived, the excuse of Eve cheated by the serpent; but rather enticed and persuaded by her. "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat," Gen. iii. 12. Whence St. Paul, "Adam was not deceived; but the woman, being deceived, was in the trans

gression," 1 Tim. ii. 14. Overcome with female charms, which the holy page styles "hearkening unto the voice of his wife," Gen. iii. 17.

44 Ver. 1088. Cover me, ye pines. This beautifully poetical address of Adam to the pines and cedars to shelter him from the face of God and angel must be referred to Scripture ; and we cannot doubt but that Milton here has taken his general idea from the description of the end of the world and the day of wrath, in the Revelations: "And the kings of the earth and the great men hid themselves in the dens and rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who shall be able to stand?" Rev. vi. 13, 14, 15.-DUNSTER.

45 Ver.1101. The fig-tree. Instead of a variety of references to books, a remote satisfaction; the reader will compare at once the passage from Pliny, which has received the advantage of Milton's versification :

"Ficus ibi exilia poma habet. Ipsa se semper ferens, vastis diffunditur ramis: quorum pondera adeo in terram curvantur, ut annuo spatio infigantur, novamque sibi propaginem faciant circa parentem in orbes quodam opere topiario. Intra sepem eam æstivant pastores, opacam pariter et munitam vallo arboris, decora specie subter intuenti, proculve fornicato ambitu. Foliorum latitudo peltæ effigiem Amazonicæ habet."-Plinius, lib. xii. 5. de ficu Indica.

46 Ver. 1183. Worth in women. I have corrected this inaccuracy, and inserted woman in the present text; not in deference to the assertion of Dr. Bentley, or the inclination of Bishop Newton; but to the more decisive authority of Milton himself, in another passage of the same book; where Adam is also the speaker :

for nothing lovelier can be found

In woman, than to study household good,

And good works in her husband to promote. v. 232, et seq. Both passages speak alike of woman in the abstract; both alike use the same pronoun, "her," to this antecedent.

The ninth book is raised upon that brief account in Scripture, wherein we are told that the serpent was more subtle than any beast of the field; that he tempted the woman to eat of the forbidden tree; that she was overcome by this temptation; and that Adam followed her example. From these few particulars Milton has formed one of the most entertaining fables that invention ever produced: he has disposed of these several circumstances among so many agreeable and natural fictions of his own, that his whole story looks only like a comment upon Sacred Writ, or rather seems to be a full and complete relation of what the other is only an epitome. I have insisted the longer on this consideration, as I look upon the disposition and contrivance of the fable to be the principal beauty of the ninth book, which has more story in it, and is fuller of incidents than any other in the whole poem. Satan's traversing the globe, and still keeping within the shadow of the night, as fearing to be discovered by the angel of the sun, who had before detected him, is one of those beautiful imaginations with which he introduces this his second series of adventures. Having examined the nature of every creature, and found out one who was the most proper for his purpose, he again returns to Paradise; and, to avoid discovery, sinks by night with a river that ran under the garden, and rises up again through a fountain that issued from it by the Tree of Life. The poet, who, as we have before taken notice, speaks as little as possible in his own person, and, after the example of Homer, fills every part of his work with manners and characters, introduces a soliloquy from this infernal agent, who was thus restless in the destruction of man. He is then de

scribed as gliding through the garden, under the resemblance of a mist, in order to find out that creature in which he designed to tempt our first parents. This description has something in it very poetical and surprising.

The author afterwards gives us a description of the morning, which is wonderfully suitable to a divine poem, and peculiar to that first season of nature. He represents the earth, before it was cursed, as a great altar, breathing out its incense from all parts, and sending up a pleasant savour to the nostrils of its Creator; to which he adds a noble idea of Adam and Eve, as offering their morning worship, and filling up the universal concert of praise and adoration.

The dispute, which follows between our two first parents, is represented with great art: it proceeds from a difference of judgment, not of passion; and is managed with reason, not with heat it is such a dispute as we may suppose might have happened in Paradise had man continued happy and innocent. There is a great delicacy in the moralities which are interspersed in Adam's discourse, and which the most ordinary reader cannot but take notice of: that force of love, which the father of mankind so finely describes in the eighth book, shows itself here in many fine instances :as in those regards he casts towards Eve at her parting from him; in his impatience and amusement during her absence; but particularly in that passionate speech, where, seeing her irrecoverably lost, he resolves to perish with her rather than to live without her, v. 904, &c. The beginning of this speech, and the preparation to it, are animated with the same spirit as the conclusion.

The subtle wiles which are put in practice by the tempter, when he found Eve separated from her husband, -the many pleasing images of nature which are intermixed in this part of the story, with its gradual and regular progress to the fatal catastrophe,—are so very remarkable, that it would be superfluous to point out their respective beauties.

I have avoided mentioning any particular similitudes in my remarks on this great work, because I have given a general account of them in my observations on the first book: there is one, however, in this part of the poem, which I shall here notice, as it is not only very beautiful, but the closest of any in the whole poem; I mean that where the serpent is described as rolling forward in all his pride, animated by the evil spirit, and conducting Eve to her destruction, while Adam was at too great a distance from her to give her his assistance.

That secret intoxication of pleasure, with all those transient flushings of guilt and joy, which the poet represents in our first parents upon their eating the forbidden fruit, to those flaggings of spirit, damps of sorrow, and mutual accusations which succeed it, are conceived with a wonderful imagination, and described in very natural sentiments. When Dido, in the fourth Æneid, yielded to that fatal temptation which ruined her, Virgil tells us, the earth trembled, the heavens were filled with flashes of lightning, and the nymphs howled upon the mountain tops. Milton, in the same poetical spirit, has described all nature upon Eve's eating the forbidden fruit: upon Adam's falling into the same guilt, the whole creation appears a second time in convulsions. As all nature suffered by the guilt of our first parents, these symptoms of trouble and consternation are wonderfully imagined, not only as prodigies, but as marks of her sympathising in the fall of man.-ADDISON.