Twice by a voice inviting him to eat:
Of thee these forty days none hath regard,
Forty and more deserted here indeed.'
To whom thus Jesus: "What conclud'st thou hence?
They all had need; I, as thou seest, have none."
"How hast thou hunger then?" Satan replied.
"Tell me, if food were now before thee set,
Wouldst thou not eat?" "Thereafter as I like
The giver," answered Jesus. Why should that
Cause thy refusal?" said the subtle fiend.
"Hast thou not right to all created things?
Owe not all creatures by just right to thee
Duty and service, not to stay till bid,
But tender all their power? Nor mention I
Meats by the law unclean, or offered first
To idols, those young Daniel could refuse;
Nor proffered by an enemy, though who
Would scruple that, with want oppressed? Behold,
Nature ashamed, or better to express,
Troubled that thou shouldst hunger, hath purveyed
From all the elements her choicest store
To treat thee as beseems, and as her Lord
With honour; only deign to sit and eat."
He spake no dream, for as his words had end,
Our Saviour lifting up his eyes, beheld
In ample space, under the broadest shade,
A table richly spread,1 in regal mode,
With dishes piled, and meats of noblest sort
And savour, beasts of chase, or fowl of game,
In pastry built, or from the spit, or boiled,
Gris-amber-steamed;2 all fish from sea or shore,
Freshet, or purling brook, of shell or fin,
And exquisitest name,3 for which was drained
Pontus, and Lucrine Bay, and Afric coast.
intentionally) in making the desert in which Hagar wandered, where the Israelites were fed with manna, and where Elijah retreated, the scene of the temptation; such a latitude is, however, quite par donable.
1 The following episode in the temptation is due to Milton's imagi nation. As usual, it labours under his common error of too redundant learning and detail.
2 A condiment much more common in Queen Elizabeth's time than
3 The Romans gave the most extravagant names to fish of exquisite taste, such as cerebrum Jovis, clypenus Minerva, etc.
Alas! how simple, to these cates compared,
Was that crude apple that diverted Eve,
And at a stately sideboard by the wine
That fragrant smell diffused, in order stood
Tall stripling youths1 rich clad, of fairer hue
Than Ganymed or Hylas; distant more
Under the trees now tripped, now solemn stood,
Nymphs of Diana's train, and Naiades
With fruits and flowers from Amalthea's horn,
And ladies of the Hesperides, that seemed
Fairer than feigned of old, or fabled since
Of fairy damsels met in forest wide
By knights of Logres, or of Lyones,
Lancelot, or Pelleas, or Pellenore:2
And all the while harmonious airs were heard
Of chiming strings, or charming pipes, and winds
Of gentlest gale, Arabian odours fanned
From their soft wings, and Flora's earliest smells.
Such was the splendour; and the tempter now
His invitation earnestly renewed:
What doubts the Son of God to sit and eat?
These are not fruits forbidden; no interdict
Defends the touching of these viands pure;
Their taste no knowledge works, at least of evil,
But life preserves, destroys life's enemy,
Hunger, with sweet restorative delight.
All these are spirits of air, and woods, and springs,
Thy gentle ministers, who come to pay
Thee homage, and acknowledge thee their Lord:
What doubt'st thou, Son of God? Sit down and eat."
To whom thus Jesus temperately replied:
"Said'st thou not that to all things I had a right?
And who withholds my power that right to use?
Shall I receive by gift what of my own,
When and where likes me best, I can command?
I can at will, doubt not, as soon as thou,
Command a table in this wilderness,
And call swift flights of angels ministrant
Arrayed in glory on my cup to attend :
1 Milton keeps to the eastern character in describing the accoutrements of this banquet.
2 Here Milton's learning is terribly in advance of his judgment. His taste for exhausting his whole reading, whether apposite or not, does serious mischief. 3 Forbids.
Why shouldst thou then obtrude this diligence
In vain, where no acceptance it can find?
And with my hunger what hast thou to do?
Thy pompous delicacies I contemn,
And count thy specious gifts no gifts, but guiles."
To whom thus answered Satan malcontent:
"That I have also power to give thou seest;
If of that power I bring thee voluntary
What I might have bestowed on whom I pleased,
And rather opportunely in this place
Chose to impart to thy apparent need;
Why shouldst thou not accept it? But I see.
What I can do or offer is suspect;
Of these things others quickly will dispose,
Whose pains have earned the far fet1 spoil." With that
Both table and provision vanished quite
With sound of harpies' wings, and talons heard;
Only the importune tempter still remained,
And with these words his temptation pursued:
By hunger, that each other creature tames,
Thou art not to be harmed, therefore not moved,
Thy temperance invincible besides,
For no allurement yields to appetite,
And all thy heart is set on high designs,
High actions; but wherewith to be achieved?
Great acts require great means of enterprise;
Thou art unknown, unfriended, low of birth,
A carpenter thy father known, thyself
Bred up in poverty and straits at home,
Lost in a desert here, and hunger-bit:
Which way or from what hope dost thou aspire
To greatness? whence authority deriv'st?
What followers, what retinue canst thou gain,
Or at thy heels the dizzy multitude,
Longer than thou canst feed them on thy cost?
Money3 brings honour, friends, conquest, and realms: What raised Antipater the Edomite,*
2 We have a like scene in Shakspeare, in the Tempest, act iii., where "several strange shapes bring in a banquet," and afterwards "enters Uriel like a harpy, claps his wings upon the table, and with a quaint device the banquet vanishes."-Newton.
3 Compare the similar pretences by which Mammon endeavours to turn aside the virtue of Sir Guyon. Faerie Queen, ii. 7, 11.
4 Cf. Joseph. Antiq. xiv. 1. & 14.
And his son Herod placed on Judah's throne
(Thy throne), but gold that got him puissant friends?
Therefore, if at great things thou wouldst arrive,
Get riches first, get wealth, and treasure heap,
Not difficult, if thou hearken to me:
Riches are mine; fortune is in my hand;
They whom I favour thrive in wealth amain,
While virtue, valour, wisdom, sit in want.”
To whom thus Jesus patiently replied:
"Yet wealth without these three is impotent
To gain dominion, or to keep it gained.
Witness those ancient empires of the earth,
In height of all their flowing wealth dissolved⚫
But men endued with these have oft attained
In lowest poverty to highest deeds:
Gideon' and Jephtha,2 and the shepherd lad,3
Whose offspring on the throne of Judah sat
So many ages, and shall yet regain
That seat, and reign in Israel without end.
Among the heathen (for throughout the world
To me is not unknown what hath been done
Worthy of memorial), canst thou not remember
Quintius, Fabricius,5 Curius,7 Regulus?
For I esteem those names of men so poor
Who could do mighty things, and could contemn
Riches though offered from the hand of kings.
And what in me seems wanting, but that I
May also in this poverty as soon
Accomplish what they did, perhaps, and more?
Extol not riches, then, the toil of fools,
The wise man's cumbrance if not snare, more apt
To slacken virtue, and abate her edge,
Than prompt her to do aught may merit praise
What if with like aversion I reject
Riches and realms; yet not for that a crown,
4 i. e. Quintius Cincinnatus.
5 Fabricius, who withstood the large offers of King Pyrrhus to aid him in negotiating peace with the Romans, died so poor, that he was buried at the public expense.
6 Curius Dentatus refused the lands assigned him as the reward of his victories; and when the ambassadors of the Samnites offered him a large sum of money, as he sat roasting turnips at the fire, he refused it, declaring that he desired not to be rich, but to command those that were so.
Golden in show, is but a wreath of thorns,
Brings dangers, troubles, cares, and sleepless nights
To him who wears the regal diadem,
When on his shoulders each man's burden lies;
For therein stands the office of a king,
His honour, virtue, merit, and chief praise,
That for the public all this weight he bears.
Yet he who reigns within himself, and rules
Passions, desires, and fears, is more a king;
Which every wise and virtuous man attains:
And who attains not, ill aspires to rule
Cities of men, or headstrong multitudes,
Subject himself to anarchy within,
Or lawless passions in him which he serves.
But to guide nations in the way of truth
By saving doctrine, and from error lead
To know, and knowing worship God aright,
Is yet more kingly; this attracts the soul,
Governs the inner man, the nobler part;
That other o'er the body only reigns,
And oft by force, which to a generous mind
So reigning can be no sincere delight.
Besides, to give a kingdom hath been thought
Greater and nobler done, and to lay down
Far more magnanimous than to assume.
Riches are needless, then, both for themselves,
And for thy reason why they should be sought,
To gain a sceptre, oftest better missed."
So spake the Son of God, and Satan stood
A while as mute, confounded what to say,
What to reply, confuted and convinced
Of his weak arguing, and fallacious drift;
At length, collecting all his serpent wiles,
With soothing words renewed, him thus accosts:
"I see thou know'st what is of use to know,
What best to say canst say, to do canst do;
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