图书在版编目（CIP）数据

失乐园：汉英对照/（英）弥尔顿（Milton，J.）著；（法）多雷绘；朱维之译．—南京：译林出版社，2013.7

（字里行间图文馆）

书名原文：Paradise lost

ISBN 978-7-5447-3963-4

Ⅰ．①失…　Ⅱ．①弥…②多…③朱…　Ⅲ．①叙事诗-英国-近代-汉、英　Ⅳ．①I561.24

中国版本图书馆CIP数据核字（2013）第125974号

书　　名　失乐园

作　　者　〔英国〕约翰·弥尔顿

插　　图　〔法国〕古斯塔夫·多雷

译　　者　朱维之

责任编辑　王振华

特约编辑　赵洁园

出版发行　凤凰出版传媒股份有限公司

译林出版社

出版社地址　南京市湖南路1号A楼，邮编：210009

电子信箱　yilin@yilin.com

出版社网址　http://www.yilin.com

印　　刷　山东临沂新华印刷物流集团

开　　本　787×1092毫米　1/16

印　　张　30

字　　数　363千字

版　　次　2013年7月第1版　2013年7月第1次印刷

标准书号　ISBN 978-7-5447-3963-4

定　　价　49.80元

译林版图书若有印装错误可向承印厂调换

目录

译本序

失乐园

第一卷

第二卷

第三卷

第四卷

第五卷

第六卷

第七卷

第八卷

第九卷

第十卷

第十一卷

第十二卷

译本序

弥尔顿的生平

约翰·弥尔顿（John Milton，1608—1674）是十七世纪英国最著名的诗人、思想家、政治家和政论家，是欧洲十七世纪进步文化的基石，十六世纪和十八世纪两股思想洪潮之间的过渡人物，即文艺复兴运动最后的殿将和启蒙思想的最初启发者。他从小受人文主义的教育，反对封建礼教，反对不彻底的英国宗教改革，被称为宗教改革的改革者，同时他又鼓吹自由、平等、博爱，强调弑君无罪论，被称为启蒙思想的先驱者。

文艺复兴时期是近代欧洲文明的序幕，十七世纪英国革命是近代文明的第一幕开场。弥尔顿是序幕中最后上场，而在第一幕里担任主要角色之一的人物。他是诗人、学者，同时又是革命的实践者，在新旧思想的搏斗中，他是一个冲锋陷阵的斗士，虽然在战斗中成了双目失明的残废者，仍是心甘情愿的忠贞斗士。许多诗人、戏剧家在王权复辟后变节投降，而弥尔顿却屹立不动，在困苦艰难中吟出三大诗作——《失乐园》、《复乐园》和《力士参孙》，显示其崇高的风格，垂辉宇宙。诚如诗人雪莱所说：“弥尔顿巍然独立，照耀着不配受他照耀的一代。”革命导师马克思也说他“行动光明磊落”“出于同春蚕吐丝一样的必要而创作《失乐园》”。李义山“春蚕到死丝方尽，蜡炬成灰泪始干”这两句诗，很可以移用在弥尔顿身上。

弥尔顿的生平和著作可以分为初期、中期、晚期。初期和晚期以诗为主，中期以散文为主。

一六〇八年十二月九日，弥尔顿生在伦敦一个繁华区。他的祖父、父亲也叫约翰·弥尔顿，祖孙三代同名。祖父住在牛津郡，是热诚的罗马天主教教徒，一个忠诚的卫道士，但父亲却热心于宗教改革，反对天主教会，改宗信仰新教，做了清教徒，被迫离开家庭，独自到伦敦去谋生，后来做了金融界的公证人，收入丰裕。他爱好文艺，既是古典文学的学者，又是著名的音乐家，有创作的乐曲留传下来，在音乐史上占一席地。诗人弥尔顿幼受庭训，一生喜爱音乐，兼为诗人和学者。他在家庭教师托玛斯·杨的教导下，不但深受人文主义思想的影响，还把它推进一步。杨是思想进步的人士，反对国教会的主教监督制度，曾于一六四一年和其他四人联名发表了一个小册子，出版后引起轩然大波，赫尔主教等出来给以猛烈的反击，展开激烈的论战。弥尔顿站在老师方面，为文参加战斗。

弥尔顿从小就好学，从十二岁起，经常开夜车，绝少在夜半以前就寝。因此，他的视力很早就弱，四十多岁就失明了。他十五岁进圣保罗学校，勤奋地学习拉丁文和希腊文，后来又学希伯来文，并开始试译《旧约·诗篇》。那时，他最亲密的朋友是意大利人狄俄达替，狄父为旅英名医，叔父在日内瓦当神学教授，曾将《圣经》译为意大利文。狄不幸早死，诗人于一六三八年游意大利时听到噩耗后，十分悲伤，于归途中特取道日内瓦，走访他的叔父，还为他写了一首著名的拉丁文悼诗《哀达蒙》（达蒙和匹提埃是希腊传说中一对生死与共的挚友），诗情深切。一六二四年四月，弥尔顿进了剑桥大学的基督学院，于一六三二年六月受硕士学位。

诗人在大学时，不喜欢那些充满封建经院式逻辑的课程，常和他的顽固导师发生冲突，甚至决裂，离校回家，在家里耽读古罗马诗人奥维德的著作和古典戏剧。后来回校复学时，学校当局为他换了导师，按时完成学业。可见他在青少年时代就思想进步，厌恶封建的旧思想，并且严正不阿，富于反抗性。他在学期间特别喜欢拉丁文学，在学生时代就写了多篇拉丁文的诗歌和七篇拉丁文演说辞。他在基督学院时还有“基督淑女”的绰号，因为他容貌清秀，心地纯真无邪，举止文雅而严肃。起初，有些孤高，落落寡合，后来逐渐赢得师友们的尊敬。

他初期的诗歌有清新如出水芙蓉的风格。如一六二九年五月一日写的短诗《五月晨歌》：

晶莹的晨星，白日的前驱，

她舞蹈着从东方带来娇侣，

百花的五月，从绿色的怀中撒下

金黄色的九轮花和淡红的樱草花。

欢迎，富丽的五月啊，你激扬

欢乐、青春和热情的希望；

林木、树丛是你的装束，

山陵、溪谷夸说你的幸福。

我们也用清晨的歌曲向你礼赞，

欢迎你，并且祝愿你永恒无边!

其诗句的明澈，犹如五月的花晨。同年十二月，他于二十一岁生辰写的《圣诞清晨歌》三十一节，每节八行，是弥尔顿最初的杰作，也就是他的成名作。原文音调清脆，风格明净，充分表现作者的天真无邪，和平快乐的心胸和积极的生活态度，哈拉姆(1)说它是英语文学中最美丽的作品之一。例如：

五

寒夜深沉，万籁静止，

这时候，光明的王子，

开始在地上作和平的统治。

风儿带着异样的静寂，

频向众水接吻细细，

向温厚的海洋私语快乐的消息;

海洋也忘记了怒号，

和平的羽翼孵伏着驯服的波涛。

六

群星们都深深惊奇，

凝眸注视，长时伫立，

他们的眼光都向一个目标看齐，

虽然清晨全部的光辉

和太白晨星，都命令他们引退，

他们仍徘徊依恋，不忍离弃岗位·

依然循着轨道，放出光明，

直等救主亲自来临，下了散队的命令。

七

黑夜的荫翳已开，

让路给白昼进来，

太阳自己却姗姗地不敢贸然上台；

他为羞惭而掩面，

因他较弱的火焰，

不如这世界新点着的光辉那样鲜艳;

这是个更大的太阳，

不是他原来的光座和火轴所能承当。

二六

太阳还未起床洗脸，

云霞帐子，红如火焰，

他的脸颊枕在红润的波涛上面。

阵阵夜影，脸色发青，

成队开进地狱的关门，

每一个带足镣的幽魂都躲进坟茔.

身穿黄裳的嫦娥仙侣，

追随夜马，辞去月宫，高处的琼楼玉宇。

这样玉洁冰清的诗句，掷地可作金声，出于一个二十一岁的青年的手笔，三百五十年来传诵不衰。

一六三〇年，他写了《莎士比亚碑铭》，发表在《莎士比亚戏剧集》第二对折本（1632）的卷首。这诗是最早肯定莎士比亚的天才和价值的文字之一。比他更早的只有生在莎翁同时代的本·琼生评莎的诗篇（1623）。弥尔顿写道：

我的莎士比亚，他的遗骨自有光辉，

何必我们累月经年辛苦雕成的纵横石碑？

他那神圣的衣冠遗物，用不着高冢，

何必筑起金字塔，尖顶高耸星空？……

因为，比起你那一泻千里的天才，

这些笨拙的艺术就黯然失色。……

一个二十二岁的大学生有这样的眼力，评定死去不久的一个戏子的作品为天才之作，可见他的文学修养已经很高。

他接着写了假面诗剧《科马斯》（1631—1632），一六三四年首次演出。该剧涉及善与恶的斗争问题，歌颂高贵纯真而坚贞不屈的品格，对于争自由的胜利信心。科马斯是酒神巴克斯和女妖赛栖所生的儿子，放荡不羁，出没于森林之中，引诱路人喝下他那气味芬芳的魔酒，变成兽面人身的怪物。某小姐和两个兄弟为了从内地奔赴父亲的就职典礼，经过那个森林，小姐被诱去，但坚贞不屈，没有喝下魔酒，终于被两个兄弟借助神力，从魔窟中救出。剧中的科马斯不是个强暴的恶棍，而是俊美逸乐的登徒子，用温柔的花言巧语引诱女性，洁身自好的小姐坚决不肯上当，婉言辞绝他的酒浆。作者以保住处女的纯真和贞操为善和美的化身。这种美和善是作品歌颂的对象，也是作者一生所讴歌的崇高品德的象征。

一六三二年，他修毕大学本科和研究生的课程，得了硕士学位。按父亲和校长的意思，安排他进国教会去做牧师，他本人原先也有这个想头，但他后来发现国教会的贪污腐败，便十分厌恶，不愿同流合污，决心放弃教会的职务，宁愿回家自修。他父亲也同意这个决定。他先在伦敦的东郊哈默史密斯住到一六三五年，然后在温莎附近的霍顿乡间别墅中专心修业、静观，要把文学、历史和哲学各门学问以及各种艺术融会贯通，冶为一炉，做一个练达的通才。所以他时常进城去买些数学、音乐的书籍。在这乡居的六年中，他竟成了博览群书、学究天人的大学者，既继承了希腊、罗马的古代传统，又发扬了希伯来、基督教的中世传统，把文艺复兴思潮更推进一步，同时也把宗教改革推进一步。那时期，他写了《欢乐的人》和《沉思的人》两首姊妹诗篇，反映他的思想真实情况——古代传统和中世传统的结合和发展。结合点是发扬人文主义，充分肯定人生，歌颂天真的农民在大自然中劳动，怡然自得；瞻仰高人逸士在静观中俯仰于天地之间，目见苍松翠柏，绿水青山，云月相辉映的壮丽雄伟，耳闻莺歌燕语，钟声琴韵和着山水之清音，感到人生的无限乐趣。即使有忧郁袭人，也可以促进悲天悯人，参透常理。在他的思想中，古希腊明快的哲理和基督教沉思忧郁的教义两相融合。这是欧洲从文艺复兴以来两结合思潮最明显的例子。在这时期中，他酝酿一首长篇史诗，准备写一部惊人的杰作，基本上不写短诗，只于一六三七年，听到同学好友金·爱德华的溺海死耗，借用希腊牧歌的形式写了一首哀悼的歌辞《黎西达斯》，该诗哀悼的抒情不及《哀达蒙》那么深切，却突出人生意义和生死之谜。诗中表达的思想鲜明，写得很深刻。全诗有两个思想的高潮：一、认为吟咏清辞丽句不足为荣，要以全部生命贡献给祖国和全人类为荣；二、当时的教会贪污腐败，应当彻底摧毁。诗在结束时获得思想上明朗的胜利，最后一行，明显地表露：

明天他奔向清鲜的树林，新的草地。

这表示他的诗歌风格即将转变，要为事而作，为时而写，不再是单纯天真的吟咏。《黎西达斯》是弥尔顿前后期诗作的过渡作品，被许多评论家誉为英语文学中最杰出的作品，也有人说是纯文学中最完善的作品，因为它一字一句都响着宏大的乐音。

意大利之游（1638—1639）是他修业时期的结业旅行。他在母亲逝世后一年，得到父亲的同意，去欧洲大陆访问文化的名胜古迹，主要是意大利的佛罗伦萨、罗马、那不勒斯等名城古刹。他访问文化古迹之外，还访问了当时的诗人、音乐家，写拉丁文诗歌和意大利文诗歌，跟他们酬和。他的拉丁文诗歌，在英国不大受赏识，但在意大利却声名大噪，得到很多的鼓励，温暖他的心，滋长他的自信。他还特地访问了当时的大科学家、大思想家伽利略，衰老、疾病、失明、软禁，都不能使伽利略退却投降，这给诗人以极大的鼓舞。伽利略的天文望远镜给诗人以诗情的启发，激发他的惊人想象力。

正当他在那不勒斯计划往西西里和希腊去旅游时，忽闻祖国政治风云骤变，斗争激烈，便中止远游而整装作归计。他说，正当祖国的同胞为自由而斗争时，我却逍遥游于国外是可耻的。这次旅行的结束就是他前期生活和诗作的结束，中期的开始。

弥尔顿在一六三九年七月回到英国，以多年的修养和志向，决定从此把毕生精力贡献给祖国的革命事业。一介书生，革命事业从哪里开始呢？他审时度势，认为当从教育、宣传着手。他在伦敦租了一座房子办起私塾，第一批的十几个学生中有他的两个外甥（菲力普·爱德华和约翰）。宣传教育工作，除招生教学外，更快更有效的方法是发行政论小册子。弥尔顿的中期很少写诗，除了十几首十四行诗以外，几乎完全搁起诗笔，而倾注主要的才力于政治斗争，写政论散文。

十七世纪的英国革命也和文艺复兴的反封建一样，和宗教改革分不开。任何改革必须先从教会开刀。弥尔顿认为当时英国的宗教改革不彻底，许多地方和罗马天主教妥协，主教掌握大权是主要的弊病；教会中雇佣的牧师只向钱看，腐败不堪。他写了几篇攻击教会的小册子，主要矛头对准主教掌权制和陈旧的仪式。一六四一年写的《论英国教会的教规改革》，第二年写的《论教会机构必须反对主教制》，是其中最主要的。

一六四二年，弥尔顿三十四岁，在个人生活上起了一个波澜。他和牛津郡一个乡间贵族的女儿结婚，她名叫鲍威尔·玛利，还是个不懂事的十七岁少女。论年龄，只有他一半大，虽然很美丽却很任性，喜欢吵吵闹闹，不喜欢夫家的清静、严肃；加以诗人忙于写政论文章和学校教学，极少时间和她亲热，陪她游玩。她不甘寂寞，过了一个月，趁回娘家走亲戚的机会，便一去不回了。他写了几封信给她，不见回信，派人去请也受到冷淡。他对于妻子的背离，虽然心里不高兴，但不记仇。过了两年，玛利回来了，直奔到他的跟前，祈求原谅。诗人不但接受了她，还在一六四六年，因为她娘家毁于战火，便迎接她全家人来住一年之久。破镜重圆后的玛利为他生了三个女儿，一六五二年生第四胎时死去。

英国政府在一六四一年放松对出版的压制，言论稍稍自由。但在一六四三年，长期国会又压制出版。诗人便拟了一篇《论出版自由》，以学者和诗人的全部热诚，向国会演说，慷慨陈词，洋洋四万言，引古证今，说服力很强；虽在当时收效甚微，但它影响极为深远。一六九五年，英国政府放弃对出版的压制；一七八八年，法国大革命前夕，米拉博发表了政论文《论出版自由，仿弥尔顿》，一出版就卖光，后来又重版了几次，俄国一九〇五年革命时期，弥尔顿的论文被译成俄文，不管沙皇警察怎么干涉都不能阻止大量发行。

一六四五年，他暂时放下论战散文的写作，而整理编印他前期的诗作。暴风雨后，他又暂时回到他初期那晴朗的、天真可爱的诗歌气氛中去。

一六四九年二月十三日英王查理一世被处死后两个星期，弥尔顿的政论小册子《论国王和官吏的职权》出版了，他认为君主和群臣不过是受人民的委托而治理国事；真正的权柄应该操在人民手里，人民有权处置暴君，甚至可以处死他们。政论出版后一个月，诗人被聘为新成立的国务院的外文秘书，从此一心为共和国的革命事业贡献全部力量。同年十月用拉丁文写了著名的文章《偶像破坏者》，驳斥王党主教高登伪造的文书《圣王的肖像》，以死去的国王查理一世的自述口气，谎说他是一个虔诚、有道的君王，妄想挽回民心。弥尔顿在文中对此加以猛力的反击，用事实揭露他的谎言，并且说，一个民族在解放之后，在勇敢而刚毅地除灭了暴君之后，还想要这样的暴君回来，那就是奴隶成性，下贱得像畜生，不配享受他们大声疾呼的自由，只配被领回原来被奴役的地位去。

一六五一年，他当了共和国新闻《政治导报》的监督主编，以进步政论家的姿态出现于欧洲国际舞台上。亡命于荷兰海牙的查理二世，想尽办法去联合大陆的君主们，要他们出来干涉英共和国。特别卖力的法国路易十四和他的廷臣们，除纠同荷、西、葡等国去武装干涉之外，还在思想战线上大肆进攻。当时欧洲大陆上最有国际声望的大学者沙尔马修，受了查理二世的收买，用拉丁文写了一本小册子《为国王声辩》，拥护君主专制政体，谴责英共和国的“弑君”之罪。那小册子的宣传力量很大，影响国际舆论，对共和国极为不利。当时弥尔顿虽已一目失明，医师警告他需要休息，否则双目都得失明，但他认为责无旁贷，为了争取自由，挽救革命的危机，宁愿牺牲自己的视力，去跟这个全欧最大的反动学者作激烈的笔战。他尽自己的才力和学力，旁征博引，热情喷薄地用纯熟的拉丁文写了《为英国人民声辩》一书，十五万字，驳倒了论敌的一切观点，而且严厉批评了对方的卑劣人品。小册子一出，轰动了全欧洲，他们对这新成立的共和国竟有如此博学深思而能文的大学者，大为惊异。当时沙尔马修在瑞典女王克里斯汀的宫廷中，备受尊敬和优遇，这一下遭到弥尔顿的揭露和驳斥，大失面子，便悄然离开宫廷。他恼羞成怒，搜索枯肠，准备反驳，做最后的挣扎，竟于一六五三年一命呜呼了。有人说，这场笔战如此激烈，竟忙瞎了弥尔顿，气死了沙尔马修。

沙尔马修死后，敌营中出来继续作笔战的是摩路。弥尔顿于是写了《再为英国人民声辩》，把垂死阶级的苍白论点驳得体无完肤。总之，两篇《声辩》赢得了国际思想战线上的大胜利。

一六五六年，弥尔顿娶了续弦夫人嘉德玲·伍德科克，一个年轻而温柔的女子，恩爱极深，但好景不长，婚后仅十五个月就死于产褥。诗人为她写了一首著名的十四行诗：

我仿佛看见了我圣洁的亡妻，

好像从坟墓里回来的阿尔雪丝蒂，

由约芙的伟大儿子送还给她快乐的丈夫，

从死亡中被抢救出来，苍白而无力。

我的阿尔雪丝蒂已经洗净了产褥的污点，

好像圣母一样，保持原来的纯洁；

因此，我也好像重新得到一度的光明，

毫无阻碍地，清楚地看见她在天堂里，

全身穿上雪白的衣裳，跟她的心地一样纯洁；

她脸上虽然罩着一层薄纱，但在我幻想的眼里，

那是光的薄纱，她身上照射的爱、善和娇媚，

再也没有别的脸，比这更加叫人欢喜。

可是，啊!当她正要俯身抱我的时候，

我醒了，她逃走了，白昼又带回我的黑夜。

诗人续娶时已经两目失明，从来没有看见过她，但在梦中却看得很清楚。这首十四行诗是他唯一关于男女爱情的抒情诗，如此纯正真挚，映衬着高尚的品格。

一六五八年，克伦威尔死后，形势急转直下，反动势力猖獗，准备迎接王党复辟。一六六〇年，王权复辟，给弥尔顿带来重大的灾难，国会的头头们都被绞死了，连克伦威尔的尸体都被从坟墓里拖出来受绞刑。弥尔顿虽然没有被绞死，但他二十年的劳绩都付诸东流。没有失去的是他的创作精神和对革命前途的信念。他受过逮捕、关禁、抄家，财产充公，著作被烧毁，其他文人都纷纷改变风向，只有弥尔顿岿然不动，用他写诗的彩笔斗争到底，树立革命者的崇高品格。他的意志坚强，至死不屈的光辉形象永远留给后人。

他的晚期（1660—1674）生活基本上还算是平静的，他的困难是经济拮据、失明、痛风、跟两个女儿的摩擦、敌人的监视等。在这最后的十四年中，除吟诗、编书之外，唯一的大事是他的第三次结婚（1663），娶的是一个温柔的年轻女子伊丽莎白·米歇尔，她后来为弥尔顿遗孀居达半个世纪之久。一六六五年伦敦瘟疫流行时，全家曾迁到白金汉郡的圣贾尔斯居住，那住屋，现在成了弥尔顿博物馆。

弥尔顿晚年的创作，可说是夕阳无限好，余霞散成绮，光辉闪耀在三大诗作里。他虽然双目失明，二十四小时都在黑夜中，但如蜡炬成灰，光照百代。他的晚年生活虽然贫困，但很有规律：夏季早晨四时起床（冬季则是五时），在早餐前，先听读一段希伯来文的圣经，然后沉思默想。早餐后吟诗，口授给助手们听写，一直到中午十二时。午餐后散步一两小时，在庭院中俯仰徘徊，欣赏花香鸟语，想象中的夜莺，永远为他歌唱。晚上朗诵所写的诗行，九时抽一斗烟，喝一杯水就寝。构思多在夜间进行。他的文娱活动主要是音乐，有时弹风琴，有时拉提琴，有时放声歌唱。他的歌喉嘹亮，唱腔很美。他吟诗口授时，因为痛风，一脚搁在椅子的扶手上。听写的人是他的外甥、朋友们和学生们。国内外来访的客人很多，因为他是笔战中战胜沙尔马修的英雄，名满全欧。当时有名的诗人如德莱登和马卫尔等也时常出入他的家门。他常于风和日暖时，在庭院中放好茶几座椅，和来访者畅谈古今人物和诗文的得失。

一六七四年十一月八日（有的说是十五日，相差一星期）星期天的深夜，诗人静静地与世长辞了。

他在晚期完成的三大诗作：《失乐园》（1667）、《复乐园》（1671）和《力士参孙》（1671）是他事业的顶点。他多年来有三个愿望：一是编一部拉丁文大辞典，二是写一部英国历史，三是创作一部史诗。第一个愿望没有完成，编辞典那种繁杂的工作，对于一个瞎子来说困难是不可想象的，但他编了一部《拉丁文典》。第二个愿望只写了六卷的《英国史》，写到诺曼的征服为止。第三个愿望却超额完成了，就是三大诗作。

《失乐园》等三大诗作

《失乐园》无疑是弥尔顿最伟大的诗作，和荷马的《伊利亚特》、维吉尔的《埃涅阿斯纪》、但丁的《神曲》同为西方世界少数不可企及的史诗范例。

《失乐园》首先是写人类最初演变的史诗。它的题材是借用《旧约·创世记》第二、三章的神话故事。故事是这样的：

耶和华上帝用尘土按照自己的形象造人，将生气吹在他的鼻孔里，他就成为有灵的活人，名叫亚当。上帝说：亚当独居不好，要为他造个配偶帮助他。于是使他沉睡，取下他的一条肋骨，用以造成一个女人，名叫夏娃。亚当很喜欢她，说：“这是我骨中的骨，肉中的肉。”上帝又立一个伊甸园子，把人安置在那里，吃园中的果子。园中只有分别善恶的智慧树果禁止食用。

上帝所造的万物中蛇最狡猾。魔王撒旦寄身于蛇，对女人说：“上帝知道你们吃了这分别善恶的果子眼睛就明亮，和他一样能知道善恶。”女人见那树的果子又好看，又可爱，吃了又有智慧，就摘下来吃了，又给丈夫吃。二人果然眼睛明亮，知道自己是赤身露体，便用无花果树的叶子编作裙子。天起凉风，上帝在园中行走，二人赶紧藏到树林中去，不敢见他的面。上帝问男的在哪里，回答说赤身露体，害怕见他。问他是否吃了禁果，他说是女人叫他吃的，女人说是蛇叫她吃的。上帝对蛇说：“你做了这事必受咒诅，你要用肚子走路，终身吃土；女人的后裔和你的后裔世代为仇，他们要伤你们的头，你们要伤他们的脚跟。”对女人说：“我必增加你怀胎和生儿的苦楚。你丈夫必管辖你。”又对亚当说：“你必终身劳苦，汗流满面才得糊口。”上帝为二人用皮子做衣服给他们穿。又怕他们吃生命树的果子永远活着，便把他们赶出伊甸乐园。

这个采自《圣经》的故事是《失乐园》情节的第一主线。它的第二主线是撒旦的历史，是诗人根据《启示录》想象出来的。“撒旦”是“敌对者”的意思。在这个天地创造之前，他原来是天上的天使长，地位极高。有一天，天神宣布立神子为诸神之长，统摄天国的政事，诸神都得服从他。正在天庭歌舞庆祝的热闹声中，天使长心怀不满，便和最亲信的部下别西卜暗中商量，召集号称千百万天使军的三分之一徒众，聚集在北方高耸的自己的宫殿前，向他们演说鼓动。说诸神本来自由自在，这回权力都被新贵夺去了，我们将受束缚，必须屈膝折腰，百依百顺，这样的屈辱生活，我们能忍受吗？暴风雨般的演说词，使听众屏息注目。其中只有一个名叫亚必迭的天使挺身而出反对，他的发言遭到满场叛党的讥笑；他眼看诸神对撒旦的演说腾起喝彩的巨浪，谋反的趋势不可挽回，便振起纯白的羽翼，飘飘然蹴云雾而离开魔宫。

撒旦以为用突然袭击的战术可以一举而功成，不料神军早已严阵以待，两军遭遇，满天的刀光剑影，犹如大雪在上空纷飞。撒旦不敌，退而休养，并想出一种新式武器，用铁制成大炮，使神军在战场上吃尽苦头。天神见此情景，就叫神子带着雷电出征，鹏翼遮天，战车塞路，雷声隆隆，把叛军的新式武器碎为微尘，魔众被逼退到天庭的一角，天门外是广漠无边的大混沌界，下面是无底深渊，撒旦的大军全部滚落深渊火湖。

撒旦坠入火湖，醒来时见身边躺着的是别西卜，便对他说，胜败是战争中的常事，我们的斗志不死，可以夺回天权。商量定了，大魔王的号令一下，百万叛军便纷纷起来列队，听他关于重振军威的训言。于是在深渊中大兴土木，筑起巍峨的“万魔殿”，另立王国。

魔众在万魔殿中开会讨论对策，会议中争论得很久，有的主战，有的主和，有的主张积聚金银财富，建设地狱中的天国。最后副王别西卜说：听说天神在混沌中创造了一个新天地，于其中安置一个新的族类——人类。我们可用计策引诱人类走我们的路。在那儿占领新世界而拓展我们的新疆土。诸魔见有一线希望而喜形于色。接着便讨论怎样去探明真相，由谁去冒这个大险。撒旦见大家都不愿或不敢去冒险，便挺身而起，自言身为南面，责无旁贷，愿一身独自远征，去踏遍大千世界。于是他独自出发，凭智巧，冲出地狱的大门，飞渡混沌界，找到了新造的人间中那伊甸乐园，托身于蛇，用花言巧语诱人吃食禁果，使夏娃和亚当犯了天条而被逐出乐园。

这时地狱大门内的女魔“罪”和她的儿子“死”等候很久了，不闻撒旦的消息，便在混沌界上筑一大石桥，若横天之虹，用以通往人间。桥筑成时，撒旦也回来了，互相祝贺。

撒旦扬扬自得地回到万魔殿去向诸魔讲述自己的劳绩，正待一阵喝彩之时，只听得咝咝声充满整个殿堂，大小天使都变成大蛇小蛇，堆积如山，发出恶臭。

《失乐园》这两条故事情节主线，说明两个主题思想。亚当失去地上乐园的主线，说明人类从不识不知的原始社会采野果过活的自然生活，进入生产劳动的文明社会的历史过程。这种进步必须依靠知识和劳动。亚当夫妇偷吃的正是“知识树”的果子，他们在乐园中就已养成劳动的习惯，走出乐园以后，更须靠劳动养活自己和积累财富。亚当说：“劳动养活自己有什么不好呢？懒惰是更坏的事。”“我将从此出发饱求知识，满载而归。”整个世界放在他们的面前，二人手携手，踏上漫长的征途。他们向伊甸告别，不觉滴下惜别的眼泪，但很快便擦掉了。

撒旦失去天上乐园的主线，说明宇宙间本身就有正反相对、矛盾的两种势力存在，人类历史上也反复出现变革斗争的流血事件，出现失乐园的悲喜剧。诗人自己所生活的英国十七世纪就是这种历史时代，在长诗中得到了折光反映。这条主线也是诗人自己的革命热情和人民愿望的写照。

在史前的神话中，早有主神和他的反对派，有杀父弑君的原型。希腊古老的神话中，第一代天神乌拉诺斯被自己的小儿子克洛诺斯所推翻，第二代天神克洛诺斯又被他的小儿子宙斯所推翻。宙斯虽称众神之父，也有神敌普罗米修斯同他作对。希伯来神话中有耶和华和神敌撒旦冲突并掀起火战。撒旦在《旧约·约伯记》中是神子之一，当了巡按使，在地上往返巡视；在《浮士德》中为靡非士特，一个否定的精灵；在《失乐园》是个革命的领袖。别林斯基在《一八四七年俄国文学一瞥》中深刻地挖掘了这部作品的意义。他说这部好作品是时代的产物，即使作者不是有意在作品中描写一六四八年的革命，却也在不知不觉中反映了那个时代的革命精神。特别是在骄傲而阴沉的撒旦的形象中，写出了敢于和权威抗争的崇高的精神境界。

两条主线的交叉点是撒旦引诱亚当夫妇偷吃禁果的经过。撒旦反抗斗争失败后的愁情和亚当夫妇被判罪刑后的愁绪，都流露出英国人民和诗人自己的苦闷。在弥尔顿看来，神话、传说、历史，都一样表现时代的精神，英国十七世纪时代的革命精神和历史上一切变革时代都有相通之点。撒旦和亚当的失乐园，都是人间历史上反复出现的严峻时代的反映，诗人生活的英国历史正是这样的时代。

长诗中亚当、夏娃的形象，在犯罪的前和后是有变化的。犯罪后知道了羞耻，知道了人生的苦恼，产生了种种哲学思想，竟能体会到“对有信念的人，死为永生之门”。但在犯罪前，是一对不识不知、天真无邪的原始人，亚当像希腊神话中的太阳神阿波罗那样健美，夏娃像司美的女神阿芙洛狄忒般娇秀：

两个高大挺秀的华贵形象，

……他被造成机智而勇敢，

她却柔和、妩媚，而有魅力；

…………

他们在青草地上，丛林荫下，

一道清澈的泉水旁边坐下来，……

他们并坐，斜倚在花团锦簇的

柔软的堤上，顺手采摘枝头鲜果。(2)

撒旦的形象也有很大的变化，在《失乐园》第一、二卷中是个高大的革命者的风度，有勇有谋，又有不屈不挠的毅力。虽被打入地狱深渊之下，仍桀骜不驯。他的体态魁伟，声音洪大。他在地狱里演说时，使整个地狱响起了回声。他有坚强意志，不怕失败，不气馁，他说自己有——

不挠的意志、

热切的复仇心、不灭的憎恨，

以及永不屈服、永不退让的勇气，

还有什么比这些更难战胜的呢？(3)

但从第三卷以后，撒旦的形象逐渐变得矮小，终于变成蟒蛇或大龙，便很难得到人类的同情。在第五卷末，他与其说是起义的首领，倒不如说是反革命复辟时王党的魁首。特立独行的、忠诚的亚必迭，敢于反对他，不肯附逆，俨然独对千万之众，同他们决裂。亚必迭这个形象是弥尔顿特别创造的，明里反对撒旦的造反，暗中却象征诗人自己对抗王党的反革命复辟，岿然不群。这是弥尔顿的隐蔽讽谕，为了完成这篇“冒险的歌”，不得不用这种障眼法。

《失乐园》是在极端恶劣的环境下写成的，在敌人的严密监视下，只能用隐蔽的讽喻，流露满腔的革命热情。例如第七卷24—28行，说自己虽然落了难，却仍引吭高歌，不甘喑哑沉默，骂尽复辟王朝的黑暗和世态的炎凉。接着又这样说（30—33行）：

乌拉尼亚呀，愿您继续眷顾我的歌，

为我寻找适当的听众，哪怕不多。

但要远远地驱逐野蛮的噪音，

驱逐巴克斯和他那些纵酒之徒。

慨叹事易境迁，许多人丧失了革命的立场，他的知音愈来愈少了，但他愿为少数知音歌唱，有朝一日，撒布在他们心中的火种会复燃。同时，他又嘲骂了复辟王朝统治下的文风下劣，纵酒荒淫的叫嚣噪音，非远逐不可。又如第十二卷485行起的一段，借天使长之口，痛骂当时教会的主教、牧师为“残暴的群狼”等等，例不胜举。

史称十七世纪英国革命为清教徒革命，因为它有两个目标，在政治上推翻封建的君主专制，在宗教上清除教会的腐败，所以革命的领导权便历史地落在清教徒身上了。弥尔顿是革命的大思想家，在政治革命方面，他是十八世纪启蒙思想家们的“老前辈”（恩格斯），在宗教改革方面，他的中期论文说得很具体。但在他的晚年，写《失乐园》的同时，用拉丁文写了《基督教教义》一书，企图改造清教神学，用以符合他的革命理论，这样就不能不产生矛盾——革命热情和冷静的神学思想之间的矛盾。在神学上，上帝是公道的，但他的革命热情却使他把撒旦写得有声有色，并在道德上胜过他的上帝。诗人布莱克说：“弥尔顿成了魔鬼党而不自知。”

《复乐园》是一六六五年着手写，第二年完成，一六七一年出版的。弥尔顿曾把刚完成的《失乐园》给贵格教派的青年托玛斯·艾尔伍德看，他看后建议再写一部《得乐园》，诗人受了启发而作《复乐园》，一六七一年与剧诗《力士参孙》合成一册出版，这两个作品都是密切结合诗人自己的生活遭遇和强烈的政治倾向性，尤其是后者，除但丁外无有其比。例如参孙一出场便自叹命运不济，受尽敌人的虐待之苦，特别是瞎眼，给他以无穷的痛苦，借参孙的口，抒发诗人自己的情怀。当参孙想要自杀时，又借合唱队的歌词，诉说英国反动王权复辟后革命者所遭到的折磨。

《复乐园》的题材取自《新约·马太福音》第四章1—11节或《路加福音》第四章1—13节。故事很简单，说耶稣在约旦河受了约翰的洗礼以后，圣灵引导他去旷野，禁食四十天，受魔鬼撒旦的试探，不为所动，反而锻炼得更成熟了。弥尔顿以此为恢复乐园的象征。《复乐园》虽说是史诗，但故事少而戏剧体裁对话多。全诗的梗概是这样的：撒旦化装成老农夫对禁食四十天后的耶稣说：“你若真是神子，可以把石头变成面包。”耶稣一眼识破对方的伪装，并揭穿他，他便消散于稀薄的空气中。第二次，他趁耶稣正饥饿时，采用了盛馔诱食的方法，诱食的花招失效，改用金钱，也被拒绝了。撒旦又用荣誉为饵，领他到一座高山顶上，远眺东方古国如巴比伦、亚述等国都城的豪华、军容的威武，劝他早日即大卫的王位，也被斥退了。当时犹太正处于罗马与安息两大帝国之间，必须利用一个反对另一个；他自愿做说客，到安息去游说，联合起来共攻罗马，救同胞于水火之中；耶稣识破他的用心，又申斥了他。魔鬼又引他到了山上，指给他看罗马帝国宫廷的富丽堂皇，但危机四伏，他可以轻而易举地把它夺过来给跪拜他的人，意在要对方向他屈膝。耶稣严厉地痛斥他，叫他退到后边去。最后，魔鬼改用希腊的光辉文化来引诱他入迷，希望他把兴趣移到文化研究上去，忘记济世大业，也被驳斥了。撒旦见一切物质的、精神的诱饵都无效，便用暴风雨来威胁他，结果，也无效。他见利诱和威胁都失灵，便自认失败。但他心犹未死，最后，带他上圣殿的最高塔尖上，叫他跳下去，若是神子，天使会来接住他，不致受伤。耶稣最后一次叱骂撒旦，叫他滚开，自己在塔尖上站起来，被天使的队伍接到一个美丽的山谷中，展开天上的筵宴与乐舞，庆祝乐园的恢复。

为什么这么简单的故事就算是恢复乐园呢？照基督教的说法，耶稣是第二亚当，只有他降生为人，替罪牺牲，死而复活，然后恢复乐园；诗人却不那样写，只写他在各种试探面前经得起考验便是恢复了乐园。第一亚当经不起试探而失去乐园；第二亚当经得起考验，便复得乐园。因为诗人亲身经历革命的低潮、反动王朝的复辟、旧势力的猖獗，许多文人学士、诗人艺术家都受不住试探，纷纷转而投降，去歌颂反动王权的战胜自由、民主；只有弥尔顿巍然独立，光照一代。《复乐园》是树立革命气节、革命道德的丰碑。史诗中的英雄耶稣的形象就是诗人自己。据说诗人自己喜欢《复乐园》更甚于《失乐园》，因为在革命低潮中，它更有积极意义。革命人不免遭受挫折，贵在能不失节。

剧诗《力士参孙》的题材取自《旧约·士师记》第十三到十六章的参孙故事。“士师”是古希伯来人未有国家和国王之前部落联盟的元首。士师的职务是对外领导军事斗争，对内判断案件。当士师的不仅要有武勇，也要有智谋。参孙不仅是个孔武有力的大力士，且是一个有深谋远虑的战士，是智勇双全的斗士。他的主要敌人是从海上入侵的非利士人，他在战斗中屡建奇功。他的失足处是娶了异族的女子，并泄露了秘密，把自己力气的根源在于头发这个秘密告诉了妻子大利拉。她本是一个非利士的妓女，千方百计哄骗参孙说出秘密，致参孙被剪去头发，被缚，挖去双眼，戴上脚镣手铐，关在牢里服苦役。后来他的头发渐渐又长了，恢复了力气，非利士人便想在他们大庆节日的宴会中，叫他去表演技艺，给朝中的文武百官和民众取乐。他当然不愿意干这样耻辱的事，但他又想，何不趁此机会报复一下。他在敌人酒酣饭饱之后玩耍各种技艺，最后，两手挽住大厦的两根支柱，用尽平生力气一拉，大厦轰然倒塌下来，压死敌人统治者文武百官，自己也同归于尽。

《力士参孙》的主题也是革命气节和革命风格的树立。参孙虽曾一度失足，落入最悲惨的命运，但他的斗志未消，一有机会便献出生命做壮烈的牺牲。

参孙的形象和遭遇更加和诗人自己相像。二人都是不屈的斗士，都是双目失明，在敌人监视之下过着穷苦的生活，都斗志坚强，至死不变。诗人虽然没有与敌同归于尽的戏剧性壮举，但他十四年如一日，用有限的残生，吟诵三大诗作，表现崇高的风格，作为十七世纪英国革命的大丰碑，赢得后人无穷的景仰。

弥尔顿诗歌的风格，前后期显然不同。前期多短诗，清新秀丽，发展文艺复兴时期的诗风，表现诗人心灵的美——天真无邪。《五月晨歌》《圣诞清晨歌》《科马斯》《欢乐的人》《沉思的人》和《黎西达斯》等，都充满着纯洁的内心生活——通过大自然的绮丽，反衬青年诗人品格的高尚和人生的理想。晚期的诗崇高宏伟，例如《失乐园》全诗结构宏伟，诗中又充满宏伟的图景，如写天上的战争，漫天刀光剑影，像大雪纷飞，在混沌深渊上架起大石桥，不知其千万里，远非彩虹所可比拟。又如第一卷所描写的天使叛军在地狱火湖中的景象：

他竭尽天使的目力，望断

际涯，但见悲风弥漫，浩渺无垠，

四面八方围着他的是个可怕的地牢，

像一个洪炉的烈火四射，……

他站住，招呼他的众官兵，……

却昏沉地躺着，稠密得像秋天的繁叶

纷纷落满了华笼柏络纱的溪流，

那溪流夹岸古木参天，枝丫交错；

又像红海面上漂浮着的海藻，……

他的前后期诗作最大的差别是在生活阅历的浅深上：前期埋头在书房里和翘首于乡间的大自然中，享受快乐的英格兰风光，未出茅庐，缺乏社会生活的深刻经验；后期经过革命时期的战斗、锻炼和复辟时期的人情冷暖，阅历深了，加上坚定的信念、不挠的意志、强烈的政治倾向性，使他的前后期诗风有明显的差别。但他前后期的一致点是：认为文艺应为人生，为社会。他不知道什么是为艺术的艺术。

弥尔顿的写作方法可说是真正的古典主义方法，但和当时法国的古典主义不同。法国的古典主义思潮的产生，一方面是由于文化发展的需要，而更重要的还是由于政治的需要，符合封建君主专制制度的要求。君主专制的政权为了自身的生存和巩固，必须严格维持社会的秩序，要求臣民恪守国法，忠君爱国，所以对文学艺术的创作要求遵守严格的格律。法兰西学士院院士们，为文学艺术订制清规戒律，特别出名的是戏剧的“三一律”。作家如有越雷池一步的便要展开批判。著名悲剧作家如高乃依和拉辛也不免受批，愤而搁笔，著名喜剧家莫里哀也常受非难和停演的处分。弥尔顿则不然，他由于对古典文艺研究有素，直接从古代希腊罗马名家学习写作，并没有学士院为他制订清规戒律。他为了民主政治斗争而写作，反对封建君主，为弑君辩护，为自己的理想——启蒙思潮先驱者的远见，自由、平等的人类社会而斗争。

法国古典主义戏剧“三一律”不是什么了不起的规定，古代希腊的戏剧受剧场条件的限制，只能在一个地点，一天时间内演出，情节最好是限于一件事，不要节外生枝。亚里士多德在《诗学》里总结前辈戏剧家的创作经验，也只要求作家多注意情节的单一化，并没有提出什么“三一律”。法兰西学士院为了抬高其威信，说这是亚里士多德的定律而奉为圣律。弥尔顿写剧也自然而然地合于“三一律”，而且保留了合唱队的角色作用，不像法国古典剧那样，把合唱队取消了。而且法国古典主义者，没有能耐去写作史诗——希腊古典文艺中难以企及的成就。弥尔顿却写了两部史诗。从这一点看，可知弥尔顿自动地学习古典，学到家了，而法国的古典主义却因学士院的清规戒律，反而失去了真传。人们管法国古典主义叫“新古典主义”，实际上也不妨叫“假古典主义”。

弥尔顿学习古典，而且做了创造性的发展。为了创新而学习古代，那才是正确的学习，有人把它叫作“民主古典主义”。欧洲的十七世纪是古典主义的世纪，西欧各国都在积极地学习古典，因为西欧各国都是新兴的年青国家，为了发展各自的文学，创造各自的古典文学，不得不从学习古代着手。文艺复兴时期开始向古希腊学习，打破了天主教的蒙昧主义和独断主义，大量翻译古典的著作。同时，宗教改革者也翻译了基督教的《圣经》，恢复古希伯来和初期基督教的精神，作为宗教改革的有利武器。到了十七世纪，这些工作已经基本完成，接着便是要融汇这两种文化的传统，积极建设物质文明和精神文明，在文学上要使自己的民族语言丰富而规范化，要使自己的民族文学繁荣、成熟，创造自己的古典文学，就必须向古典文学学习。所以当时西欧各国，特别是英国和法国等比较先进的国家，都争相在文艺复兴的基础上更进一步学习古典文学的创作方法，学习古典文学的创作经验和规律。不过两国的政治情况不同，要求也各异。君主专制制度下的法国，要的是人为的格律，学士院订立的清规使作者就范；英国在革命期间要的是民主的古典主义，自由探讨、自由创作，但在王权复辟以后，法国式的古典主义便笼罩了整个英国文坛。弥尔顿在这方面的创造性发展的标志之一是打破古典题材的限制，运用《圣经》的题材，三大诗作都是采用《圣经》故事为情节线索的。法国古典主义者则禁止采用《圣经》的题材，怕的是亵渎神圣；但拉辛晚年被迫搁笔十二年之后再从事创作时，因不满于当时政府压制民主的政策，愤而用《圣经·旧约》的故事，写了《以斯帖》和《亚她利雅》两部剧作，前者以红颜战胜权奸，救了自己的民族；后者由民众动手，格杀了专权的皇太后。雨果认为这两出戏是卓越绝妙的好作品。

弥尔顿的古典文学知识和《圣经》文学知识都很丰富，常把希腊罗马的神话和《圣经》的传说交织在一起，结合在一起。弥尔顿身为清教徒，却竭力反对清教的长老会派，说他们是雇佣的狼。清教徒关闭了剧场，他却为戏剧辩护，并写过悲剧和假面剧。他不是“清教诗人”而是“民主革命诗人”。他是一个宗教改革的改革者。他的宗教哲学和他的文学作品都是为民主革命服务的。

弥尔顿有句名言：“谁要希望自己能成功地写出值得称赞的东西，就得他自己成为一首真正的诗。”弥尔顿本人就是一首真正的诗：青少年时代那天真无邪的心灵美，表现在他前期的短诗里，如出水芙蓉，风格清新；中年时代行动光明磊落，为民主革命贡献全部力量，献出最宝贵的视力和长期修得的学问、才气，投入热火朝天的斗争中去，写出一篇篇慷慨磅礴的散文；晚期则大义凛然，在贫病交加，环境恶劣的情况下，写出三大诗作，把自己的诗魂放到作品中去，发扬革命精神，树立革命道德和舍己的崇高风格。

我们今天不仅要读他所写的优秀诗文，还要研究他本人，一首光芒四射的真诗。

本译稿经过二十二年，用业余时间断续译成。其间遭遇十年浩劫，译稿丢失、复得、返工等恼人的挫折，终于交卷了。

弥尔顿多才博学，器宇恢弘，风格雄浑、富丽；译者不才浅学，岂止不足以表达原作的宏伟风格，恐怕还有误译或不妥之处。希望海内外方家多多教正！

本书目次中各卷所附的简短说明，是译者为了便于读者了解各卷内容而试加的。

内文铜刻插图五十幅系法国名画家多雷（Gustave Doré，1832—1883）所作，采自英国Cassell版（1894）插图本《失乐园》。

朱维之

1984．7．于南开园

注解：

(1) 亨利·哈拉姆（Henry Hallam，1777—1859），英国文学家，历史学家。

(2) 《失乐园》，第四卷288—334行。

(3) 《失乐园》，第一卷106—109行。

失乐园

本诗的诗体

本诗的格律是无韵的英语英雄诗体，跟荷马用希腊文写的、维吉尔用拉丁文写的英雄史诗一样。韵脚对于一首好诗的装点或真正修饰并没有必要，尤其是对于较长的诗作。韵脚是野蛮时代的一种发明，用以点缀卑陋的材料和残缺的音步。自从它被后世的一些著名诗人所采用而且成了风气之后，便真正成为一种装饰音了；但它们本身也带来了很多麻烦、障碍和束缚，在表现事物方面，往往不如无韵诗能够更好地表现出来。无怪有些意大利、西班牙的第一流诗人，在长诗、短诗中都不用韵脚，我们英国长期以来最好的悲剧诗也是如此。韵脚在一切灵敏的耳朵听来，并没有真正音乐的快感。悦耳的音乐在于和谐的拍子，配上适当的音节，从一个诗节到一个诗节的推移中，在字里行间给人的各种快感，并不在于句尾音韵的雷同。学习古代的诗歌和优秀的演说词，可以避免这个缺点。本诗不用韵脚不能算是什么缺点，虽然有些庸俗的读者会这样看，其实，它树立了一个样本，在英语诗中第一部摆脱了近代韵脚的枷锁，而恢复了英雄史诗原有的自由。［1668年增］

第一卷

提纲

第一卷首先简略地点明全书的主题：人违反天神命令，因而失去他所曾住过的乐园。接着叙说他失足的主要原因在于蛇，撒旦寄附在它身上的蛇。撒旦曾反叛天神，纠集了许多天使军在他手下，全被天神下令逐出天界，落入广漠的深渊。本诗简单地交代这事之后，便直叙事件的中心，描述撒旦和他所率领的天军落入地狱之中。这儿所描写的地狱不在地的“中心”（因为那时天和地还没有造成，当不蒙灾祸）而在天外的冥荒之中，管它叫混沌最为适当。撒旦和他的天军在这儿被雷电轰击而惊倒在炎炎的火湖里，过了一段时间之后，他从眩晕中清醒过来，并叫起倒在他身边的，品位仅次于他的一个天使，共同商量这次惨败的事。撒旦唤醒了全体天军，他们一个个都从同样的眩晕中醒觉过来，他们起身，检点人数，整顿阵容，宣告将领名单，这些将领的名字和后来在迦南及其邻近诸国所信奉的偶像相符。撒旦向他们演说，安慰他们，说天界可望光复；最后告诉他们，根据一个古先知的预言或天上的传闻，有一个新的世界和一种新的生物将被创造出来；按照古代教父们的看法，天使军在这个世界未创造出来之前就存在了。为了探实这个预言并商定对策，决定召开全体会议，因此他的党徒们都跃跃欲试，俄顷之间，就在地狱中筑起巍峨的万魔殿，就是撒旦的宫殿，巨头们就坐在那里会议。[1668年增]

关于人类最初违反天神命令

偷尝禁树的果子，把死亡和其他[1]

各种各色的灾祸带来人间，并失去

伊甸乐园，直等到一个更伟大的人来，[2]

才为我们恢复乐土的事，请歌咏吧，

天庭的诗神缪斯呀！您当年曾在那[3]

神秘的何烈山头，或西奈的峰巅，[4]

点化过那个牧羊人，最初向您的选民[5]

宣讲太初天和地怎样从混沌中生出；

那郇山似乎更加蒙您的喜悦，[6]

下有西罗亚溪水在神殿近旁奔流；[7]

因此我向那儿求您助我吟成这篇

大胆冒险的诗歌，追踪一段事迹——[8]

从未有人尝试摛彩成文，吟咏成诗的

题材，遐想凌云，飞越爱奥尼的高峰。[9]

特别请您，圣灵呀！您喜爱公正[10]

和清洁的心胸，胜过神殿。[11]

请您教导我，因为您无所不知；

您从太初便存在，张开巨大的翅膀，

像鸽子一样孵伏那洪荒，使它怀孕，

愿您的光明照耀我心中的蒙昧，

提举而且撑持我的卑微；使我能够

适应这个伟大主题的崇高境界，

使我能够阐明永恒的天理，

向世人昭示天道的公正。

请先说，天界和地狱深渊，

在您的眼中，一切都了如指掌；

请先讲，为什么我们的始祖，[12]

在那样的乐土，得天惠那样独厚，

除了那唯一的禁令以外，他们俩

本是世界的主宰；竟背叛而自绝于

他们的创造主？当初是谁引诱

他们犯下这不幸的忤逆呢？

原来是地狱的蛇，是他由于

嫉妒和仇恨，激起他的奸智，

欺骗了人类的母亲。他的高傲[13]

致使他和他的全部天军被逐出天界，

那时他由于造反天军的援助，

使他觉得自己比众光荣，他相信：

如果他反叛，就能和至高者分庭抗礼；

于是包藏野心，觊觎神的宝座和主权，

枉费心机地在天界掀起了

全能的神把他倒栽葱，全身火焰，从净火天上摔下去。

不逊不敬的战争。全能的神把他

倒栽葱，全身火焰，从净火天上

摔下去，这个敢于向全能全力者

挑战的神魔迅速坠下，一直落到

无底的地狱深渊，被禁锢在

金刚不坏的镣铐和永不熄灭的刑火中。

依照人间的计算，大约九天九夜，

他和他那一伙可怕的徒众，

沉沦辗转在烈火的深渊中。

虽属不死之身，却像死者一样横陈；

但这个刑罚反激起他更大的愤怒，

既失去了幸福，又受无穷痛苦的煎熬。

他抬起忧虑的双眼，环视周遭，

摆在眼前的是莫大的隐忧和烦恼，

顽固的傲气和难消的憎恨交织着。

霎时间，他竭尽天使的目力，望断

际涯，但见悲风弥漫，浩渺无垠，

四面八方围着他的是个可怕的地牢，

像一个洪炉的烈火四射，但那火焰

却不发光，只是灰蒙蒙的一片，

可以辨认出那儿的苦难景况，

悲惨的境地和凄怆的暗影。

和平和安息绝不在那儿停留，

希望无所不到，唯独不到那里。

只有无穷无尽的苦难紧紧跟着

永燃的硫黄不断地添注，不灭的

火焰，洪水般向他们滚滚逼来。

这个地方，就是正义之神为那些

叛逆者准备的，在天外的冥荒中

为他们设置的牢狱，那个地方

离开天神和天界的亮光，

相当于天极到中心的三倍那么远。[14]

啊，这里和他所从坠落的地方

比起来是何等的不同呀！

和他一起坠落的伙伴们

淹没在猛火的洪流和旋风之中，

他辨认得出，在他近旁挣扎的，

论权力和罪行都仅次于他的神魔，

后来在巴勒斯坦知道他的名字叫

别西卜。这个在天上叫作撒旦的[15]

首要神敌，用豪言壮语打破可怕的

沉寂，开始向他的伙伴这样说道：

“是你啊；这是何等的坠落！

何等的变化呀！你原来住在

光明的乐土，全身披覆着

无比的光辉，胜过群星的灿烂；

你曾和我结成同盟，同心同气，

同一希望，在光荣的大事业中

和我在一起。现在，我们是从

何等高的高天上，沉沦到了

何等深的深渊呀！他握有雷霆，

确是强大，谁知道这凶恶的

武器竟有那么大的威力呢？

可是，那威力，那强有力的

胜利者的狂暴，都不能

叫我懊丧，或者叫我改变初衷，

虽然外表的光彩改变了，

但坚定的心志和岸然的骄矜

决不转变；由于真价值的受损，[16]

激动了我，决心和强权决一胜负，

率领无数天军投入剧烈的战斗，

他们都厌恶天神的统治而来拥护我，

拿出全部力量跟至高的权力对抗，

在天界疆场上做一次冒险的战斗，

动摇了他的宝座。我们损失了什么？

并非什么都丢光：不挠的意志、

热切的复仇心、不灭的憎恨，

以及永不屈服、永不退让的勇气，

还有什么比这些更难战胜的呢？

他的暴怒也罢，威力也罢，

绝不能夺去我这份光荣。

经过这一次战争的惨烈，

好容易才使他的政权动摇；

这时还要弯腰屈膝，向他

哀求怜悯，拜倒在他的权力之下，

那才真正是卑鄙、可耻，

比这次的沉沦还要卑贱。

因为我们生而具有神力，

秉有轻清的灵质，不能朽坏，[17]

又因这次大事件的经验，

我们要准备更好的武器，

更远的预见，更有成功的希望，

用暴力或智力向我们的大敌

挑起不可调解的持久战争。

他现在正自夸胜利，得意忘形，

独揽大权，在天上掌握虐政呢。”

背叛的天使这样说了，虽忍痛说出

豪言壮语，心却为深沉的失望所苦。

他那勇敢的伙伴立即回答他说：

“大王，掌权天使的首长啊，

掌权者们率领英勇的撒拉弗天军[18]

在您的指挥之下去作战，

大无畏地，投身于惊险的行动，

使天上永生的王陷于危急，

他靠暴力、侥幸，或靠命运，

来支持自己至高无上的权力，

我目睹而哀痛这次可怕的事件，

可悲的覆没，可耻的败绩，

使我们失去天界；这样的大军

竟遭到这么大的失败，

沉沦到这样的阴间里来，

我们原是神灵，气质轻清，

论破灭可说已经到了尽头，

因为我们还留有心志和精神，

不可战胜，很快就会恢复元气。

虽然我们的全部光辉暗淡了，

快乐被无限的悲惨所吞没；

可是他，我们的征服者，（现在，

我只能相信他的全能，否则，

他不可能击破我们这样的大军，）

他使我们还留有这样的精力，

大概是要使我们更能忍受痛苦，

吃足苦头，承受他那报复的怒火；

或者是要我们服更大的苦役，

把我们当作俘虏，当作奴隶，

在地狱猛火的中心来干苦活，

在幽暗的深渊中为他奔走。

这样，我们将永受无穷刑罚，

即使是自己觉得力量还没衰退，

甚至是永生的，那又有什么好处？”

大魔王立刻用急激的话语回答他：

“坠落的基路伯呀，示弱是可悲的，

无论做事或受苦，但这一条是明确的：

行善决不是我们的任务，

作恶才是我们唯一的乐事，

这样才算是反抗我们敌对者的

高强意志。如果他想要

从我们的恶中寻找善的话，

我们的事业就得颠倒目标，

就要寻求从善到恶的途径。

如果我不失算，定会屡次奏效，

使他烦恼，搅乱他极密的计划，

使它们对不准所预定的目标。

你看，那愤怒的胜利者已经

把复仇和袭击的使者召回天门；

暴风雨一般追击我们的

硫黄火霰已经静下来了，

迎接我们从天界的悬崖上

坠落下来的火焰的洪波也平静些了，

以赭红的闪电和狂暴的愤怒，

因为带翅膀的轰雷，大概已经

用完了弹头，现在已经不在

这广漠无边的深渊中吼响了。

我们不要放过这个机会，

不管这是由于敌人的轻蔑，

或者是由于他气头已过的机会。

你没看见那一片荒凉的原野吗？

寂寞、荒芜、绝无人迹、不见亮光，

只有这么一些铅色的幽焰，

闪着青灰色的，可怕的幽光。

我们往那儿去，一避火浪的冲击，

可以休息的话，就休息一下，

重新集合我们疲惫的队伍，

大家讨论，怎样给敌人更多的损害，

怎样弥补我们自己的损失，

怎样战胜这个可怕的灾祸，

从希望中可以得些怎样的援助，

或从失望中来一个怎样的决策。”

撒旦这样对他最亲近的伙伴说着，

把他的头抬出火焰的波浪上面，

两只眼睛，发射着炯炯的光芒，

身体的其他部分平伏在火的洪流上，

又长又大的肢体，平浮几十丈，

体积之大，正像神话中的怪物，

像那跟育芙作战的巨人泰坦，地母之子，[19]

或像百手巨人布里阿瑞俄斯，[20]

或是古代那把守塔苏斯岩洞的

百头神堤丰，或者像那海兽[21]

利维坦，就是上帝所创造的[22]

一切能在大海洪波里游泳的生物中

最巨大的怪物：据舟子们说，

他有时在汹涌的挪威海面上打瞌睡，

常有小舟夜航而遇险的时候，

以为他是个岛屿，抛锚扎在他的

鳞皮上，碇泊在他身旁的背风处，

在黑夜的笼罩中等待姗姗来迟的黎明。

大魔王就是这样横陈巨体，

被锁在炎炎的火湖上面，

既不能起立，也不能昂起头来；

但由于那统治万汇的天神的意志

和他的洪量，让他自由地

得逞阴谋，他心想危害别人

却终于加重自己的罪行，刑上加刑，

让他懊恼地看见自己一切的恶意

怎样在他所引诱的人身上

带来无穷的善意、恩惠和怜悯，

而在他自己身上却招来了

三倍的慌乱、惩罚和报复。

他那硕大的身躯，从火湖中

站立起来；两旁的火焰向后退避，

斜吐尖尖的火舌，卷成两条巨浪，

中间现出一个可怕的溪谷。

他张开翅膀，腾上高空，

他那硕大的身躯，从火湖中站立起来。

使阴沉的空气感觉得异常沉重；

他在一块干燥的陆地上降落，

那土地永远被固体的火烧着，

跟那炎湖被流体的火烧着一样；

它的颜色，好像皮洛卢斯地岬，[23]

被地底潜风的强力掀掉一座山峰，

或像爆裂的艾特那火山的斜坡，[24]

风扇硫黄猛火，烧到内部易燃的矿质，

留下一片焦土，弥漫着恶臭和毒焰。

这就是他那不幸的脚所停歇的地方。

他和他的亲密伙伴飞到哪儿，

都扬扬自得，夸耀自己神通，

能够逃出地狱的火焰，全凭自己，

而不是由于至尊大能者的默许。

那失位的大天使说道：“难道

这就是我们用天堂换来的地盘？

换来的就是这片土地，这个疆域？

天上的光明只换得这可悲的幽冥？

也罢，他如今既然是统治者，

他想要怎样就怎样安排吧。

论理智，他和我们仿佛，

论实力，却超过他的侪辈，

像这样的家伙，离开得越远越好。

再见吧，幸福的园地，永乐的住处！

来吧，恐怖，来吧，冥府！

还有你，最深的地狱，来吧，

来欢迎你的新主人吧！他带来

一颗永不会因地因时而改变的心，

这心是它自己的住家，在它里面

能把天堂变地狱，地狱变天堂。

那还有什么关系，如果我能不变，

屹立不动？我将要仅次于他，

他不过霹雳在手，显得强大些；

在这儿，我至少是自由的，

那全能者营造地狱，总不至忌妒

地狱，决不会把我从这里赶走。

我们在这里可以稳坐江山，

我倒要在地狱里称王，大展宏图；

与其在天堂里做奴隶，

倒不如在地狱里称王。

可是，为什么我们还让那些

忠实的朋友，患难中的伙伴，

惊魂失魄地蜷伏在茫茫的忘池中呢？

为什么我们不去叫唤他们起来，

在这块不幸的地方再共患难呢？

又为什么不再兴兵作战，

试一试天上还有多少东西可以收复，

地狱里还有什么可以损失的呢？”

撒旦这样说后，别西卜答道：

“除了全能者，谁也不能战胜的，

光辉的三军首领呀，他们正在

恐怖和危险中切望生命的保证，

他们一听到您的声音，马上就会

重新鼓起勇气，振奋精神，

他们往常在激战中陷于苦斗时，

在危急的前线进行冲锋时，

总是听您可靠的号令的；

现在，他们匍匐偃卧在火湖里，

跟我们刚才一样，惊魂、失魄，

那也难怪，从那么高的天上摔下来！”

他的话音一落，那大魔王

便向岸边走去；他那沉重的盾牌，

天上铸的，坚厚，庞大，圆满，

安在背后；那个阔大的圆形物

好像一轮明月挂在他的双肩上，

就是那个托斯卡纳的大师[25]

在黄昏时分，于菲耶索莱山顶，[26]

或瓦达诺山谷，用望远镜探望到的[27]

有新地和河山，满布斑纹的月轮。

从挪威群山上采伐下来的，

可作兵舰桅杆用的高大松树，[28]

跟他的长矛比起来不过是小棍，

他拄着这长矛，踏着沉重的脚步，

走在燃烧着的灰土上，不像当初

走在天界的青空时的轻捷步伐，

而且遍地是火，热浪袭击他，

直烤得他浑身疼痛。

但他忍受这一切，走到火海岸边，

他站住，招呼他的众官兵，

他们虽然具有天使的容貌，

却昏沉地躺着，稠密得像秋天的繁叶

纷纷落满了华笼柏络纱的溪流，[29]

那溪流夹岸古木参天，枝丫交错；

又像红海面上漂浮着的海藻，

当勇猛的罡风袭击海岸时，

使红海的浪涛卷没布西利斯[30]

和他的孟斐斯骑兵，因为他食言，[31]

恨恶寄居歌珊的民众，派兵追赶，[32]

结果，眼看被逐的民众跻登彼岸，

而自己反全军淹没，只剩浮尸和

破败的车轮；天使军的狼藉横陈，

正是这样，密密层层漂浮在火的洪流上，

为了他们境况的惨变而黯然神伤。

他高声呼喊，使整个空洞的

地狱深渊都响起了回声：

他们听了这话，都很惭愧，急忙振翮而起。

“王公们，战士们，天国的精英，

天界本是你们的，如今失去了，

难道像这样惊人的巨变，就使得

不朽的精灵从此不能动弹了吗？

难道你们竟甘心用这样的地方

作为艰苦战斗之后的休息、

安睡的场所，像在天上的乐土吗？

难道你们竟用这样颓唐的姿态

向那胜利者表示低头屈服吗？

他目前瞧着撒拉弗和基路伯天军

偃旗息鼓，辗转于洪流之中，

不久就会有神速的追兵赶来

看准机会，从天门下降，践踏

如此颓唐的我们，或用连珠似的

轰雷把我们打进地狱深渊的底层。

快醒！起来！否则就永远沉沦了！”

他们听了这话，都很惭愧，

急忙振翮而起，像站岗的士兵

正在打盹时被官长发觉，

在睡眼惺忪中猛醒过来一样。

他们不是没有看见自己处境悲惨，

也不是不觉得剧烈的痛楚；

但一听到大将军的声音，便都

立刻从命，纷纷起来，不计其数。

好像暗兰的儿子在埃及蒙难时，[33]

挥动神杖，击遍全地，招来了

一阵蝗虫的乌云，乘东风而来，

像夜色一般覆盖法老国境的天空，

使尼罗河流域的全地黯黑无光，[34]

那不可计数的恶天使也这样，

在地狱的穹隆下面回翔飞舞

于上下左右周围的火焰中间。

那不可计数的恶天使也这样，在地狱的穹隆下面回翔飞舞。

接着，他们的大王举起长矛，

挥动着，作为信号，指挥进路。

他们飞行得很稳，矫健地

降落在坚硬的硫黄地上，

挤满了原野的每一个角落，

连那人烟稠密的北方蛮族

也没有这么众多的人群

从天寒地冻的地域繁殖出来。

那些蛮族子孙昌盛，像洪水一样[35]

涌向南来，越过莱茵、多瑙流域，

冲过直布罗陀到了利比亚沙漠时，[36]

也不见得有这样密集的队伍。

各队的队长，各班的班长，

都急忙地奔向他们的大司令

站立的地方；各个神姿英发，

状貌超过凡人，有王者的威严，

都是天上有座位的诸掌权者；

虽然他们的名号，因为叛逆

已经从生命册上被一笔勾销，[37]

在天上群生的记忆中，如今

已被淡忘，在夏娃的子孙中

也没有得到过新的名号，

一直到后来，得到天神的允许，

得以一游大地来试探世人，

用各种的诡计、谎言去腐蚀他们，

使他们被弃于天神，他们的创造者，

并且把创造主无形的光彩，

转化作兽类的形象，

用浮华的装饰，打扮得金碧辉煌，

用淫乐的仪式，把魔鬼尊为神明。

于是他们便以各种不同的名号，

各种不同的偶像传遍异教世界。

天庭诗神缪斯呀，请说，那时

诸将领的名字，谁最先，谁最后，

听见大王的呼声，便在火焰的床上，

从瞌睡中醒来，撇下无数的从属，

按名分次序，一个一个地来到，

挤满大王离群而立的空虚的湖岸上？

那些将领就是后来从地狱出来

漫游大地上，寻找牺牲品，

敢于把自己的座位安置在神座附近，

让四邻各国的人民供奉为神明，

把自己的祭坛设在神的祭坛旁边，

同那位坐在基路伯天使中间[38]，

从锡安发出雷鸣的耶和华分庭抗礼.

但他们屡屡拿自己庙中不洁的祭品

放在圣庙中，拿可咒诅的东西

来玷污真神的圣典和圣品，

用黑暗来遮掩天神的光明。

头一个来到的可怕魔王摩洛[39]，

以人为牲，全身沾满了人血

和亲人的眼泪，孩子在狰狞恶魔手中的

哭喊声，淹没在大鼓、小鼓的嚣声中。

亚扪人崇拜他，并在拉巴及其沟渠纵横的

原野，[40]

在亚珥歌伯、巴珊，直到亚嫩河滨，[41]

都受到供奉。他不以这些淫邪的邻国

为满足，还施展狡计，迷惑了

绝顶聪明的所罗门，在不洁的山上[42]

立庙建祠，面对真神的圣殿。

又把秀丽的欣嫩子谷，封山为圣林，[43]

因此被称为陀斐特和格痕拿，

那就是阴间地狱的称号。

其次一个是基抹，为污秽可怕的[44]

摩押的子孙所崇拜，享祀的地域

从阿洛埃到尼波，一直到南端[45]

亚巴林的山野，还有希实本、何罗念[46]

和西宏的领土，以及披着葡萄藤的

西比玛百花之谷的那一边，[47]

还有以利亚利的境地到死海之滨。[48]

后来他又用别名毗珥，去蛊惑[49]

以色列人，那时他们刚从尼罗河境

出来，到了什亭，就为他建立淫祠，[50]

举行淫秽的祭祀，致遭灾祸。

他还把淫祀扩大到那邪恶的山边，

到凶杀者摩洛所在的林荫附近，

使凶残和淫逸相接为邻，

终于被善良的约西亚统统赶进地底。[51]

跟他同来的有古河幼发拉底

和埃及、叙利亚界河之间的神祇，

男的总名巴力，女的通称亚斯他录：[52]

原来天上的精灵为男为女可如意，

也可以兼有两性，因为他们的素质

柔软轻纯；不必裹紧四肢和关节，

也不必笨重的肉体和脆骨撑持；

他们可以随心所欲地变形，

或伸或缩，或明或暗，随意飞行，

随爱憎的不同，遂行各种工作。

以色列族人，屡因这些伪神

而丢弃那赐予生命力的真神，

对正当的祭坛冷落，却向兽神叩头，

因此他们在战场上也照样把头颅

低垂在鄙陋的敌人刀剑面前。

在这些精灵中，有个亚斯托勒，

是腓尼基人称为亚斯他脱的，[53]

头上长了新月形双角的天上女王；

每当月明之夜，西顿的处女们[54]

便向她们那漂亮的偶像发誓、唱歌，

在锡安也不无歌颂，还在耻辱的

山上耸立她的庙宇，就是那个

好色的君王所营造的，这君王的心[55]

是练达的，但因被艳丽的偶像崇拜者

所蛊惑，自己也拜倒在淫邪的偶像面前。

跟在她后面来的是搭模斯，

他一年一度在黎巴嫩受伤，[56]

每当夏季来临时，吸引叙利亚的处女

成天唱着情歌来哀悼他的命运，

那时奔流的阿多尼斯河水变为红色，

传说是搭模斯伤口的血所染成的，

从河源的山崖上奔流到海：

这个恋情故事，也以同样的热情

感染锡安的女儿们，为他洒泪痛哭，

这丑态正是以西结在异象中所见的[57]

背弃真神的犹太人崇拜淫祠的情景。

跟在他后面的神魔，着实伤心，

他被囚禁在自己的庙宇里，

被夺来的约柜毁坏了自己的兽像，

头和两手分离，扑倒在门槛上，

他自己的崇拜者都觉得耻辱，

他名叫大衮，是海中的怪物，[58]

上半截是人，下半截是鱼，

可是他有庙宇高耸在亚琐都，

巴勒斯坦境内的人莫不敬畏：

迦特、亚实基伦、以革伦，

直到迦萨的边界，到处慑服。[59]

跟在他后面的名叫临门，[60]

他的庙宇坐落在秀丽的大马士革，

亚罢拿和法珥法两条清澈肥沃的河滨。

他也敢于和上帝的宫殿分庭抗礼。

他曾失去一个癞子，得来一个君王，[61]

那王名叫亚哈斯，一个愚蠢的征服者，

他蔑视真神的祭坛，而醉心于

叙利亚的祭坛，把不洁的牺牲品

焚烧献上，叩拜自己所征服的神祇。

继而出现的是一群自古知名的

奥西利斯、埃西斯、荷鲁斯，以及[62]

他们的侍从，奇形怪状，具有妖术，

蒙骗了狂妄的埃及人和他们的祭司，

宁在兽状的神祇中寻找一些

到处游荡的神魔来供奉。[63]

以色列人也不免受这风气的影响，

曾在何烈，用借来的金子铸造牛犊；[64]

那叛王也在伯特利和但地重犯此罪，[65]

把创造主耶和华制成草食的牛形，

当他们逃出埃及时，一夜之间

全族人的长子都和这些做牲畜鸣的

神祇一起被杀死了。[66]

彼列走在最后，在坠落天使中[67]

没有比他更荒淫、更顽固不化的了；

他虽然没有立庙，祭坛上也不冒烟，

但当祭司叛离上帝时，像以利的儿子那样，[68]

把淫乐和暴力充斥上帝的圣殿时，

又有谁比他更频繁地来到神庙祭坛呢？

他的恶势力还侵入朝廷、宫室，[69]

以及豪华的都市，宴乐、狂暴、

迫害、骚乱的喧闹声，上闻于高塔。

夜幕遮暗了街道的时候，彼列的

子孙便出来漫游、横行、酗酒。

请看所多玛街上的丑事，和基比亚[70]

那一夜，主人的大门挡不住残暴，

异乡客旅的女眷受到凶残的凌辱！

这些神魔，论地位和能力都是首领；

其余的说来太长，然而也很出名。

中有爱奥尼诸神，受到雅完子孙的崇奉，[71]

后来被夸说是天和地的子孙。[72]

泰坦是天的长子，同胞弟妹众多，[73]

他被弟弟萨图恩夺去了长子的名分：

萨图恩也受到同利亚亲生儿子的报应，

这样，育芙便掌握了更大的权柄。

这些神魔起初在克里特岛和伊达山称神，[74]

后来在严寒的奥林匹斯雪峰上，[75]

掌管半空，就是他们最高的天界；

有的在特尔斐悬崖上，多陀那山城，[76]

并遍及多利安人的全部国境；

有的和老萨图恩飞越过亚得里亚海，

到达希斯波利安的原野，[77]

飞越凯尔特而漫游于地极诸岛。[78]

这些神魔和其他同来的一群群，

看起来不免形容枯槁，精神颓丧；

但一看见他们的首领并不失望，

就觉得他们自己并没有完蛋，

眉宇之间便微露欢喜的神色。

在首领的脸上也是忧乐相交织，

但他很快就恢复了往日的骄矜，

故作豪言壮语，耸人听闻，

渐渐地振起他们消沉了的勇气，

驱除了他们的忧惊和疑惧。

继而便下令吹起喇叭、号筒，

发出战斗的高音，并举起大王旌旗。

有一个颀长的基路伯名叫阿撒泻勒，[79]

请求给他扛大旗的光荣权利：

那面大王旗立刻从晶光闪烁的

旗杆上扩展开来，高高飘扬，

好像在风中飘荡的流星。

旗上满是宝石，金光灿烂，

辉映着天使们的徽章、刀剑

和战利品。那时大小喇叭、号筒

齐奏战曲；全体官兵扬声呐喊，

喊声震裂了地狱的苍穹，并且

震惊了天外的混沌界和夜的古国。

一时间，从朦胧中可以看见

千万旌旗在空中竖起，飘扬着

东方鲜艳夺目的色彩，同时出现了

一片长矛的森林，金盔簇簇，

甲盾排排，深不可测的密阵。

密阵立刻移动了，伴随着庄严的横笛，

柔和的洞箫，吹出多利亚的曲调，[80]

把古英雄武装出征的堂皇气概

提高到了极度。鼓吹起来的不是

一时血气之勇，而是慎重、坚定，

不为死的恐怖所吓退或逃跑。

用庄严的调子减轻忧愁、烦恼，

有使凡人和天人从心底里拂除

疑惑、恐惧、悲伤、痛苦的力量。

他们就这样显示统一大军的威力，

心志坚定，在柔和的箫笛声中，

沉着地前进，忘却脚下焦土的烧灼。

不一会儿，他们已经站在大王的面前，

只见一片刀枪耀目，长阵森严，

古战士的装束，长矛与甲盾齐整，

听候伟大的首领下令，给予任务。

首领向武装的队伍投射老练的眼光，

急速把整个战阵巡视一周，看他们

秩序整齐，状貌、姿容都不愧为神祇。

最后，他检点了他们的数目。

于是他心高气傲，踌躇满志，

凭着这样的武力而愈加顽强起来。

因为自有人类以来，从未见过

这样雄厚的兵力；古来有名的军队

跟这支军队比起来，都不过是那

被鹤鸟袭啄的小人国的步兵一样：[81]

无论是弗勒格拉的巨人族，[82]

加上在底比斯和伊利翁交战的，[83]

得了群神援助的英雄部族；

无论是稗史、传奇中有名的

以尤瑟之子为中心的，[84]

不列颠和亚摩利的骑士们；

无论是圣教徒或是邪教徒，

一切在阿斯波拉门、蒙塔班，[85]

在大马士革、摩洛哥、特列皮松，

各地参加教内外比武的好汉阵营；

无论是比塞达人，从非洲海岸派去的，

在封太拉比亚打败查理曼大帝[86]

和他全部勇士的大军，都是如此。

他们的勇武虽远不是世人所能比，

却都驯服地听从他们威严的大司令。

大司令的身躯状貌，在群魔之中

巍然耸立，好像一座高塔。

他的姿容还没有全失去原来的光辉，

仍不失为一个坠落的天使长。

他那洋溢的荣光蒙受消减，

好像旭日初升时被天边雾气

夺去光芒，又如在昏暗的日食时，

从月亮的后面洒下惨淡的幽光，

投射半个世界，以变天的恐怖[87]

使各国的君王惊惶失措。

天使长的光芒虽然这样消减了，

但他仍比众天使光亮得多。

他的脸上刻有雷击的伤痕，

忧虑盘踞在他憔悴的两颊上，

但眉宇之间还有准备复仇的

不挠的勇气和傲岸的神色。

他的眼光凶狠，但也显示出

热情和怜悯的光焰，注视

他的同谋者，其实是追随者。

他们原来在天上享受清福，

如今被判决无期受苦的惩罚；

千百万的精灵为了他的过错，

而被剥夺了天上的幸福，为了

他的叛逆而抛弃了永恒的光荣；

他们虽然憔悴、枯槁，

却仍然忠诚地站在他的面前：

好像被一阵天火烧了的橡树林

和山上的松林，树顶枯焦，

枝干光秃，却亭亭挺立在焦野。

他准备发言了：于是队伍的

两翼向前迈进，成了半圆形，

向他和他的全体大天使围拢，

全场肃静，大家都注意谛听。

他三次要开口，三次泣不成声，

天使的骄泪，不禁夺眶而出，

终于声泪俱下地说道：

“啊，千百万不死的精灵！

除了全能者以外，无比的权力者们！

这场战斗不是不光彩的，虽然

按目前的景况看，是悲惨的，

这样的惨变，说来叫人痛恨！

但是，即使有伟大心力能预见预料，

即使有博古通今的大学问，

怎能预料到这样一支神祇的联军，

像站在这儿的，这样的军容，

会被击败的呢？谁又能相信，

像这样一支强大的队伍，——

一追放就使天庭空虚的队伍，[88]

会在失败之后，不会卷土重来，

不会再登天界而恢复原来的地位呢？

至于我，全体天军可以为我作证，

是否有跟你们不一条心，或者

回避危险而造成大家的失望。

只是那天上的君王稳坐宝座，

依仗着旧名声、老习惯来维持，

虽然十足地显示帝王的威严，

但常自隐藏实力，引诱我们

逞雄一试，致使我们遭受沉沦。

从此以后，我们得知己知彼，

我们不随便向人家挑衅，

也不怕人家来挑起新的战争；

实力不及处，要靠权谋诈术，

定出锦囊妙计方是上策。

这样，叫他也学一点乖，

知道以力取胜，只是胜了一半。

太虚中将要产生一些新的世界；

在天上传开了一个消息，

说他不久就要创造—个世界，

用以繁殖一个高贵的族类，

那就是他的选民，等于天之众子。

我们要去那儿，去探索一下也好；

现在第一要紧的是到哪儿去，

因为这个地狱深坑绝不能

囚禁我们这些天上的精灵，

也不能把我们长淹在黑暗深渊里，

但这种想头必须好好考虑，

好好讨论，和平是没有希望的了，

谁甘心屈服呢？战争，只有战争，

公开宣战或是不宣而战，必须决定。”

他说完了；立刻就有千万把

闪着寒光的宝剑从雄伟天人的

腰间拔出，响应他的话语；

霎时间，那刀光剑影照彻了

地狱的每一个角落：个个怒气冲天，

瞠视着那至高者，手中的武器

猛敲铿锵的盾牌，发出战斗的喧噪。[89]

挑战的吼声，响彻天穹。

附近有一座山，那可怕的

山顶喷着火焰和涡卷的烟尘；

全山各部都发出荧光，那无疑是

它腹内隐藏的硫黄焚化着金银矿砂。

有一大队天军急忙向那儿飞去，

好像是王师的先头部队，

拿着锄头和鹤嘴锹，在那儿

挖掘壕沟，筑建堡垒。

带领这支军队前去的是玛门[90]

玛门在天上坠落的天使中

是最卑屈的一个，当初在天时

便是低首下心，佝偻不伸的，

他的眼睛总是向下看，最称羡

天庭的黄金砌地和豪华铺道，

却不欣赏神圣、光明的良辰美景。

他首先破坏宇宙的中心，

后来的人类也是由于他的教导，

用不孝的手，搜索地球母亲的内脏，

夺取其中该好好保藏的宝库。

不久，他那队人马便凿开了那座山，

把它划开一道很大的伤口，

挖出黄金的肋条。不要惊奇

地狱产生的财富；因为那儿的

土壤最适合于这个重价的祸根。

让那些夸耀人世事物的人们，

惊叹巴别高塔和孟斐斯诸王业绩的[91]

人们知道，他们的名誉、武功

和最大的艺术纪念碑，在这些

坠落的天使们是轻而易举的，

他们在一小时之内，就能完成

人间在一个世代里，无数人手

所不断操劳而辛苦做成的事。

第二队天使在附近的野地上

准备了许多洞穴，洞穴下面

有从火湖引来的火液的动脉管，

用奇妙的技术来熔化金属粗块，

分别品种，去掉金砂的浮渣。

同时，第三队天使在野地中

制造出各种的模型，用奇妙的方法

把沸腾着的洞穴中的金液引来，

灌满所有的模型，无孔不入，

好像一架风琴，传音板一鼓气，

风便吹进每一支簧管里去一样。

不一会儿，一座巨大的建筑物，

便像烟雾一般从地里升腾起来，

同时发出美妙愉快的乐音。

那建筑物造得跟神殿一样堂皇，

周围都有壁柱和多利亚式圆柱，[92]

柱的上端顶着黄金的主梁，

也少不了飞檐和饰带，都是浮雕的。

屋顶平台镂金错彩，金碧辉煌。

当初亚述和埃及比富斗奢，

豪华到极点时，无论是巴比伦

还是阿尔开罗为他们的神祇[93]

庇露斯、赛拉比斯建筑庙宇，[94]

或为他们的王室营造宫殿时，

都没有这样的美轮美奂，庄严宏伟。

庞大的建筑物高高地升起了，

俄顷之间，青铜的门扇洞开，

可以看见里面有广大的空间，

地面是光泽平滑的砌石；

穹形的屋顶上挂着一行行神奇的

灯盏，闪耀如星星，点着石脑油

和沥青油的篝灯，辉煌得像是

从天上放出来的光明。急忙忙

进去的群众惊叹着，有的欣赏

建筑物，有的称赞建筑师。[95]

这建筑师的手艺在天上早已知名，

他曾营造过许许多多的巍峨宫殿，

供给那些掌权的天使们作住宅，

并且坐在那儿做王；因为至尊者

授予他们如此大权，分别治理

光荣的天族，他的名字在古希腊

也不是默默无闻，或不受尊敬的，

在俄索念国里，人们叫他玛尔西巴；[96]

据说他从天上坠落是因为激怒了

育芙，被他摔出了水晶的城墙：

从早晨到中午，从中午到黄昏，

在整整一个长夏的日子里降落，

和夕阳一同落下，像流星一样

从天心落在爱琴海的楞诺斯岛上。

这一说法是错误的，因为他和这些

叛逆的徒众一起，在很久以前就坠落了。

他有一身的本领也不能脱逃责罚，

虽在天上曾筑高塔，结果反被放逐，

和他的工匠们同在地狱里造屋。

那时长着翅膀的天使们，

由于元首的命令，用威严的仪式

和号筒的声响，传达给全体官兵，

宣布在元首撒旦和大天使们的

最高首府“万魔殿”开一个严肃的会议，[97]

被召集来开会的是各队各团中

被召集来开会的是各队各团中有地位的，或是经过选拔的最优秀者。

有地位的，或是经过选拔的

最优秀者。不久，他们就成千成百

成群结队地，蜂拥而来参加。

各个出入口都被挤满了，

每扇大门，每条宽大的走廊，

尤其是那广阔的大厅——

这大厅虽然好像一个大圆场，

勇士们可以在那儿驰骋比武，

异教武士的精英可以在苏丹的

王座面前格斗或骑马投枪，——

这样的大厅竟挤得水泄不通，

地面和空中，一片羽翼相擦的声音

好像春天里的蜜蜂，当日轮

和金牛宫并驾齐驱的时节，[98]

在窝边放出一群群的幼蜂，

在新鲜芳香的花露之间飞舞，

或者在它们草建的城廓，

新抹香蜜的光滑的板上[99]

来去徘徊而商谈他们的国事。

那聚集在空中的天使也是

这样拥挤，密密稠稠。不一会儿，

一声号令下来，看，真奇怪：

他们本来都是巨大的身躯，

胜过地母所生的巨人族；

现在却变得比最小的小人还小，

在狭窄的房间里会集的群众

多到不可计数，像印度山外的

侏儒国人，或像灵界小妖精，

他们在林边泉畔，深夜游宴，

晚归的农夫似曾看见过，或恍惚见过；

月轮高高在天心，做个公断者，

循着苍白的轨道渐向地面驶近。[100]

他们专心一意地在跳舞、宴乐，

还有悦耳的音乐使他销魂，

他的心跳跃，且惊且喜。

那些没有肉体的精灵，也是这样，

他们把硕大的身躯变成

极微小的形象，但数目不变，

多得不可计数，使这地狱的大殿

顿显宽大，可以自由飞翔。

只是远在内庭的，伟大的撒拉弗

首领们和基路伯等大小天使

仍保原形未变，满满地挤在一间

密室里，约有一千个“半神”[101]

坐在黄金的椅子上密谈。

静默片刻之后，便宣读

集会的宗旨，开始了盛大的会议。

Of Man's first disobedience, and the fruit

Of that forbidden tree, whose mortal taste

Brought death into the World, and all our woe,

With loss of Eden, till one greater Man

Restore us, and regain the blissful seat,

sing Heavenly Muse, that on the secret top

Of Oreb, or of sinai, didst inspire

that shepherd, who first taught the chosen seed,

In the Beginning how the Heavens and Earth

Rose out of Chaos: Or if sion Hill

delight thee more, and siloa's Brook that flowed

fast by the Oracle of God; I thence

Invoke thy aid to my advent'rous song,

that with no middle flight intends to soar

Above th' Aonian Mount, while it pursues

things unattempted yet in prose or Rhyme.

And chiefly thou O spirit, that dost prefer

Before all temples th' upright heart and pure,

Instruct me, for thou know'st; thou from the first

Wast present, and with mighty wings outspread

dove-like sat'st brooding on the vast Abyss

And mad'st it pregnant: What in me is dark

Illumine, what is low raise and support;

that to the heighth of this great Argument

I may assert Eternal providence,

And justify the ways of God to men.

Say first, for Heaven hides nothing from thy view

Nor the deep tract of Hell, say first what cause

Moved our Grand parents in that happy state,

favoured of Heaven so highly, to fall off

from their Creator, and transgress his Will

for one restraint, lords of the World besides？

Who first seduced them to that foul revolt？

Th' infernal serpent; he it was, whose guile

stirred up with Envy and Revenge, deceived

the Mother of Mankind, what time his pride

Had cast him out from Heaven, with all his Host

Of Rebel Angels, by whose aid aspiring

to set himself in Glory above his peers,

He trusted to have equalled the most High,

If he opposed, and with ambitious aim

Against the throne and Monarchy of God

Raised impious War in Heaven and Battle proud

With vain attempt. Him the Almighty power

Hurled headlong flaming from th' Ethereal sky

With hideous ruin and combustion down

to bottomless perdition, there to dwell

In Adamantine Chains and penal fire,

Who durst defy th' Omnipotent to Arms.

Nine times the space that measures day and Night

to mortal men, he with his horrid crew

lay vanquisht, rolling in the fiery Gulf

Confounded though immortal: But his doom

Reserved him to more wrath; for now the thought

Both of lost happiness and lasting pain

torments him; round he throws his baleful eyes

that witnessed huge affliction and dismay

Mixed with obdúrate pride and steadfast hate:

At once as far as Angel's ken he views

the dismal situation waste and wild,

A dungeon horrible, on all sides round

As one great furnace flamed, yet from those flames

No light, but rather darkness visible

served only to discover sights of woe,

Regions of sorrow, doleful shades, where peace

And rest can never dwell, hope never comes

that comes to all; but torture without end

still urges, and a fiery deluge, fed

With ever-burning sulphur unconsumed:

such place Eternal Justice had prepared

for those rebellious, here their prison ordained

In utter darkness, and their portion set

As far removed from God and light of Heaven

As from the Center thrice to th' utmost pole.

O how unlike the place from whence they fell!

there the companions of his fall, o'erwhelmed

With floods and Whirlwinds of tempestuous fire,

He soon discerns, and weltering by his side

One next himself in power, and next in crime,

long after known in palestine, and named

Bëelzebub. to whom th' Arch-Enemy,

And thence in Heaven called satan, with bold words

Breaking the horrid silence, thus began.

“If thou beest he; but O how fallen! how changed

from him, who in the happy Realms of light

Clothed with transcendent brightness didst outshine

Myriads though bright: if he whom mutual league,

United thoughts and counsels, equal hope,

And hazard in the Glorious Enterprise,

Joined with me once, now misery hath joined

In equal ruin: into what pit thou seest

from what heighth fallen, so much the stronger proved

He with his thunder: and till then who knew

the force of those dire Arms？yet not for those

Nor what the potent Victor in his rage

Can else inflict do I repent or change,

though changed in outward lustre, that fixt mind

And high disdain, from sense of injured merit,

that with the mightiest raised me to contend,

And to the fierce contention brought along

Innumerable force of spirits armed

that durst dislike his reign, and me preferring,

His utmost power with adverse power opposed

In dubious Battle on the plains of Heaven,

And shook his throne. What though the field be lost？

All is not lost; the unconquerable Will,

And study of revenge, immortal hate,

And courage never to submit or yield:

And what is else not to be overcome？

that Glory never shall his wrath or might

Extort from me. to bow and sue for grace

With suppliant knee, and deify his power

Who from the terror of this Arm so late

doubted his Empire, that were low indeed,

that were an ignominy and shame beneath

this downfall; since by fate the strength of Gods

And this Empyreal sybstance cannot fail,

since through experience of this great event

In Arms not worse, in foresight much advanced,

We may with more successful hope resolve

to wage by force or guile eternal War

Irreconcilable, to our grand foe,

Who now triúmphs, and in th' excess of joy

sole reigning holds the tyranny of Heaven.”

So spake th' Apostate Angel, though in pain,

Vaunting aloud, but rackt with deep despair:

And him thus answered soon his bold Compeer.

“O prince, O Chief of many throned powers,

that led th' imbattled seraphim to War

Under thy conduct, and in dreadful deeds

fearless, endangered Heaven's perpetual King;

And put to proof his high supremacy,

Whether upheld by strength, or Chance, or fate,

too well I see and rue the dire event,

that with sad overthrow and foul defeat

Hath lost us Heaven, and all this mighty Host

In horrible destruction laid thus low,

As far as Gods and Heavenly Essences

Can perish: for the mind and spirit remains

Invincible, and vigour soon returns,

though all our Glory extinct, and happy state

Here swallowed up in endless misery.

But what if he our Conqueror, (whom I now

Of force believe Almighty, since no less

than such could have o'erpowered such force as ours)

Have left us this our spirit and strength entire

strongly to suffer and support our pains,

that we may so suffice his vengeful ire,

Or do him mightier service as his thralls

By right of War, whate'er his business be,

Here in the heart of Hell to work in fire,

Or do his Errands in the gloomy deep;

What can it then avail though yet we feel

strength undiminisht, or eternal being

to undergo eternal punishment？”

Whereto with speedy words th' Arch-fiend replied.

“Fallen Cherub, to be weak is miserable

doing or suffering: but of this be sure,

to do aught good never will be our task,

But ever to do ill our sole delight,

As being the contrary to his high will

Whom we resist. If then his providence

Out of our evil seek to bring forth good,

Our labour must be to pervert that end,

And out of good still to find means of evil;

Which oft-times may succeed, so as perhaps

shall grieve him, if I fail not, and disturb

His inmost counsels from their destined aim.

But see the angry Victor hath recalled

His Ministers of vengeance and pursuit

Back to the Gates of Heaven: the sulphurous Hail

shot after us in storm, o'erblown hath laid

the fiery surge that from the precipice

Of Heaven received us falling, and the thunder,

Winged with red lightning and impetuous rage,

perhaps hath spent his shafts, and ceases now

to bellow through the vast and boundless deep.

let us not slip th' occasion, whether scorn,

Or satiate fury yield it from our foe.

seest thou yon dreary plain, forlorn and wild,

the seat of desolation, void of light,

save what the glimmering of these livid flames

Casts pale and dreadful？thither let us tend

from off the tossing of these fiery waves,

there rest, if any rest can harbour there;

And reassembling our afflicted powers,

Consult how we may henceforth most offend

Our Enemy, our own loss how repair,

How overcome this dire Calamity,

What reinforcement we may gain from Hope,

If not what resolution from despair.”

Thus satan talking to his nearest Mate

With Head uplift above the wave, and Eyes

that sparkling blazed, his other parts besides

prone on the flood, extended long and large

lay floating many a rood, in bulk as huge

As whom the fables name of monstrous size,

titanian, or Earth-born, that warred on Jove,

Briareos or typhon, whom the den

By ancient tarsus held, or that sea-beast

leviathan, which God of all his works

Created hugest that swim th' Oceän stream:

Him haply slumbering on the Norway foam

the pilot of some small night-foundered skiff,

deeming some Island, oft, as sea-men tell,

With fixed Anchor in his scaly rind

Moors by his side under the lee, while Night

Invests the sea, and wished Morn delays:

so stretcht out huge in length the Arch-fiend lay

Chained on the burning lake, nor ever thence

Had risen or heaved his head, but that the will

And high permission of all-ruling Heaven

left him at large to his own dark designs,

that with reiterated crimes he might

Heap on himself damnation, while he sought

Evil to others, and enraged might see

How all his malice served but to bring forth

Infinite goodness, grace and mercy shown

On Man by him seduc't, but on himself

treble confusion, wrath and vengeance poured.

forthwith upright he rears from off the pool

His mighty stature; on each hand the flames

driven backward slope their pointing spires, and rolled

In billows, leave i' th' midst a horrid Vale.

then with expanded wings he steers his flight

Aloft, incumbent on the dusky Air

that felt unusual weight, till on dry land

He alights, if it were land that ever burned

With solid, as the lake with liquid fire;

And such appeared in hue, as when the force

Of subterranean wind transprots a Hill

torn from pelorus, or the shattered side

Of thundering Etna, whose combustible

And fuelled entrails thence conceiving fire,

sublimed with Mineral fury, aid the Winds,

And leave a singed bottom all involved

With stench and smoke: such resting found the sole

Of unblest feet. Him followed his next Mate,

Both glorying to have escaped the stygian flood

As Gods, and by their own recovered strength,

Not by the sufferance of supernal Power.

“Is this the Region, this the soil, the Clime,”

said then the lost Arch Angel,“this the seat

that we must change for Heaven, this mournful gloom

for that celestial light？Be it so, since hee

Who now is sovran can dispose and bid

What shall be right: farthest from him is best

Whom reason hath equalled, force hath made supreme

Above his equals. farewell happy fields

Where Joy for ever dwells: Hail horrors, hail

Infernal world, and thou profoundest Hell

Receive thy new possessor: One who brings

A mind not to be changed by place or time.

the mind is its own place, and in itself

Can make a Heaven of Hell, a Hell of Heaven.

What matter where, if I be still the same,

And what I should be, all but less than hee

Whom thunder hath made greater？Here at least

We shall be free; th' Almighty hath not built

Here for his envy, will not drive us hence:

Here we may reign secure, and in my choice

to reign is worth ambition though in Hell:

Better to reign in Hell, than serve in Heaven.

But wherefore let we then our faithful friends,

Th' associates and co-partners of our loss

lie thus astonisht on th' oblivious pool,

And call them not to share with us their part

In this unhappy Mansion, or once more

With rallied Arms to try what may be yet

Regained in Heaven, or what more lost in Hell？”

So satan spake, and him Bëelzebub

thus answered.“leader of those Armies bright,

Which but th' Omnipotent, none could have foiled,

If once they hear that voice, their liveliest pledge

Of hope in fears and dangers, heard so oft

In worst extremes, and on the perilous edge

Of battle when it raged, in all assaults

their surest signal, they will soon resume

New courage and revive, though now they lie

Grovelling and prostrate on yon lake of fire,

As we erewhile, astounded and amazed,

No wonder, fallen such a pernicious height.”

He scarce had ceased when the superior fiend

Was moving toward the shore; his ponderous shield

Ethereal temper, massy, large and round

Behind him cast; the broad circumference

Hung on his shoulders like the Moon, whose Orb

through Optic Glass the tuscan Artist views

At Evening from the top of fiesole,

Or in Valdarno, to descry new lands,

Rivers or mountains in her spotty Globe.

His spear, to equal which the tallest pine

Hewn on Norwegian hills, to be the Mast

Of some great Ammiral, were but a wand,

He walkt with to support uneasy steps

Over the burning Marl, not like those steps

On Heaven's Azure, and the torrid Clime

smote on him sore besides, vaulted with fire;

Nathless he so endured, till on the Beach

Of that inflamed sea, he stood, and called

His legions, Angel forms, who lay intranc't

thick as Autumnal leaves that strow the Brooks

In Vallombrosa, where th' Etrurian shades

High overarch't embower; or scattered sedge

Afloat, when with fierce Winds Orion armed

Hath vext the Red-sea Coast, whose waves o'erthrew

Busiris and his Memphian Chivalry,

While with perfidious hatred they pursued

the sojourners of Goshen, who beheld

from the safe shore their floating Carcasses

And broken Chariot Wheels, so thick bestrown

Abject and lost lay these, covering the flood,

Under amazement of their hideous change.

He called so loud, that all the hollow deep

Of Hell resounded.“princes, potentates,

Warriors, the flower of Heaven, once yours, now lost,

If such astonishment as this can seize

Eternal spirits; or have ye chosen this place

After the toil of Battle to repose

Your wearied virtue, for the ease you find

to slumber here, as in the Vales of Heaven？

Or in this abject posture have ye sworn

to adore the Conqueror？who now beholds

Cherub and seraph rolling in the flood

With scattered Arms and Ensigns, till anon

His swift pursuers from Heaven Gates discern

Th' advantage, and descending tread us down

thus drooping, or with linked thunderbolts

transfix us to the bottom of this Gulf.

Awake, arise, or be forever fallen.”

They heard, and were abasht, and up they sprung

Upon the wing, as when men wont to watch

On duty, sleeping found by whom they dread,

Rouse and bestir themselves ere well awake.

Nor did they not perceive the evil plight

In which they were, or the fierce pains not feel;

Yet to their General's Voice they soon obeyed

Innumerable. As when the potent Rod

Of Amram's son in Egypt's evil day

Waved round the Coast, upcalled a pitchy cloud

Of locusts, warping on the Eastern Wind,

that o'er the Realm of impious pharaoh hung

like Night, and darkened all the land of Nile:

so numberless were those bad Angels seen

Hovering on wing under the Cope of Hell,

'twixt upper, nether, and surrounding fires;

till, as a signal given, th' uplifted spear

Of their great sultan waving to direct

their course, in even balance down they, light

On the firm brimstone, and fill all the plain;

A multitude, like which the populous North

poured never from her frozen loins, to pass

Rhene or the danaw, when her barbarous sons

Came like a deluge on the south, and spread

Beneath Gibraltar to the libyan sands.

forthwith from every squadron and each Band

the Heads and leaders thither haste where stood

their great Commander; Godlike shapes, and forms

Excelling human, princely dignities;

And powers that erst in Heaven sat on thrones;

though of their Names in heavenly Records now

Be no memorial, blotted out and razed

By their Rebellion, from the Books of life.

Nor had they yet among the sons of Eve

Got them new Names, till, wandering o'er the Earth,

through God's high sufferance for the trial of man,

By falsities and lies the greatest part

Of Mankind they corrupted to forsake

God their Creator, and th' invisible

Glory of him, that made them, to transform

Oft to the Image of a Brute, adorned

With gay Religions full of pomp and Gold,

And devils to adore for deities:

then were they known to men by various Names,

And various Idols through the Heathen World.

say, Muse, their Names then known, who first, who last,

Roused from the slumber, on that fiery Couch,

At their great Emperor's call, as next in worth

Came singly where he stood on the bare strand,

While the promiscuous crowd stood yet aloof？

the chief were those who from the pit of Hell

Roaming to seek their prey on earth, durst fix

their seats long after next the seat of God,

their Altars by his Altar, Gods adored

Among the Nations round, and durst abide

Jehovah thundering out of sion, throned

Between the Cherubim; yea, often placed

Within his sanctuary itself their shrines,

Abominations; and with cursed things

His holy Rites, and solemn feasts profaned,

And with their darkness durst affront his light.

first Moloch, horrid King besmeared with blood

Of human sacrifice, and parents' tears,

though, for the noise of drums and timbrels loud

their children's cries unheard, that past through fire

to his grim Idol. Him the Ammonite

Worshipt in Rabba and her watery plain,

In Argob and in Basan, to the stream

Of utmost Arnon. Nor content with such

Audacious neighbourhood, the wisest heart

Of solomon he led by fraud to build

His temple right against the temple of God

On that opprobrious Hill, and made his Grove

the pleasant Valley of Hinnom, tophet thence

And black Gehenna called, the type of Hell.

Next Chemos, th' obscene dread of Moab's sons,

from Aroer to Nebo and the wild

Of southmost Abarim; in Hesebon

And Horonaim, seon's Realm, beyond

the flowery dale of sibma clad with Vines,

And Elealé to th' Asphaltic pool.

peor his other Name, when he enticed

Israel in sittim, on their march from Nile

to do him wanton rites, which cost them woe.

Yet thence his lustful orgies he enlarged

Even to that Hill of scandal, by the Grove

Of Moloch homicide, lust hard by hate;

till good Josiah drove them thence to Hell.

With these came they, who from the bordering flood

Of old Euphrates to the Brook that parts

Egypt from syrian ground, had general names

Of Baälim and Ashtaroth, those male,

these feminine. for spirits, when they please

Can either sex assume, or both; so soft

And uncompounded is their Essence pure,

Not tied or manacled with joint or limb,

Nor founded on the brittle strength of bones,

like cumbrous flesh; but in what shape they choose

dilated or condensed, bright or obscure,

Can execute their airy purposes,

And works of love or enmity fulfill.

for those the Race of Israel oft forsook

their living strength, and unfrequented left

His righteous Altar, bowing lowly down

to bestial Gods; for which their heads as low

Bowed down in Battle, sunk before the spear

Of despicable foes. With these in troop

Came Astoreth, whom the phoenicians called

Astarte, queen of Heaven, with crescent Horns;

to whose bright Image nigntly by the Moon

sidonian Virgins paid their Vows and songs;

In sion also not unsung, where stood

Her temple on th' offensive Mountain, built

By that uxorious King, whose heart though large,

Beguiled by fair Idolatresses, fell

to Idols foul. thammuz came next behind,

Whose annual wound in lebanon allured

the syrian damsels to lament his fate

In amorous ditties all a summer's day,

While smooth Adonis from his native Rock

Ran purple to the sea, supposed with blood

Of thammuz yearly wounded: the love-tale

Infected sion's daughters with like heat,

Whose wanton passions in the sacred porch

Ezekiel saw, when by the Vision led

His eye surveyed the dark Idolatries

Of alienated Judah. Next came one

Who mourned in earnest, when the Captive Ark

Maimed his brute Image, head and hands lopt off,

In his own temple, on the grunsel-edge,

Where he fell flat and shamed his Worshippers:

dagon his Name, sea Monster, upward Man

And downward fish; yet had his temple high

Reared in Azotus, dreaded through the Coast

Of palestine, in Gath and Ascalon,

And Accaron and Gaza's frontier bounds.

Him followed Rimmon, whose delightful seat

Was fair damascus, on the fertile Banks

Of Ábbana and pharphar, lucid streams.

He also against the house of God was bold:

A leper once he lost and gained a King,

Ahaz his sottish Conqueror, whom he drew

God's Altar to disparage and displace

for one of syrian mode, whereon to burn

His odious offerings, and adore the Gods

Whom he had vanquisht. After these appeared

A crew who, under Names of old Renown,

Osiris, Isis, Orus and their train

With monstrous shapes and sorceries abused

fanatic Egypt and her priests, to seek

their wandering Gods disguised in brutish forms

Rather than human. Nor did Israel 'scape

Th' infection, when their borrowed Gold composed

the Calf in Oreb; and the Rebel King

doubled that sin in Bethel and in dan,

likening his Maker to the Grazed Ox,

Jehovah, who in one night when he passed

from Egypt marching, equalled with one stroke

Both her first-born and all her bleating Gods.

Belial came last; than whom a spirit more lewd

fell not from Heaven, or more gross to love

Vice for itself. to him no temple stood

Or Altar smoked; yet who more oft than hee

In temples and at Altars, when the priest

turns Atheist, as did Eli's sons, who filled

With lust and violence the house of God.

In Courts and palaces he also Reigns,

And in luxurious Cities, where the noise

Of riot ascends above their loftiest towers,

And injury and outrage; and when Night

darkens the streets, then wander forth the sons

Of Belial, flown with insolence and wine.

Witness the streets of sodom, and that night

In Gibeah, when the hospitable door

Exposed a Matron, to avoid worse rape.

these were the prime in order and in might;

the rest were long to tell, though far renowned

Th' Ionian Gods, of Javan's issue held

Gods, yet confessed later than Heaven and Earth,

their boasted parents; titan, Heaven's first-born,

With his enormous brood, and birthright seized

By younger saturn, he from mightier Jove,

His own and Rhea's son like measure found;

so Jove usurping reigned. these first in Crete

And Ida known, thence on the snowy top

Of cold Olympus ruled the middle Air

their highest Heaven; or on the delphian Cliff,

Or in dodona, and through all the bounds

Of doric land; or who with saturn old

fled over Adria to th' Hesperian fields,

And o'er the Celtic roamed the utmost Isles.

All these and more came flocking; but with looks

downcast and damp, yet such wherein appeared

Obscure some glimpse of joy to have found their chief

Not in despair, to have found themselves not lost

In loss itself; which on his countenance cast

like doubtful hue. But he his wonted pride

soon recollecting, with high words, that bore

semblance of worth, not substance, gently raised

their fainting courage, and dispelled their fears.

then straight commands that at the warlike sound

Of trumpets loud and Clarions be upreared

His mighty standard. that proud honour claimed

Azazel as his right, a Cherub tall:

Who forthwith from the glittering staff unfurled

Th' Imperial Ensign; which full high advanced,

shone like a Meteor streaming to the Wind

With Gems and Golden lustre rich imblazed,

seraphic arms and trophies: all the while

sonórous metal blowing Martial sounds:

At which the universal Host upsent

A shout that tore Hell's Concave, and beyond

frighted the Reign of Chaos and old Night.

All in a moment through the gloom were seen

ten thousand Banners rise into the Air

With Orient Colours waving: with them rose

A forest huge of spears: and thronging Helms

Appeared, and serried shields in thick array

Of depth immeasurable. Anon they move

In perfect phalanx to the dorian mood

Of flutes and soft Recorders; such as raised

to heighth of noblest temper Heroes old

Arming to Battle, and instead of rage

deliberate valour breathed, firm and unmoved

With dread of death to flight or foul retreat,

Nor wanting power to mitigate and 'suage

With solemn touches troubled thoughts, and chase

Anguish and doubt and fear and sorrow and pain

from mortal or immortal minds. thus they

Breathing united force with fixed thought

Moved on in silence to soft pipes that charmed

their painful steps o'er the burnt soil. And now

Advanced in view they stand, a horrid front

Of dreadful length and dazzling Arms, in guise

Of Warriors old with ordered spear and shield,

Awaiting what command their mighty Chief

Had to impose. He through the armed files

darts his experienced eye, and soon traverse

the whole Battalion views; their order due,

their visages and stature as of Gods,

their number last he sums. And now his heart

distends with pride, and hardening in his strength

Glories: for never, since created man,

Met such imbodied force, as named with these,

Could merit more than that small infantry

Warred on by Cranes: though all the Giant brood

Of phlegra with th' Heroic Race were joined

that fought at thebes and Ilium, on each side

Mixed with auxiliar Gods; and what resounds

In fable or Romance of Uther's son,

Begirt with British and Armoric Knights;

And all who since, Baptized or Infidel,

Jousted in Aspramont, or Montalban,

damasco, or Marocco, or trebisond,

Or whom Biserta sent from Afric shore

When Charlemagne with all his peerage fell

By fontarabbia. thus far these beyond

Compare of mortal prowess, yet observed

their dread Commander. He above the rest

In shape and gesture proudly eminent

stood like a tower. His form had yet not lost

All her original brightness, nor appeared

less than Arch Angel ruined, and th' excess

Of Glory Obscured: as when the sun new-risen

looks through the Horizontal misty Air

shorn of his Beams, or from behind the Moon

In dim Eclipse disastrous twilight sheds

On half the Nations, and with fear of change

perplexes Monarchs. darkened so, yet shone

Above them all th' Arch Angel: but his face

deep scars of thunder had intrencht, and care

sat on his faded cheek, but under Brows

Of dauntless courage, and considerate pride

Waiting revenge: cruel his eye, but cast

signs of remorse and passion to behold

the fellows of his crime, the followers rather

(far other once beheld in bliss) condemned

for ever now to have their lot in pain,

Millions of spirits for his fault amerced

Of Heaven, and from Eteranl splendours flung

for his revolt, yet faithful how they stood,

their Glory withered; as when Heaven's fire

Hath scathed the forest Oaks or Mountain pines,

With singed top their stately growth though bare,

stands on the blasted Heath. He now prepared

to speak; whereat their doubled Ranks they bend

from Wing to Wing, and half enclose him round

With all his peers: attention held them mute.

thrice he assayed, and thrice in spite of scorn,

tears such as Angels weep, burst forth: at last

Words interwove with sighs found out their way.

“O Myriads of immortal spirits, O powers

Matchless, but with th' Almighth, and that strife

Was not inglorious, though th' event was dire,

As this place testifies, and this dire change

Hateful to utter. But what power of mind

forseeing or presaging, from the depth

Of knowledge past or present, could have feared

How such united force of Gods, how such

As stood like these, could ever know repulse？

for who can yet believe, though after loss,

that all these puissant legions, whose exíle

Hath emptied Heaven, shall fail to re-ascend,

self-raised, and repossess their native seat.

for me, be witness all the Host of Heaven,

If counsels different, or danger shunned

By me, have lost our hopes. But he who reigns

Monarch in Heaven till then as one secure

sat on his throne, upheld by old repute,

Consent or custom, and his Regal state

put forth at full, but still his strength concealed,

Which tempted our attempt, and wrought our fall.

Henceforth his might we know, and know our own,

so as not either to provoke, or dread

New war, provoked: our better part remains

to work in close design, by fraud or guile

What force effected not: that he no less

At length from us may find, who overcomes

By force hath overcome but half his foe.

space may produce new Worlds; whereof so rife

there went a fame in Heaven that he ere long

Intended to create, and therein plant

A generation, whom his choice regard

should favour equal to the sons of Heaven:

thither, if but to pry, shall be perhaps

Our first eruption, thither or elsewhere:

for this Infernal pit shall never hold

Celestial spirits in Bondage, nor th' Abyss

long under darkness cover. But these thoughts

full counsel must mature. peace is despaired,

for who can think submission？War then, War

Open or understood, must be resolved.”

He spake: and to confirm his words, out-flew

Millions of flaming swords, drawn from the thighs

Of mighty Cherubim; the sudden blaze

far round illumined Hell: highly they raged

Against the Highest, and fierce with grasped arms

Clashed on their sounding shields the din of war,

Hurling defiance toward the vault of Heaven.

There stood a Hill not far whose grisly top

Belched fire and rolling smoke; the rest entire

shone with a glossy scurf, undoubted sign

that in his womb was hid metallic Ore,

the work of sulphur. thither winged with speed,

A numerous Brígade hastened. As when bands

Of pioneers, with spade and pickaxe armed,

forerun the Royal Camp, to trench a field,

Or cast a Rampart. Mammon led them on,

Mammon, the least erected spirit that fell

from Heaven, for even in Heaven his looks and thoughts

Were always downward bent, admiring more

the riches of Heaven's pavement, trodden gold,

than aught divine or holy else enjoyed

In vision beatific: by him first

Men also, and by his suggestion taught,

Ransacked the Center, and with impious hands

Rifled the bowels of their mother Earth

for treasures better hid. soon had his crew

Opened into the hill a spacious wound

And digged out ribs of Gold. let none admire

that riches grow in Hell; that soil may best

deserve the precious bane. And here let those

Who boast in mortal things, and wondering tell

Of Babel, and the works of Memphian Kings,

learn how their greatest Monuments of fame,

And strength and Art are easily outdone

By spirits reprobate, and in an hour

What in an age they with incessant toil

And hands innumerable scarce perform.

Nigh on the plain in many cells prepared,

that underneath had veins of liquid fire

sluiced from the lake, a second multitude

With wondrous Art founded the massy Ore,

severing each kind, and scummed the Bullion dross:

A third as soon had formed within the ground

A various mould, and from the boiling cells

By strange conveyance filled each hollow nook,

As in an Organ from one blast of wind

to many a row of pipes the sound-board breathes.

Anon out of the earth a fabric huge

Rose like an Exhalation, with the sound

Of dulcet symphonies and voices sweet,

Built like a temple, where pilasters round

Were set, and doric pillars overlaid

With Golden Architrave; nor did there want

Cornice or frieze, with bossy sculptures graven,

the Roof was fretted Gold. Not Babylon,

Nor great Alcairo such magnificence

Equalled in all their glories, to enshrine

Belus or serapis their Gods, or seat

their Kings, when Egypt with Assyria strove

In wealth and luxury. th' ascending pile

stood fixed her stately height, and straight the doors

Opening their brazen folds discover wide

Within, her ample spaces o'er the smooth

And level pavement: from the arched roof

pendent by subtle Magic, many a row

Of starry lamps and blazing Cressets fed

With Naptha and Asphaltus yielded light

As from a sky. the hasty multitude

Admiring entered, and the work some praise

And some the Architect: his hand was known

In Heaven by many a towered structure high,

Where sceptred Angels held their residence,

And sat as princes, whom the súpreme King

Exalted to such power, and gave to rule,

Each in his Hierarchy, the Orders bright.

Nor was his name unheard or unadored

In ancient Greece; and in Ausonian land

Men called him Mulciber; and how he fell

from Heaven, they fabled, thrown by angry Jove

sheer o'er the Crystal Battlements: from Morn

to Noon he fell, from Noon to dewy Eve,

A summer's day; and with the setting sun

dropt from the zenith like a falling star,

On lemnos th' Aegaean Isle: thus they relate,

Erring; for he with this rebellious rout

fell long before; nor aught aviled him now

to have built in Heaven high towers; nor did he escape

By all his Engines, but was headlong sent

With his industrious crew, to build in Hell.

Meanwhile the winged Heralds by command

Of sovereign power, with awful Ceremony

And trumpet's sound throughout the Host proclaim

A solemn Council forthwith to be held

At pandemonium, the high Capital

Of satan and his peers: their summons called

from every band and squared Regiment

By place or choice the worthiest; they anon

With hundreds and with thousands trooping came

Attended. All access was thronged; the Gates

And porches wide, but chief the spacious Hall

(though like a covered field, where champions bold

Wont ride in armed, and at the soldan's chair

defied the best of paynim chivalry

to mortal combat or career with lance)

thick swarmed, both on the ground and in the air,

Brushed with the hiss of rustling wings. As Bees

In springtime, when the sun with taurus rides,

pour forth their populous youth about the Hive

In clusters; they among fresh dews and flowers

fly to and fro, or on the smoothed plank,

the suburb of their straw-built Citadel,

New rubbed with Balm, expatiate, and confer

their state-affairs: so thick the airy crowd

swarmed and were straitened; till the signal given,

Behold a wonder! they but now who seemed

In bigness to surpass Earth's Giant sons,

Now less than smallest dwarfs, in narrow room

throng numberless, like that pygmean Race

Beyond the Indian Mount; or faery Elves,

Whose midnight Revels, by a forest-side

Or fountain some belated peasant sees,

Or dreams he sees, while overhead the Moon

sits Arbitress, and nearer to the Earth

Wheels her pale course, they on their mirth and dance

Intent, with jocund Music charm his ear;

At once with joy and fear his heart rebounds.

thus incorporeal spirits to smallest forms

Reduced their shapes immense, and were at large,

though without number still, amidst the Hall

Of that infernal Court. But far within

And in their own dimensions like themselves,

the great seraphic lords and Cherubim

In close recess and secret conclave sat

A thousand demi-Gods on golden seats,

frequent and full. After short silence then

And summons read, the great consult began.

Of Man's First disobedience, and the Fruit

Of that Forbidden Tree, whose mortal taste

Brought Death into the World, and all our woe,

With loss of Eden, till one greater Man

Restore us, and regain the blissful Seat,

Sing Heavenly Muse, that on the secret top

Of Oreb, or of Sinai, didst inspire

That Shepherd, who first taught the chosen Seed,

In the Beginning how the Heavens and Earth

Rose out of Chaos: Or if Sion Hill

Delight thee more, and Siloa's Brook that flowed

Fast by the Oracle of God; I thence

Invoke thy aid to my advent'rous Song,

That with no middle flight intends to soar

Above th' Aonian Mount, while it pursues

Things unattempted yet in Prose or Rhyme.

And chiefly Thou O Spirit, that dost prefer

Before all Temples th' upright heart and pure,

Instruct me, for Thou know'st; Thou from the first

Wast present, and with mighty wings outspread

Dove-like sat'st brooding on the vast Abyss

And mad'st it pregnant: What in me is dark

Illumine, what is low raise and support;

That to the heighth of this great Argument

I may assert Eternal Providence,

And justify the ways of God to men.

Say first, for Heaven hides nothing from thy view

Nor the deep Tract of Hell, say first what cause

Moved our Grand Parents in that happy State,

Favoured of Heaven so highly, to fall off

From their Creator, and transgress his Will

For one restraint, Lords of the World besides？

Who first seduced them to that foul revolt？

Th' infernal Serpent; he it was, whose guile

Stirred up with Envy and Revenge, deceived

The Mother of Mankind, what time his Pride

Had cast him out from Heaven, with all his Host

Of Rebel Angels, by whose aid aspiring

To set himself in Glory above his Peers,

He trusted to have equalled the most High,

If he opposed, and with ambitious aim

Against the Throne and Monarchy of God

Raised impious War in Heaven and Battle proud

With vain attempt. Him the Almighty Power

Hurled headlong flaming from th' Ethereal Sky

With hideous ruin and combustion down

To bottomless perdition, there to dwell

In Adamantine Chains and penal Fire,

Who durst defy th' Omnipotent to Arms.

Nine times the Space that measures Day and Night

To mortal men, he with his horrid crew

Lay vanquisht, rolling in the fiery Gulf

Confounded though immortal: But his doom

Reserved him to more wrath; for now the thought

Both of lost happiness and lasting pain

Torments him; round he throws his baleful eyes

That witnessed huge affliction and dismay

Mixed with obdúrate pride and steadfast hate:

At once as far as Angel's ken he views

The dismal Situation waste and wild,

A Dungeon horrible, on all sides round

As one great Furnace flamed, yet from those flames

No light, but rather darkness visible

Served only to discover sights of woe,

Regions of sorrow, doleful shades, where peace

And rest can never dwell, hope never comes

That comes to all; but torture without end

Still urges, and a fiery Deluge, fed

With ever-burning Sulphur unconsumed:

Such place Eternal Justice had prepared

For those rebellious, here their Prison ordained

In utter darkness, and their portion set

As far removed from God and light of Heaven

As from the Center thrice to th' utmost Pole.

O how unlike the place from whence they fell!

There the companions of his fall, o'erwhelmed

With Floods and Whirlwinds of tempestuous fire,

He soon discerns, and weltering by his side

One next himself in power, and next in crime,

Long after known in Palestine, and named

Bëelzebub. To whom th' Arch-Enemy,

And thence in Heaven called Satan, with bold words

Breaking the horrid silence, thus began.

“If thou beest he; but O how fallen! how changed

From him, who in the happy Realms of Light

Clothed with transcendent brightness didst outshine

Myriads though bright: if he whom mutual league,

United thoughts and counsels, equal hope,

And hazard in the Glorious Enterprise,

Joined with me once, now misery hath joined

In equal ruin: into what Pit thou seest

From what heighth fallen, so much the stronger proved

He with his Thunder: and till then who knew

The force of those dire Arms？yet not for those

Nor what the Potent Victor in his rage

Can else inflict do I repent or change,

Though changed in outward lustre, that fixt mind

And high disdain, from sense of injured merit,

That with the mightiest raised me to contend,

And to the fierce contention brought along

Innumerable force of Spirits armed

That durst dislike his reign, and me preferring,

His utmost power with adverse power opposed

In dubious Battle on the Plains of Heaven,

And shook his throne. What though the field be lost？

All is not lost; the unconquerable Will,

And study of revenge, immortal hate,

And courage never to submit or yield:

And what is else not to be overcome？

That Glory never shall his wrath or might

Extort from me. To bow and sue for grace

With suppliant knee, and deify his power

Who from the terror of this Arm so late

Doubted his Empire, that were low indeed,

That were an ignominy and shame beneath

This downfall; since by Fate the strength of Gods

And this Empyreal sybstance cannot fail,

Since through experience of this great event

In Arms not worse, in foresight much advanced,

We may with more successful hope resolve

To wage by force or guile eternal War

Irreconcilable, to our grand Foe,

Who now triúmphs, and in th' excess of joy

Sole reigning holds the Tyranny of Heaven.”

So spake th' Apostate Angel, though in pain,

Vaunting aloud, but rackt with deep despair:

And him thus answered soon his bold Compeer.

“O Prince, O Chief of many Throned Powers,

That led th' imbattled Seraphim to War

Under thy conduct, and in dreadful deeds

Fearless, endangered Heaven's perpetual King;

And put to proof his high Supremacy,

Whether upheld by strength, or Chance, or Fate,

Too well I see and rue the dire event,

That with sad overthrow and foul defeat

Hath lost us Heaven, and all this mighty Host

In horrible destruction laid thus low,

As far as Gods and Heavenly Essences

Can Perish: for the mind and spirit remains

Invincible, and vigour soon returns,

Though all our Glory extinct, and happy state

Here swallowed up in endless misery.

But what if he our Conqueror, (whom I now

Of force believe Almighty, since no less

Than such could have o'erpowered such force as ours)

Have left us this our spirit and strength entire

Strongly to suffer and support our pains,

That we may so suffice his vengeful ire,

Or do him mightier service as his thralls

By right of War, whate'er his business be,

Here in the heart of Hell to work in Fire,

Or do his Errands in the gloomy Deep;

What can it then avail though yet we feel

Strength undiminisht, or eternal being

To undergo eternal punishment？”

Whereto with speedy words th' Arch-fiend replied.

“Fallen Cherub, to be weak is miserable

Doing or Suffering: but of this be sure,

To do aught good never will be our task,

But ever to do ill our sole delight,

As being the contrary to his high will

Whom we resist. If then his Providence

Out of our evil seek to bring forth good,

Our labour must be to pervert that end,

And out of good still to find means of evil;

Which oft-times may succeed, so as perhaps

Shall grieve him, if I fail not, and disturb

His inmost counsels from their destined aim.

But see the angry Victor hath recalled

His Ministers of vengeance and pursuit

Back to the Gates of Heaven: The Sulphurous Hail

Shot after us in storm, o'erblown hath laid

The fiery Surge that from the Precipice

Of Heaven received us falling, and the Thunder,

Winged with red Lightning and impetuous rage,

Perhaps hath spent his shafts, and ceases now

To bellow through the vast and boundless Deep.

Let us not slip th' occasion, whether scorn,

Or satiate fury yield it from our Foe.

Seest thou yon dreary Plain, forlorn and wild,

The seat of desolation, void of light,

Save what the glimmering of these livid flames

Casts pale and dreadful？Thither let us tend

From off the tossing of these fiery waves,

There rest, if any rest can harbour there;

And reassembling our afflicted Powers,

Consult how we may henceforth most offend

Our Enemy, our own loss how repair,

How overcome this dire Calamity,

What reinforcement we may gain from Hope,

If not what resolution from despair.”

Thus Satan talking to his nearest Mate

With Head uplift above the wave, and Eyes

That sparkling blazed, his other Parts besides

Prone on the Flood, extended long and large

Lay floating many a rood, in bulk as huge

As whom the Fables name of monstrous size,

Titanian, or Earth-born, that warred on Jove,

Briareos or Typhon, whom the Den

By ancient Tarsus held, or that Sea-beast

Leviathan, which God of all his works

Created hugest that swim th' Oceän stream:

Him haply slumbering on the Norway foam

The Pilot of some small night-foundered Skiff,

Deeming some Island, oft, as Sea-men tell,

With fixed Anchor in his scaly rind

Moors by his side under the Lee, while Night

Invests the Sea, and wished Morn delays:

So stretcht out huge in length the Arch-fiend lay

Chained on the burning Lake, nor ever thence

Had risen or heaved his head, but that the will

And high permission of all-ruling Heaven

Left him at large to his own dark designs,

That with reiterated crimes he might

Heap on himself damnation, while he sought

Evil to others, and enraged might see

How all his malice served but to bring forth

Infinite goodness, grace and mercy shown

On Man by him seduc't, but on himself

Treble confusion, wrath and vengeance poured.

Forthwith upright he rears from off the Pool

His mighty Stature; on each hand the flames

Driven backward slope their pointing spires, and rolled

In billows, leave i' th' midst a horrid Vale.

Then with expanded wings he steers his flight

Aloft, incumbent on the dusky Air

That felt unusual weight, till on dry Land

He alights, if it were Land that ever burned

With solid, as the Lake with liquid fire;

And such appeared in hue, as when the force

Of subterranean wind transprots a Hill

Torn from Pelorus, or the shattered side

Of thundering Etna, whose combustible

And fuelled entrails thence conceiving Fire,

Sublimed with Mineral fury, aid the Winds,

And leave a singed bottom all involved

With stench and smoke: Such resting found the sole

Of unblest feet. Him followed his next Mate,

Both glorying to have escaped the Stygian flood

As Gods, and by their own recovered strength,

Not by the sufferance of supernal Power.

“Is this the Region, this the Soil, the Clime,”

Said then the lost Arch Angel,“this the seat

That we must change for Heaven, this mournful gloom

For that celestial light？Be it so, since hee

Who now is Sovran can dispose and bid

What shall be right: farthest from him is best

Whom reason hath equalled, force hath made supreme

Above his equals. Farewell happy Fields

Where Joy for ever dwells: Hail horrors, hail

Infernal world, and thou profoundest Hell

Receive thy new Possessor: One who brings

A mind not to be changed by Place or Time.

The mind is its own place, and in itself

Can make a Heaven of Hell, a Hell of Heaven.

What matter where, if I be still the same,

And what I should be, all but less than hee

Whom Thunder hath made greater？Here at least

We shall be free; th' Almighty hath not built

Here for his envy, will not drive us hence:

Here we may reign secure, and in my choice

To reign is worth ambition though in Hell:

Better to reign in Hell, than serve in Heaven.

But wherefore let we then our faithful friends,

Th' associates and co-partners of our loss

Lie thus astonisht on th' oblivious Pool,

And call them not to share with us their part

In this unhappy Mansion, or once more

With rallied Arms to try what may be yet

Regained in Heaven, or what more lost in Hell？”

So Satan spake, and him Bëelzebub

Thus answered.“Leader of those Armies bright,

Which but th' Omnipotent, none could have foiled,

If once they hear that voice, their liveliest pledge

Of hope in fears and dangers, heard so oft

In worst extremes, and on the perilous edge

Of battle when it raged, in all assaults

Their surest signal, they will soon resume

New courage and revive, though now they lie

Grovelling and prostrate on yon Lake of Fire,

As we erewhile, astounded and amazed,

No wonder, fallen such a pernicious height.”

He scarce had ceased when the superior Fiend

Was moving toward the shore; his ponderous shield

Ethereal temper, massy, large and round

Behind him cast; the broad circumference

Hung on his shoulders like the Moon, whose Orb

Through Optic Glass the Tuscan Artist views

At Evening from the top of Fiesole,

Or in Valdarno, to descry new Lands,

Rivers or mountains in her spotty Globe.

His Spear, to equal which the tallest Pine

Hewn on Norwegian hills, to be the Mast

Of some great Ammiral, were but a wand,

He walkt with to support uneasy steps

Over the burning Marl, not like those steps

On Heaven's Azure, and the torrid Clime

Smote on him sore besides, vaulted with Fire;

Nathless he so endured, till on the Beach

Of that inflamed Sea, he stood, and called

His legions, Angel Forms, who lay intranc't

Thick as Autumnal Leaves that strow the Brooks

In Vallombrosa, where th' Etrurian shades

High overarch't embower; or scattered sedge

Afloat, when with fierce Winds Orion armed

Hath vext the Red-Sea Coast, whose waves o'erthrew

Busiris and his Memphian Chivalry,

While with perfidious hatred they pursued

The Sojourners of Goshen, who beheld

From the safe shore their floating Carcasses

And broken Chariot Wheels, so thick bestrown

Abject and lost lay these, covering the Flood,

Under amazement of their hideous change.

He called so loud, that all the hollow Deep

Of Hell resounded.“Princes, Potentates,

Warriors, the Flower of Heaven, once yours, now lost,

If such astonishment as this can seize

Eternal spirits; or have ye chosen this place

After the toil of Battle to repose

Your wearied virtue, for the ease you find

To slumber here, as in the Vales of Heaven？

Or in this abject posture have ye sworn

To adore the Conqueror？who now beholds

Cherub and Seraph rolling in the Flood

With scattered Arms and Ensigns, till anon

His swift pursuers from Heaven Gates discern

Th' advantage, and descending tread us down

Thus drooping, or with linked Thunderbolts

Transfix us to the bottom of this Gulf.

Awake, arise, or be forever fallen.”

They heard, and were abasht, and up they sprung

Upon the wing, as when men wont to watch

On duty, sleeping found by whom they dread,

Rouse and bestir themselves ere well awake.

Nor did they not perceive the evil plight

In which they were, or the fierce pains not feel;

Yet to their General's Voice they soon obeyed

Innumerable. As when the potent Rod

Of Amram's Son in Egypt's evil day

Waved round the Coast, upcalled a pitchy cloud

Of Locusts, warping on the Eastern Wind,

That o'er the Realm of impious Pharaoh hung

Like Night, and darkened all the land of Nile:

So numberless were those bad Angels seen

Hovering on wing under the Cope of Hell,

'Twixt upper, nether, and surrounding Fires;

Till, as a signal given, th' uplifted Spear

Of their great Sultan waving to direct

Their course, in even balance down they, light

On the firm brimstone, and fill all the Plain;

A multitude, like which the populous North

Poured never from her frozen loins, to pass

Rhene or the Danaw, when her barbarous Sons

Came like a Deluge on the South, and spread

Beneath Gibraltar to the Libyan sands.

Forthwith from every Squadron and each Band

The Heads and Leaders thither haste where stood

Their great Commander; Godlike shapes, and forms

Excelling human, Princely Dignities;

And Powers that erst in Heaven sat on Thrones;

Though of their Names in heavenly Records now

Be no memorial, blotted out and razed

By their Rebellion, from the Books of Life.

Nor had they yet among the sons of Eve

Got them new Names, till, wandering o'er the Earth,

Through God's high sufferance for the trial of man,

By falsities and lies the greatest part

Of Mankind they corrupted to forsake

God their Creator, and th' invisible

Glory of him, that made them, to transform

Oft to the Image of a Brute, adorned

With gay Religions full of Pomp and Gold,

And Devils to adore for Deities:

Then were they known to men by various Names,

And various Idols through the Heathen World.

[40]

Say, Muse, their Names then known, who first, who last,

Roused from the slumber, on that fiery Couch,

At their great Emperor's call, as next in worth

Came singly where he stood on the bare strand,

While the promiscuous crowd stood yet aloof？

The chief were those who from the Pit of Hell

Roaming to seek their prey on earth, durst fix

Their Seats long after next the Seat of God,

Their Altars by his Altar, Gods adored

Among the Nations round, and durst abide

Jehovah thundering out of Sion, throned

Between the Cherubim; yea, often placed

Within his Sanctuary itself their Shrines,

Abominations; and with cursed things

His holy Rites, and solemn Feasts profaned,

And with their darkness durst affront his light.

First Moloch, horrid King besmeared with blood

Of human sacrifice, and parents' tears,

Though, for the noise of Drums and Timbrels loud

Their children's cries unheard, that past through fire

To his grim Idol. Him the Ammonite

Worshipt in Rabba and her watery Plain,

In Argob and in Basan, to the stream

Of utmost Arnon. Nor content with such

Audacious neighbourhood, the wisest heart

Of Solomon he led by fraud to build

His temple right against the Temple of God

On that opprobrious Hill, and made his Grove

The pleasant Valley of Hinnom, Tophet thence

And black Gehenna called, the Type of Hell.

Next Chemos, th' obscene dread of Moab's Sons,

From Aroer to Nebo and the wild

Of Southmost Abarim; in Hesebon

And Horonaim, Seon's Realm, beyond

The flowery Dale of Sibma clad with Vines,

And Elealé to th' Asphaltic Pool.

Peor his other Name, when he enticed

Israel in Sittim, on their march from Nile

To do him wanton rites, which cost them woe.

Yet thence his lustful orgies he enlarged

Even to that Hill of scandal, by the Grove

Of Moloch homicide, lust hard by hate;

Till good Josiah drove them thence to Hell.

With these came they, who from the bordering flood

Of old Euphrates to the Brook that parts

Egypt from Syrian ground, had general names

Of Baälim and Ashtaroth, those male,

These Feminine. For Spirits, when they please

Can either Sex assume, or both; so soft

And uncompounded is their Essence pure,

Not tied or manacled with joint or limb,

Nor founded on the brittle strength of bones,

Like cumbrous flesh; but in what shape they choose

Dilated or condensed, bright or obscure,

Can execute their airy purposes,

And works of love or enmity fulfill.

For those the Race of Israel oft forsook

Their living strength, and unfrequented left

His righteous Altar, bowing lowly down

To bestial Gods; for which their heads as low

Bowed down in Battle, sunk before the Spear

Of despicable foes. With these in troop

Came Astoreth, whom the Phoenicians called

Astarte, Queen of Heaven, with crescent Horns;

To whose bright Image nigntly by the Moon

Sidonian Virgins paid their Vows and Songs;

In Sion also not unsung, where stood

Her temple on th' offensive Mountain, built

By that uxorious King, whose heart though large,

Beguiled by fair Idolatresses, fell

To Idols foul. Thammuz came next behind,

Whose annual wound in Lebanon allured

The Syrian Damsels to lament his fate

In amorous ditties all a Summer's day,

While smooth Adonis from his native Rock

Ran purple to the Sea, supposed with blood

Of Thammuz yearly wounded: the love-tale

Infected Sion's daughters with like heat,

Whose wanton passions in the sacred Porch

Ezekiel saw, when by the Vision led

His eye surveyed the dark Idolatries

Of alienated Judah. Next came one

Who mourned in earnest, when the Captive Ark

Maimed his brute Image, head and hands lopt off,

In his own Temple, on the grunsel-edge,

Where he fell flat and shamed his Worshippers:

Dagon his Name, Sea Monster, upward Man

And downward Fish; yet had his Temple high

Reared in Azotus, dreaded through the Coast

Of Palestine, in Gath and Ascalon,

And Accaron and Gaza's frontier bounds.

Him followed Rimmon, whose delightful Seat

Was fair Damascus, on the fertile Banks

Of Ábbana and Pharphar, lucid streams.

He also against the house of God was bold:

A Leper once he lost and gained a King,

Ahaz his sottish Conqueror, whom he drew

God's Altar to disparage and displace

For one of Syrian mode, whereon to burn

His odious offerings, and adore the Gods

Whom he had vanquisht. After these appeared

A crew who, under Names of old Renown,

Osiris, Isis, Orus and their Train

With monstrous shapes and sorceries abused

Fanatic Egypt and her Priests, to seek

Their wandering Gods disguised in brutish forms

Rather than human. Nor did Israel 'scape

Th' infection, when their borrowed Gold composed

The Calf in Oreb; and the Rebel King

Doubled that sin in Bethel and in Dan,

Likening his Maker to the Grazed Ox,

Jehovah, who in one night when he passed

From Egypt marching, equalled with one stroke

Both her first-born and all her bleating Gods.

Belial came last; than whom a Spirit more lewd

Fell not from Heaven, or more gross to love

Vice for itself. To him no Temple stood

Or Altar smoked; yet who more oft than hee

In Temples and at Altars, when the Priest

Turns Atheist, as did Eli's Sons, who filled

With lust and violence the house of God.

In Courts and Palaces he also Reigns,

And in luxurious Cities, where the noise

Of riot ascends above their loftiest Towers,

And injury and outrage; and when Night

Darkens the Streets, then wander forth the Sons

Of Belial, flown with insolence and wine.

Witness the streets of Sodom, and that night

In Gibeah, when the hospitable door

Exposed a Matron, to avoid worse rape.

These were the prime in order and in might;

The rest were long to tell, though far renowned

Th' Ionian Gods, of Javan's issue held

Gods, yet confessed later than Heaven and Earth,

Their boasted Parents; Titan, Heaven's first-born,

With his enormous brood, and birthright seized

By younger Saturn, he from mightier Jove,

His own and Rhea's Son like measure found;

So Jove usurping reigned. These first in Crete

And Ida known, thence on the Snowy top

Of cold Olympus ruled the middle Air

Their highest Heaven; or on the Delphian Cliff,

Or in Dodona, and through all the bounds

Of Doric Land; or who with Saturn old

Fled over Adria to th' Hesperian Fields,

And o'er the Celtic roamed the utmost Isles.

All these and more came flocking; but with looks

Downcast and damp, yet such wherein appeared

Obscure some glimpse of joy to have found their chief

Not in despair, to have found themselves not lost

In loss itself; which on his countenance cast

Like doubtful hue. But he his wonted pride

Soon recollecting, with high words, that bore

Semblance of worth, not substance, gently raised

Their fainting courage, and dispelled their fears.

Then straight commands that at the warlike sound

Of Trumpets loud and Clarions be upreared

His mighty Standard. That proud honour claimed

Azazel as his right, a Cherub tall:

Who forthwith from the glittering Staff unfurled

Th' Imperial Ensign; which full high advanced,

Shone like a Meteor streaming to the Wind

With Gems and Golden lustre rich imblazed,

Seraphic arms and Trophies: all the while

Sonórous metal blowing Martial sounds:

At which the universal Host upsent

A shout that tore Hell's Concave, and beyond

Frighted the Reign of Chaos and old Night.

All in a moment through the gloom were seen

Ten thousand Banners rise into the Air

With Orient Colours waving: with them rose

A Forest huge of Spears: and thronging Helms

Appeared, and serried Shields in thick array

Of depth immeasurable. Anon they move

In perfect Phalanx to the Dorian mood

Of Flutes and soft Recorders; such as raised

To heighth of noblest temper Heroes old

Arming to Battle, and instead of rage

Deliberate valour breathed, firm and unmoved

With dread of death to flight or foul retreat,

Nor wanting power to mitigate and 'suage

With solemn touches troubled thoughts, and chase

Anguish and doubt and fear and sorrow and pain

From mortal or immortal minds. Thus they

Breathing united force with fixed thought

Moved on in silence to soft Pipes that charmed

Their painful steps o'er the burnt soil. And now

Advanced in view they stand, a horrid Front

Of dreadful length and dazzling Arms, in guise

Of Warriors old with ordered Spear and Shield,

Awaiting what command their mighty Chief

Had to impose. He through the armed Files

Darts his experienced eye, and soon traverse

The whole Battalion views; their order due,

Their visages and stature as of Gods,

Their number last he sums. And now his heart

Distends with pride, and hardening in his strength

Glories: For never, since created man,

Met such imbodied force, as named with these,

Could merit more than that small infantry

Warred on by Cranes: though all the Giant brood

Of Phlegra with th' Heroic Race were joined

That fought at Thebes and Ilium, on each side

Mixed with auxiliar Gods; and what resounds

In Fable or Romance of Uther's Son,

Begirt with British and Armoric Knights;

And all who since, Baptized or Infidel,

Jousted in Aspramont, or Montalban,

Damasco, or Marocco, or Trebisond,

Or whom Biserta sent from Afric shore

When Charlemagne with all his Peerage fell

By Fontarabbia. Thus far these beyond

Compare of mortal prowess, yet observed

Their dread Commander. He above the rest

In shape and gesture proudly eminent

Stood like a Tower. His form had yet not lost

All her original brightness, nor appeared

Less than Arch Angel ruined, and th' excess

Of Glory Obscured: as when the Sun new-risen

Looks through the Horizontal misty Air

Shorn of his Beams, or from behind the Moon

In dim Eclipse disastrous twilight sheds

On half the Nations, and with fear of change

Perplexes Monarchs. Darkened so, yet shone

Above them all th' Arch Angel: but his face

Deep scars of Thunder had intrencht, and care

Sat on his faded cheek, but under Brows

Of dauntless courage, and considerate Pride

Waiting revenge: cruel his eye, but cast

Signs of remorse and passion to behold

The fellows of his crime, the followers rather

(Far other once beheld in bliss) condemned

For ever now to have their lot in pain,

Millions of Spirits for his fault amerced

Of Heaven, and from Eteranl Splendours flung

For his revolt, yet faithful how they stood,

Their Glory withered; as when Heaven's Fire

Hath scathed the Forest Oaks or Mountain Pines,

With singed top their stately growth though bare,

Stands on the blasted Heath. He now prepared

To speak; whereat their doubled Ranks they bend

From Wing to Wing, and half enclose him round

With all his Peers: attention held them mute.

Thrice he assayed, and thrice in spite of scorn,

Tears such as Angels weep, burst forth: at last

Words interwove with sighs found out their way.

“O Myriads of immortal Spirits, O Powers

Matchless, but with th' Almighth, and that strife

Was not inglorious, though th' event was dire,

As this place testifies, and this dire change

Hateful to utter. But what power of mind

Forseeing or presaging, from the Depth

Of knowledge past or present, could have feared

How such united force of Gods, how such

As stood like these, could ever know repulse？

For who can yet believe, though after loss,

That all these puissant Legions, whose exíle

Hath emptied Heaven, shall fail to re-ascend,

Self-raised, and repossess their native seat.

For me, be witness all the Host of Heaven,

If counsels different, or danger shunned

By me, have lost our hopes. But he who reigns

Monarch in Heaven till then as one secure

Sat on his Throne, upheld by old repute,

Consent or custom, and his Regal State

Put forth at full, but still his strength concealed,

Which tempted our attempt, and wrought our fall.

Henceforth his might we know, and know our own,

So as not either to provoke, or dread

New war, provoked: our better part remains

To work in close design, by fraud or guile

What force effected not: that he no less

At length from us may find, who overcomes

By force hath overcome but half his foe.

Space may produce new Worlds; whereof so rife

There went a fame in Heaven that he ere long

Intended to create, and therein plant

A generation, whom his choice regard

Should favour equal to the Sons of Heaven:

Thither, if but to pry, shall be perhaps

Our first eruption, thither or elsewhere:

For this Infernal Pit shall never hold

Celestial Spirits in Bondage, nor th' Abyss

Long under darkness cover. But these thoughts

Full counsel must mature. Peace is despaired,

For who can think Submission？War then, War

Open or understood, must be resolved.”

He spake: and to confirm his words, out-flew

Millions of flaming swords, drawn from the thighs

Of mighty Cherubim; the sudden blaze

Far round illumined Hell: highly they raged

Against the Highest, and fierce with grasped arms

Clashed on their sounding shields the din of war,

Hurling defiance toward the vault of Heaven.

There stood a Hill not far whose grisly top

Belched fire and rolling smoke; the rest entire

Shone with a glossy scurf, undoubted sign

That in his womb was hid metallic Ore,

The work of Sulphur. Thither winged with speed,

A numerous Brígade hastened. As when bands

Of Pioneers, with Spade and Pickaxe armed,

Forerun the Royal Camp, to trench a Field,

Or cast a Rampart. Mammon led them on,

Mammon, the least erected Spirit that fell

From Heaven, for even in Heaven his looks and thoughts

Were always downward bent, admiring more

The riches of Heaven's pavement, trodden gold,

Than aught divine or holy else enjoyed

In vision beatific: by him first

Men also, and by his suggestion taught,

Ransacked the Center, and with impious hands

Rifled the bowels of their mother Earth

For Treasures better hid. Soon had his crew

Opened into the hill a spacious wound

And digged out ribs of Gold. Let none admire

That riches grow in Hell; that soil may best

Deserve the precious bane. And here let those

Who boast in mortal things, and wondering tell

Of Babel, and the works of Memphian Kings,

Learn how their greatest Monuments of Fame,

And Strength and Art are easily outdone

By Spirits reprobate, and in an hour

What in an age they with incessant toil

And hands innumerable scarce perform.

Nigh on the Plain in many cells prepared,

That underneath had veins of liquid fire

Sluiced from the Lake, a second multitude

With wondrous Art founded the massy Ore,

Severing each kind, and scummed the Bullion dross:

A third as soon had formed within the ground

A various mould, and from the boiling cells

By strange conveyance filled each hollow nook,

As in an Organ from one blast of wind

To many a row of Pipes the sound-board breathes.

Anon out of the earth a Fabric huge

Rose like an Exhalation, with the sound

Of Dulcet Symphonies and voices sweet,

Built like a Temple, where Pilasters round

Were set, and Doric pillars overlaid

With Golden Architrave; nor did there want

Cornice or Frieze, with bossy Sculptures graven,

The Roof was fretted Gold. Not Babylon,

Nor great Alcairo such magnificence

Equalled in all their glories, to enshrine

Belus or Serapis their Gods, or seat

Their Kings, when Egypt with Assyria strove

In wealth and luxury. Th' ascending pile

Stood fixed her stately height, and straight the doors

Opening their brazen folds discover wide

Within, her ample spaces o'er the smooth

And level pavement: from the arched roof

Pendent by subtle Magic, many a row

Of Starry Lamps and blazing Cressets fed

With Naptha and Asphaltus yielded light

As from a sky. The hasty multitude

Admiring entered, and the work some praise

And some the Architect: his hand was known

In Heaven by many a Towered structure high,

Where Sceptred Angels held their residence,

And sat as Princes, whom the súpreme King

Exalted to such power, and gave to rule,

Each in his Hierarchy, the Orders bright.

Nor was his name unheard or unadored

In ancient Greece; and in Ausonian land

Men called him Mulciber; and how he fell

From Heaven, they fabled, thrown by angry Jove

Sheer o'er the Crystal Battlements: from Morn

To Noon he fell, from Noon to dewy Eve,

A Summer's day; and with the setting Sun

Dropt from the Zenith like a falling Star,

On Lemnos th' Aegaean Isle: thus they relate,

Erring; for he with this rebellious rout

Fell long before; nor aught aviled him now

To have built in Heaven high Towers; nor did he escape

By all his Engines, but was headlong sent

With his industrious crew, to build in Hell.

Meanwhile the winged Heralds by command

Of Sovereign power, with awful Ceremony

And Trumpet's sound throughout the Host proclaim

A solemn Council forthwith to be held

At Pandemonium, the high Capital

Of Satan and his Peers: their summons called

From every band and squared Regiment

By place or choice the worthiest; they anon

With hundreds and with thousands trooping came

Attended. All access was thronged; the Gates

And porches wide, but chief the spacious Hall

(Though like a covered field, where champions bold

Wont ride in armed, and at the Soldan's chair

Defied the best of Paynim chivalry

To mortal combat or career with Lance)

Thick swarmed, both on the ground and in the air,

Brushed with the hiss of rustling wings. As Bees

In springtime, when the Sun with Taurus rides,

Pour forth their populous youth about the Hive

In clusters; they among fresh dews and flowers

Fly to and fro, or on the smoothed Plank,

The suburb of their Straw-built Citadel,

New rubbed with Balm, expatiate, and confer

Their State-affairs: so thick the airy crowd

Swarmed and were straitened; till the Signal given,

Behold a wonder! They but now who seemed

In bigness to surpass Earth's Giant sons,

Now less than smallest Dwarfs, in narrow room

Throng numberless, like that Pygmean Race

Beyond the Indian Mount; or Faery Elves,

Whose midnight Revels, by a Forest-side

Or Fountain some belated Peasant sees,

Or dreams he sees, while overhead the Moon

Sits Arbitress, and nearer to the Earth

Wheels her pale course, they on their mirth and dance

Intent, with jocund Music charm his ear;

At once with joy and fear his heart rebounds.

Thus incorporeal Spirits to smallest forms

Reduced their shapes immense, and were at large,

Though without number still, amidst the Hall

Of that infernal Court. But far within

And in their own dimensions like themselves,

The great Seraphic Lords and Cherubim

In close recess and secret conclave sat

A thousand Demi-Gods on golden seats,

Frequent and full. After short silence then

And summons read, the great consult began.

————————————————————

注解：

[1] 《旧约·创世记》：上帝造了一男一女，住在伊甸乐园中，禁止他们吃知识树的果子；他们违背禁令，被逐出乐园。

[2] 更伟大的人指耶稣，基督教教旨说：人类始祖亚当犯了原罪，失去乐园；后来耶稣下凡为人，死在十字架上，为人类赎罪，恢复乐园。

[3] 缪斯（Muse）是希腊神话中的诗神，给诗人以灵感。西方史诗体例，开头必先向缪斯呼吁灵感。弥尔顿在本诗里向“天庭的缪斯”（Heavenly Muse）呼吁，是指基督教的圣灵。

[4] 何烈山（Oreb）在埃及和迦南之间，摩西在那山上受上帝的灵感。西奈山（sinai）是何烈山的别名。

[5] 牧羊人，即摩西。选民是上帝所特选的民族，指以色列人。

[6] 郇山（sion）即锡安山，指耶路撒冷，圣殿在该山上，被尊为神山。

[7] 西罗亚（siloa），溪名，流经圣殿近旁。

[8] 冒险的诗歌指本诗《失乐园》，因为这样的题材没有先例，并且反映革命的精神，在反动复辟的王权治下是危险的。

[9] 爱奥尼（Aonion）的高峰，是希腊神话中缪斯所在的圣山。这里是说要超越荷马的杰作。

[10] 圣灵即天庭的缪斯。这里是本史诗第一次呼吁灵感。

[11] 《新约·哥林多前书》三．16：“岂不知你们是上帝的殿，上帝的灵住在你们里头吗？”

[12] 本诗常提“我们的始祖”，即亚当和夏娃。

[13] 夏娃轻信蛇的话，吃了禁果而致失乐园。蛇是魔王撒旦所托身的动物。

[14] 天极到中心，天极是天顶，中心是地。二世纪时托勒密的天文学以为天居上，地居中，地狱居下。天堂离地狱相当天离地的三倍远。

[15] 别西卜（Bëelzebub）是鬼王的名字。《马太福音》一二．24：“这个人赶鬼，无非是靠鬼王别西卜啊！”

[16] 真价值，在撒旦看来是武力（参看卷六820行），在神子则为功德（参看卷三309—311行），二者适成对照。

[17] 轻清的灵质，是说天使不是由肉体构成，是一种清纯的火。

[18] 罗马教皇格里高列一世说，天上精灵分为九等：一是天使（Angels），二是天使长（Archangels），三是德性（Virtues），四是权势（powers），五是王国（princi palities），六是治权（dominations），七是宝座（thrones），八是撒拉弗（seraphim），九是基路伯（Cherubim）。

[19] 育芙（Jove）是罗马神话中的主神，相当于希腊的宙斯（zeus）。泰坦（titan）是地母所生的巨人族，躯体硕大。

[20] 布里阿瑞俄斯（Briareos）为百手巨怪，曾助育芙对泰坦巨人族作战。

[21] 堤丰（typhon）为泰坦巨人之一，曾在塔苏斯营巢。他是百头蛇的巨大怪物，为育芙的雷弹所击中而死，埋在埃特那山下。

[22] 利维坦（leiviathan）是海中巨兽，就是鲸鱼，被认为最大的动物。

[23] 皮洛卢斯（peilorus）在西西里东北尖角上，有山被旋拔去。

[24] 艾特那（Etna）为火山名，在西西里岛东北角。

[25] 托斯卡纳（tuscan）的大师指伽利略（Galileo），十七世纪意大利的大科学家、大思想家。他造了大望远镜，在星学上发现了许多东西，证明了哥白尼的地动说。弥尔顿游意大利时特地去走访这位大师，受他影响。托斯卡纳在意大利中部，佛罗伦萨的首都。

[26] 菲耶索莱（fiesole）是诗人但丁的故乡，在佛罗伦萨东北三英里的小山，上有伽利略观测的高塔。

[27] 瓦达诺山谷（Valdarno）在佛罗伦萨。

[28] 挪威是产松的著名地。

[29] 华笼柏络纱（Vallombrosa）为地名，有浓荫蔽天之意，谷在佛罗伦萨附近。弥尔顿于一六三八年曾亲游其地。这几行的原诗以音调铿锵著名。

[30] 布西利斯（Busiris）是埃及的王，淹死在红海中。

[31] 孟斐斯（Memphis）是古埃及的首都，这里指埃及的军队。埃及全军覆没，以色列人逃出埃及的事见《旧约·出埃及记》一四。

[32] 寄居歌珊的民众指以色列人。《创世记》四七．27：“以色列入住在埃及的歌珊地。”

[33] 暗兰的儿子是摩西，率领以色列人出埃及。见《出埃及记》六．20。

[34] 埃及的君民不让以色列人离去，上帝降灾之一是蝗灾。《出埃及记》一〇．13—15：“摩西就向埃及地伸杖……蝗虫遮满地面，甚至地都黑暗了。”

[35] 蛮族的子孙指哥特和汪达尔人。哥特人于三、四世纪时从多瑙河下流侵入罗马帝国；汪达尔人于五世纪前叶进攻高卢、西班牙、非洲北部等地，四五五年蹂躏了罗马。

[36] 直布罗陀海峡的南面就是非洲北部。利比亚沙漠就是撒哈拉大沙漠。利比亚是非洲的古名。汪达尔王根赛利克于四三九年侵入迦太基而建立王国。

[37] 生命册上勾销即除名，《启示录》二〇．15：“若有名字没记在生命册上，他就被扔在火湖里。”

[38] 耶和华上帝坐在基路伯天使之间。见《列王纪下》一九．15。锡安是建圣殿的地方，即耶路撒冷。

[39] 摩洛（Moloch）是亚扪人所崇拜的日神。它的偶像是黄铜制牛头人体。祭品是小孩，用烈火烧烤。行祭礼时用鼓猛敲，喧声淹没儿童和父母的哭声。

[40] 拉巴（Rabba）是亚扪人的首都，在耶路撒冷东五十英里，有“水城”之称。《撒母耳记下》一二．27：“我攻打拉巴，取其水城。”

[41] 亚珥歌柏（Argob）、巴珊（Basan）地区是约旦河东的肥沃土地。亚嫩河（Arnon）在亚扪南端，注入死海。

[42] 所罗门在当时是最聪明的王，极尽豪奢，后宫佳丽三千，为嫔妃们所迷惑，用七年的工夫在耶路撒冷的橄榄山上建筑摩洛、基抹、亚斯他录等外族的神庙。（见《列王纪上》一一．3—8）所谓“不洁的山”“邪僻山”“可耻山”就是橄榄山。（见《列王纪下》二三．13）

[43] 欣嫩（Hinnom）子谷在耶路撒冷的西南，沿着橄榄山南麓的深谷。见《列王纪下》二三．10：“又污秽欣嫩子谷的陀斐特（topher），不许人在那里把儿女经火献给摩洛。”陀斐特有鼓的意义，格痕拿（Gehenna），犹太语有地狱之意。

[44] 基抹（Chemos）是摩押人所崇拜的日神。

[45] 阿洛埃（Aroer）是亚嫩河畔一小城。尼波（Nebo）是摩押一小镇，亚巴林群山中的一高峰，在死海东北七英里处，摩西死在该地。

[46] 亚巴林（Abarim）是死海东面的山地。希实本城（Hesebon）在耶路撒冷东三十六英里。何罗念城（Horonaim）的地点不明，但知在摩押。见《以赛亚书》一五．5：“我心为摩押悲哀……在何罗念的路上因毁灭举起哀声。”

[47] 西宏（seon）是摩西同时代的亚摩力的王。西比玛（sibma）盛产葡萄。《以赛亚书》一五．9：“因此，我要为西比玛的葡萄树哀哭!”

[48] 以利亚利（Elealé）是希实本附近一小城。死海为耶路撒冷东南十六英里处一咸海，湖面浮着土沥青，故又名沥青湖。

[49] 毗珥（peor）原为山名，因巴兰在那里筑坛，故名。

[50] 什亭（sittim）在约旦河东八英里。什亭建祠后的灾祸是犹太人死于疫者两万四千人。

[51] 约西亚（Josiah）将前述橄榄山三邪神庙砸烂，将欣嫩子谷改作烧垃圾的地方，人们称为地狱之口。

[52] 巴力（Baal）是古叙利亚人的太阳神；亚斯他录（Ashtaroth）是他们的月亮女神。

[53] 亚斯托勒（Astoreth）是腓尼基人崇拜的月亮女神；亚斯他脱（Astarte）是叙利亚语“星”的意思。

[54] 西顿是腓尼基的古城之一，后与推罗齐名。

[55] 好色的君王指所罗门。参见注解[42]。

[56] 搭模斯（thammuz）是叙利亚的神，相传为爱恋亚斯托勒的王子，一天在黎巴嫩游猎中被野猪咬死，每年死一次，死后复活。叙利亚有条河叫阿多尼斯，仲夏潮盛，河水尽赤，说是这神的血染而成的。祭祀仪式是先哀悼他的死，继而庆祝他的复活。希腊有神名阿多尼斯，盖取自河名。

[57] 以西结是公元前六二〇年左右所生的先知，在巴比伦被掳时，神从异象中让他看犹太人拜偶像的丑态。（见《以西结书》八．14）

[58] 大衮（dagon）为非利士国神。非利士夺得以色列的约柜后，搬到亚琐都大衮庙中，放在像旁。第二天早晨大衮像扑在柜前。人们把像归原位，第三天又扑倒在门槛上，身、首、双手折断（见《撒母耳记上》五）。约柜是藏上帝法版的柜。用皂荚木制成，长二肘半，宽一肘半，高一肘半，里外用纯金包裹。（见《出埃及记》二五．10）

[59] 亚琐都、迦特、亚实基伦、以革伦、迦萨为巴勒斯坦近地中海的五大名城。迦特以产巨人哥利亚而出名，迦萨为力士参孙死地。

[60] 临门为叙利亚司暴雨的神。

[61] 癞子是叙利亚的将军乃缦，以色列的先知以利沙，叫他到约旦河去洗七次，可以医好。乃缦怒说：“大马士革的河亚罢拿和法珥法岂不比以色列一切水更好吗？我在那里沐浴不得洁净吗？从仆劝他不妨一试，试后果然病愈，就说自己以后不再祀别神，单祀耶和华。所以说“失去一个癞子”。（见《列王纪下》五）犹大王亚哈斯在征服大马士革时，看见他们的祭坛美丽，回来后把本国的祭坛改筑成大马士革的式样，所以说“得来一个君王”。（见《列王纪下》一六）

[62] 奥西利斯（Osiris）是埃及的农业之神，被其弟所杀，切成块块，抛在尼罗河中；他的妻子埃西斯（Isis）收集一块块的残体，精心看护，使他复活。埃西斯是土地的女神，后传到希腊、罗马，变为星、月的女神。其偶像的特征为头上有牛角，也有作新月形的。荷鲁斯（Orus）是上述二神所生的儿子，和希腊的阿波罗同样为日神，这偶像的特征是有鹰的头。

[63] 埃及有拜活神的风俗。比如遇到一头额有三角斑点，胸有半月形的牛就认为奥西利斯的化身，便设祭坛，并牵到孟斐斯大庙去，当作活的牛神来崇拜。他们到处寻找这样的“游荡之神”。

[64] 摩西领以色列人出埃及时，曾向埃及人借来金银珠宝而逃走。到了何烈山时，摩西的哥哥亚伦便收集金子来铸造牛犊，叫人民崇拜。（见《出埃及记》三二．4）

[65] 叛王是所罗门臣子的儿子耶罗波安，他是个能干的人，深得所罗门王的信任。王死后，王子罗波安继位，而耶罗波安挑拨人民反对罗波安而迎他为王。他即位后，在伯特利和但两地立金牛叫百姓敬拜。（见《列王纪上》一二．28）

[66] 长子被杀死，见《出埃及记》一二．29：“到了半夜，耶和华把埃及地所有的长子，就是从坐宝座的法老直到被掳囚在监里之人的长子，以及一切头生的牲畜都杀了。”耶和华是以色列的神。

[67] 彼列（Belial）犹太语“坏”“没有价值”的意思。在《旧约》里是抽象名词的拟人化；在《新约》中为撒旦的别名。（见《哥林多后书》六．15）

[68] 以利（Ely）做祭司四十年，他的两个儿子是邪恶的。见《撒母耳前书》二．12：“以利的两个儿子是恶人，不认识耶和华。”直译可作“以利的两个儿子是彼列之子，不认识耶和华。”“彼列之子”即淫荡、暴行之意。

[69] 侵入朝廷、宫室是对查理二世宫廷的讽刺。

[70] 所多玛多坏人，连十个好人都选不出来。一天罗得家里来了两个天使，所多玛人成群地来要侮弄这两个人，罗得要求他们不要这样，愿意把两个女儿交给他们侮辱，他们还是不肯。两天使便使他们都瞎了眼，不能摸到房门。后来天降火烧掉所多玛和蛾摩拉两个城（见《创世记》一九）。基比亚是个小城，一个老农家里留宿一位客人带有一妾，基比亚的歹徒包围老农的家，强要把客人的妾拉出去轮奸，到天明放回时，几乎死了。故事见《士师记》一九．16—30。

[71] 爱奥尼（Ionian）指希腊，爱奥尼亚人是在史前原住小亚细亚，后来迁居希腊，和以色列人接触机会当很多，转用为“全希腊”之意。雅完（Javan）是挪亚小儿子雅弗的第四子。雅完的子孙分开居住在各国和海岛中，（见《创世记》一〇．2，4，5）为希腊人的祖先。

[72] 以色列的神称为创造天、地的主神。希腊诸神被认为天神和地祇的子孙，地位较低。

[73] 泰坦（titan）为十二巨神的兄长，萨图恩（saturn，即希腊神话中的克洛诺斯）为小弟弟。萨图恩夺了兄长的天神位置，但他的儿子育芙（宙斯）照样夺了天位。利亚（Rhea）是克洛诺斯的妻子，生宙斯、赫拉、波赛冬等有本事的神。和普通希腊神话故事有出入。

[74] 克里特（Crete）岛是小亚细亚西南，地中海里一小岛，为弥诺斯王的封地。伊达（Ida）是克里特岛中央的一座高山，育芙就是在那山的洞穴中养大的。

[75] 奥林匹斯（Olympus）山是马其顿与帖撒利之间的山脉。高约九千英尺，峰上终年积雪。希腊诸神所居住的地方称为神山。

[76] 特尔斐（delphi）为阿波罗显灵之地；多陀那（dodona）为宙斯显灵之地。多利安（dorian）指希腊。

[77] 希斯波利安（Hesperian），西方之意，通常指意大利，有时也值伊比利亚半岛。

[78] 凯尔特（Celtic）即高卢，指法兰西。地极诸岛指英格兰、爱尔兰等。

[79] 阿撒泻勒（Azazel），犹太语有“行进”之意，又有“山羊”之意。

[80] 希腊古乐中，多利亚曲调庄严，弗利加曲调轻快，利得亚曲调柔和。

[81] 荷马《伊利亚特》卷三描写特洛伊的军队：“他们的喧哗声弥漫天空，好像一群鹳鹤受到寒风骤雨的袭击，发出粗粝的唳声，动身飞过大洋去给小人国赍送死亡和毁灭。”

[82] 弗勒格拉（phlegra）巨人族和天神育芙作战，为育芙所破。

[83] 底比斯（thebes）和伊利翁（Ilium）都是古希腊的名战场。悲剧之父埃斯库罗斯有杰作《七雄攻底比斯》。荷马的史诗《伊利亚特》就是写伊利翁之战的。伊利翁就是特洛伊（troy），和希腊联军交战，双方都得了群神的援助：援助特洛伊的有阿佛洛狄忒、阿波罗等，援助希腊联军的有赫拉、雅典娜等。

[84] 尤瑟（Uther）为不列颠之王，其子亚瑟（Arthur）的骑士冒险故事记叙于传奇《圆桌故事集》。亚摩利（Armoric）在法兰西西北部，为传说中亚瑟王活动的地方。

[85] 阿斯波拉门（Aspramont）是尼德兰的小城市，荷兰人显示武勇的地方。蒙塔班（Montalban）在法国南部，和大马士革、摩洛哥、特列皮松等城都是基督教徒与回教徒一决雌雄的地方。

[86] 查理曼（Charlemagne）是西罗马和法兰克的皇帝，传说他在公元七七八年为讨伐撒拉森人而从西班牙撤退到法兰克，有名的十二勇士中有一个叫迦内龙的叛徒，在途中埋下伏兵，在封太拉比亚（fontarabbia）使查理曼全军覆没，使勇将罗兰（Roland）牺牲。

比塞达（Biserta）是北非突尼斯的一个港口。

[87] 变天，暗喻革命。当时管书刊检查的坎特伯雷大教堂的执事董金斯和托兰，认为这几行含有政治颠覆之意，几乎危及本诗的发行。

[88] 使天庭空虚，是撒旦的夸大的话，应该说是少了三分之一。

[89] 古罗马的战士，以拔剑击盾表示赞同将军的演说。

[90] 玛门（Mammon），叙利亚语是“财富”的意思。《圣经》中作财神解。（见《马太福音》六．24．）

[91] 巴别塔（Babel）是巴比伦的名建筑物，今人常作巴比伦塔。孟斐斯为古埃及之首都，多金字塔，纪念诸王的业绩。

[92] 壁柱是墙中的柱，半露在外，又名半露柱。多利亚式圆柱的特点是不用柱础。

[93] 阿尔开罗（Alcairo）即今埃及首都开罗。

[94] 庇露斯（Belus）是巴比伦的神，女王赛米拉米斯曾为它建筑金字塔形的大庙。赛拉比斯（serapis）是埃及的死神，庙宇宏大。

[95] 建筑师就是玛门。弥尔顿认为玛门又名玛尔西巴，就是希腊神话中的赫淮斯托斯（Hephaestus）或罗马神话中的伏尔甘（Vulcanus），工匠、火神与建筑师。

[96] 俄索念国（Ausonian）指意大利，玛尔西巴（Mulciber）为罗马火神伏尔甘（Vulcanus）的姓，就是希腊的赫淮斯托斯（Hephaestus）。据希腊神话说，火神被宙斯从天上摔下来，落在爱琴海的楞诺斯岛上，成了瘸子。弥尔顿说那说法不对，他就是玛门，早就同坠落天使一起坠落了。

[97] “万魔殿”是弥尔顿拟的，可联想到罗马的“万神殿”。

[98] 太阳入金牛宫的期间是四月十五日至五月二十日。金牛宫为黄道十二宫之一。

[99] 蜂房口外嵌一块板，像是城廓。

[100] 月亮向地面驶近，语出于维吉尔的诗句“歌声魔力大，月从天来听”。也出于民间俗传：妖魔的歌舞能吸引月亮走近地来。

[101] 撒旦的党徒原来都是天使，其中权力较大的近似神明，可称半神。弥尔顿在这里暗讽当时教会的主教们，用“Conclave”这个教会的用语，指出红衣主教们选举教皇时的秘密会议，神乎其神地搞公开的秘密。

第二卷

提纲

会议开始了，撒旦提出一个问题来辩论：为了恢复天国，有没有必要再冒一次战争的危险。有的说要，有的说不要。结果采用了第三个提案，就是撒旦以前提起过的，去探索一下天上的预言或圣传是否正确。据传说，目前天神创造了一个新世界和一个新族类，一种跟他们自己差不多的生物。疑难的问题是派谁去做这一艰险的探索。他们的首领撒旦独自承担了这个任务，博得了赞赏和喝彩。会议结束了，其他会众各自按照自己的爱好去寻欢作乐，等候撒旦的归来。撒旦在征途中经过地狱的大门，门正关着，有守门人在看守。最后，守门人开了门，看见地狱和天堂之间有一个大深渊，就是“混沌界”。由于混沌王的指点，经过极大的困难，才看到了他所寻求的新世界。

撒旦带着王者赫赫的气概，

高高地坐在宝座上，那宝座的豪华，

远远胜过奥尔穆斯和印度地方的富丽，[1]

或鲜艳的东方，不惜蛮夷的金银珠宝，

像雨一样洒在他们君王的头上；[2]

他凭实力登上高位，意气扬扬，

出乎意料地，在绝望之余，能升到

如此高度，更引起他的雄心壮志，

虽经对天交战而徒劳、败绩，

却不灰心，向大众披露傲慢的遐想：

“各位掌权的、执政的、天上的神灵们！[3]

既然地狱深渊不能羁绊我们这些

不死的精灵，虽经逼迫而坠落，

但我决不让天国失去。沉沦而再起的

天人，比没有沉沦的更光荣、可畏，

坦然无惧，不怕再遭同样的命运。

撒旦带着王者赫赫的气概，高高地坐在宝座上，那宝座的豪华，远远胜过奥尔穆斯和印度地方的富丽。

我现在做你们的领袖，首先是因为

这是正当的权利，并且合乎天理，

其次是由于自由选举，再加上我

在计谋策划和战斗中所立的功绩；

至少是把损失恢复到这个地步，

大家一致同意，没有异议，

也没有妒忌，让我坐定这个宝座。

在天上，地位一高，享受较多的利益，

就会引起部下的妒忌，可是

在这里，树大招风，为首的必定要

做雷神轰击的目标，做你们的屏障，[4]

受尽无穷的痛苦，谁还要嫉羡呢？

正因为没有可争的利益，不会引起

党派的纷争；在地狱里谁要

争居优先呢？大家受的痛苦并不多，

谁愿意胸怀野心去招来更多的苦呢？

因此，比天上更有利于团结，

更加赤胆忠心，更加齐心协力。

现在我们要恢复旧时的产业，

不要求大家保证能够成功，

更重要的是要确信必定成功；

问题是公开宣战，还是用权谋诡计，

哪一个方法最为妥善？我们要

展开辩论；谁有高见，就请发言。”

撒旦说完了；接着，执杖的鬼王[5]

摩洛站起来，他在天上的战斗中是

最勇猛的精灵，现在因为失望，反而

更加勇猛起来。他相信，论力量，

和那永生的王相等，即使差一点，

却什么也不怕，只要不怕死，一切

恐惧都会消失：不怕上帝，不怕地狱，

不怕一切更坏的东西；他就这样发言：

“我主张公开宣战。论智谋诡计，

我欠缺经验，不敢夸口，让那些谋士

去策划，将来需要时再说，现在谈不上。

当运筹帷幄坐着计谋策划时，

难道要让其余百万雄师都手执兵器

而鹄立，或徘徊等待，做天国的逃兵

而苟延残喘，住在这可耻的黑洞里，

徒然迁延时日，任凭暴君施展淫威吗？

不能！我们不如用地狱的烈火和狂怒

作为武器，直向天上的高塔袭击，

给以措手不及的进攻，拿我们残酷的

刑具，转化为可怕的凶器来回敬；[6]

让他那万能的弓弩轰响时，也听到

地狱的雷鸣；在天上的电光闪烁时，

看到他的天军中也出现黑色火焰

和同样骇人的火箭；连他的宝座，

也被包围在地狱硫火和奇异的火焰——[7]

他自己发明的凶具中间。也许有人

认为这道路是艰难的，鼓翼直上，迎头

袭击居高临下的敌人是太危险了。

如果忘湖的催眠剂还不曾使他们昏迷，

就让他们清醒一下。升天返归故居

是正当的举动，沉沦下去是不利的。

谁不记得我们这次遭到强敌的凌辱，

在我们后面追赶、辱骂，把我们赶到

这样的深渊之下，是何等的迫害，

何等的艰苦飞行呀？也许有人说，

登天并不难，后果却十分可怕；

我们若再次触犯强权，激起他更大愤怒，

会导致更坏、更可怕的惩罚；使我们

在地狱里受到更不幸的遭遇；

却没想到，我们从幸福中被赶出来，

到这可诅咒的地狱里来受尽苦难，

忏悔、哀求也不能幸免；煎熬我们的

孽火，永远没有熄灭的希望，

我们反正已经在地狱里，还怕什么毁灭？

如果还有更大的毁灭，那么，我们

将彻底消灭而归死亡。这样，死后

还怕什么？还犹疑什么，不去把他的

怒火全盘烧起来？让他愤怒到极点，

让我们烟消云散，而本质不受亏损；

比起永久活着受罪，岂不远为痛快！

如果我们的本质真是神圣的，

那就永远不会停止生存，毫无缺损；

而且可以证明我们有能力大闹天界；

即使不能摧毁他的宝座，

也要使他永远担心我们不断的入侵；

即使不算胜利，也总算是复了仇。”

他说毕，紧锁双眉。在他的

神色之间显露孤注一掷的复仇心理，

急于作冒险的一战，有失

神灵的体统。在另一边，

站起来的是彼列，他的举止雍容大度，[8]

从天上坠落的天使中，算他最优雅。

他看起来很是尊严，一副劳苦功高的样子，

其实都是空虚、伪装的；他口甜

如蜜滴，愈坏的事，愈能被说出

好的道理来。他在辩论中，

圆熟地混淆是非。他的思想卑鄙，

一心只想坏事，对高尚的事情

却逡巡不前。他用悦耳的甜言蜜语，

娓娓动人的调子，这样开始说道：

“各位尊贵的战友们呀！

我也十分赞成公开宣战，我的仇恨

绝不比别人差；只是立刻出征的

第一个理由，我还不能同意，它

好像对整个结果投上了不祥的阴影。

因为最娴熟于刀兵，最善于策划制胜的，

自己都还怀疑，不过是把勇气

放在失望和完全崩溃的基础上；

他的整个目的，只是做些可怕的复仇

妄图一逞罢了。首先要问：这将是

怎样的一种复仇？天上的塔楼里

满是武装的卫兵在那里把守瞭望，

所有的关口都被堵截了；就是

在混沌深渊的边境上，也屡见

天兵在扎营，或在昏暗的‘夜’国里

也有暗中振翮远出侦察，

广设警戒，以防奇袭的，纵使我们

能用武力冲进，我们后面全地狱的

黑叛军都起来响应，一起去

混进天上最纯洁的光明，

也不能使我们不朽的大敌受污损，

他稳坐在他的宝座上，丝毫无恙；

天上不可污损的灵质自能排除祸害，

自能消除卑下的火焰，而奏凯歌。

我们遭到这样的反击，最后的希望

只能是完全的失望：终于激起

那全能的胜利者全部的愤怒，

一起倾向我们，使我们死亡，

我们的对策只能是死亡，

以死亡为对策，可悲的对策呀！

虽然我们全身都是痛苦，

可谁愿意死亡，愿意使这

有理性的生命，彷徨于永劫中的

才智消灭于无知无觉，

麻木不仁的‘暗夜’的大腹之中呢？

即使死亡是好事，又谁知

我们愤怒的大敌肯不肯允许呢？

他怎么肯呢？决不肯，一定的。

他那么聪明，怎么会那么大意，

克制不住自己一时的气愤，让他的

敌人随心所愿地死去，

而不留着慢慢加以无尽的刑罚呢？

主战派说：‘为什么停止战斗呢？

我们既然注定要受无尽的苦难，

那就怎么做都一样，还有什么

更难堪、更坏的遭遇呢？’请问：

这样手执兵器，这样坐着、辩论着，

就算是最坏的遭遇吗？当时我们

拼命逃奔，后面有天上的雷霆

追逼、鞭打，寻到地狱来躲避，

那时你觉得怎样？这个地狱

不就是灾难的隐蔽处吗？当我们

身戴镣铐躺在燃烧的湖中时怎样？

那当然要坏得多。当他一口气

吹燃了可怕的火种，吹燃了

七倍的烈焰，让我们在那里受煎熬

又是怎样呢？当他为平息心中怒火，

从天上伸出火红的右手来

降灾祸给我们时，那又怎样呢？

假如有一天，他把全部手段都使出来，

在地狱的顶上倒下瀑布般的火阵，

落在我们的头上，那时又怎样呢？

正当我们讨论、鼓动光荣的战争时，

卷起火焰的风暴和严酷的旋风，

把我们一个一个卷去刺穿在岩石上，

成了他们的玩具或食饵，或者

被链条捆起，永远沉在沸腾的海底；

同不断的呻吟为伴，年年岁岁，

没有希望，没有容赦，没有宽免，

长久处在无穷的失望里又怎么样？

当然，那是更加难堪的处境。

所以战争，不论是公开的或隐秘的，

我都同样反对。因为用武力或阴谋，

对于他都无损毫毛。他一眼就

明察秋毫，谁能骗得过他？

他从高天上，把我们的行动

看得清楚，而且发笑。不但他的

大能足以抵制我们，而且他的

智谋足以挫败我们的阴谋诡计。

那么，我们就这样卑屈下去吗？

天上的种族，坠落而被蹂躏，

竟永远在这里锁链加身受苦刑吗？

我说，我们的现状还是比

更深一层的悲惨生活要好一些；

因为这是命中注定无可避免的，

也是胜利者的意志，无上的命令。

忍受和行动，我们的力量相等，

这样的判决也不是法律的不公平。

假使我们聪明些，首先得下决心，

同这样一个大敌相对抗，

很难料结果是怎样的沉沦。

我笑那些拿剑而勇猛作战的，

一旦失败，便担惊害怕他们

自己也知道的后果，不能忍受

征服者必将施行的放逐、欺凌、

捆绑、苦刑；我们现在正在受罪，

如能支持、忍受，那无上的大敌，

或许会减低愤怒，或者会因为

相隔如此之远，我们又不再干犯，

他或将以此为满足，不去吹风

扇火加添烈焰，火刑徐徐减弱。

到那时，我们的纯质便能战胜

他们的毒焰，或者习惯了便不觉得；

或者我们终于起了变化，变得

适合于这里的性质，以至能够

接受炙热而觉得亲切，不觉痛苦；

恐怖会变缓和，黑暗变光明。

而且光阴如不停的飞箭，很快将

带来希望、机会和所期待的一切，

只要我们不自作孽，自取更多灾祸。

目前的命运还不算是最坏的，

这就是不幸中的幸运。”

彼列这样强词夺理地说了

一大套，无非是为了躲懒求安逸，

不是为了和平。继而玛门开口说：[9]

“如果说战争是最好的上策，

那么战争不外乎要推翻天上的王，

或者是要夺回我们自己失去的权利。

只有在永恒的‘命运’让位给无常的

‘机会’，让‘混沌’来判决争端时，

我们才有希望推翻天上的王。

推翻既无望，便证明夺回权利的落空。

除非我们的权力胜过天界的主宰；

可是现在却在天的界限内，

哪有回旋的余地？即使他变缓和了，

在新的屈辱条约下，宣布宽待我们；

我们有何面目卑躬屈节地

站在他的面前？有何面目去接受

他那严厉的法律，歌颂他的宝座，

他的神性，被迫歌唱哈利路亚；[10]

眼看他俨然以君王的身份，

高高坐在他的宝座上，并在

他的祭坛上供着我们这些

奴才们所供献的天香和天花？

这本来是我们在天上干的事，

也是我们的赏心乐事；现在

却要费事向我们所痛恨的王崇拜，

多么无聊的永恒呀！

纵然在天国里，这种光荣的

奴隶地位，也不是用强力所能得，

允许给你也不一定能到手，所以

我们不要追求这种光荣，

要从自己身上寻求优点，

从自己的生活中寻求生趣。

虽然在这不毛的边境上，我们

倒可以自由自在，不受谁的约束，

宁要艰苦的自由，不要做

显赫、安逸的轭下奴隶。

有朝一日，我们能将小事成大业，

化有害为有利，化腐朽为神奇；

通过劳动和忍耐，在荒地上

繁生花果，从苦难中制造快乐，

那时节，我们的伟大就充分显现了。

我们真害怕这个黑暗的幽冥世界吗？

天上全权的君王，不也时常选择

浓云和幽暗作他的住处，却没有[11]

遮掩住他的荣光吗？他常用

威严的黑暗来包围他的宝座，

从里面深处发出雷鸣，激起漫天的

狂风暴雨，那时天不和地狱一样吗？

他既可以模拟我们的黑暗。

我们不也可以随意模拟他的光明吗？

这片荒地并不缺乏金玉隐约的灿烂；

也不缺少建筑起庄严境地的技能艺术；

天上岂能显示比这更优越的东西？

我们所受的刑具，时长日久，

也会变成我们的元素，这些灼人的[12]

火焰，也会从严峻变为温柔，

它们的性质会同我们的性质融和，

灼痛的感觉也必定会消除。

一切事物都有利于我们作和平的建议，

导致局势的平定有序，去掉一切

战争的思想，反省自身的现在和过去，

安全地处置目前的灾情。这就是我的意见。”

他的话音将落时，会场里就

充满了窃窃私语，好像彻夜狂吹

扰乱大海的暴风停止时，岩洞里

残余的刁刁调调的催眠调子，安慰那

守夜劳累的舟子——他那时把小船

或快艇碇泊在暴风雨后巉岩耸立的港湾。

玛门发言终止时，爆发了一阵喝彩，

他那建议和平的话，正为大家所欢喜。

因为他们害怕另一次的战争

会带来比地狱更难堪的苦楚；

雷神和米迦勒的刀锋，[13]

现在想来，心中犹有余悸。

而且他们都喜欢在冥土另建王国，

或用策略，或经长时间的进展，

希望能巍然崛起，与天国分庭抗礼。

那时除撒旦外，别西卜坐在最高位，[14]

他看了这情况，便威严地站起来，

好像一根中流砥柱：在他的前额[15]

刻着为大众的安危而熟虑的深纹；

虽然憔悴，但在眉宇之间仍闪耀着

威严王者智慧的光辉。他站着，

像个大智大贤，耸着阿特拉斯式的[16]

双肩，能担当几个最大帝国的重任；

他的目光吸引会众的注意，静听，

静得像夜间或夏天中午的空气，他说：

“得位的天使们！帝国掌权者们！

天的子孙们！大力的天使们！[17]

这些称呼是否都得放弃，改称为

地狱诸公？因为大家的公论所向，

是继续待在这里，建立另一帝国。

毫无疑问！我们都在做梦，

天上的王早已指定这个地方

作为监禁我们的牢狱，并不是

给我们逍遥自在，安稳退居之地，

可以避过他的铁臂，绕开高天的

严刑峻法，听凭我们组织新党

去同他对抗，而是要严密拘禁我们，

虽然两地距离很远，却不能脱离

他的羁绊，永远做他的俘囚。

因为他无论在高天或在深渊，

都已确定，始终是唯一君临的

独裁君主，他的帝国绝不因

我们的反叛而丧失尺寸土地，

反之，他还将扩张到地狱来，

用铁杖治理我们，像在天上[18]

用金杖治理天国的民众。[19]

那么，我们为什么还坐在这里

讨论战争或和平呢？战争已经

决定了我们，受了无可比拟的损失；

还没有提出和平的条件来考虑；

因为我们这些奴隶只配严加幽闭、

鞭挞和残酷的刑罚，怎能给予和平？

在我们的权限之内只有敌对和痛恨，

只有不屈服的反抗和复仇，

虽然缓慢，但复仇心不死，

永远设法尽量减少他的胜利成果，

尽量减削他对我们受苦的高兴，

怎么能以和平来回敬他呢？

机会不是没有，但我们不需要

冒险的远征，去向天上进攻，

天国的城墙高峻，不怕我们

从地狱去的围攻或突然袭击。

我有一个比较容易实行的计划，

你们看怎样？有一个地方

（如果天上从古流传的预言属实）

这时候正创造出一个新世界，

里面住有叫作‘人’的新族类，

同我们相似，只不过在

权力和优雅方面比我们差一点，

却得到天上主宰的更多宠爱。

这是他的意愿，早已向众神宣布，

并且发了一个震动周天的大誓言，

把它确定下来。我们的心思

尽往那方面想，去探明住在那儿的

生灵是什么，怎样的形状姿态、

资质和禀性，有多大力量，有什么弱点，

凭暴力或诡计，哪一样容易试探他们。

虽然天门已经关闭，高贵的专制者

凭自己的势力稳坐那里；可是这里，

他的帝国边疆，会下放给各领主

自己去布防：在这里，可能有机可乘，

发动突然袭击，可能会成功，

或用地狱的火去把他全部的造物烧光，

或者占领它，驱逐其中力量微弱的居民。

好像当时他驱逐我们一样，或者，

引诱他们来加入我们的党，使他们的

上帝一旦变为他们的仇敌，

使他后悔并毁弃自己的作品。[20]

这个计划要比普通的复仇好，

因为我们的扰乱，妨碍他的欢欣；

因为他的混乱，提高我们的欢欣：

他的宠儿们将跟我们一同叛逆坠落，

诅咒他们那弱质的迅速凋零，

诅咒他们那幸福的容易消逝。

这个建议值得一试，请大家考虑，

否则就坐在这幽冥里梦想空虚的帝国。”——

别西卜这样提出了魔鬼的建议。

这原来是撒旦的计划，部分已经提过；

因为这样毒辣的老谋深算，除了

那万恶的主谋者外，还有谁能想得出：

把人类连根拔掉，使大地和地狱

混成一气，大家都憎恨伟大的造物主？

但他们的憎恨，往往只能增加他的光荣。

这个大胆的诡计，使地狱诸公大大欢喜，

在他们的眼睛里都闪出欢喜的光芒；

表示他们一致赞成。于是他又继续说：

“很好的决定，冗长的辩论完满结束了。

诸位神灵呵，你们能解决这伟大的事，

不愧为神明。总有一天，不管命运怎样，

会从地狱的最深处，再一次升起，

上升到我们原来的住处近边，

看得见天界的光明，再从那里

就近准备武器，等待远征的机会，

再进天国。否则也可以安居温暖地带，

得到天上美艳的光辉来映照，

以东方旭日的灿烂来涤除心中的幽暗，

借柔和爽朗的空气来医治孽火创伤的

腐烂，而散发芳香。但是，首先

得决定派谁去探寻这个新世界？

谁最能胜任？谁能试行漫步而走出

这黑暗无底的广漠深渊，通过

伸手可摸的浓暗，找到崎岖荒凉的路，[21]

或者在广阔的太空飞行，越过大裂口，[22]

振起不挠的双翼，到达那幸福的岛屿？[23]

那时，他须有何等的气力，何等的伎俩，

或者用怎样的借口，才能逃过那

有天人四面严守的哨岗而平安过关？

那时，他必须非常小心谨慎，

现在我们决定人选也须这样谨慎；

我们的全部重任都放在他身上，

我们的最后希望寄托在他身上。”

这样说后，他坐下，眼光里显露

期待的神情，等待谁来赞成，或反对，

或起而表示自己甘冒风险一试。

可是大家都默坐，噤若寒蝉，

沉思那危险而面面相觑，各从

别人的脸上照出自己的心惊胆战。

就是在天战中最勇敢的精英，

也没有一个自告奋勇敢于承担

这个可怕的远征。直到最后，

撒旦，那时他的荣光超群，

自觉力量最大，俨有寡君的

骄矜，神态自若地开口说道：

“啊，天的子孙！得座的天人们！

刚才大家的沉默和迟疑，

虽不是由于害怕，却是有原因的：

走出地狱到达光明，道路是漫长

而险阻的；我们所居的坚固牢狱，

这个暴烈地吐着火舌的大火团

四面包围我们有九层的深厚，

还有燃烧着的金刚岩的大门

把我们关锁在里面，所有的

出口都断绝了。如有关口可越，

即使越过了关，还会遇见虚幻的

‘夜’，张开大口来接受他，

以灭绝生命来威胁他，要

把他下沉到不毛的深渊里。

逃出那一关后，还会到另外的

什么世界，或不知名的国土，

谁知道还有什么未名的危险，

难逃的关口呢？啊，战友们！

如果我也逡巡不敢前去承担

这个大家决定的，有关公益的

艰险使命，那我就不配这个

王者的尊严，不配高坐在这

光华璀璨、威势赫赫的宝座上。

如果我也拒绝艰险而光荣的任务，

为什么还要僭取王权，

而不拒绝统治呢？这是统治者

应尽的任务，他享受尊荣的高位，

为什么不应该承担更多的危险呢？

因此，我去了，大能的诸天人啊！

虽然坠落，仍是天上所惧怕的！

我们既然把这里当作家，那就请

把家里的事多想想，怎样好使

目前的悲惨变得宽舒些，

怎样好使地狱的痛苦变缓和些，

有什么办法可以自慰、自骗，

使这座火牢的苦楚轻松一些？

我这次外出，要走过黑暗、

破败的境地，去寻找大家的救星，

这期间，你们要加强警惕，

对惊醒的大敌不可粗心大意。

我这次冒险，不须哪一个做伴。”

大魔王说了这话就起身，不许

大家响应，因为他知道诸首领中

有的见他已表示决心，也会起来

申请去冒险，明知会被拒绝，

既可以显示自己的能干和他相等，

又可以不费力地赢得廉价的高评；

他却须经历万险才能成功。

但众精灵害怕冒险，也同样害怕

首长的吓止声，便立刻一同起立。

一同起立的响声，犹如一阵远雷。

他们向他卑躬敬畏地弯腰，

歌颂他、好像天上至高的神一样；

并且都表示自己对他的谢意，感谢

他为了大众的安危而忘己的精神。

这些判了罪的精灵还未全失德性，

免得坏家伙们骗取世上的令名，

或为不可告人的野心所驱使，

假装热诚，夸说表面的功绩。

这样，他们疑难的阴暗会议结束了，

大家都为他们无敌的首领而欢喜：

好像北风入睡时，从群山顶上升

起乌云，遮住天空晴朗的面容，

沉闷的低空向阴暗地面撒下雨雪；

偶然出现一轮残阳，放出一抹斜晖，

表示临去时的迷人的光艳，使得

田野复活盎然生气，百鸟啭出新歌，

咩咩的羊群也表示他们的欢喜，

一片欢声响遍了山和谷。

啊，人们真可耻！判了罪的群魔

都能紧紧地团结一致，可是人们，

虽然是有理性的生灵，且有

得天惠的希望，却相互憎恨、

敌对、自相纷争，而且挑起

残酷的战争，毁坏田地，互相残杀。

这事使我们一致地认识到，

他们似乎不知道有幽冥的敌人，

日夜在身旁窥视，等待毁灭他们的机会。

地府幽都的会议就这样散了。

顺序走出来的地狱诸公中间，

有大能的魔王，看起来完全是个

能独力对天的敌人，又是地府中

可畏的皇帝，俨然如壮丽无比的天神。

在他的四周，围着撒拉弗的火球阵，[24]

像一个烈火的大球，各有耀眼的旗号

和各种闪烁着光芒的武器。

喇叭爆发出的高音远播，

宣告会议结束的伟大结果：

有四个健翼的基路伯飞向四方，

金银的号筒凑在嘴上，吹出传令，

爽朗的声音说明了它的宗旨。

在广漠的深渊里，响遍远近，

地狱里的徒众一齐欢呼，震耳欲聋。

从此他们比以前安心了，

被这个缥缈的希望所鼓舞，

大天使们纷纷散去，各自分途，

心中闷闷，何所追求何所向，

感到纷乱迷惑，各自去找一个

最喜爱的地方来休息，使不安的

思想有个着落，消遣这苦闷时光，

直等到他们伟大将领的回来。

有的在旷野里竞走赛跑，

有的在空中高处飞行比胜，好像

奥林匹克的竞技或派希亚的田赛：[25]

或御喷火的骏马，奔腾飞驰，

或制飞轮，军车巧避标杆[26]，

或取前线对垒的阵势。

霎时间，空中纷乱，出现战争阴影，

好像是警告骄傲的名城，军队[27]

在云霄冲入战阵，在各先锋的前头

都有空中的骑士策马横刀，

等待密阵军团的接战，天的两极

都见干戈挥舞，气焰烧灼苍穹。

有的发出比残忍巨人更凶的怒吼，[28]

拔山裂岩，扶摇直上时卷起旋风，

连地狱也受不住这样的狂叫。

好像戴上胜利冠冕，从艾加利

凯旋的阿尔克得斯，衣袍染着[29]

毒汁，苦痛之余，把帖撒利的松树

连根拔起，连同送衣人利察斯，

从艾塔的峰顶，抛进优卜伊大海里。

有的比较心气和平地退居到

寂静的山谷中去，用天使的曲调，

应和着许多的竖琴，歌唱自己

英勇的行动，和不幸而战败，

竟遭沉沦的事；且自怨命蹇，不该

让自由的德性作暴力和机会的俘虏。

他们的歌唱是有偏向的，但很谐和，

（不死天人所唱的岂有不和谐之理？）

使蜂拥而来的全地狱听众销魂恍惚。

有的在谈话，那更是赏心乐事

（因为歌唱悦耳，雄辩悦心），

有的胸怀高尚的思想，坐在

偏僻的小山上面，就理性、

先见、意志和命运，就是定命、

自由意志和绝对的先见等问题

试作高谈阔论，但都很迷茫，

如堕五里雾中，得不到结论。

也有的就幸福和终极的不幸、

同情和冷淡、光荣和耻辱等

问题大发议论，全不过是

空洞的智慧，虚伪的哲学！

然而，其中也另有一种魅力，

能暂时驱除心头的苦闷，

激起对未来的浮幻的希望，

能武装心胸，使能坚忍，

像是三重的钢铁铸成一般。

还有的结队成群，向幽冥界

作广泛的、勇敢的探险，

看是否有个安身居住的地方，

他们分向四方，沿着四条

地狱火河飞行而进，这四条河

是地狱里有毒的河，流进火湖。——

一条是恨水，奔流着可厌的死的憎恨，[30]

一条是泪河，水黑而深沉；[31]

一条是叹息川，忧愁的水[32]

哗哗地高声叹息着，声闻远近；

一条叫火江，火的瀑布倾泻直下，[33]

卷起滚滚烈焰的狂涛，猛火熊熊。

离这四河的远处，有一条静静的

川流，水流缓慢而曲折蜿蜒，

名叫利西，就是忘河，喝了它的水

就会把以前的事情全都忘光，

忘记了喜，也忘记了忧，

忘记了幸福，也忘记了痛苦。

忘河的那边，横着一个冰冻的大陆，

那儿黑暗而荒凉，不断地受

风暴、冰雹、大旋风的袭击；

冰雹落在那坚硬的地上就不消融，

堆积成山，看来像古塔的断壁残垣。

此外只有很厚的积雪和冰；

一个无底深渊，像是古代那

达米亚达和加修两山之间的

塞波尼斯大泽，曾有全军沉没在那里。[34]

那儿的空气干燥而严寒，

冻得你肌肤疼痛，有如被火灼伤，

那些被判罪的犯人，定期被

有怪鸟巨爪的凶女神抓来[35]

这里，在烈火的煎熬刚完之后，

就在这里受寒冰僵冻，全身的热气

被僵住，不能行动，不能转移，

一经期满，仍旧被赶回烈火中去；

这样，以极冷和极热交相变换，

因为变换过于急骤而觉得加倍痛楚。

他们一次次在利西忘河上过渡，

来去频繁，悲伤愈益增加，

因为过渡时，眼看忘河水近在身旁，

渴望一饮河水，哪怕只要一小滴，

就可使痛苦和忧愁一齐忘掉；

但命运不允许，从中阻止他们，

还有女魔美杜莎，用戈耳工的恐怖[36]

比神话寓言所臆造的还要丑恶，其可怖更甚于蛇发怪戈耳工，蛟龙海德拉和喷火炎炎的怪龙基抹拉。

把守渡头，严格禁止他们尝试；

那河水本身也飞速逃开活人的嘴，

像当初飞速逃开坦塔罗斯的唇吻。[37]

这样，那些进行探险的队伍，

在绝望、迷惘中继续漫步向前走，

脸色苍白，心惊胆战，眼发呆，

开始看到可悲的命运，而且

找不到休息的地方：他们行经许多[38]

暗黑、凄凉的山谷，经过

许多忧伤的境地，越过许多

冰冻的峰峦，火烧的高山，

岩、窟、湖、沼、洞、泽

以及“死”的影子。“死”的宇宙，

是上帝用咒诅制造的“恶”，

那儿只有“恶”活得好，在那儿，

一切生者死，一切死者生，

反常的自然所繁殖的，全是

极其狰狞，极其古怪的东西，

讨厌，不可名状，比神话寓言

所臆造的还要丑恶，其可怖

更甚于蛇发怪戈耳工、蛟龙海德拉[39]

和喷火炎炎的怪龙基抹拉。[40]

这时，神和人的仇敌撒旦，

怀着更高的计谋，心热如火，

乘健翮，试作孤独的飞行，

直向地狱大门飞去；有时往右，

有时往左，探视着高空；

一会儿平飞掠过渊面，一会儿

奋翮高翔，直向火的穹顶冲去。

如在海上遥望，见一缥缈船队，

群帆高挂云端，乘彼岸的贸易风

从孟加拉或特尔纳特、蒂多雷诸岛，[41]

大门前的两旁各坐着一个可怕的怪物。

就是商人们贩运香料的地方，

冒着季节潮的危险，越过茫茫的

埃塞俄比亚海，遥望好望角，

连夜向南极挺进，那飞行的[42]

魔王高飞远去，仿佛就是这样。

他终于飞到了地狱的关口，

高耸可怕的穹顶；那关口，

有三重三叠的大门：三重铜造，

三重铁铸，又三重金刚岩炼成，

坚牢难破，四面包围着火，却不焚烧。

大门前的两旁各坐着一个可怕的怪物：

一个上半身是女人，相当美丽，

下半身巨大，盘蜷，满是鳞甲，

是一条长着致命毒刺的大蛇：

她的中部围着地狱的群犬，

张着刻耳柏洛斯的巨口，不停地[43]

高声狂吠，狺狺吓人。但当

它们高兴或有喧哗的声音扰乱时，

就爬进母亲的肚子里去，

但仍在母腹内隐隐吠狺不已。

这种可怕的情景，不下于

愤怒的西拉在卡拉伯里和[44]

脱里那克里亚中间的海里洗澡时；

也不下于那丑恶的夜之魔女，[45]

因为嗅到婴儿的血腥气味，

便悄悄地从空中飞来，

邀同拉普兰的妖女们跳舞，[46]

用符咒弄得月亮亏蚀无光。

另一个怪物，实际上不成形，

因为它的耳、鼻、手、足、关节

都模糊不清，看起来像是一个

物体的影子，像影子又不是影子，

形、影二者互相仿佛；漆黑一团，

像“夜”一般站着，比凶神更凶十倍，

像地狱一样可怕，挥舞着标枪；

头上似乎戴着王冠模样的东西。

撒旦走近去，那怪物离座迎上，

用可怕的步伐，急速走向前去；

他的脚步踏得地狱都震颤起来。

那无畏的恶魔觉得奇怪，这是什么；

只奇怪，却不怕，除了神和神子，

一切被造物全不放在他心上，

他不避开，却轻蔑地看他，说道：

“你这个丑恶的形象是什么？

哪儿来的？你虽生得狰狞怕人，

却怎敢在那门口挡住我的去路？

我决定从那儿出去，不用你许可，

滚开吧，否则自讨没趣，闹笑话，

你这地狱儿，别同天国精灵对抗！”

那妖怪便大怒回答他：

“你莫非是那个叛逆的大天使？

你首先打破天上的和平和信仰，

胆敢不逊地动用了武器，还阴谋

鼓动了三分之一的天国子孙，

共同反对那至尊，你和他们

都被至尊所驱逐，罚在此间，

把无穷的时日消磨在受苦受难中。

你现在既经定罪，沉沦在这里，

怎么还敢自称天国的精灵，

在这里出言不逊，猖狂挑衅？

我君临此地为王，你也许更不服，

又怎敢在你的君王和主人面前放肆？

快回去受刑吧，你这撒谎的逃犯！

展开双翼赶快飞走吧，别迟延了，

免得我用蝎尾的毒鞭赶你走，[47]

或者用这标枪刺你，给你

尝一尝从未尝过的奇痛滋味。”

那奇丑的可怖怪物这样说了，

由于他这么说，这么恫吓，

他的形象更显十倍的狰狞。

对方撒旦听了愈加气愤，

毫不惧怕地毅然站立在那里，

好像北极空中燃烧着的彗星，

纵火烧遍巨大的蛇星座的长空，

从他的怒发上抖落瘟疫和杀气。

那二魔都向对方的脑袋上瞄准，

准备给以致命的一击，不必再动手，

相对怒视的姿势，好像两朵乌云，

都满载着天上的炮弹，隆隆地

来到里海的上空，然后面对面[48]

峙立一会儿，等到风的信号一下，

便在半空中作黯黑的交锋一般。

两个大力的角斗士这样严峻对立，

使地狱也显得更加阴沉。

双方都除此一回，永远没再[49]

遇到这样强大的对手。

那时本来会发生重大的事件，

可以在全地狱里传遍的；

但那坐在地狱大门另一边的，

掌握命运钥匙的蛇尾女魔王

站起来，惨叫着冲到二魔中间。

她叫道：“啊，父亲，你的手

怎么同你的私生子相对抗？

啊，儿子，你怎么发怒，

用致命的标枪向父亲的脑袋瞄准？

你们知道这是为了谁？是为了

那高高坐在天上的神，他看到

你们这种行动，正合心意，正是

他发怒时的命令，他正在发笑，

却说是义愤命令你们做的事呢！

他的愤怒迟早会把你们同归消灭。”

她说罢，那地狱的瘟神

就罢手；于是那撒旦回答说：

“你的叫喊声真古怪，你阻止的

话也真稀奇，竟使这敏捷的手

停住，不能逞我所欲，给你看清；

我首先得知道你这是什么玩意？

你这二重的形象，为什么在这

地狱的幽谷中，同我初次相见面

就管我叫父亲，管那幻影叫作

我的儿子，可我不认得你们，从来

没有见过像你和他这么奇丑可憎。”

地狱大门的女司阍如此回答他：

“这么说，你把我忘掉了？

如今我在你眼里显得这么丑了吗？

当时在天上，曾被看作美艳的呢。

在一次的集会中，你大胆地

和众撒拉弗计谋反叛天帝时，

你忽然觉得一阵剧烈的疼痛，

双眼眩晕昏暗，从你的脑袋里，

有浓焰急速向外面喷迸，

终于在左边裂开一个大口，我从

那儿崩迸而出，一个武装的女神，[50]

光辉鲜艳，有天仙般的美丽，

状貌容姿都和你一模一样，

使天上的众神全都惊奇不止，

他们最初是一齐惊讶而后退，

管我叫‘罪恶’，认为不祥之兆。

后来逐渐熟悉了，连最讨厌我的

也喜欢我的妩媚富于魅力，特别是你。

你从我的身上看到你自己的圆满形象，

便同我爱恋，和我幽会行乐，

使我怀了孕，身子逐渐加重。

就在那时节，战争开始了，

战场就在天上；天庭大乱了，

（怎么能不乱呢？）我们全能的敌人

得到了全胜；我们这方面呢，

直到最高天，无处不败北而失坠；

从天顶，被放逐，倒栽葱，摔下来，

摔到这个深渊里，我也随同摔下，

就在那时，这把钥匙交我手里，

我就看管这永远禁闭的大门，

没有我的开启，谁也不能通过。

我孤苦伶仃地坐在这里，但不久，

你种下的孽种，在我的肚子里

长大膨胀了，剧烈的蠕动，

使我感觉到一阵阵钻心的痛楚。

终于，你看见的这个可厌的孽种，

你自己的儿子，撕裂我的柔肠

挣扎出来，恐怖和痛苦扭绞我，

使我的下半身变成这个样子。

可是我这个冤家仇人生出以后

就挥动致命的标枪，要毁掉我。

因此我逃奔，口里直喊着‘死！’[51]

全地狱听到这个可怕的名字

都震动了，从所有的洞穴里

都发出叹息声，响着‘死’的回音。

我逃，他赶，与其说是愤怒，

不如说是恼人的欲火燃烧着他。

他跑得比我快得多，捉住了我，

他的母亲，还秽亵地猛烈拥抱我，

和我相交，由于那次的凌辱，

生下这些狺狺狂吠的一大群怪物，

你看他们不断地吠叫着，围着我，

我每时怀孕，每时生产，给我

无穷的痛苦；因为他们随意地

回到我的肚子里来，仍旧吠叫着，

咬我的肝肠作食物，然后又

破迸出来，用恐怖包围我，

使我烦恼，不得休息，不得中止。

在我眼前，和我面对面坐着的，

是我亲生的儿子和仇敌，狰狞的

‘死’，因为没有别的牺牲，便

唆使他们来把他的亲娘吞噬，

但他知道把我吃光了，他也

活不了，也知道我随时会变成

苦肉，成了他的毒饵，

这是‘命运’早已宣告过的。

你，父亲啊！我预先警告你，

要避开他那致命的箭，别以为

你那发光的武器是不会损坏的，

那虽然是天上炼成的，但除了天上

君临者外，谁也不堪他致命的一击。”

她说罢，聪明的魔王便警悟，

立刻放温和些，这样委婉地答道：

“亲爱的女儿，你既然叫我父亲，

又把俊美的儿子指给我看，

这是我在天上和你嬉游时的纪念品，

当初的欢喜、甜蜜，今天已不堪回首，

都只因这不可预料的不幸变故。

要知道，我这次来不是要同你们敌对，

而是要把你们和一切为正当的权利

而武装起义，并从天上坠落的

天使军的精灵们解放，从黑暗和

痛苦中解放出来。我辞别他们，

独自出来，为大众敢冒万险，跋涉

无底深渊，越过茫茫太虚无限境界，

上下漫游，去探索一个地方，

据预言传说，那是一个福地，

根据各种现象，那福地现已建成，

近在天国的边缘上，是个巨大的圆形，

其中安置着一族新崛起的生灵，

大概是用以填补我们的空缺的，

那地离开天庭稍有一些距离，

为的是怕天庭里充斥强项的族类，

难免再起新的纷争。我现在急于

要知道这件事或其他更秘密的计划。

一经探明，便急速归来，带你

和‘死’一同前去一个可以安居之地，

可以在那清鲜、芬芳的空气中，

自由自在地从容飞行。在那儿有

无穷的给养，一切都是你们的食饵。”

他说罢，母子俩大为高兴，

“死”一听说有这样可以吃饱的地方，

不觉便露出狰狞的牙齿微笑，

预祝自己的肚皮将交好运，邪恶的

母亲也同样欢喜，这样对她父亲说：

“我所管理的这把地狱的钥匙，

就是我的权力，并由于天上全能王

的命令，禁止把这金刚的大门开启；

‘死’站在这里把守，手持标枪，抗拒

一切强力，不被活的威力所压倒。

可是全能的王恨我，把我从天上扔下，

扔进这幽暗深沉的地府，把我

幽禁在这儿，担任这可恨的职务，

我是一个天上的居民，天所生的，

为什么要在这里受永久的痛苦，

四周围绕着我亲生的骨肉冤家，

咬啮我肝肠的各种恐怖和纠纷？

我为什么要遵守他的命令呢？

你，我的父亲，我的创造主，

你给了我生命，除了你

我还该听从谁，跟着谁走呢？

你很快就要带我去光明幸福的

新世界，快乐地住在众神灵中间。

我将坐在你的右手，君临那里，

纵情享乐，不愧称为你的女儿，

做你的情人，天长地久，永无绝期。”

她这样说着，便从身边取出

那不祥的钥匙，人间万祸的媒介，

向着大门转动她的兽尾，将巨大的

格子吊闸，高高地拔起来，

那吊闸坚固、沉重，除了她，

即使用全地狱天使的力量也拔不动；

随后她拿钥匙放进锁眼里，

旋开了复杂的弹簧，轻轻松开

所有铁铸石炼的门鼻、门闩，

哗的一声，地狱的大门忽然开了，

因为用力过猛，造成反跳，

使得门键上的粗厉声响如雷鸣，

连地狱最深的底层都震动了。

她开了门，但没有力气再关上，

所以大门洞开着，大张旗鼓的大军，

战马兵车并列的队伍都可畅通无阻，

好像一个洪炉张开大口，

喷吐出浓烟和深红色的火焰。

忽然间，在他们眼前出现

一片茫茫混沌的神秘景象，

黑沉沉，无边无际的大海洋，

那儿没有长度、阔度、高度，

时间和地点也都丧失了；由于

最古老的“夜”和“混沌”，“自然”的始祖，

从洪荒太古就掌握了主权，

在没完没了的战争喧嚣、纷扰中，

长期保持无政府状态，

并依靠混乱、纷扰，以维持其主权。

冷、热、燥、湿四个凶猛的战士

在那里争霸，还带了未成形的原子

去参加战争。那些原子围绕各自党派的

旗帜，荷着各种各色的武器，

或轻、或重、或尖、或平、或快、或慢，

群集纷纭，多如巴卡或古利奈[52]

热地上的沙，被招收来加入斗争的风，

加重了他们轻捷翅膀的重量。

混沌王坐着做裁判，由于他的判决，

增加了混乱，他靠混乱而统治。

其次是“机会”，作为高级裁判，

总管一切。这个狂乱的深渊

是“自然”的胎盘，恐怕也是坟墓，

既不是海，也不是地，不是风，

不是火所构成，而是这些元素的

纷然杂陈，产生了原子，

因此必然不断纷争、战乱，

一直到那万能的创造主把它们

用作黑色的材料去建造新世界。

那时那深思熟虑的魔王站在

用头、手、翼、脚，拼命赶路前进，或泳、或潜、或涉、或爬、或飞。

地狱的岸边，向那狂乱的深渊

观看了一会儿，思虑前去的航程，

因为他要渡的不是普通渡口。

他耳中听到的那猛烈的破坏声，

以小喻大，不弱于贝娄娜的暴风雨，[53]

用破城的大炮或摧毁京城的

攻坚器械，轰隆的响声；或者是

天的框架倒塌了，这些元素分裂了，

从地轴处，硬把坚实的大地崩裂了。

终于，他张开广大的翅膀，

像巨帆一般，乘涌起的烟波，

蹴地而起飞，他飞过几十里后，

坐上了云椅，傲然而乘云上升。

但不久云椅忽然散了，于是

遇到了一个大真空，觉得自己双翼

徒劳地振拍，直坠落万寻之深，

幸有一团乱云升上来，

其中蕴藏着火种和硝石，

把他托住，再往上带到原来的高度，

否则，他到现在还在坠落的途中。

他的狂暴平息了，消失在一个沼泽的

流沙里，那不是海也不是陆地，

他脚踩泥淖，几乎要沉下去，

半走半飞地，拼命往前奔。

这时节，他需要桨，需要帆；

好像鹰狮格里芬，看见偷金贼[54]

独眼龙窃取他所监守的黄金时，

急忙忙飞过旷野，越过山谷和沼地。

那魔王也这样急忙忙，越过

低洼、险峻，经过平直、崎岖、

茂密和空蒙，用头、手、翼、脚，

拼命赶路前进，或泳、或潜、

或涉、或爬、或飞。终于听到

一片震耳欲聋的喧哗声，

粗野、混乱、聒耳的噪音，传到

空无所有的黑暗中来，侵袭他的耳朵。

他却不怕，大胆地急速向响处去，

希望能遇见下界的精灵或天人，

好打听从黑暗到光明，哪条路最近。

终于望见“混沌”的宝座和他那

阴沉的大天幕广被在狂乱的大海上。

跟他同坐的有黑衣的“夜”，

她是万物的老大姐，混沌王的妻子，

旁边站的有奥迦斯、阿迪斯[55]

和可怕的特摩高根。还有“谣言”[56]

“投机”“骚扰”“混乱”，乱纷纷，

混成一片，外加千嘴的“吵架”。

撒旦大胆地向他们这样说道：

“你们下界深渊的掌权者、天使、

‘混沌’和古老的‘夜’啊！

我来不是要侦探你们国中的秘密，

或者从中扰乱你们，而是不得已，

为要走向光明，经过你们广大的

帝国，孤单一身，没有引路人，

几乎迷了路，在黑暗的旷野中彷徨；

你们的幽冥地和天国接壤，

想请教哪一条是通天国的近路。

如果我能寻到那个地方，

对于你们大有好处，因为我到了

你们的失地，便把窃据者全都

驱逐出去，恢复原来的幽冥，

并且把统治权归还你们，

重新树立起古老的‘夜’的旗帜。

这就是我这次来的目的，

你们得到全部利益，我得到复仇。”

撒旦说罢；那混沌老王

声音抖颤，容色不安地回答道：

“客人啊，我知道你是谁，

是最近背叛天神的大能天使长，

可惜没有成功，这事我亲见亲闻。

因为这么多的军队纷纷逃往

深渊时不是静默无声的，

它使这幽冥界尽都惊骇，

毁灭上加毁灭，溃败上加溃败，

紊乱上加紊乱；天门里倾注出

千百万乘胜追击的庞大队伍。

我住在这片领地里，尽力保持它，

这古老的‘夜’的主权一天天缩小；

因为内讧频仍，致令四面八方

都向我蚕食，首先是地狱，

拘禁你们的地狱，从下方

向我们拓展广大的地盘。

其次是天和地，也向我侵占，

最近你的部队坠落下去

天的一边，有金链系着另一世界，

就悬挂在我的头上！现在你

所要探寻的若是那个世界，

那就不远了，这是你最后的冒险了。

去吧，祝你成功！破灭、

掠夺、毁坏，都是我的收获。”

他说后；撒旦踌躇满志，

一时说不出话来，心里高兴，

他的苦海竟有了边，重新振起精神，

恢复气力，升腾而上如一座火的高塔，

飞入狂乱的混沌界，在四周都是

诸元素纷争冲突的夹缝中夺路而前。

其艰难与危险，更甚于阿尔戈船[57]

穿航在两岸巉岩的博斯普鲁斯海峡中间；

更甚于尤利西斯左舷为避开巨魔[58]

加里布提斯，沿着右舷旋涡而航行。

他正是这样在艰难危险的围绕中

奋勉、辛苦而前进，前进而奋勉、辛苦。

到了他渡过这一关，接着是人类坠落，

便起了奇异的大变化！“罪”和“死”

也急速追踪而去，这是天的意志，

在他的脚迹后面，铺成一条宽广、

平坦的道路横贯在暗黑的渊面上，

沸腾的深渊支起一条奇长的大桥，

从地狱到脆弱人类居住的星球，

由这条桥，坏天使可以往来无阻，

去把人类引诱或施刑，除非有

天神和善天使的殊恩保护。

现在那神圣的光明余波终于出现，

从天壁，把曙光远射到黑暗的“夜”。

从此“自然”开始划定界线，混沌退避，

好像败敌从第一道防线后撤，

扰乱和战斗的动乱一时平息。

于是撒旦少劳而心安，如一叶扁舟

在熹微的晨光中，平浮在静波上。

又如舟行出险，虽然桅绳船具破败，

却欢欢喜喜地进入港内时一样。

他那时在空气稀薄的太虚中，

舒展开他的双翼，悠然遥望最高天，

一个广阔无际的地方，不辨是圆是方，

有乳白色的塔楼和城堞，饰着碧玉，

那里曾是他的故居之所在；在那近旁，

就是用金链条悬挂在空中的这个世界，[59]

好像月亮旁边一个最微细的星球。

他满怀怨恨，要去那儿复仇，他诅咒，

并在这诅咒的时辰，急忙前进。

High on a Throne of Royal State, which far

Outshone the wealth or Ormus and of Ind,

Or where the gorgeous East with richest hand

Showers on her Kings Barbaric Pearl and Gold,

Satan exalted sat, by merit raised

To that bad eminence; and from despair

Thus high uplifted beyond hope, aspires

Beyond thus high, insatiate to pursue

Vain War with Heaven; and by success untaught

His proud imaginations thus displayed.

“Powers and Dominions, Deities of Heaven,

For since no deep within her gulf can hold

Immortal vigour, though opprest and fallen,

I give not Heaven for lost. From this descent

Celestial virtues rising, will appear

More glorious and more dread than from no fall,

And trust themselves to fear no second fate:

Mee though just right, and the fixed Laws of Heaven

Did first create your Leader, next, free choice,

With what besides in Council or in Fight

Hath been achieved of merit, yet this loss

Thus far at least recovered, hath much more

Establisht in a safe unenvied Throne

Yielded with full consent. The happier state

In Heaven, which follows dignity, might draw

Envy from each inferior; but who here

Will envy whom the highest place exposes

Foremost to stand against the Thunderer's aim

Your bulwark, and condemns to greatest share

Of endless pain？Where there is then no good

For which to strive, no strife can grow up there

From Faction: for none sure will claim in hell

Precédence, none, whose portion is so small

Of present pain, that with ambitious mind

Will covet more. With this advantage then

To union, and firm Faith, and firm accord,

More than can be in Heaven, we now return

To claim our just inheritance of old,

Surer to prosper than prosperity

Could have assured us; and by what best way,

Whether of open War or covert guile,

We now debate; who can advise, may speak.”

He ceased, and next him Moloch, Sceptered King,

Stood up, the strongest and the fiercest Spirit

That fought in Heaven, now fiercer by despair:

His trust was with th' Eternal to be deemed

Equal in strength, and rather than be less

Cared not to be at all; with that care lost

Went all his fear: of God, or Hell, or worse

He recked not, and these words thereafter spake.

“My sentence is for open War: Of wiles,

More unexpert, I boast not: them let those

Contrive who need, or when they need, not now.

For while they sit contriving, shall the rest,

Millions that stand in Arms, and longing wait

The Signal to ascend, sit lingering here

Heaven's fugitives, and for their dwelling place

Accept this dark opprobrious Den of shame,

The Prison of his Tyranny who Reigns

By our delay？No, let us rather choose

Armed with Hell flames and fury all at once

O'er Heaven's high Towers to force resistless way,

Turning our Tortures into horrid Arms

Against the Torturer; when to meet the noise

Of his Almighty Engine he shall hear

Infernal Thunder, and for Lightning see

Black fire and horror shot with equal rage

Among his Angels; and his Throne itself

Mixed with Tartarean Sulphur, and strange fire,

His own invented Torments. But perhaps

The way seems difficult and steep to scale

With upright wing against a higher foe.

Let such bethink them, if the sleepy drench

Of that forgetful Lake benumb not still,

That in our porper motion we ascend

Up to our native seat: descent and fall

To us is adverse. Who but felt of late

When the fierce Foe hung on our broken Rear

Insulting, and pursued us through the Deep,

With what compulsion and laborious flight

We sunk thus low？Th' ascent is easy then;

Th' event is feared; should we again provoke

Our stronger, some worse way his wrath may find

To our destruction: if there be in Hell

Fear to be worse destroyed: What can be worse

Than to dwell here, driven out from bliss, condemned

In this abhorred deep to utter woe;

Where pain of unextinguishable fire

Must exercise us without hope of end

The Vassals of his anger, when the Scourge

Inexorably, and the torturing hour

Calls us to Penance？More destroyed than thus

We should be quite abolisht, and expire.

What fear we then？what doubt we to incense

His utmost ire？which to the heighth enraged,

Will either quite consume us, and reduce

To nothing this essential, happier far

Than miserable to have eternal being:

Or if our substance be indeed Divine,

And cannot cease to be, we are at worst

On this side nothing; and by proof we feel

Our power sufficient to disturb his Heaven,

And with perpetual inroads to Alarm,

Though inaccessible, his fatal Throne:

Which if not Victory is yet Revenge.”

He ended frowning, and his look denounced

Desperate revenge, and Battle dangerous

To less than Gods. On th' other side up rose

Belial, in act more graceful and humane;

A fairer person lost not Heaven; he seemed

For dignity composed and high exploit:

But all was false and hollow; though his Tongue

Dropped manna, and could make the worse appear

The better reason, to perplex and dash

Maturest Counsels: for his thoughts were low;

To vice industrious, but to Nobler deeds

Timorous and slothful: yet he pleased the ear,

And with persuasive accent thus began.

“I should be much for open War, O Peers,

As not behind in hate, if what was urged

Main reason to persuade immediate War,

Did not dissuade me most, and seem to cast

Ominous conjecture on the whole success:

When he who most excels in fact of Arms,

In what he counsels and in what excels

Mistrustful, grounds his courage on despair

And utter dissolution, as the scope

Of all his aim, after some dire revenge.

First, what Revenge？The Towers of Heaven are filled

With Armed watch, that render all access

Impregnable; oft on the bodering Deep

Encamp their Legions, or with óbscure wing

Scout far and wide into the Realm of night,

Scorning surprise. Or could we break our way

By force, and at our heels all Hell should rise

With blackest Insurrection, to confound

Heaven's purest Light, yet our great Enemy

All incorruptible would on his Throne

Sit unpolluted, and th' Ethereal mould

Incapable of stain would soon expel

Her mischief, and purge off the baser fire

Victorious. Thus repulsed, our final hope

Is flat despair: we must exasperate

Th' Almighty Victor to spend all his rage,

And that must end us, that must be our cure,

To be no more; sad cure; for who would lose,

Though full of pain, this intellectual being,

Those thoughts that wander through Eternity,

To perish rather, swallowed up and lost

In the wide womb of uncreated night,

Devoid of sense and motion？and who knows,

Let this be good, whether our angry Foe

Can give it, or will ever？how he can

Is doubtful; that he never will is sure.

Will he, so wise, let loose at once his ire,

Belike through impotence, or unaware,

To give his Enemies their wish, and end

Them in his anger, whom his anger saves

To punish endless？‘Wherefore cease we, then？’

Say they who counsel War,‘we are decreed,

Reserved and destined to Eternal woe;

Whatever doing, what can we suffer more,

What can we suffer worse？’Is this then worst,

Thus sitting, thus consulting, thus in Arms？

What when we fled amain, pursued and struck

With Heaven's afflicting Thunder, and besought

The Deep to shelter us？this Hell then seemed

A refuge from those wounds; or when we lay

Chained on the burning Lake？that sure was worse.

What if the breath that kindled those grim fires

Awaked, should blow them into sevenfold rage

And plunge us in the Flames？or from above

Should intermitted vengeance Arm again

His red right hand to plague us？what if all

Her stores were opened, and this Firmament

Of Hell should spout her Cataracts of Fire,

Impendent horrors, threatening hideous fall

One day upon our heads; while we perhaps

Designing or exhorting glorious War,

Caught in a fiery Tempest shall be hurled,

Each on his rock transfixed, the sport and prey

Or racking whirlwinds, or forever sunk

Under yon boiling Ocean, wrapt in Chains;

There to converse with everlasting groans,

Unrespited, unpitied, unreprieved,

Ages of hopeless end; this would be worse.

War therefore, open or concealed, alike

My voice dissuades; for what can force or guile

With him, or who deceive his mind, whose eye

Views all things at one view？he from heaven's heighth

All these our motions vain, sees and derides;

Not more Almighty to resist our might

Than wise to frustrate all our plots and wiles.

Shall we then live thus vile, the race of Heaven

Thus trampled, thus expelled to suffer here

Chains and these Torments？better these than worse

By my advice; since fate inevitable

Subdues us, and Omnipotent Decree,

The Victor's will. To suffer, as to do,

Our strength is equal, nor the Law unjust

That so ordains: this was at first resolved,

If we were wise, against so great a foe

Contending, and so doubtful what might fall.

I laugh, when those who at the Spear are bold

And venturous, if that fail them, shrink and fear

What yet they know must follow, to endure

Exile, or igominy, or bonds, or pain,

The sentence of their Conqueror: This is now

Our doom; which if we can sustain and bear,

Our Súpreme Foe in time may much remit

His anger, and perhaps thus far removed,

Not mind us not offending, satisfied

With what is punished; whence these raging fires

Will slacken, if his breath stir not their flames.

Our purer essence then will overcome

Their noxious vapour, or inured, not feel,

Or changed at length, and to the place conformed

In temper and in nature, will receive

Familiar the fierce heat, and, void of pain;

This horror will grow mild, this darkness light,

Besides what hope the never-ending flight

Of future days may bring, what chance, what change

Worth waiting, since our present lot appears

For happy though but ill, for ill not worst,

If we procure not to ourselves more woe.”

Thus Belial with words clothed in reason's garb

Counselled ignoble ease, and peaceful sloth,

Not peace: and after him thus Mammon spake.

“Either to disenthrone the King of Heaven

We war, if war be best, or to regain

Our own right lost: him to unthrone we then

May hope, when everlasting Fate shall yield

To fickle Chance, and Chaos judge the strife:

The former vain to hope argues as vain

The latter: for what place can be for us

Within Heaven's bound, unless Heaven's Lord supreme

We overpower？Suppose he should relent

And publish Grace to all, on promise made

Of new Subjection; with what eyes could we

Stand in his presence humble, and receive

Strict Laws imposed, to celebrate his Throne

With warbled Hymns, and to his Godhead sing

Forcet Halleluliahs; while he Lordly sits

Our envied Sovran, and his Altar breathes

Ambrosial Odours and Ambrosial Flowers,

Our servile offerings. This must be our task

In Heaven, this our delight; How wearisome

Eternity so spent in worship paid

To whom we hate. Let us not then pursue

By force impossible, by leave obtained

Unácceptáble, though in Heaven, our state

Of splendid vassalage, but rather seek

Our own good from ourselves, and from our own

Live to ourselves, though in this vast recess,

Free, and to none accountable, preferring

Hard liberty before the easy yoke

Of servile Pomp. Our greatness will appear

Then most conspicuous when great things of small,

Useful of hurtful, prosperous of adverse

We can create, and in what place soe'er

Thrive under evil, and work ease out of pain

Through labour and endurance. This deep world

Of darkness do we dread？How oft amidst

Thick clouds and dark doth Heaven's all-ruling Sire

Choose to reside, his Glory unobscured,

And with the Majesty of darkness round

Covers his Throne; from whence deep thunders roar

Mustering their rage, and Heaven resembles Hell？

As he our Darkness, cannot we his Light

Imitate when we please？This Desert soil

Wants not her hidden lustre, Gems and Gold;

Nor want we skill or art, from whence to raise

Magnificence; and what can Heaven show more？

Our torments also may in length of time

Become our Elements, these piercing Fires

As soft as now severe, our temper changed

Into their temper; which must needs remove

The sensible of pain. All things invite

To peaceful Counsels, and the settled State

Of order, how in safety best we may

Compose our present evils, with regard

Of what we are and where, dismissing quite

All thoughts of War: ye have what I advise.”

He scarce had finished, when such murmur filled

Th' Assembly, as when hollow Rocks retain

The sound of blustering winds, which all night long

Had roused the Sea, now with hoarse cadence lull

Sea-faring men o'erwatched, whose Bark by chance

Or Pinnace anchors in a craggy Bay

After the Tempest: Such applause was heard

As Mammon ended, and his Sentence pleased,

Advising peace: for such another Field

They dreaded worse than Hell: so much the fear

Of Thunder and the Sword of Michaël

Wrought still within them; and no less desire

To found this nether Empire, which might rise

By policy and long procéss of time,

In emulation opposite to Heaven.

Which when Beëlzebub perceived, than whom,

Satan except, none higher sat, with grave

Aspéct he rose, and in his rising seemed

A Pillar of State; deep on his Front engraven

Deliberation sat and public care;

And Princely counsel in his face yet shone,

Majestic though in ruin: sage he stood

With Atlantean shoulders fit to bear

The weight of mightiest Monarchies; his look

Drew audience and attention still as Night

Or Summer's Noon-tide air, while thus he spake.

“Thrones and imperial Powers, offspring of heaven,

Ethereal Virtues; or these Titles now

Must we renounce, and changing style be called

Princes of Hell？for so the popular vote

Inclines, here to continue, and build up here

A growing Empire; doubtless; while we dream,

And know not that the King of Heaven hath doomed

This place our dungeon, not our safe retreat

Beyond his Potent arm, to live exempt

From Heaven's high jurisdiction, in new League

Banded against his Throne, but to remain

In strictest bondage, though thus far removed,

Under th' inevitable curb, reserved

His captive multitude: For he, be sure,

In height or depth, still first and last will Reign

Sole King, and of his Kingdom lose no part

By our revolt, but over Hell extend

His Empire, and with Iron Sceptre rule

Us here, as with his Golden those in Heaven.

What sit we then projecting Peace and War？

War hath determined us, and foiled with loss

Irreparable; terms of peace yet none

Vouchsaft or sought; for what peace will be given

To us enslaved, but custody severe,

And stripes, and arbitrary punishment

Inflicted？and what peace can we return,

But to our power hostility and hate,

Untamed reluctance, and revenge though slow,

Yet ever plotting how the Conqueror least

May reap his conquest, and may least rejoice

In doing what we most in suffering feel？

Nor will occasion want, nor shall we need

With dangerous expedition to invade

Heaven, whose high walls fear no assault or Siege,

Or ambush from the Deep. What if we find

Some easier enterprise？There is a place

(If ancient and prophetic fame in Heaven

Err not) another World, the happy seat

Of some new Race called Man, about this time

To be created like to us, though less

In power and excellence, but favoured more

Of him who rules above; so was his will

Pronounced among the Gods, and by an Oath,

That shook Heaven's whole circumference, confirmed.

Thither let us bend all our thoughts, to learn

What creatures there inhabit, of what mould,

Or substance, how endued, and what their Power

And where their weakness, how attempted best,

By force of subtlety. Though Heaven be shut,

And Heaven's high Arbitrator sit secure

In his own strength, this place may lie exposed

The utmost border of his kingdom, left

To their defence who hold it: here perhaps

Some advantageous act may be achieved

By sudden onset, either with Hell fire

To waste his whole Creation, or possess

All as our own, and drive as we were driven,

The puny habitants, or if not drive,

Seduce them to our Party, that their God

May prove their foe, and with repenting hand

Abolish his own works. This would surpass

Common revenge, and interrupt his joy

In our Confusion, and our Joy upraise

In his disturbance; when his darling Sons

Hurled headlong to partake with us, shall curse

Their frail Originals, and faded bliss,

Faded so soon. Advise if this be worth

Attempting, or to sit in darkness here

Hatching vain Empires.”Thus Beëlzebub

Pleaded his devilish Counsel, first devised

By Satan, and in part proposed: for whence,

But from the Author of all ill could spring

So deep a malice, to confound the race,

Of mankind in one root, and Earth with Hell

To mingle and involve, done all to spite

The great Creator？But their spite still serves

His glory to augment. The bold design

Pleased highly those infernal States, and joy

Sparkled in all their eyes; with full assent

They vote: whereat his speech he thus renews.

“Well have ye judged, well ended long debate,

Synod of Gods, and like to what ye are,

Great things resolved, which from the lowest deep

Will once more lift us up, in spite of Fate,

Nearer our ancient Seat; perhaps in view

Of those bright confines, whence with neighbouring Arms

And opportune excursion we may chance

Re-enter Heaven; or else in some mild Zone

Dwell not unvisited of Heaven's fair Light

Secure, and at the brightening Orient beam

Purge off this gloom; the soft delicious Air,

To heal the scar of these corrosive Fires

Shall breathe her balm. But first whom shall we send

In search of this new world, whom shall we find

Sufficient？who shall tempt with wandering feet

The dark unbottomed infinite Abyss

And through the palpable obscure find out

His uncouth way, or spread his airy flight

Upborne with indefatigable wings

Over the vast abrupt, ere he arrive

The happy Isle; What strength, what art, can then

Suffice, or what evasion bear him safe

Through the strict Senteries and Stations thick

Of Angels watching round？Here he had need

All circumspection, and we now no less

Choice in our suffrage; for on whom we send,

The weight of all and our last hope relies.”

This said, he sat; and expectation held

His look suspense, awaiting who appeared

To second, or oppose, or undertake

The perilous attempt: but all sat mute,

Pondering the danger with deep thoughts; and each

In other's countenance read his own dismay

Astonished. None among the choice and prime

Of those Heaven-warring Champions could be found

So hardy as to proffer or accept

Alone the dreadful voyage; till at last

Satan, whom now transcendent glory raised

Above his fellows, with Monarchal pride

Conscious of highest worth, unmoved thus spake.

“O Progeny of Heaven, Empyreal Thrones,

With reason hath deep silence and demur

Seized us, though undismayed: long is the way

And hard, that out of Hell leads up to Light;

Our prison strong, this huge convex of Fire,

Outrageous to devour, immures us round

Ninefold; and gates of burning Adamant

Barred over us prohibit all egress.

These passed, if any pass, the void profound

Of unessential Night receives him next

Wide gaping, and with utter loss of being

Threatens him, plunged in that abortive gulf.

If thence he scape into whatever world,

Or unknown Region, what remains him less

Than unknown dangers and as hard escape.

But I should ill become this Throne, O Peers,

And this imperial Sovereignty, adorned

With splendour, armed with power, if aught proposed

And judged of public moment in the shape

Of difficulty or danger could deter

Me from attempting. Wherefore do I assume

These Royalties, and not refuse to Reign,

Refusing to accept as great a share

Of hazard as of honour, due alike

To him who Reigns, and so much to him due

Of hazard more, as he above the rest

High honoured sits？Go therefore mighty powers,

Terror of Heaven, though fallen; intend at home,

While here shall be our home, what best may ease

The present misery, and render Hell

More tolerable; if there be cure or charm

To respite or deceive, or slack the pain

Of this ill Mansion: intermit no watch

Against a wakeful Foe, while I abroad

Through all the coasts of dark destruction seek

Deliverance for us all: this enterprise

None shall partake with me.”Thus saying rose

The Monarch, and prevented all reply.

Prudent, lest from his resolution raised,

Others among the chief might offer now,

(Certain to be refused) what erst they feared,

And so refused might in opinion stand

His rivals, winning cheap the high repute

Which he through hazard huge must earn. But they

Dreaded not more th' adventure than his voice

Forbidding; and at once with him they rose;

Their rising all at once was as the sound

Of Thunder heard remote. Towards him they bend

With awful reverence prone; and as a God

Extol him equal to the highest in Heaven:

Nor failed they to express how much they praised,

That for the general safety he despised

His own: for neither do the Spirits damned

Lose all their virtue; lest bad men should boast

Their specious deeds on earth, which glory excites,

Or close ambition varnished o'er with zeal.

Thus they their doubtful consultations dark

Ended rejoicing in their matchless Chief:

As when from mountain tops the dusky clouds

Ascending, while the North wind sleeps, o'erspread

Heaven's cheerful face, the louring Element

Scowls o'er the darkened landscape Snow, or shower;

If chance the radiant Sun with farewell sweet

Extend his evening beam, the fields revive,

The birds their notes renew, and bleating herds

Attest their joy, that hill and valley rings.

O shame to men! Devil with Devil damned

Firm concord holds, men only disagree

Of Creatures rational, though under hope

Of heavenly Grace: and God proclaiming peace,

Yet live in hatred, enmity, and strife

Among themselves, and levy cruel wars,

Wasting the Earth, each other to destroy:

As if (which might induce us to accord)

Man had not hellish foes enow besides,

That day and night for his destruction wait.

The Stygian Council thus dissolved; and forth

In order came the grand infernal Peers,

Midst came their mighty Paramount, and seemed

Alone th' Antagonist of Heaven, nor less

Than Hell's dread Emperor with pomp Supreme,

And God-like imitated State; him round

A Globe of fiery Seraphim enclosed

With bright imblazonry, and horrent Arms.

Then of their Session ended they bid cry

With Trumpet's regal sound the great result:

Toward the four winds four speedy Cherubim

Put to their mouths the sounding Alchemy

By Herald's voice explained; the hollow Abyss

Heard far and wide, and all the host of Hell

With deafening shout returned them loud acclaim.

Thence more at ease their minds, and somewhat raised

By false presumptuous hope, the ranged powers

Disband, and wandering, each his several way

Pursues, as inclination or sad choice

Leads him perplext, where he may likeliest find

Truce to his restless thoughts, and entertain

The irksome hours, till his great Chief return.

Part on the Plain, or in the Air sublime,

Upon the wing or in swift race contend,

As at th' Olympian Games or Pythian fields;

Part curb their fiery Steeds, or shun the Goal

With rapid wheels, or fronted Brigades form.

As when to warn proud Cities war appears

Waged in the troubled Sky, and Armies rush

To Battle in the Clouds; before each Van

Prick forth the Airy Knights, and couch their spears

Till thickest Legions close; with feats of Arms

From either end of Heaven the welkin burns.

Others with vast Typhoean rage more fell

Rend up both Rocks and Hills, and ride the Air

In whirlwind; Hell scarce holds the wild uproar.

As when Alcides from Oechalia Crowned

With conquest, felt th' envenomed robe, and tore

Through pain up by the roots Thessalian Pines,

And Lichas from the top of Oeta threw

Into th' Euboic Sea. Others more mild,

Retreated in a silent valley, sing

With notes Angelical to many a Harp

Their own Heroic deeds and hapless fall

By doom of Battle; and complain that Fate

Free Virtue should enthrall to Force or Chance.

Their song was partial, but the harmony

(What could it less when Spirits immortal sing？)

Suspended Hell, and took with ravishment

The thronging audience. In discourse more sweet

(For Eloquence the Soul, Song charms the Sense,)

Others apart sat on a Hill retired,

In thoughts more elevate, and reasoned high

Of Providence, Foreknowledge, Will, and Fate,

Fixed Fate, free will, foreknowledge absolute,

And found no end, in wandering mazes lost.

Of good and evil much they argued then,

Of happiness and final misery,

Passion and Apathy, and glory and shame,

Vain wisdom all, and false Philosophy:

Yet with a pleasing sorcery could charm

Pain for a while or anguish, and excite

Fallacious hope, or arm th' obdured breast

With stubborn patience as with triple steel.

Another part in Squadrons and gross Bands,

On bold adventure to discover wide

That dismal world, if any Clime perhaps

Might yield them easier habitation, bend

Four ways their flying March, along the Banks

Of four infernal Rivers that disgorge

Into the burning Lake their baleful streams;

Abhorred Styx the flood of deadly hate,

Sad Acheron of sorrow, black and deep;

Cocytus, named of lamentation loud

Heard on the rueful stream; fierce Phlegeton

Whose waves of torrent fire inflame with rage.

Far off from these a slow and silent stream,

Lethe the River of Oblivion rolls

Her watery Labyrinth, whereof who drinks

Forthwith his former state and being forgets,

Forgets both joy and grief, pleasure and pain.

Beyond this flood a frozen Continent

Lies dark and wild, beat with perpetual storms

Of Whirlwind and dire Hail, which on firm land

Thaws not, but gathers heap, and ruin seems

Of ancient pile; all else deep snow and ice,

A gulf profound as that Serbonian Bog

Betwixt Damiata and mount Casius old,

Where Armies whole have sunk: the parching Air

Burns frore, and cold performs th' effect of Fire.

Thither by harpy-footed Furies haled,

At certain revolutions all the damned

Are brought: and feel by turns the bitter change

Of fierce extremes, extremes by change more fierce,

From Beds of raging Fire to starve in Ice

Their soft Ethereal warmth, and there to pine

Immovable, infixed, and frozen round

Periods of time, thence hurried back to fire.

They ferry over this Lethean Sound

Both to and fro, their sorrow to augment,

And wish and struggle, as they pass, to reach

The tempting stream, with one small drop to lose

In sweet forgetfulness all pain and woe,

All in one moment, and so near the brink;

But fate withstands, and to oppose th' attempt,

Medusa with Gorgonian terror guards

The Ford, and of itself the water flies

All taste of living wight, as once it fled

The lip of Tantalus. Thus roving on

In cónfused march forlorn, th' adventurous Bands,

With shuddering horror pale, and eyes aghast

Viewed first their lamentable lot, and found

No rest. Through many a dark and dreary Vale

They passed, and many a Region dolorous,

O'er many a frozen, many a Fiery Alp,

Rocks, Caves, Lakes, Fens, Bogs, Dens, and shades of

death,

A Universe of death, which God by curse

Created evil, for evil only good,

Where all life dies, death lives, and nature breeds,

Perverse, all monstrous, all prodigious things,

Abominable, inutterable, and worse

Than Fables yet have feigned or fear conceived,

Gorgons and Hydras, and Chimeras dire.

Meanwhile the Adversary of God and Man,

Satan with thoughts inflamed of highest design,

Puts on swift wings, and toward the Gates of Hell

Explores his solitary flight; sometimes

He scours the right-hand coast, sometimes the left,

Now shaves with level wing the Deep, then soars

Up to the fiery concave towering high.

As when far off at Sea a Fleet descried

Hangs in the Clouds, by Equinoctial Winds

Close sailing from Bengala, or the Isles

Of Ternate and Tidore, whence Merchants bring

Their spicy drugs; they on the trading Flood

Through the wide Ethiopian to the Cape

Ply stemming nightly toward the Pole. So seemed

Far off the flying Fiend: at last appear

Hell-bounds high reaching to the horrid Roof,

And thrice threefold the Gates; three folds were Brass,

Three Iron, three of Adamantine Rock,

Impenetrable, impaled with circling fire,

Yet unconsumed. Before the gates there sat

On either side a formidable shape;

The one seemed Woman to the waist, and fair,

But ended foul in many a scaly fold

Voluminous and vast, a Serpent armed

With mortal sting: about her middle round

A cry of Hell Hounds never ceasing barked

With wide Cerberean mouths full loud, and rung

A hideous Peal: yet, when they list, would creep,

If aught disturbed their noise, into her womb,

And kennel there, yet there still barked and howled

Within unseen. Far less abhorred than these

Vexed Scylla bathing in the Sea that parts

Calabria from the hoarse Trinacrian shore:

Nor uglier follow the Night-Hag, when called

In secret, riding through the Air she comes,

Lured with the smell of infant blood, to dance

With Lapland Witches, while the labouring Moon

Eclipses at their charms. The other shape,

If shape it might be called that shape had none

Distinguishable in member, joint, or limb,

Or substance might be called that shadow seemed,

For each seemed either; black it stood as Night,

Fierce as ten Furies, terrible as Hell,

And shook a dreadful Dart; what seemed his head

The likeness of a Kingly Crown had on.

Satan was now at hand, and from his seat

The Monster moving onward came as fast,

With horrid strides, Hell trembled as he strode.

Th' undaunted Fiend what this might be admired,

Admired, not feared; God and his Son except,

Created thing naught valued he nor shunned;

And with disdainful look thus first began.

“Whence and what art thou, execrable shape,

That dar'st, though grim and terrible, advance

Thy miscreated Front athwart my way

To yonder Gates？through them I mean to pass,

That be assured, without leave askt of thee:

Retire, or taste thy folly, and learn by proof,

Hell-born, not to contend with Spirits of Heaven.”

To whom the Goblin, full of wrath replied,

“Art thou that Traitor Angel, art thou hee,

Who first broke peace in Heaven and Faith, till then

Unbroken, and in proud rebellious Arms

Drew after him the third part of Heaven's Sons

Conjured against the highest, for which both Thou

And they outcast from God, are here condemned

To waste Eternal days in woe and pain？

And reckon'st thou thyself with Spirits of Heaven

Hell-doomed, and breath'st defiance here and scorn,

Where I reign King, and to enrage thee more,

Thy King and Lord？Back to thy punishment,

False fugitive, and to thy speed add wings,

Lest with a whip of Scorpions I pursue

Thy lingering, or with one stroke of this Dart

Strange horror seize thee, and pangs unfelt before.”

So spake the grisly Terror, and in shape,

So speaking and so threatening, grew tenfold

More dreadful and deform. on th' other side

Incenset with indignation Satan stood

Unterrified, and like a Comet burned,

That fires the length of Ophiuchus huge

In th' Arctic Sky, and from his horrid hair

Shakes Pestilence and War. Each at the Head

Levelled his deadly aim; their fatal hands

No second stroke intend, and such a frown

Each cast at th' other, as when two black Clouds

With Heaven's Artillery fraught, came rattling on

Over the Caspian, then stand front to front

Hovering a space, till Winds the signal blow

To join their dark Encounter in mid-air:

So frowned the mighty Combatants, that Hell

Grew darker at their frown, so matcht they stood;

For never but once more was either like

To meet so great a foe: And now great deeds

Had been achieved, whereof all Hell had rung,

Had not the Snaky Sorceress that sat

Fast by Hell Gate, and kept the fatal Key,

Risen, and with hideous outcry rushed between.

“O Father, what intends thy hand,”she cried,

“Against thy only Son？What fury O Son,

Possesses thee to bend that mortal Dart

Against thy Father's head？and know'st for whom;

For him who sits above, and laughs the while

At thee ordained his drudge, to execute

Whate'er his wrath, which he calls Justice, bids,

His wrath, which one day will destroy ye both.”

She spake, and at her words the hellish Pest

Forbore, then these to her Satan returned:

“So strange thy outcry, and thy words so strange

Thou interposest, that my sudden hand

Prevented spares to tell thee yet by deeds

What it intends; till first I know of thee,

What thing thou art, thus double-formed, and why

In this infernal Vale first met thou call'st

Me Father, and that Phantasm call'st my Son？

I know thee not, nor ever saw till now

Sight more detestable than him and thee.”

T' whom thus the Portress of Hell Gate replied;

“Hast thou forgot me then, and do I seem

Now in thine eye so foul, once deemed so fair

In Heaven, when at th' Assembly, and in sight

Of all the Seraphim with thee combined

In bold conspiracy against Heaven's King,

All on a sudden miserable pain

Surprised thee, dim thine eyes and dizzy swum

In darkness, while thy head flames thick and fast

Threw forth, till on the left side opening wide,

Likest to thee in shape and countenance bright,

Then shining heavenly fair, a Goddess armed,

Out of thy head I sprung: amazement seized

All th' Host of Heaven; back they recoiled afraid

At first, and called me Sin, and for a Sign

Portentous held me; but familiar grown,

I pleased, and with attractive graces won

The most averse, thee chiefly, who full oft

Thyself in me thy perfect image viewing,

Becam'st enamoured, and such joy thou took'st

With me in secret, that my womb conceived

A growing burden. Meanwhile War arose,

And fields were fought in Heaven: wherein remained

(For what could else) to our Almighty Foe

Clear Victory, to our part loss and rout

Through all the Empyrean: down they fell

Driven headlong from the Pitch of Heaven, down

Into this Deep; and in the general fall

I also; at which time this powerful Key

Into my hands was given, with charge to keep

These Gates for ever shut, which none can pass

Without my opening. Pensive here I sat

Alone, but long I sat not, till my womb

Pregnant by thee, and now excessive grown

Prodigious motion felt and rueful throes.

At last this odious offspring whom thou seest

Thine own begotten, breaking violent way

Tore through my entrails, that, with fear and pain

Distorted, all my nether shape thus grew

Transformed: but he my inbred enemy

Forth issued, brandishing his fatal Dart,

Made to destroy: I fled, and cried out Death;

Hell trembled at the hideous Name, and sighed

From all her Caves, and back resounded Death!

I fled; but he pursued (though more, it seems,

Inflamed with lust than rage) and swifter far,

Me overtook his mother all dismayed,

And in embraces forcible and foul

Engendering with me, of that rape begot

These yelling Monsters that with ceaseless cry

Surround me, as thou saw'st, hourly conceived

And hourly born, with sorrow infinite

To me, for when they list into the womb

That bred them they return, and howl and gnaw

My Bowels, their repast; then bursting forth

Afresh with conscious terrors vex me round,

That rest or intermission none I find.

Before mine eyes in opposition sits

Grim Death my son and foe, who sets them on,

And me his Parent would full soon devour

For want of other prey, but that he knows

His end with mine involved; and knows that I

Should prove a bitter Morsel, and his bane,

Whenever that shall be; so Fate pronounced.

But thou O Father, I forewarn thee, shun

His deadly arrow; neither vainly hope

To be invulnerable in those bright Arms,

Through tempered heavenly, for that mortal dint,

Save he who reigns above, none can resist.”

She finished, and the subtle Fiend his lore

Soon learned, now milder, and thus answered smooth.

“Dear Daughter, since thou claim'st me for thy Sire,

And my fair Son here show'st me, the dear pledge

Of dalliance had with thee in Heaven, and joys

Then sweet, now sad to mention, through dire change

Befallen us unforeseen, unthought-of, know

I come no enemy, but to set free

From out this dark and dismal house of pain,

Both him and thee, and all the heavenly Host

Of Spirits that in our just pretences armed

Fell with us from on high: from them I go

This uncouth errand sole, and one for all

Myself expose, with lonely steps to tread

Th' unfounded deep, and through the void immense

To search with wandering quest a place foretold

Should be, and, by concurring signs, ere now

Created vast and round, a place of bliss

In the Purlieus of Heaven, and therein placet

A race of upstart Creatures, to supply

Perhaps our vacant room, though more removed,

Lest Heaven surcharged with potent multitude,

Might hap to move new broils: Be this or aught

Than this more secret now designed, I haste

To know, and, this once known, shall soon return,

And bring ye to the place where Thou and Death

Shall dwell at ease, and up and down unseen

Wing silently the buxom Air, embalmed

With odours; there ye shall be fed and filled

Immeasurably, all things shall be your prey.”

He ceased, for both seemed highly pleased, and Death

Grinned horrible a ghastly smile, to hear

His famine should be filled, and blessed his maw

Destined to that good hour: no less rejoiced

His mother bad, and thus bespake her Sire.

“The key of this infernal Pit by due,

And by command of Heaven's all-powerful King,

I keep, by him forbidden to unlock

These Adamantine Gates; against all force

Death ready stands to interpose his dart,

Fearless to be o'ermatched by living might.

But what owe I to his commands above

Who hates me, and hath hither thrust me down

Into this gloom of Tartarus profound,

To sit in hateful Office here confined,

Inhabitant of Heaven, and heavenly-born,

Here in perpetual agony and pain,

With terrors and with clamours compast round

Of mine own brood, that on my bowels feed:

Thou art my Father, thou my Author, thou

My being gav'st me; whom should I obey

But thee, whom follow？thou wilt bring me soon

To that new world of light and bliss, among

The Gods who live at ease, where I shall Reign

At thy right hand voluptuous, as beseems

Thy daughter and thy darling, without end.”

Thus saying, from her side the fatal Key,

Sad instrument of all our woe, she took;

And towards the Gate rolling her bestial train,

Forthwith the huge Portcullis high updrew,

Which but herself not all the Stygian powers

Could once have moved; then in the key-hole turns

Th' intrícate wards, and every Bolt and Bar

Of massy Iron or solid Rock with ease

Unfastens: on a sudden open fly,

With impetuous recoil and jarring sound

Th' infernal doors, and on their hinges grate

Harsh Thunder, that the lowest bottom shook

Of Erebus. She opened, but to shut

Excelled her power; the Gates wide open stood;

That with extended wings a Bannered Host,

Under spread Ensigns marching, might pass through

With Horse and Chariots ranked in loose array;

So wide they stood, and like a Furnace mouth

Cast forth redounding smoke and ruddy flame.

Before their eyes in sudden view appear

The secrets of the hoary deep, a dark

Illimitable ocean without bound,

Without dimension, where length, breadth, and heighth,

And time and place are lost; where eldest Night

And Chaos, Ancestors of Nature, hold

Eternal Anarchy, amidst the noise

Of endless wars, and by confusion stand.

For hot, cold, moist, and dry, four Champions fierce,

Strive here for Mastery, and to Battle bring

Their embryon Atoms; they around the flag

Of each his faction, in their several Clans,

Light-armed or heavy, sharp, smooth, swift or slow,

Swarm populous, unnumbered as the Sands

Of Barca or Cyrene's torrid soil,

Levied to side with warring Winds, and poise

Their lighter wings. To whom these most adhere,

He rules a moment; Chaos Umpire sits,

And by decision more embroils the fray

By which he Reigns: next him high Arbiter

Chance governs all. Into this wild Abyss,

The Womb of nature and perhaps her Grave,

Of neither Sea, nor Shore, nor Air, nor Fire,

But all these in their pregnant causes mixt

Confusedly, and which thus must ever fight,

Unless th' Almighty Maker them ordain

His dark materials to create more Worlds,

Into this wild Abyss the wary fiend

Stood on the brink of Hell and looked a while,

Pondering his Voyage; for no narrow frith

He had to cross. Nor was his ear less pealed

With noises loud and ruinous (to compare

Great things with small) than when Bellona storms

With all her battering Engines bent to raze

Some Capital City, or less than if this frame

Of Heaven were falling, and these Elements

In mutiny had from her Axle torn

The steadfast Earth. At last his Sail-broad Vans

He spreads for flight, and in the surging smoke

Uplifted spurns the ground, thence many a league,

As in a cloudy Chair ascending rides

Audacious, but that seat soon failing, meets

A vast vacuity: all unawares

Fluttering his pennons vain plumb-down he drops

Ten thousand fathom deep, and to this hour

Down had been falling, had not by ill chance

The strong rebuff of some tumultuous cloud

Instínct with Fire and Nitre hurried him

As many miles aloft: that fury stayed

Quenched in a Boggy Syrtis, neither Sea,

Nor good dry Land: nigh foundered on he fares,

Treading the crude consistence, half on foot,

Half flying; behooves him now both Oar and Sail.

As when a Gryphon through the Wilderness

With winged course o'er Hill or moory Dale,

Pursues the Arimaspian, who by stealth

Had from his wakeful custody purloined

The guarded Gold: So eagerly the fiend

O'er bog or steep, through strait, rough, dense, or rare,

With head, hands, wings, or feet pursues his way,

And swims or sinks, or wades, or creeps, or flies:

At length a universal hubbub wild

Of stunning sounds and voices all confused

Borne through the hollow dark assaults his ear

With loudest vehemence: thither he plies,

Undaunted to meet there whatever Power

Or Spirit of the nethermost Abyss

Might in that noise reside, of whom to ask

Which way the nearest coast of darkness lies

Bordering on light; when straight behold the Throne

Of Chaos, and his dark Pavilion spread

Wide on the wasteful Deep; with him Enthroned

Sat Sable-vested Night, eldest of things,

The consort of his Reign; and by them stood

Orcus and Ades, and the dreaded name

Of Demogorgon; Rumour next and Chance,

And Tumult and Confusion all embroiled,

And Discord with a thousand various mouths.

T' whom Satan, turning boldly, thus.“Ye Powers

And Spirtis of this nethermost Abyss,

Chaos and ancient Night, I come no spy,

With purpose to explore or to disturb

The secrets of your Realm, but by constraint

Wandering this darksome desert, as my way

Lies through your spacious Empire up to light,

Alone, and without guide, half lost, I seek

What readiest path leads where your gloomy bounds

Confine with Heaven; or if some other place,

From your Dominion won, th' Ethereal King

Possesses lately, thither to arrive

I travel this profound. Direct my course;

Directed, no mean recompense it brings

To your behoof, if I that Region lost,

All usurpation thence expelled, reduce

To her original darkness and your sway

(Which is my present journey) and once more

Erect the Standard there of ancient Night;

Yours be th' advantage all, mine the revenge.”

Thus Satan; and him thus the Anarch old

With faltering speech and visage incomposed

Answered.“I know thee, stranger, who thou art,

That mighty leading Angel, who of late

Made head against Heaven's King, though overthrown.

I saw and heard; for such a numerous host

Fled not in silence through the frighted deep

With ruin upon ruin, rout on rout,

Confusion worse confounded; and Heaven Gates

Poured out by millions her victorious Bands,

Pursuing. I upon my Frontiers here

Keep residence; if all I can will serve,

That little which is left so to defend

Encroached on still through our intestine broils

Weakening the Sceptre of old Night: first Hell

Your dungeon, stretching far and wide beneath;

Now lately Heaven and Earth, another World

Hung o'er my Realm, linked in a golden Chain

To that side Heaven from whence your Legions fell:

If that way be your walk, you have not far;

So much the nearer danger; go and speed;

Havoc and spoil and ruin are my gain.”

He ceased; and Satan stayed not to reply,

But glad that now his Sea should find a shore,

With fresh alacrity and force renewed

Springs upward like a Pyramid of fire,

Into the wild expanse, and through the shock

Of fighting Elements, on all sides round

Environed wins his way; harder beset

And more endangered, than when Argo passed

Through Bosporus betwixt the justling Rocks:

Or when Ulysses on the Larboard shunned

Charybdis, and by th' other whirlpool steered.

So he with difficulty and labour hard

Moved on, with difficulty and labour hee;

But hee once passed, soon after when man fell,

Strange alteration! Sin and Death amain

Following his track, such was the will of Heaven,

Paved after him a broad and beaten way

Over the dark Abyss, whose boiling Gulf

Tamely endured a Bridge of wondrous length

From Hell continued reaching th' utmost Orb

Of this frail World; by which the Spirits perverse

With easy intercourse pass to and fro

To tempt or punish mortals, except whom

God and good Angels guard by special grace.

But now at last the sacred influence

Of light appears, and from the walls of Heaven

Shoots far into the bosom of dim Night

A glimmering dawn; here Nature first begins

Her farthest verge, and Chaos to retire

As from her Outmost works a broken foe

With tumult less and with less hostile din,

That Satan with less toil, and now with ease

Wafts on the calmer wave by dubious light

And like a weather-beaten Vessel holds

Gladly the Port, though Shrouds and Tackle torn;

Or in the emptier waste, resembling Air,

Weighs his spread wings, at leisure to behold

Far off th' Empyreal Heaven, extended wide

In circuit, undetermined square or round,

With Opal Towers and Battlements adorned

Of living Sapphire, once his native Seat;

And, fast by, hanging in a golden Chain

This pendent world, in bigness as a Star

Of smallest Magnitude close by the Moon.

Thither full fraught with mischievous revenge,

Accurst, and in a cursed hour he hies.

————————————————————

注解：

[1] 奥尔穆斯（Ormus）是波斯湾入口处一小岛中的小城市，十三至十七世纪时极为繁荣，是东方珍珠宝石集散地。在这里代表波斯古国，与印度并称。

[2] 用珠宝洒在头上，是帝王即位时的仪式之一。

[3] 掌权的、执政的，是高级天使的称号。天上的神灵、天人也是天使的别称。

[4] 雷神指上帝，和希腊神话的天神宙斯（zeus）一样，掌握着雷电为武器。

[5] 执杖，手执节杖，表示有发言权。荷马的《伊利亚特》第一卷276行有“凭这王杖”句，表示阿喀琉斯（Achilles）的权威。这里指摩洛（Moloch），“摩洛”是“王”的意思。

[6] 刑具指地狱中的硫黄火。

[7] 奇异的火焰即不发光的火焰。

[8] 彼列（Belial）原是流氓盗匪的意思，后渐成为专名，弥尔顿用作个别天使的名字。

[9] 玛门（Mammon）是财神或贪婪鬼。

[10] 哈利路亚是“赞美主”的意思。

[11] 上帝以浓云和幽暗为住处，见《旧约·诗篇》一八．11：“他以黑暗为藏身之处，以密云带水、天空的厚云，为他四围的行宫。”

[12] 希腊哲学说，万物各靠其元素而活，鱼以水为元素，鸟以空气为元素，鱼无水即死，鸟无空气不能活。玛门意思是说，天使靠以太（Ether）轻清之气而活，今在地狱火中，久之，火也会变成天使的元素，习惯成自然。

[13] 米迦勒（Michaël）是天军的大将，《启示录》一二．7：“在天上就有了战争，米迦勒同他的使者与龙争战。……大龙就是那古蛇………又叫撒旦。”

[14] 别西卜在《圣经》中是鬼王之一。

[15] 中流砥柱，原文是“国家的栋柱”。

[16] 阿特拉斯（Atlas）是希腊神话中的巨人，和天神战，被罚为天柱，肩负着天而站着。

[17] 四者均为天使称号。

[18] 铁杖表示严峻无情。《启示录》二．27：“他必用铁杖管辖他们，将他们如同窑户的瓦器打得粉碎。”

[19] 金杖表示恩爱。《旧约·以斯帖记》五．2：“王见王后以斯帖站在院内，就施恩于她，向她伸出手中的金杖。”

[20] 后悔而自毁作品，《创世记》六．9：“耶和华说，我要将所造的人和走兽，并昆虫，以及空中的飞鸟，都从地上除灭；因为我造他们后悔了。”

[21] 可摸的浓暗，《出埃及记》一〇．21：“使埃及地黑暗，这黑暗似乎摸得着。”形容极度的黑暗。

[22] 大裂口指新世界与地狱之间的混沌界。

[23] 太虚中的岛屿，指地球，即新世界，像太虚茫茫大海中的小岛。

[24] 火球阵是撒拉弗天使手挥火剑的圆阵，好像火的球，《复乐园》第四卷有“摆了个火球阵”。

[25] 奥林匹克是古希腊祭神时的竞技大会，每隔四年举行一次。派希亚（pythia）是在奥林匹克之后二年举行的竞技大会。派希亚是阿波罗所打退的大蛇名。

[26] 古希腊、罗马的军车竞赛，车绕标杆而取近路前行，但不可触杆。

[27] 名城指耶路撒冷。提多将侵入耶路撒冷时，约瑟弗说：“在日未落之前，将见战车与军队奔腾于云端。”

[28] 巨人即希腊神话中的堤丰。

[29] 阿尔克得斯（Alcides）即赫拉克勒斯，希腊神话中的大力士。他同河神争夺公主得阿尼拉，胜利而归，归途中有一河，不能渡，一半人半马的怪物自动帮忙，背新娘子过河，但一过河，怪物想背她逃走，被一箭射死，死前把血衣交新娘子，说：这是毒袍，日后你丈夫不忠时可给他穿上而制服他。多少年后，她风闻赫拉克勒斯有外遇，便派利察斯把毒袍送给他，他穿上毒袍，全身如焚，急忙撕下，皮肉随之而下。他怒拔松树连同送衣人抛入海里，然后自焚而死。这故事来自奥维德《变形记》第九章。

[30] 恨水，原文是希腊语“styx”，憎恨之意。

[31] 泪河，原文是希腊语“Acheron”，悲哀和流泪之意。

[32] 叹息川，原文是希腊语“Cocytus”，忧愁之意。

[33] 火江，原文是希腊语“phlegethon”，燃烧之意。

[34] 塞波尼斯（serbonis）大泽，在下埃及海岸上，从巴勒斯坦往埃及去路中的大湖，四围都是沙漠，大风一吹，飞沙走石，水陆难分，曾有军队误入而落其中，全军覆没。

[35] 怪鸟是希腊神话中的鸟，有处女的脸和强有力的爪。凶女神是司复仇的三女神。

[36] 美杜莎（Medusa）为希腊神话中三女怪戈耳工（Gorgon）之一，头上以蛇为发，只有一目一齿，人见了她，就立刻变为石头，状极可怕。

[37] 坦塔罗斯（tantalus）是希腊神话中宙斯之子，因泄密而罚入地狱，浸身水中，水与颔平，渴极思饮，水即退去；又头上果实累累，饥而思食，转眼成空。

[38] 《马太福音》一二．43：“活鬼离了人身，就在无水之地过来过去，寻求安歇之处，却寻不着。”

[39] 蛟龙为赫拉克勒斯在拉那湖所击败的九头龙。

[40] 喷火龙的上身是狮子，下身是蛇，中间是山羊，口喷火焰。见《伊利亚特》第六卷。

[41] 特尔纳特（ternate）、蒂多雷（tidore）是南洋群岛中的两小岛，盛产香料，又称香岛。从五月到十月间有东风，西方商人乘此东风之便，把香料贩往西方，称贸易风。

[42] 向南极挺进，是说以南极十字星为指导，在印度洋上，逆潮而挺进。

[43] 刻耳柏洛斯（Cerberus）是地狱里所养的猛犬，有三个脑袋。

[44] 意大利与西西里之间有墨西拿海峡，两岩对峙，岩上有凶猛的吃人怪物，岩下是急旋涡。据荷马《奥德赛》第十二卷说，西拉是凶猛的怪物，有六头十二足，每次吃六个人，住西岩上。加里布提斯怪物每天三次出来吞食海水，住东岩即脱里那克里亚（西西里之古名）。西拉原是个仙女，被赛西用魔术把她的下体变成许多狂吠的狗，投身于海峡中，狂怒可怖。终化为岩石。

[45] 夜之魔女，于夜间带鬼魂出来，施教妖术，常住墓间或死人旁。

[46] 拉普兰（lapland）是北欧神话中妖魔行妖术的场所。

[47] 蝎子鞭，见《旧约·列王纪上》，十二．11：“我要用蝎子鞭打你们。”

[48] 里海是传说中波涛汹涌，风云险恶的海。

[49] 另一次的大敌是基督。《哥林多前书》一五．26：“因为基督必要做王，等上帝把一切仇敌都放在他的脚下。尽末了所毁灭的仇敌就是死。”《约翰一书》三．8：“上帝的儿子显现出来，为要除灭魔鬼的作为。”

[50] 武装的女神从撒旦的脑袋里崩迸出来，来源于希腊神话，雅典娜女神武装着、大叫大喊着、从宙斯的脑袋里崩迸出来的故事。

[51] “死”是“罪”的产物。《新约·雅各书》一．15：“私欲既怀了胎，就生出罪来；罪既成长，就生出死来。”

[52] 巴卡（Barca），也称古利奈（Cyrene），在非洲北部的沙漠地方。

[53] 贝娄娜（Bellona）是罗马神话中的女战神，战神玛尔斯（Mars）的妹子或妻子。

[54] 鹰狮格里芬（Gryphon）是半鹰半狮的怪物，监守黄金。在欧亚北部有一种独眼人种偷了格里芬的金子去装饰头发，因而斗争不止。

[55] 奥迦斯（Orcus）是罗马神话中地府之神；阿迪斯（Ades）是希腊神话中地府之神。

[56] 特摩高根（demogorgon）是个神秘的怪物，有力气能使全地狱震动。

[57] 阿尔戈（Argos）船是希腊神话中第一大船，为造船师阿尔戈所造。伊阿宋（Jason）率众力士盗取金羊毛后，乘此船而归，路经黑海入口处的海峡，峡的两岸巉岩耸立，船过时两岩夹击，船便粉碎。但伊阿宋得赫拉女神之助，幸而脱险。

[58] 尤利西斯（Ulysses）即奥德修斯（Odysseus），攻打特洛伊的希腊联军中的智多星，著名的木马计是他设计的，最后攻破强大的城。胜利后归国，由海路经墨西拿海峡，左边有凶猛的怪物加里布提斯，右边有急旋涡，在左右为难中，凭他的聪明，巧渡险峡。

[59] 这个世界——地球用金链条悬挂在空中的设想，出自荷马《伊利亚特》第八卷，主神宙斯对群神说：“你们可以从天上挂下一条金链，大家合力去拿住那一头。无论你们怎样用力，也决不能把我宙斯从天上拉下地去。可是我只要一动手，把我的一头一拉，就可以把你们大家连同大地、海洋什么都拉上去。然后我把那链条拴在奥林匹斯山的尖顶上，使一切东西都悬宕在半空中。”

第三卷

提纲

上帝坐在宝座上望见撒旦正飞向这个新造的世界，把他指给坐在右手的独子看，预言撒旦要诱惑人类，使之坠落的阴谋会成功；人原本是自由的，能抵抗诱惑，清扫一切对正义、智慧的诽谤。他还宣称：人的犯罪，不像撒旦那样出于恶意，而是被诱骗而坠落的，因此要对人施加慈恩。神子对他父亲的施恩于人表示赞赏。但上帝又宣称：如果神的正义不得满足，慈恩还不能给人，因为人有野心，觊觎神格，有渎神格的尊严，难免一死，而且累及子孙，除非有人为他替罪受刑。神子声称自愿舍己为人赎罪；圣父赞赏他，预定他将化为肉身，并宣称他的荣名高于天地之间一切的精灵，叫全体天使向他礼赞，一时琴声大作，伴奏大合唱，颂扬祝贺圣父、圣子。与此同时，撒旦歇翼于新宇宙的外缘，一片荒地上，在那儿彷徨了一阵，看见被称为“空虚边境”的地方，有人与物向那边飞升；继而，描写可用梯子攀登的天门和苍穹上面的水流。他再飞到太阳球，遇见管理太阳的尤烈儿。他先变形作下级天使模样，假装热诚，要瞻仰一番新世界和住在其中的人，并探问人的住处。他受到尤烈儿的指点，便向乐园飞去。首先降落在尼法提斯山上。

美哉！神圣的“光”，上天的初生儿！[1]

把你写成与无疆共万寿的不灭光线，

谅必不算渎圣？因为上帝就是光，[2]

从永劫开始就住在不可逼近的光里，[3]

因为他住在你里面，那么你就是

辉煌素质所固有的辉煌的流光！

或者称你为纯净空灵的光之流，

谁知你的源泉在哪儿？未有太阳，

未有天以前就有你了，由于上帝

一声号令，你便像一件大氅披盖[4]

那从空虚、无形无限中新兴的，

黑暗、深沉、苍苍茫茫的新世界。[5]

我如今又大胆地鼓翼重来寻访你，

我虽然久被拘留在幽暗里面，

但当我逃离那冥湖，长途跋涉

阴暗的旅程，飞过全暗和半暗的[6]

境地时，唱着天庭诗神所教的新曲，

与俄耳甫斯的竖琴所奏的不同调子，[7]

歌咏“混沌”和“永恒的夜”，

翱翔着，先向下方幽冥界降落，

再向上方返航升起，冒险飞进。

如今安然向你重访，感觉到

你那回生的明灯，可是你却[8]

不再照顾我这双眼睛，它们只[9]

徒劳地回转着寻求你那尖利的光线，

却没找到黎明，如此浓翳厚障

蒙住我的眼球，使它们暗淡无光。

可是我仍雅爱圣歌，逸兴遄飞，

不断地徘徊在缪斯所常临的

清泉、深林和日光照耀的小山，

尤其是你，锡安山，以及你山下[10]

百花竞艳的清溪，冲洗着你的脚，

低吟潺湲的地方，我每夜必到。

我也忘不了另外两位和我

同命运，声名相似的人，

盲人塔米里斯和美奥尼得斯，[11]

以及古先知忒瑞西阿斯和菲纽斯。[12]

以能激起微妙和声的思想

为食饵，好像那不眠的鸟儿[13]

在暗夜中歌唱，隐身于浓荫密林，

独自谱奏她那夜的歌曲：这样，

一年四季不停轮转，但白昼总

轮不到我，无论清晨的或黄昏的

赏心乐事，或春天的百花，

或夏日的蔷薇，或羊群，或牛群，

或圣贤的面容，都光临不到我。

只有阴云和无穷的黑暗包围着我，

人世间享乐的一切渠道都断绝了，

美丽的知识书本，大自然的杰作，

到我这里便成消削了的无字书，

智慧被关闭在这一重门外。

因此，我迫切需要你，天上的光呀，

照耀我的内心，照亮我心中

一切的功能，在那儿移植眼睛，

把那儿所有的云雾都清除干净，

使我能把肉眼所看不到的东西

都能看得清楚，并且叙述出来。

这时全能的天父从天上，

从他所坐的高高的诸天之上的

清虚境，向下瞰视自己的作品

和作品的作品，都一览无余。

在他的周围，侍立着天上的圣者，

密如群星，得亲见他的容姿，

都有说不尽的至高幸福。[14]

在他的右手，坐着他的独生子，

是他自己容光焕发的真像。[15]

在地上，他首先看见的是

我们的始祖父母，那时人类只有

他们二人，被安置在那幸福的园中，

喜获欢娱和爱恋的不朽果子，

无人阻梗的欢娱，无人争夺的爱恋，

独得天惠。其次，他俯视地狱

和中间的深渊，撒旦正在夜国边境

薄暗微明的高空，沿着天国城墙飞来，

正想暂停疲劳的双翼，用两脚

踏上这个世界的外缘一片荒地，[16]

那外缘看来像是坚硬的土地，

包围着它的不是苍穹，不知是海

还是空气，一种未定形的东西。

上帝从一目望尽过去、现在、未来的

高处望着他，向独生子预言说：

“我的独生儿呀，你看见吗？

我们的仇敌是何等的狂怒暴跳，

无论是划定的界线，或地狱的门闩，

或锁链的重重加身，或茫茫深渊

的阻隔，都不能制服他；他好像

专心一致于拼死的复仇，终必

反倒祸及自己叛逆的脑袋。

现在他已经挣脱一切的枷锁，

奋翼飞到天国附近的光明界，

计划直接飞向那新造的世界，

安置人类的地方去，将在那儿

试用暴力把人灭亡，或用更坏的

阴谋诡计，设陷阱使他坠落，

人将受骗，因为人将听了那些

谄媚的谎言，很容易违犯

他所必须谨守的唯一禁令，

他和他不忠的子孙从此坠落。

这是谁的过失？除他自己还问谁？

他不知恩，他应有的一切都有了，

我凭正直公平创造了他，本可以

站得稳，然而也有坠落的自由。

我造大天使和天人也是这样，

不论站稳的，还是站不稳而坠落的。

如果不给以自由，只照不得已行事，

显不出本心的主动，那么凭什么

证明他们的真诚、实意、忠信

和挚爱呢？意志也好，理性也好

（理性也包括选择），若被夺去自由，

二者都变为空虚、无用的了，

二者成了被动，只服从不得已，

而不服从我，这样的服从，

有什么可赞赏？我怎么能高兴呢？

因此，他们的创造是正确的，

不能归咎于创造者，或他们的造法，

或他们的命运；不要以为宿命

支配他们的意志，由绝对的天命

或高远的预见去安排。是他们自己

决定他们自己的背叛，与我无干。

如果我预见到，预见也不会影响

他们的犯罪；如果我没有预见到，

他们犯的罪也已形成，丝毫不减。

同样，他们的犯罪也没有丝毫

命运的动机，或命运的影子；

更无关我不变的预见，他们背叛，

一切由于他们自己的判断和选择。

因为我造成他们自由，他们必须

保留自由，甚至可以自己奴役自己。

否则我必须改变他们的本性，

收回给他们自由的不变成命。

他们自己决定自己的坠落。

坠落的天使，是自甘坠落，诱惑自己，

而人的坠落是受骗于前者，

所以人可以蒙恩，前者则不能。

我将施慈惠和正义，使我的荣光

得彪炳于天地之间，尤其是慈惠

将始终一贯地，永古光华四射。”

上帝这样说时，满天都弥漫着

天香，在蒙恩、被选的精灵中间

扩散着一种说不出来的，从未曾有的

喜悦的感觉。神子的仪态，

看来最为光辉灿烂，无可比拟。

天父的神性，在他身上显示出

实质，在他的脸上显现出一种

神圣的怜悯，无限的慈爱，

无可测量的恩惠；他对天父说：

“父亲啊，您最高的恩谕，

结句说人应该得到慈惠，纶音可贺；

为了这个纶音，天和地一齐都

高声颂扬赞美你，无数的天乐，

千万种圣歌和圣颂，响彻云霄，

清音袅袅，永久缭绕你的宝座。

难道人最终得失坠吗？人是你

最近心爱的创造物，您的幼子，

虽然因为他自己的愚昧无知，

难道竟受诡计蛊惑，就得沉沦吗？

您不会这样做的，这样做的不是您，

父亲啊，您是一切创造物的总裁判，

您的裁判没有不是公正的。难道

我们敌人的计谋就这样得逞，

使您的创造工程中途受挫折吗？

难道他的恶意得成功，而您的

善心终成一场空吗？或者，

他虽然罪孽加深，但已遂行报复，

得以意气扬扬地凯旋，并且把

受蛊惑的人类全都带到阴间去吗？

或者，把您所创造的作品毁掉，

原来是为了您的光荣而创造的，

如今竟为了他而前功尽弃吗？

这样，您的善心和您的伟大

都要受到怀疑和嘲讽，无可辩护。”

伟大的造物主这样回答他：

“儿啊，你是我心中最大的喜悦，

你是我的怀中儿，是我的智慧、

我的言辞和实力的独生儿子，

你所说的正是我所想的，

全都合乎我所宣布的永久目的。

人不会完全失坠，愿者可以得救；

不过拯救不是出于他的意愿，

而是由于我所自由施与的恩惠。

我要再一次恢复他失去的权力，

虽然因犯罪而被剥夺、被奴役，

因为非分的妄想而蒙受污损。

只要他得到我的帮助，就可再次

使他能同死敌站在敌对的地位，

有我的帮助，他就会知道

他坠落的情形是何等的不妙，

也会知道他的拯救完全靠我。

其中有些人，我要赐给特殊恩宠，

被挑选来置于其他人等之上。

这是我的意志；其他人等，

要听我的呼唤，我要时时警告

他们犯罪的征兆，警告他们

要恰当地趁施恩的时机，止息

神的怒气；因为我将充分清除

他们阴暗的感觉，软化他们的

铁石心肠，能祈祷、悔改、适当的顺从。

这祈祷、悔改、正当的顺从，

只要能有真诚，我的耳朵并不迟钝，

我的眼睛也不会紧闭的。

我还要把公断者的良知安置在

他们的心里，作为他们的向导；

如果他们能听从它，而且善用它，

便会得到一个光明接着一个光明，

忍耐到底，安全地达到目的。[17]

在我这长久容忍的期间，

施恩的日子里，那些蔑视、嘲骂的，

将得不到恩惠；顽固的更加顽固，

盲目的更加盲目，他们必然失足，

愈陷愈深；慈惠只有排除这些人。

可是事情还未完了；人类不忠、

不顺服，破坏自己的信义，得罪了

天上的至高权，觊觎神性，[18]

这样就丧失了一切，想要赎罪，

再也没有什么剩余的本钱了，

有的只是判定的特重死罪，他

和他的子孙代代都要灭亡；

他若不死，正义就得死；除非

有个具有强大能力和意志的人

为他做严峻的赎罪，以死替死。

天上的掌权者们呀，你们说，

我们将从哪里找到这样的爱？

你们中间有谁愿意化为凡人

去救赎人的死罪，用正义救不义？

全天庭中可有这样可贵的慈爱？”

他这样问了之后，天上的乐队

全部停止而肃立，全天充满寂静。

没有一个出来为人辩护、调解，

更何况为人赎罪，把违反神命的

死罪承担过来，加在自己头上。

这样，全人类得不到救赎，

都得失坠，由于严厉的审判，

定下死罪和沉沦地狱的极刑；

幸亏有满怀神圣慈爱的神子

出来为人调解，做中介人，

他用最诚恳的言辞这样再说一遍。

“父亲啊，您的话一言为定，

人将蒙受恩惠；何不想方设法

派遣您长翼的使者中飞得最快的

去遍访你的一切生灵，叫他们

都前来领受幸福，不受阻挠，

不等哀求，也不用请愿！

这样前来的人们，真值得庆幸！

否则，一经判罪而死，而且沉沦，

便永远不得救助；负债而破产，

赎买自己的东西都拿不出来了。

那好吧，请看我，我为他献身，

以命抵命，请把怒气发在我身上；

把我当作凡人看，我要为凡人而

离开父亲的怀抱，自愿舍弃

仅次于我父的光荣地位，甘愿

为他终于一死；任凭‘死’把他

全部的愤怒都发泄在我身上。

在他的黑暗统治下，我不会

长久屈服，您既把生命给我，

永远为我所有，我因您而活，

虽然如今我对‘死’让步，凡我

应当死的一切，都算是他的所有，

但别让我所还的债，作为他的[19]

食饵，把我遗留在可厌的坟墓里，

别让我无瑕的灵魂，永远

住在坟茔里，与腐朽同居。

我将要胜利而再起，制胜我的

征服者，夺取他所夸耀的战利品。

那时，‘死’将受到致命的创伤，

拔掉他那致命的毒刺，解除[20]

他的武装，使他大大丢脸。

我将经过广阔的天空，获得

高天的胜利，把地狱俘虏，[21]

把黑暗的统治者绑扭示众。

您看见高兴，从天上俯瞰微笑，

那时，我由于您的提携，歼灭

一切敌人，最后歼灭的是‘死’，[22]

把他的尸首塞满了坟墓。

然后，我带领所赎回的大众，

进入久别的天庭，回家重见您的面，

父亲啊，在您面上，不再残留

丝毫愤怒的阴云，只有确定的和平

与和解：从那时起，您的怒气

消失了，在您面前的只有一片喜悦。”

他的言辞到此完了，但他那

温柔的脸容仍在静静地说话，

对必死的世人表示不朽的慈爱，

更焕发出对父亲孝顺的光辉。

作为牺牲，自甘献身的他，

等待他那伟大父亲的旨意。

全天庭都觉得惊奇，不知道是

怎么回事，为什么要这样做。

但全能的父很快就回答他说：

“啊，你为了那些在愤怒之下的

人类，在天上地下找到了

唯一的和平，啊，你是我唯一的欢喜！

你完全知道，我是怎么喜爱

我所有的创造物，对人也一样，

虽然他是最后造成的，为了他，

我舍得你离开我的怀抱和右手，

暂时失去你，去拯救失坠的全人类。

因此，把那唯有你能够救赎的

人的本性，加在你的本性上；

你自己要化为人的肉身，

生活在地上、凡人的中间，

到时候，要由处女怀胎，

来一个奇迹的出生：你作为亚当的

子孙，却代替亚当作全人类的头。[23]

由于他，全人类灭亡了；

由于你，第二条根子，将被恢复，

凡能恢复的都恢复，但没有你不成。

他的罪行使他的代代子孙都受罪，

你的功德为他们替罪，只要

他们把自己的正义与不义的事业

都打消，将自己移植在你身上，

从你那里承受新的生命。

这样，一个最公正的人救赎了人类，

被判决而死，死而复活，

而且和那些用自己宝贵的生命

赎来的同胞兄弟一同起来。

这样，天国的爱，战败了地狱的恨，

因他献身而死，以死来救赎；

如此高价地救赎了地狱憎恨

所轻易摧毁的人，而那些可以

受恩而不去接受的，继续受摧毁。

你虽然从天上降生，取得人性，

却没有减少或降低自己的本性。

因为你本来位极群神，和上帝

相等，同他一样享受神的至福，

却舍去一切，为了救赎一个

被宣判沉沦的世界，与其说

你生而为神子，毋宁说凭功德，

你的善心最有价值，伟大和高贵；

在你身上慈爱比光荣更为丰盛。

因此，你的谦逊把你的人性

也高举起来，举到你这个高位；

在这个高位上，坐着你的肉身，

在这个高位上，你将治理神和人。

你是神子又是人子，将受膏封为

宇宙万物的王；所有的权柄，

我都赐给你，永久归你治理，

确定你的功勋；任命你作为

众首领的首领，一切得位天使、王者、

掌权者、领主，都归你的手下：[24]

无论是住在天上、地上、地下阴间的

都得向你屈膝。你将率领

华光四射的从者自天而降，

显现在云端，派遣传令的大天使

去宣告你召开森严可怕的大法庭，

命令四方生灵，以及一切过去

各时代死去的死者都赶来，

参加这个最后的大审判，

喇叭的响声将把他们从长眠中唤起。

于是，你的一切圣徒云集，你要

审判一切的坏人和坏天使。

他们被起诉的，将在你的判决下，

投入地狱；地狱的人数满时，

就把它永远关闭。同时，要

火烧这个世界，从它的灰烬中

造出新的天地，为正义所居住。[25]

在长时期的苦难之后，可以得见

黄金的功绩所产生的黄金日子，

带着喜、爱和美的真理而凯旋。

到那时，你可以把王杖抛弃，

因为从此以后，王权不再需要了。

上帝本身无所不有。但是，

众神们，都要尊崇他，他为此而死，

尊崇神子，尊敬他和尊敬我一样。”

欢声响彻钧天，嘹亮的“和散那”充满永恒的国境。

全能神的话一说完，

天使之群便全体高呼喝彩，

响亮如成千上万人的呼喊，

美妙如祝福的温语，

都表现喜悦，欢声响彻钧天，

嘹亮的“和散那”充满永恒的国境。[26]

向两宝座鞠躬深深，庄严礼赞，

严肃恭敬地把黄金和不枯花[27]

编成的花冠，投掷在地上，

那永荣不枯的花，最初曾在乐园

生命树旁开始含苞，后来因为

人的犯罪，被移栽在天国里，

在那里生长开花，高处的花树

荫庇生命之泉，荫庇那条[28]

横贯天国中部，流经极乐花野，

转为琥珀之泉的祝福清川。

被选的精灵们用这永不凋枯的花

扎在用光线缠绕的灿烂鬓发上。

在碧玉之海般的璀璨的地面上，

在投掷得密密稠稠的花冠中间，

反映着紫色的天花蔷薇在微笑。

然后，他们重新戴上花冠，

拿起黄金的竖琴，琴弦永远调好，

发着光辉，像箭袋一样佩在身边，

从美妙动人的交响序曲开始

他们的圣歌，挑醒高度的欢喜。

那乐歌中没有噪音，没有不谐之声，

只有美妙的和声，构成天上的仙乐。

他们首先歌颂您，天父，全能、

不变、不死、无限、永生的王；

颂扬您，万物的创造主，光的源泉，

您自己隐身在那荣耀的光明里，

坐在那不可向迩的宝座上，无人

能见，但当您把煌煌炫目的光辉

隐去，引来浓云围绕圣身的四周，

您居云中，犹如一个光的神龛，

从异常的光中露出黑的衣裾，[29]

使全天廷炫目，使最光辉的

撒拉弗天使也不敢逼近，

只好用双翼来遮掩双睛。

其次，他们歌颂您，第一个创造物，

独生子，神的肖影，在他那

清秀的容颜上，并无云彩遮掩，

显露出谁也不能见的全能神

所发出的光辉，他的荣光

辉映在您的脸上，他那

精深博大的精神转移在您身上。

他借着您创造诸天中的天，

以及其中的一切掌权者，

借着您把野心、图霸的天使

摔下天庭。在那一天，您不惜

您父的可怕雷霆，也不停止

您那火焰熊熊的战车的巨轮，

使天国永固的结构都震动，

在叛乱天使的颈项上驰驱而过。

追击归来后，您的从属权贵，

都高声颂扬您，称您为

天父威力之子，向他的仇敌

进行了猛烈的复仇。对人却

不这样，人是由于被陷害

而失坠的，天父怜悯而加恩，

您对他并不加严厉的审判，

却倾向于多加同情哀怜。

您亲爱的独生子见您对人

不加严刑，却倾向于同情，

便想平息您的怒气，终止您

容颜上所表现的慈悲与正义之争，

不顾自己仅次于您的位置与幸福，

甘愿舍身，为人的罪孽而死。

啊，无可伦比的爱！无愧于

神圣的爱呀！善哉！神子，

人类的救星！从今以后，

您的圣名成为我诗歌的丰富题材，

我的竖琴将永远不忘对您的

赞美，也不会不参加对您父的赞美。

他们在高天上，在群星灿烂的

诸天上面，这样歌颂、欢娱，

正过着快活的时辰，

撒旦降落在这个圆形世界[30]

坚硬而粗糙的球面上行走，

球的表面第一层和下面光辉诸圜

分界，以防止“混沌”“夜后”的入侵。

它远看像个球，但就近看来，

像是茫无际涯的大陆，黑暗、

荒芜、凄凉，在无星之夜的颦眉下，

不断威胁着的“混沌”界的风暴，

构成四围险恶风波的太空。只有

一侧，却得薄明大气幽光的反射，

虽然距离天国的城垣也不近，

但受到猛烈风暴的侵扰却较少，

那魔王自由自在地在那大地上阔步。

好像一只以马忤斯山上生长的秃鹫，[31]

在雪岭围绕着鞑靼人流浪的地方，

因为缺乏食饵而到放牧羊群的

诸小山上去，吃饱了羊羔的肉之后，

飞向印度恒河或印度河的发源地；

途中降落在丝利刻奈的荒野，[32]

那儿的中国人用风帆驾驶藤的轻车。

魔王也和这鸷禽一样，独自徘徊在

多风的海洋一样的大地上寻觅食饵。

他真觉孤单，因为那里还找不到

其他生物，不管是活的或是死的；

只是后来，罪恶用虚荣填满了

人的事业，才从地上升起一切

缥缈虚幻的东西，像飘浮的

气体一般升腾到那里：包括一切

虚幻的东西，以及一切把他们的

光荣希望、不朽声名、今生来世的

幸福都建筑在虚无缥缈上的人们。[33]

有些人在今世得了酬报，即可悲的

迷信和盲目的热狂所结的果实，

只追求凡人的称赞，和他们的

空虚行为相称的酬报，空虚。

自然所未完成的工程，流产的、

畸形的、乱七八糟混合一起的，

在地上消灭了，都飞到这里来，

在这里徒然彷徨，直到最后破灭；

有些人梦想，寄托在邻近的月球上，[34]

那也是荒谬的。在那银色的世界里，

有近乎真实的居民，有超升的圣者，[35]

有介乎天使和人类之间的中性精灵；

有神的众子和人间女子所生的[36]

巨人族，首先从古代世界来，当时

很出名，还带来了许多虚空的功业。

其次是示拿平原上巴别塔的建筑者，[37]

他们还有虚空的计划，如果还有

材料的话，还要建筑些新的巴别塔。

此外还有些是单独来的。

有个恩培多克勒，为要使人信他是神，[38]

愚蠢地跳进伊特拿的火焰。

还有个克略姆柏洛图，为要享受[39]

无非是些未成熟的，痴呆的，穿着黑、白、灰色衣的隐士和托钵僧，都有骗人的假法宝。

柏拉图的“极乐”而跳进大海。

此外还有很多，说来太噜苏，

无非是些未成熟的、痴呆的、

穿着黑、白、灰色衣的隐士[40]

和托钵僧，都有骗人的假法宝。

其中有的在这里云游巡礼，

曾到各各他去寻觅那活在天上的[41]

死人，为要证明自己确实去

极乐天堂，临终穿上圣多明我派

或圣方济各派的袈裟，误以为

这样打扮就可通行无阻。

他们通过七星天，通过“恒星天”，

通过那权衡黄道振动均势的

“水晶天”，并且还通过“原动天”。[42]

圣彼得站在天堂的边门口，[43]

手拿钥匙，像是在等待他们，

正要举步登上天堂的阶梯时，

看吧！一阵猛烈的横风

从左右吹来，把他们斜吹到

十万里外的远空中去：那时

看见僧帽、头巾、袈裟，

连同它们的穿戴者一起被吹翻撕烂，

还有圣骨、念珠、免罪券、

特免证、赦罪证、训谕，都成了

风的玩具，全被高高卷起，

飘过这世界的背面而远落在

广大的地狱边缘，被称“愚人的乐园”，[44]

很久之后将是家喻户晓的，但是

现在却是人迹不到的地方了。

魔王走过这整个黑球，在长久的

漫游之后，终于发现一线曙光，

便加紧他的步伐，向那边走去。

他遥远地望见一座高大的建筑，

从它那宽大的阶梯拾级而上，可以

上达天国的城垣，在它的顶上，

像有宫门，比王宫远较富丽的建筑，

它的正面镶有金刚石和黄金；

大门上密饰着东方的珠宝，闪闪发光，

不是人间的浓淡画笔所能描绘的。

那阶梯，像是雅各逃离以扫，[45]

往巴旦亚兰去的途中，在路斯的

野地里露天宿夜时梦见的，

一队队灿烂的天使卫士

上去下来，醒后叫道：“这是天门。”

阶梯的每一级都有神奇的寓意，

也不永久固定在那儿，时常

被拉到天上去，不见踪影。

下面是一片晶莹的海，似从

碧玉或珍珠的溶液流漾而成的，[46]

后来从地球上来的，必经此海，

由天使驾帆而来，或乘火马

拉的轻车飞越水面而来这里。

那时，这阶梯正放下，这或者

是故意对魔王示意，登天并不难，

或者是为增加他被摈福门外的悲伤。

门的对面，正在幸福乐园的上方，

有条广阔大道，下通人世地球，

它的广阔远非后来通到锡安山顶的

大道可比，也远非通往上帝

所爱的“应许美地”的大道可比。

在后一条路上，天使们时常

受命往来走访那些有福的种族，

上帝也垂青顾盼，从帕内亚斯，[47]

约旦的河源，直到别士巴，[48]

就是埃及与阿拉伯岸中间的圣地。

那大道的广阔，像围住大海洪波

的堤坝，连绵到“黑暗”的边界。

用黄金铸成的梯级上达天门，

撒旦那时攀上天梯的下段，

向下面一看，忽然见到这

整个世界的奇景，十分惊叹。

好比一个侦察兵彻夜冒险在

黑暗的荒野上摸索前进，

终于在破晓的熹微中，到达

一个高耸的山崖顶上，没想到

骤然瞥见异国的好风光，

或瞥见一个著名的都城，[49]

点缀着亭台楼阁的辉煌尖顶，

镀上旭日的金辉，光灿晶莹。

那恶魔，虽然曾见过天庭，

却也觉得惊异；他看到了

全世界是如此美丽，便妒心

横生，更甚于惊叹。他向四方巡视，

因为他站的位置远高出夜之阴影

所张的天幕之上，看得很清楚，

从东头的天秤星座，到水平线外

远离大西洋的肩负着仙女宫的[50]

白羊星座。他再从这极到那极，

纵览无遗。随后便奋翮而下，

向这个世界的第一区域疾飞，

从无量数的星辰中间绕道而飞，

通过清鲜澄洁的空气，飞得平稳；

繁星璀璨，远看只是闪亮的星星，

但就近看来，又似各别的世界，

或者是幸福的岛屿，好像那些

古来驰名的海斯帕利亚花园，[51]

里面有快乐的田野，小森林

和百花的山谷，是极其幸福的岛屿。

是谁住在那里，他不去问。

在群星中，金色的太阳最近似

天庭的灿烂，吸引他的眼睛；

他转向那个方向，飞过幽静的苍穹。

但很难说是向上或是向下，

是离心或是向心，是横飞或是纵飞。

在那儿，大日轮大放光明，

使那些卑微的星群密密麻麻地退避，

和他那威严的眼光隔着相当距离，

从远空发出光芒。众星宿

按着日、月、年的计数顺序，

有节奏地跳着星星的舞蹈而运行，

他们从各种不同的运动中，迅速地

转向太阳这个万物所喜爱的明灯，

或者是受他的磁光吸引而旋转，

他那光线给宇宙以温暖，

无形中静静地贯穿到内部，

把肉眼不可见的效果射入深处：

他那发光的位置安得真是奇妙！

魔王到了那儿便歇下来，

给太阳增加了一个黑点，就是

天文学家的望远镜也不能发现。

他在那里看见了说不出来的光亮，

地上的金、玉，都难与比拟。

各部分虽不相同，但都同样是

火烧着的铁一般，辐射着灼光。

若说金属，便是半黄金、半白银；

若说石类，便多半是红宝石、

橄榄石、红玉、黄玉之类，

是亚伦胸牌上闪耀着的十二块宝石，[52]

此外还有一种宝石，多半是想象的，

下界的炼金术士长期炼不出来的，[53]

或者和它有些相似的“哲学者之石”；

虽然他们技术高明，能缚住

滑头的赫耳墨斯，从海中唤醒[54]

善于变形的普洛透斯老人，[55]

不加束缚，让他用蒸馏器来蒸发，

还他原形，也总是徒劳无功。

太阳这个大炼金术士，虽然

离开我们很远，但他的灵光一触，

再渗入地上的湿润，便能使这

黑暗的地区产生许多贵重的东西，

色泽光润，效果奇妙，那么，

这儿山野里出产的仙药，江河里

流出服饮的黄金，又有什么奇怪？

那时恶魔在这里看了新事物，

并不眼花，他向远处、宽处看，

因为没有碍眼的东西，也没有阴影，

有的只是日光照彻；日光笔直地

向上照射，犹如正午时光由赤道

直照下来一样，所以不透明的物体

也不向那一个方向投影；加上

空气无比清澄，使他的远望眼力

更加敏锐。不久便有一个光明天使

站在他的视线里，那是后来

约翰也看见过在太阳中的那一个。[56]

虽然背朝他，但他的光辉并没遮隐；

太阳光线织成的金冠戴在头上，

同样闪耀着金光的鬈发，围绕在

长翅膀的双肩上，翻动如波漾；

他好像负有重大的使命，

一动不动地站在那里深思。

那不净的神魔，这时正高兴，

希望从他得到指点，好飞向

乐园，人类幸福的住处。

他的旅途终了，我们的苦难开始。

但他首先得改换自己的姿容，

否则是危险的，并且会误事。

于是他变成个年青的基路伯出现，

未到壮年，眉宇之间还显有

青春微笑的仙气，手足也都灵便，

风度翩翩，化装得极为巧妙。

冠下的垂发，涡卷而飘拂在两颊；

两翼彩色缤纷，再散上黄金，

他的束装是简便的羽衣，以利迅速飞行，

在他迈开庄重的脚步之前，手挥银杖。

他轻声地向前走，未走近时，

那光明天使就察觉到，受耳朵警告，

急速回过身来：马上就被认出来，

原来是大天使尤烈儿，上帝御座前

侍立听命的七天使之一，[57]

他的眼睛望彻遍天，下到地上

踏遍干与湿，跨越海与陆，

传达信息极为迅速。撒旦招呼他道：

“尤烈儿啊，你是上帝高高

御座前侍立的光辉七灵中的

第一位，是解释伟大圣旨，宣传

到整个最高天的，全体天使都

倾耳等候你的信息。如今，你

在这里，大概就是领受至高者的

谕旨，有同样光荣的使命，

做他的眼目，常到这世界来巡视。[58]

我以不可名言的愿望，想去看看

他所创造的神奇作品，尤其是人，

他最喜欢最宠爱的人，为了人，

把这所有的作品安排得如此奇妙，

吸引我离开基路伯的歌唱队，

独自来此漫游。最光明的撒拉弗啊，

请你告诉我，在这些发光的星球中，

哪个安置人，哪个不安置人，

或者是这些星球都任他选住？

我想去找他，或者私下窥探，

或者公开瞻仰，看伟大的创造主

如何把世界赐给他，把这些

恩惠全部赐给他；我要借他

和一切物品来歌颂宇宙的

创造主，这是完全应该的。

他正确地逐出他的背叛仇敌，

到最深层的地狱去，为了弥补

损失，创造了这个幸福的新族类，

希望他更好地为自己服务。

他的一切部署都是贤明的。”

伪善者这样说了，没有

被识破；因为人和天使都不善于

识别伪善，这是唯一无形的罪恶，

只有上帝知道，由于他的意志，

纵容它独步天上和人间。虽然

“智慧”是时常清醒的，但“疑心”睡在

“智慧”的门口，把责任委托给“单纯”；

“善良”看见似乎不坏的，就认为不坏；

这次尤烈儿就这样被骗了一回，

虽然他是太阳的管理者，又是

天上目力最灵敏的一位天使。

他对那卑鄙的诈伪者真心同答道：

“美丽的天使啊，你的心愿，

想要去见识一下上帝的工程，

借以歌颂光荣伟大的创造主，

这样的心愿不能说是过分而

受到非难。其他天人只以耳闻为

满足，你却在耳闻之外要求目见，

竟为此离开了天上的住处，

独自来到这里，这样的愿望，

愈被认为过分，愈值得称赞。

因为神的工程确实是奇妙，

见识它确是赏心乐事，而且

值得高兴地把这一切永记在心！

但是，有哪一个被创造的心，能知

造物总数？或了解无限智慧中

深藏的创造原因？我曾目见，

这世界实质不成形的块块，

听了神的话就变成这许多东西。

‘混沌’听从神的话，犷野的喧哗

镇静下去，广大无边的空间，

也有了界限；到神第二次发言时，

‘黑暗’就逃走了，‘光明’来照耀，

秩序从混乱中产生了出来。

从此，地、水、火、风等粗笨的

元素都赶快各归自己的地位去；

同样地，天上轻灵的第五元素[59]

也以各种不同的形式产生出来，

升到空中，滚成球形，正如你

所看见的无量数的星辰怎样运行。

它们各有指定的地方，各有轨道，

剩下的灵气，成了宇宙的城廓。[60]

你往底下看那个球吧，它的这半边

虽只是反射，是从这里照过去的光。

那就是人所住的地球，光的是昼，

相反的另一半球被夜所占领。

他的邻近有月亮（就是地球对面那

美丽星球的名字），按时帮助他，

在半空中，每月绕他转一周，

终而复始，从这里借去的光

照耀着大地，依照盈虚圆缺、

嫦娥三相的形式照亮着地球，[61]

在她苍白的领域内控制着夜。

我所指的那个地点，就是亚当的

住所，乐园；那高大的森林

就是他的幽居处。你去吧，决不会

迷路。我要往我所要去的地方去。”

从黄道向下面地球的方向飞去，为成功的希望所驱使，他在空中打几个回旋，直向下面不停地飞。

这样说后，他转过身去，

撒旦向他深深鞠躬，依照上等

天使的习惯，在天上没有忽视

礼貌和敬意的。他离开那里，

从黄道向下面地球的方向飞去，

为成功的希望所驱使，他在空中

打几个回旋，直向下面不停地飞，

飞到尼法提斯的山上才停下来。[62]

Hail holy Light, offspring of Heaven first-born,

Or of the Eternal Coeternal beam

May I express thee unblamed？since God is light,

And never but in unapproached light

Dwelt from Eternity, dwelt then in thee,

Bright effluence of bright essence increate.

Or hear' st thou rather pure Ethereal stream,

Whose Fountain who shall tell？before the Sun,

Before the Heavens thou wert, and at the voice

Of God, as with a Mantle didst invest

The rising world of waters dark and deep,

Won from the void and formless infinite.

Thee I re-visit now with bolder wing,

Escap't the Stygian Pool, though long detained

In that obscure sojourn, while in my flight

Through utter and through middle darkness borne

With other notes than to the Orphean Lyre

I sung of Chaos and Eternal Night,

Taught by the heavenly Muse to venture down

The dark descent, and up to reascend,

Though hard and rare: thee I revisit safe,

And feel thy sovran vital lamp; but thou

Revisit'st not these eyes, that roll in vain

To find thy piercing ray, and find no dawn;

So thick a drop serene hath quenched their Orbs,

Or dim suffusion veiled. Yet not the more

Cease I to wander, where the Muses haunt

Clear Spring, or shady Grove, or Sunny Hill,

Smit with the love of sacred song; but chief

Thee Sion and the flowery Brooks beneath,

That wash thy hallowed feet, and warbling flow,

Nightly I visit: nor sometimes forget

Those other two equall'd with me in Fate,

So were I equalled with them in renown,

Blind Thamyris and blind Maeonides,

And Tiresias and Phineus Prophets old.

Then feed on thoughts, that voluntary move

Harmonious numbers; as the wakeful Bird

Sings darkling, and in shadiest Covert hid

Tunes her nocturnal Note. Thus with the Year

Seasons return, but not to me returns

Day, or the sweet approach of Even or Morn,

Or sight of vernal bloom, or Summer's Rose,

Or flocks, or herds, or human face divine;

But cloud instead, and ever-during dark

Surrounds me, from the cheerful ways of men

Cut off, and for the Book of knowledge fair

Presented with a Universal blank

Of Nature's works to me expunged and razed,

And wisdom at one entrance quite shut out.

So much the rather thou Celestial light

Shine inward, and the mind through all her powers

Irradiate, there plant eyes, all mist from thence

Purge and disperse, that I may see and tell

Of things invisible to mortal sight.

Now had the Almighty Father from above,

From the pure Empyrean where he sits

High Throned above all heighth, bent down his eye,

His own works and their works at once to view:

About him all the Sanctities of Heaven

Stood thick as Stars, and from his sight received

Beatitude past utterance; on his right

The radiant image of his Glory sat,

His only Son; On Earth he first beheld

Our two first Parents, yet the only two

Of mankind in the happy Garden plac't

Reaping immortal fruits of joy and love,

Uninterrupted joy, unrivalled love,

In blissful solitude; he then surveyed

Hell and the Gulf between, and Satan there

Coasting the wall of Heaven on this side Night

In the dun Air sublime, and ready now

To stoop with wearied wings, and willing feet

On the bare outside of this World, that seemed

Firm land imbosomed, without Firmament,

Uncertain which, in Ocean or in Air.

Him God beholding from his prospect high,

Wherein past, present, future he beholds,

Thus to his only Son foreseeing spake.

“Only-begotten Son, seest thou what rage

Transports our Adversary, whom no bounds

Prescribed, no bars of Hell, nor all the chains

Heapt on him there, nor yet the main Abyss

Wide interrupt can hold; so bent he seems

On desperate revenge, that shall redound

Upon his own rebellious head. And now

Through all restraint broke loose he wings his way

Not far off Heaven, in the Precincts of light,

Directly towards the new created World,

And Man there plac't, with purpose to assay

If him by force he can destroy, or worse,

By some false guile pervert; and shall pervert;

For man will hearken to his glozing lies,

And easily transgress the sole Command,

Sole pledge of his obedience: So will fall

Hee and his faithless Progeny: whose fault？

Whose but his own？ingrate, he had of mee

All he could have; I made him just and right,

Sufficient to have stood, though free to fall.

Such I created all the Ethereal Powers

And Spirits, both them who stood, and them who

failed;

Freely they stood who stood, and fell who fell.

Not free, what proof could they have given sincere

Of true allegiance, constant Faith or Love,

Where only what they needs must do, appeared,

Not what they would？what praise could they receive？

What pleasure I from such obedience paid,

When Will and Reason (Reason also is choice)

Useless and vain, of freedom both despoiled,

Made passive both, had served necessity,

Not mee. They therefore as to right belong'd,

So were created, nor can justly accuse

Their maker, or their making, or their Fate,

As if Predestination over-ruled

Their will, disposed by absolute Decree

Or high foreknowledge; they themselves decreed

Their own revolt, not I: if I foreknew,

Foreknowledge had no influence on their fault,

Which had no less proved certain unforeknown.

So without least impúlse or shadow of Fate,

Or aught by me immutably foreseen,

They trespass, Authors to themselves in all

Both what they judge and what they choose; for so

I formed them free, and free they must remain,

Till they enthrall themselves: I else must change

Their nature, and revoke the high Decree

Unchangeable, Eternal, which ordained

Their freedom, they themselves ordained their fall.

The first sort by their own suggestion fell,

Self-tempted, self-depraved: Man falls deceived

By the other first: Man therefore shall find grace,

The other none: in Mercy and Justice both,

Through Heaven and Earth, so shall my glory excel,

But Mercy first and last shall brightest shine.”

Thus while God spake, ambrosial fragrance filled

All Heaven, and in the blessed Spirits elect

Sense of new joy ineffable diffused.

Beyond compare the Son of God was seen

Most glorious, in him all his Father shone

Substantially expressed, and in his face

Divine compassion visibly appeared,

Love without end, and without measure Grace,

Which uttering thus he to his Father spake.

“O Father, gracious was that word which closed

Thy sovran sertence, that Man should find grace;

For which both Heaven and Earth shall high extol

Thy praises, with the innumerable sound

Of Hymns and sacred Songs, wherewith thy Throne

Encompassed shall resound thee ever blest.

For should Man finally be lost, should Man,

Thy creature late so loved, thy youngest Son,

Fall circumvented thus by fraud, though joined

With his own folly？that be from thee far,

That far be from thee, Father, who art Judge

Of all things made, and judgest only right.

Or shall the Adversary thus obtain

His end, and frustrate thine, shall he fulfill

His malice, and thy goodness bring to naught,

Or proud return though to his heavier doom,

Yet with revenge accomplish't and to Hell

Draw after him the whole Race of mankind,

By him corrupted？or wilt thou thyself

Abolish thy Creation, and unmake,

For him, what for thy glory thou hast made？

So should thy goodness and thy greatness both

Be questioned and blasphemed without defence.”

To whom the great Creator thus replied.

“O Son, in whom my Soul hath chief delight,

Son of my bosom, Son who art alone.

My word, my wisdom, and effectual might,

All hast thou spoken as my thoughts are, all

As my Eternal purpose hath decreed:

Man shall not quite be lost, but saved who will,

Yet not of will in him, but grace in me

Freely vouchsaf't; once more I will renew

His lapsed powers, though forfeit and enthralled

By sin to foul exorbitant desires;

Upheld by me, yet once more he shall stand

On even ground against his mortal foe,

By me upheld, that he may know how frail

His fallen condition is, and to me owe

All his deliverance, and to none but me.

Some I have chosen of peculiar grace

Elect above the rest; so is my will:

The rest shall hear me call, and oft be warned

Their sinful state, and to appease betimes

The incensed Deity, while offered grace

Invites; for I will clear their senses dark,

What may suffice, and soften stony hearts

To pray, repent, and bring obedience due.

To prayer, repentance, and obedience due,

Though but endeavoured with sincere intent,

Mine ear shall not be slow, mine eye not shut.

And I will place within them as a guide

My Umpire Conscience, whom if they will hear,

Light after light well used they shall attain,

And to the end persisting, safe arrive.

This my long sufferance and my day of grace

They who neglect and scorn, shall never taste;

But hard be hardened, blind be blinded more,

That they may stumble on, and deeper fall;

And none but such from mercy I exclude.

But yet all is not done; Man disobeying,

Disloyal breaks his fealty, and sins

Against the high Supremacy of Heaven,

Affecting Godhead, and so losing all,

To expiate his Treason hath naught left,

But to destruction sacred and devote,

He with his whole posterity must die,

Die hee or Justice must; unless for him

Some other able, and as willing, pay

The rigid satisfaction, death for death.

Say Heavenly Powers, where shall we find such love,

Which of ye will be mortal to redeem

Man's mortal crime, and just the unjust to save,

Dwells in all Heaven charity so dear？”

He asked, but all the Heavenly Choir stood mute,

And silence was in Heaven: on man's behalf

Patron or Intercessour none appeared,

Much less that durst upon his own head draw

The deadly forfeiture, and ransom set.

And now without redemption all mankind

Must have been lost, adjudged to Death and Hell

By doom severe, had not the Son of God,

In whom the fulness dwells of love divine,

His dearest mediation thus renewed.

“Father, thy word is past, man shall find grace;

And shall grace not find means, that finds her way,

The speediest of thy winged messengers,

To visit all thy creatures, and to all

Comes unprevented, unimplored, unsought,

Happy for man, so coming; he her aid

Can never seek, once dead in sins and lost;

Atonement for himself or offering meet,

Indebted and undone, hath none to bring:

Behold mee then, mee for him, life for life

I offer, on me let thine anger fall;

Account mee man; I for his sake will leave

Thy bosom, and this glory next to thee

Freely put off, and for him lastly die

Well pleased; on mee let Death wreak all his rage;

Under his gloomy power I shall not long

Lie vanquisht; thou hast given me to possess

Life in myself forever; by thee I live,

Though now to Death I yield, and am his due

All that of me can die, yet that debt paid,

Thou wilt not leave me in the loathsome grave

His prey, nor suffer my unspotted Soul

Forever with corruption there to dwell;

But I shall rise Victorious, and subdue

My Vanquisher, spoiled of his vaunted spoil;

Death his death's wound shall then receive, and stoop

Inglorious, of his mortal sting disarmed.

I through the ample Air in Triumph high

Shall lead Hell Captive maugre Hell, and show

The powers of darkness bound. Thou at the sight

Pleased, out of Heaven shalt look down and smile,

While by thee raised I ruin all my Foes,

Death last, and with his Carcase glut the Grave:

Then with the multitude of my redeemed

Shall enter Heaven long absent, and return,

Father, to see thy face, wherein no cloud

Of anger shall remain, but peace assured,

And reconcilement: wrath shall be no more

Thenceforth, but in thy presence Joy entire.”

His words here ended, but his meek aspéct

Silent yet spake, and breathed immortal love

To mortal men, above which only shone

Filial obedience: as a sacrifice

Glad to be offered, he attends the will

Of his great Father. Admiration seized

All Heaven, what this might mean, and whither tend

Wondering; but soon th' Almighty thus replied:

“O thou in Heaven and Earth the only peace

Found out for mankind under wrath, O thou

My sole complacence! well thou know'st how dear

To me are all my works, nor Man the least

Though last created, that for him I spare

Thee from my bosom and right hand, to save,

By losing thee a while, the whole Race lost.

Thou therefore whom thou only canst redeem,

Their Nature also to thy Nature join;

And be thyself Man among men on Earth,

Made flesh, when time shall be, of Virgin seed,

By wondrous birth: Be thou in Adam's room

The Head of all mankind, though Adam's Son.

As in him perish all men, so in thee

As from a second root shall be restored

As many as are restored, without thee none.

His crime makes guilty all his Sons, thy merit,

Imputed, shall absolve them who renounce

Their own both righteous and unrighteous deeds,

And live in thee transplanted, and from thee

Receive new life. So Man, as is most just,

Shall satisfy for Man, be judged and die,

And dying rise, and rising with him raise

His Brethren, ransomed with his own dear life.

So Heavenly love shall outdo Hellish hate,

Giving to death, and dying to redeem,

So dearly to redeem what Hellish hate,

So easily destroyed, and still destroys

In those who, when they may, accept not grace.

Nor shalt thou by descending to assume

Man's Nature, lessen or degrade thine own.

Because thou hast, though Throned in highest bliss

Equal to God, and equally enjoying

Godlike fruition, quitted all to save

A World from utter loss, and hast been found

By Merit more than Birthright Son of God,

Found worthiest to be so by being Good,

Far more than Great or High; because in thee

Love hath abounded more than Glory abounds,

Therefore thy Humiliation shall exalt

With thee thy Manhood also to this Throne;

Here shalt thou sit incarnate, here shalt Reign

Both God and Man, Son both of God and Man,

Anointed universal King; all Power

I give thee, reign forever, and assume

Thy Merits; under thee as Head Supreme

Thrones, Princedoms, Powers, Dominions I reduce:

All knees to thee shall bow, of them that bide

In Heaven, or Earth, or under Earth in Hell;

When thou attended gloriously from Heaven

Shalt in the sky appear, and from thee send

The summoning Arch-Angels to proclaim

Thy dread Tribunal: forthwith from all Winds

The living, and forthwith the cited dead

Of all past Ages to the general Doom

Shall hasten, such a peal shall rouse their sleep.

Then, all thy Saints assembled, thou shalt judge

Bad men and Angels, they arraigned shall sink

Beneath thy Sentence; Hell, her numbers full,

Thenceforth shall be forever shut. Meanwhile

The World shall burn, and from her ashes spring

New Heaven and Earth, wherein the just shall dwell,

And after all their tribulations long

See golden days, fruitful of golden deeds,

With Joy and Love triúmphing, and fair Truth.

Then thou thy regal Scepter shalt lay by,

For regal Scepter then no more shall need,

God shall be All in All. But all ye Gods,

Adore him, who to compass all this dies,

Adore the Son, and honour him as mee.”

No sooner had the Almighty ceast, but all

The multitude of Angels with a shout

Loud as from numbers without number, sweet

As from blest voices, uttering joy, Heaven rung

With Jubilee, and loud Hosannas filled

The eternal Regions: lowly reverent

Towards either Throne they bow, and to the ground

With solemn adoration down they cast

Their Crowns inwove with Amaranth and Gold;

Immortal Amaranth, a Flower which once

In Paradise, fast by the Tree of Life,

Began to bloom; but soon for man's offence

To Heaven removed where first it grew, there grows,

And flowers aloft shading the Fount of Life,

And where the river of Bliss through midst of Heaven

Rolls o'er Elysian Flowers her Amber stream;

With these that never fade the Spirits Elect

Bind their resplendent locks inwreathed with beams,

Now in loose Garlands thick thrown off, the bright

Pavement, that like a Sea of Jasper shone

Impurpled with Celestial Roses smiled.

Then Crowned again their golden Harps they took,

Harps ever tuned, that glittering by their side

Like Quivers hung, and with Preamble sweet

Of charming symphony they introduce

Their sacred Song, and waken raptures high;

No voice exempt, no voice but well could join

Melodious part, such concord is in Heaven.

Thee Father first they sung Omnipotent,

Immutable, Immortal, Infinite,

Eternal King; thee Author of all being,

Fonntain of Light, thyself invisible

Amidst the glorious brightness where thou sitt'st

Throned inaccessible, but when thou shadest

The full blaze of thy beams, and through a cloud

Drawn round about thee like a radiant Shrine,

Dark with excessive bright thy skirts appear,

Yet dazzle Heaven, that brightest Seraphim

Approach not, but with both wings veil their eyes.

Thee next they sang of all Creation first,

Begotten Son, Divine Similitude,

In whose conspicuous countenance, without cloud

Made visible, the Almighty Father shines,

Whom else no Creature can behold; on thee

Impresst the effulgence of his Glory abides,

Transfused on thee his ample Spirit rests.

Hee Heaven of Heavens and all the Powers therein

By thee created; and by thee threw down

The aspiring Dominations: thou that day

Thy Father's dreadful Thunder didst not spare,

Nor stop thy flaming Chariot-wheels, that shook

Heaven's everlasting Frame, while o'er the necks

Thou drovest of warring Angels disarrayed.

Back from pursuit thy Powers with loud acclaim

Thee only extolled, Son of thy Father's might,

To execute fierce vengeance on his foes,

Not so on Man; Him through their malice fallen,

Father of Mercy and grace, thou didst not doom

So strictly, but much more to pity incline:

No sooner did thy dear and only Son

Perceive thee purposed not to doom frail Man

So strictly, but much more to pity inclined,

He to appease thy wrath, and end the strife

Of Mercy and Justice in thy face discerned,

Regardless of the Bliss wherein he sat

Second to thee, offered himself to die

For man's offence. O unexampled love,

Love no where to be found less than Divine!

Hail Son of God, Saviour of Men, thy Name

Shall be the copious matter of my Song

Henceforth, and never shall my Harp thy praise

Forget, nor from thy Father's praise disjoin.

Thus they in Heaven, above the starry Sphere,

Their happy hours in joy and hymning spent.

Meanwhile upon the firm opacous Globe

Of this round World, whose first convex divides

The luminous inferiour Orbs, enclosed

From Chaos and the inroad of Darkness old,

Satan alighted walks: a Globe far off

It seemed, now seems a boundless Continent

Dark, waste, and wild, under the frown of Night

Starless exposed, and ever-threatening storms

Of Chaos blustering round, inclement sky;

Save on that side which from the wall of Heaven,

Though distant far some small reflection gains

Of glimmering air less vexed with tempest loud:

Here walked the Fiend at large in spacious field.

As when a Vulture on Imaus bred,

Whose snowy ridge the roving Tartar bounds,

Dislodging from a Region scarce of prey

To gorge the flesh of lambs or yeanling Kids

On Hills where Flocks are fed, flies toward the Springs

Of Ganges or Hydaspes, Indian streams;

But in his way 'lights on the barren plains

Of Sericana, where Chineses drive

With Sails and Wind their cany Waggons light:

So on this windy Sea of Land, the Fiend

Walked up and down alone bent on his prey,

Alone, for other Creature in this place

Living or liveless to be found was none,

None yet, but store hereafter from the earth

Up hither like Aëreal vapours flew

Of all things transitory and vain, when Sin

With vanity had filled the works of men:

Both all things vain, and all who in vain things

Built their fond hopes of Glory or lasting fame,

Or happiness in this or the other life;

All who have their reward on Earth, the fruits

Of painful Superstition and blind Zeal,

Nought seeking but the praise of men, here find

Fit retribution, empty as their deeds;

All the unaccomplished works of Nature's hand,

Abortive, monstrous, or unkindly mixed,

Dissolved on earth, fleet hither, and in vain,

Till final dissolution, wander here;

Not in the neighbouring Moon, as some have dreamed;

Those argent Fields more likely habitants,

Translated Saints, or middle Spirits hold

Betwixt the Angelical and Human kind:

Hither of ill-joined Sons and Daughters born

First from the ancient World those Giants came

With many a vain exploit, though then renowned:

The builders next of Babel on the Plain

Of Sennaär, and still with vain design

New Babels, had they wherewithal, would build:

Others came single; hee who to be deemed

A God, leaped fondly into Etna flames,

Empedocles, and hee who to enjoy

Plato's Elysium, leaped into the Sea,

Cleombrotus, and many more too long,

Embryos and Idiots, Eremites and Friars

White, Black and Gray, with all their trumpery.

Here Pilgrims roam, that strayed so far to seek

In Golgotha him dead, who lives in Heaven;

And they who to be sure of Paradise

Dying put on the weeds of Dominic,

Or in Franciscan think to pass disguised;

They pass the Planets seven, and pass the fixt,

And that Crystálline Sphere whose balance weighs

The Trepidation talkt, and that first moved;

And now Saint Peter at Heaven's Wicket seems

To wait them with his Keys, and now at foot

Of Heaven's ascent they lift their Feet, when lo

A violent cross-wind from either Coast

Blows them transverse ten thousand Leagues awry

Into the devious Air; Then might ye see

Cowls, Hoods and Habits with their wearers tost

And fluttered into Rags, then Reliques, Beads,

Indulgences, Dispenses, Pardons, Bulls,

The sport of Winds: all these upwhirled aloft

Fly o'er the backside of the World far off

Into a Limbo large and broad, since called

The Paradise of Fools, to few unknown

Long after, now unpeopled, and untrod;

All this dark Globe the Fiend found as he passed,

And long he wandered, till at last a gleam

Of dawning light turned thitherward in haste

His travelled steps; far distant he descries

Ascending by degrees magnificent

Up to the wall of Heaven a Structure high,

At top whereof, but far more rich appeared

The work as of a Kingly Palace Gate

With Frontispiece of Diamond and Gold

Embellisht, thick with sparkling orient Gems

The Portal shone, inimitable on Earth

By Model, or by shading Pencil drawn.

The Stairs were such as whereon Jacob saw

Angels ascending and descending, bands

Of Guardians bright, when he from Esau fled

To Padan-Aram, in the field of Luz,

Dreaming by night under the open Sky

And waking cried,“This is the gate of Heaven.”

Each Stair mysteriously was meant, nor stood

There always, but drawn up to Heaven sometimes

Viewless, and underneath a bright Sea flowed

Of Jasper, or of liquid Pearl, whereon

Who after came from Earth, sailing arrived

Wafted by Angels, or flew o'er the Lake

Rapt in a Chariot drawn by fiery Steeds.

The Stairs were then let down, whether to dare

The Fiend by easy ascent, or aggravate

His sad exclusion from the doors of Bliss.

Direct against which opened from beneath,

Just o'er the blissful seat of Paradise,

A passage down to the Earth, a passage wide,

Wider by far than that of after-times

Over Mount Sion, and, though that were large,

Over the Promised Land to God so dear,

By which, to visit oft those happy Tribes,

On high behests his Angels to and fro

Passed frequent, and his eye with choice regard

From Paneas the fount of Jordan's flood,

To Beërsaba, where the Holy Land

Borders on Egypt and the Arabian shore;

So wide the opening seemed, where bounds were set

To darkness, such as bound the Ocean wave.

Satan from hence now on the lower stair

That scaled by steps of Gold to Heaven Gate

Looks down with wonder at the sudden view

Of all this World at once. As when a Scout

Through dark and desert ways with peril gone

All night; at last by break of cheerful dawn

Obtains the brow of some high-climbing Hill,

Which to his eye discovers unaware

The goodly prospect of some foreign land

First-seen, or some renowned Metropolis

With glistering Spires and Pinnacles adorned,

Which now the Rising Sun gilds with his beams.

Such wonder seized, though after Heaven seen,

The Spirit malign, but much more envy seized,

At sight of all this world beheld so fair.

Round he surveys, and well might, where he stood

So high above the circling Canopy

Of Night's extended shade; from Eastern Point

Of Libra to the fleecy Star that bears

Andromeda far off Atlantick Seas

Beyond the Horizon; then from Pole to Pole

He views in breadth, and without longer pause

Down right into the World's first Region throws

His flight precipitant, and winds with ease

Through the pure marble Air his oblique way

Amongst innumerable Stars, that shone

Stars distant, but nigh-hand seemed other Worlds,

Or other Worlds they seemed, or happy isles,

Like those Hesperian Gardens famed of old,

Fortunate Fields, and Groves and flowery Vales,

Thrice happy Isles, but who dwelt happy there

He stayed not to inquire: above them all

The golden Sun in splendour likest Heaven

Allured his eye: Thither his course he bends

Through the calm Firmament; but up or down

By center, or eccentric, hard to tell,

Or Longitude, where the great Luminary

Aloof the vulgar Constellations thick,

That from his Lordly eye keep distance due,

Dispenses Light from far; they as they move

Their Starry dance in numbers that compute

Days, months, and years, towards his all-cheering

Lamp

Turn swift their various motions, or are turned

By his Magnetic beam, that gently warms

The Universe, and to each inward part

With gentle penetration, though unseen,

Shoots invisible virtue even to the deep:

So wonderously was set his Station bright.

There lands the Fiend, a spot like which perhaps

Astronomer in the Sun's lucent Orb

Through his glazed Optic Tube yet never saw.

The place he found beyond expression bright,

Compared with aught on Earth, Metal or Stone;

Not all parts like, but all alike informed

With radiant light, as glowing Iron with fire;

If metal, part seemed Gold, part Silver clear;

If stone, Carbuncle most or Chrysolite,

Ruby or Topaz, to the Twelve that shone

In Aaron's Breastplate, and a stone besides

Imagined rather oft than elsewhere seen,

That stone, or like to that which here below

Philosophers in vain so long have sought,

In vain, though by their powerful art they bind

Volatile Hermes, and call up unbound

In various shapes old Proteus from the Sea,

Drained through a Limbec to his Native form.

What wonder then if fields and regions here

Breathe forth Elixir pure, and Rivers run

Potable Gold, when with one virtuous touch

The Arch-chemic Sun so far from us remote

Produces with Terrestrial Humour mixt,

Here in the dark so many precious things

Of colour glorious and effect so rare？

Here matter new to gaze the Devil met

Undazzled, far and wide his eye commands,

For sight no obstacle found here, nor shade,

But all Sunshine, as when his Beams at Noon

Culminate from the Equator, as they now

Shot upward still direct, whence no way round

Shadow from body opaque can fall, and the Air,

Nowhere so clear, sharpened his visual ray

To objects distant far, whereby he soon

Saw within ken a glorious Angel stand,

The same whom John saw also in the Sun:

His back was turned, but not his brightness hid;

Of beaming sunny Rays, a golden tiar

Circled his Head, nor less his Locks behind

Illustrious on his Shoulders fledge with wings

Lay waving round; on some great charge employed

Hee seemed, or fixed in cogitation deep.

Glad was the Spirit impure as now in hope

To find who might direct his wandering flight

To Paradise the happy seat of Man,

His journey's end and our beginning woe.

But first he casts to change his proper shape,

Which else might work him danger or delay:

And now a stripling Cherub he appears,

Not of the prime, yet such as in his face

Youth smiled Celestial, and to every Limb

Suitable grace diffused, so well he feigned;

Under a Coronet his flowing hair

In curls on either cheek played, wings he wore

Of many a coloured plume sprinkled with Gold;

His habit fit for speed succinct, and held

Before his decent steps a Silver wand.

He drew not nigh unheard, the Angel bright,

Ere he drew nigh, his radiant visage turned,

Admonisht by his ear, and straight was known

The Arch-Angel Uriel, one of the seven

Who in God's presence, nearest to his Throne,

Stand ready at command, and are his Eyes

That run through all the Heavens, or down to the Earth

Bear his swift errands over moist and dry,

O'er Sea and Land: him Satan thus accosts.

“Uriel, for thou of those seven Spirits that stand

In sight of God's high Throne, gloriously bright,

The first art wont his great authentic will

Interpreter through highest Heaven to bring,

Where all his Sons thy Embassy attend;

And here art likeliest by supreme decree

Like honour to obtain, and as his Eye

To visit oft this new Creation round;

Unspeakable desire to see, and know

All these his wonderous works, but chiefly Man,

His chief delight and favour, him for whom

All these his works so wonderous he ordained,

Hath brought me from the Choirs of Cherubim

Alone thus wandering. Brightest Seraph tell

In which of all these shining Orbs hath Man

His fixed seat, or fixed seat hath none,

But all these shining Orbs his choice to dwell;

That I may find him, and with secret gaze,

Or open admiration him behold

On whom the great Creator hath bestowed

Worlds, and on whom hath all these graces poured;

That both in him and all things, as is meet,

The Universal Maker we may praise;

Who justly hath driven out his Rebel Foes

To deepest Hell, and to repair that loss

Created this new happy Race of Men

To serve him better: wise are all his ways.”

So spake the false dissembler unperceived;

For neither Man nor Angel can discern

Hypocrisy, the only evil that walks

Invisible, except to God alone,

By his permissive will, through Heaven and Earth:

And oft though wisdom wake, suspicion sleeps

At wisdom's Gate, and to simplicity

Resigns her charge, while goodness thinks no ill

Where no ill seems: Which now for once beguiled

Uriel, though Regent of the Sun, and held

The sharpest-sighted Spirit of all in Heaven;

Who to the fraudulent Impostor foul

In his uprightness answer thus returned.

“Fair Angel, thy desire which tends to know

The works of God, thereby to glorify

The great Work-Master, leads to no excess

That reaches blame, but rather merits praise

The more it seems excess, that led thee hither

From thy Empyreal Mansion thus alone,

To witness with thine eyes what some perhaps,

Contented with report hear only in Heaven:

For wonderful indeed are all his works,

Pleasant to know, and worthiest to be all

Had in remembrance always with delight;

But what created mind can comprehend

Their number, or the wisdom infinite

That brought them forth, but hid their causes deep.

I saw when at his Word the formless Mass,

This world's material mould, came to a heap:

Confusion heard his voice, and wild uproar

Stood ruled, stood vast infinitude confined;

Till at his second bidding darkness fled,

Light shone, and order from disorder sprung:

Swift to their several Quarters hasted then

The cumbrous Elements, Earth, Flood, Air, Fire,

And this Ethereal quíntessence of Heaven

Flew upward, spirited with various forms,

That rolled orbicular, and turned to Stars

Numberless, as thou seest, and how they move;

Each had his place appointed, each his course,

The rest in circuit walls this Universe.

Look downward on that Globe whose hither side

With light from hence, though but reflected, shines;

That place is Earth the seat of Man, that light

His day, which else as the other Hemisphere

Night would invade; but there the neighbouring Moon

(So call that opposite fair Star) her aid

Timely interposes, and her monthly round

Still ending, still renewing, through mid-Heaven,

With borrowed light her countenance triform

Hence fills and empties to enlighten the Earth,

And in her pale dominion checks the night.

That spot to which I point is Paradise,

Adam's abode; those lofty shades, his Bower.

Thy way thou canst not miss, me mine requires.”

Thus said, he turned, and Satan bowing low,

As to superiour Spirits is wont in Heaven,

Where honour due and reverence none neglects,

Took leave, and toward the coast of Earth beneath,

Down from the Ecliptic, sped with hoped success,

Throws his steep flight in many an Airy wheel;

Nor staid, till on Niphates' top he 'lights.

————————————————————

注解：

[1] 天的初生儿，据《创世记》第一章，上帝创造天地，第一天把光叫出来。从1—55行是诗人的抒情插曲。

[2] 上帝就是光，《约翰一书》一．5：“上帝就是光，在他毫无黑暗。”

[3] 不可逼近的光，《提摩太前书》六．16：“就是那独一不死，住在人不能靠近的光里。”

[4] 一声号令，《创世记》一．3：“上帝说：‘要有光’，就有了光。”这意味着，未有天地之前，光就已经存在，一叫就出来了。

[5] 黑暗而深沉的大水，《创世记》一．1：“上帝创造天地，地是空虚混沌，渊面黑暗，上帝的灵运行在水面上。”

[6] 全暗和半暗的，全暗指地狱，半暗指混沌界。

[7] 俄耳甫斯（Orpheus），希腊神话中叙事诗女神卡里俄珀的儿子，荷马以前的最大诗人，有鬼才，从阿波罗处得竖琴，从缪斯处学音乐。

[8] 回生的明灯指太阳。

[9] 弥尔顿四十三岁，由于白内障，双目失明。这一段抒情诗插在长诗里，打破长诗的体例，诗句壮丽，音调高雅，为无韵诗的异葩。

[10] 锡安山是大卫得灵感的山。山下有西罗亚清溪缓流。弥尔顿常于深夜和清晨有感而赋诗。

[11] 塔米里斯（thamyris），色雷斯古诗人，曾大言与九诗神赛诗而胜，诗神怒而夺其视力，歌才全失。手指也不知怎样弹琴了。据说是多利雅派音乐的创始人。美奥尼得斯（Maeonides），古希腊盲诗人荷马的别名。他生在小亚细亚的美奥尼。

[12] 忒瑞西阿斯（tiresias），忒拜著名的先知兼诗人，因为看见了阿多尼斯（Adonis）沐浴，被女神罚为盲人，七雄攻忒拜时，他预言守军将胜利。

菲纽斯（phineus），色雷斯王，著名的预言者兼诗人。因听后妻的谗言把前妻之子弄瞎了，被神罚为盲人，受怪鸟哈比的虐待，被阿尔戈船的二勇士所救，他以他们航海的前途奉告，作为报恩。

[13] 不眠的鸟儿指夜莺，弥尔顿称之为非常的好鸟。

[14] 《马太福音》五．8：“清心的人有福了，因为他们必得见上帝。”

[15] 《希伯来书》一．3：“他是上帝荣耀所发的光辉，是上帝本体的真像……他洗净了人的罪，就坐在高天至大者的右边。”

[16] 这个世界的外缘，或宇宙的外缘，就是宇宙的外侧；苍天在宇宙的内侧，所以说“包围它的不是苍穹”。

[17] 《马太福音》一〇．22：“唯有忍耐到底的，必然得救。”

[18] 《创世记》三．5：“你们吃的日子眼睛就明亮了，你便如上帝能知道善恶。”这是撒旦引诱夏娃的话。

[19] 《诗篇》一六．10：“因为你必不将我的灵魂撇在阴间，也不叫你的圣者见朽坏。”

[20] 《哥林多前书》一五．56：“死的刺就是罪。”

[21] 《诗篇》六八．18：“你已经升上高天，掳掠仇敌。”

[22] 《哥林多前书》一五．26：“尽末了所毁灭的仇敌，就是死。”

[23] 《哥林多前书》一一．3：“基督是各人的头。”

[24] 得位天使、王者、掌权者、领主，都是天上大天使的不同称号。

[25] 《彼得后书》三．12—13：“在那日天被火烧就销化了，有形质的都要被烈火熔化；但我们照他的允许，盼望新天新地，有义居在其中。”

[26] “和散那”（Hosannas）的呼声有赞美、求教的意思。“永恒的国境”指天国。

[27] 不枯花是地上没有的花，传说花枯时加水便又鲜艳如初。把花冠掷地表示恭敬，参考《启示录》四．10。

[28] 《启示录》二二．1—2：“当中一道生命水的河，明亮如水晶，从上帝和羔羊的宝座流出来。在河的这边和那边有生命树，结十二样果子，每月都结果子。”

[29] 过分光亮使人目眩而成黑。

[30] 这个圆形世界是指宇宙，不是地球。当时撒旦还只到达字宙的外缘，就是“球的表面第一层”，与“混沌”“夜”的分界处。

[31] 以马忤斯山（lmaus）指喜马拉雅山。

[32] 丝利刻奈（sericana）荒野，据十七世纪出版的黑凌的《世界志》说，在中国的西部，是“丝绸之野”的意思，希腊文丝绸叫“丝利刻姆”。该书说中国是个平原国，大小藤车用风帆驾驶。

[33] 这里是宇宙的外缘，“地狱的边缘”或“愚人的乐园”的所在地。地狱的边缘在西方是家喻户晓的“limbo”，为基督降生前好人死后所在地。但丁《神曲》的地狱第一圈的“候判所”就是。但丁把他的limbo放在地底下，弥尔顿把它放在宇宙的外缘。

[34] 这是阿里奥斯托（Ariosto）的说法。他把他的limbo放在月亮世界的山谷里，地上无用的东西都像垃圾一样，堆在那里，见《疯狂的奥兰多》。

[35] 超升的圣者是活着升天的，如《创世记》五．24提到的以诺，《列王纪下》二．11提到的以利亚。

[36] 《创世记》六．4：“后来上帝的儿子们，和人的女子们交合生子，那就是上古英武有名的人。”《复乐园》一．368行，二．179行把神的众子称为坠落天使。

[37] 《创世记》一一．3—9，说挪亚的子孙在示拿平原住下，计划造城和塔，塔顶通天，后因口音变乱，没有造成通天高塔。那城就叫“巴别”，意思是变乱。

[38] 恩培多克勒（Empedocles）,公元前五世纪时生在西西里的希腊哲学家、诗人兼政治家，自信魔术和预言是超众的，要人信他被神接去，投身于伊特拿火山口。后来因他穿的一只铁靴被喷出喷火口，被揭穿了。

[39] 克略姆柏洛图（Cleombrotus），希腊哲学家，因慕柏拉图在《斐陀》中描写的“极乐”，相信灵魂不死，来生比今世好，因此跳水，希望早日到极乐去。

[40] 罗马教的托钵僧中穿黑衣的是多明我派（dominic），穿白衣的是加尔默罗派（Carmelites），穿灰衣的是圣方济各派（franciscan）。假法宝就是念珠、遗骸、赎罪券等。

[41] 各各他（Golgotha），耶稣被钉死的地方，在耶路撒冷附近。公元四世纪罗马皇帝君士坦丁的母亲希利娜在那里建庙，为巡礼的圣地。新教徒不巡礼，说耶稣已复活在天上。《路加福音》二四．5—6：“为什么在死人中找活人呢？他不在这里，已经复活了。”

[42] 弥尔顿依照旧天文学的概念，说这宇宙有十层天，最近地球的是“七星天”，其外有“恒星天”，是第八层，第九层是“水晶天”，它的作用是平衡黄道的振动，是由透明如水晶的水所成的。第十层天是“原动天”，是诸星天运动的起点，是由坚硬的物质构成。“原动天”之外就是宇宙的外缘了。

[43] 圣彼得是十二使徒之一，罗马教认为他是最初的教皇，他掌握天国的钥匙。弥尔顿说他站在天堂的边门口，有讽刺意。把他写成可笑地位的人物。因他认为当初耶稣对彼得说：“我把天国的钥匙交给你”（《马太福音》一六．19）是比喻的说法，和罗马教的解释不同。

[44] 中世纪斯可拉学派认为地狱边缘有三种乐园：“圣者的乐园”、“初生儿的乐园”和“愚人（或虚荣者）的乐园”。弥尔顿取其第三者。

[45] 雅各和以扫是孪生兄弟，以扫是长子，雅各却用诡计骗得长子的名分，得了父亲的祝福，以扫要杀死他，他便逃往哈兰，路上经过一个地方，太阳落了，便露宿那里，梦中见有梯子通天，天使们上上下下，上帝在天上对他说话、说他的子孙要像地上的沙一样多。醒后说，这原来是天的门。故事见《创世记》二七，二八。

[46] 碧玉海即“水晶天”。

[47] 帕内亚斯（paneas）在约旦河的发源处，巴勒斯坦北端的城市。

[48] 别士巴（Beersaba），巴勒斯坦南端的城市。

[49] 著名的都城，和《复乐园》四．50行以下所描写的比较一下，可以说是罗马。

[50] 仙女宫，星座名。希腊神话：仙女安德洛梅达原是个公主，因为母亲夸口自己比海的仙女更美，激怒了海神，把女儿判为海怪的牺牲品，被珀耳修斯所救而嫁给他，死后升天为星宿，名“仙女宫”。它的位置在白羊星座的右上方，好像被肩负着一般。从英国看，像是在大西洋之外。

[51] 海斯帕利亚花园（Hesperian Gardens）中有著名的金苹果，四个仙女和一条火龙守住它。神女赫拉嫁给宙斯时，地母盖亚赠她仙女海斯帕利亚四姊妹，看守那栽有金苹果树的快乐花园。

[52] 亚伦，摩西的哥哥，他的胸牌上有十二块宝石，代表他的民族的十二支派。详见《出埃及记》二八。

[53] 中古时代的炼金术士想用铜、铁、水银等下等金属炼出金银来，或者炼出可医百病的，长生不老的仙药来，自信可以点石成金，称为“哲学者之石”。

[54] 赫耳墨斯（Hermes）本是希腊的神使，管商业等。在罗马成为水银之神，水银圆滑易变。

[55] 普洛透斯（proteus）老人，希腊神话中海神的海兽管理者，他有先见之明，善于预言；但他又善于变形，不易被捕或被缚，到了真正无法脱逃时，才露原形，说出真正的预言。弥尔顿借他的变形，比喻万物的变化无穷，借他的原形比喻万物的本质。

[56] 《启示录》一九．17：“我（约翰）又看见一位天使站在日头中。”

[57] 尤烈儿（Uriel）是神的光明的意思。七大天使或七灵，见《启示录》一．4；八．2。

[58] 《旧约·撒迦利亚》四．10：“这七个是耶和华的眼睛，遍察全地。”

[59] 西方古代认为地、水、火、风四行是万物的主要元素；此外还有第五元素就是以太，是轻清的灵气，它总是依圆形而运动着。

[60] 诗中的第十层天是由灵气以太形成的。宇宙的外围，城廓是用以太筑成的。

[61] 嫦娥三相是新月、半月、满月，也就是盈虚圆缺的形状。

[62] 尼法提斯山（Niphates）在美索不达米亚，幼发拉底、底格里斯两河的上游，在它的顶上可以俯瞰传说中的伊甸乐园。

第四卷

提纲

撒旦到了可以纵览伊甸乐园的地点，接近他所要到达的，反对神、人，独自进行大胆计划的地方。这时他自己陷于种种疑虑之中，恐惧、嫉妒和失望等许多的强烈情绪，盘踞在他心中，但最后把心一横，决定了罪恶的计划，径向乐园前进。乐园外景和地位的描写。他越过境界，化作一只鸬鹚，蹲在生命树上，乐园的最高处，环视四周。园景的描写。撒旦最初看见亚当和夏娃。他惊羡他们姿容的俊美和快乐的情景，决心要使他们堕落。偷听他们的谈话，知道园中知识树的果子是禁止他们吃的，吃了要受死的刑罚。他决定从这里着手，引诱他们违犯禁令。于是他暂时离开那里，另行设法进一步了解情况。同时，尤烈儿乘着一道阳光线下降，通知那管理乐园的加百列，说有一个恶魔，从地狱里逃出来，中午时分，装作一个善良天使，经过他所管天界，飞下乐园来。后来发现他在山上的疯狂暴戾的容态。加百列答应在天亮以前找到他。夜来临了，亚当和夏娃安排就寝。描写他们的住屋和他们的晚祷。加百列派出天使，分为两队，在园内巡逻；并指定两名强有力的天使去亚当的住屋，以免恶魔陷害睡眠中的亚当和夏娃；他们发现他在夏娃的耳旁，在她的梦中引诱她。恶魔当场被捕，带到加百列那里。审问时，他的回答很强硬；但因天上的示警，便飞出乐园。

啊，希望来一个警戒的声音，

就是那目睹天启的圣者，[1]

正当那恶龙第二次败北，[2]

气愤地下到人间来报仇泄恨时，

听到天上大声呼喊道：

“地上的居民有祸了！”

但愿现在再来这一声，

使我们的始祖父母受到警戒，

知道他们的隐敌即将来临，

可以及早躲避，免入致命的陷阱！

因为这时撒旦初次怒火中烧，

下到人间，作为人类控诉者以前的[3]

诱惑者，前来要把自己第一次

失败和溃逃地狱中去的怨气

都发泄在脆弱、无辜的人类身上：

他的大胆远征，勇敢沉着的成功

还不能说可喜，也没有夸口理由，

他正要着手一个阴险的企图，

像产前的阵痛，混乱的心胸

澎湃，沸腾，像一架魔鬼的机械

反跳过来，打在自己的身上。

恐惧和疑虑在混杂的思想中交拼，

把心中的地狱从底层扰乱，

因为从他心中带来了地狱，

并且围绕在他自己的四周，

他不能踏出地狱一步，正像

他不能离开他自己，也不能

用转换地方的手段以求逃离。

现在良知唤醒了沉睡中的失望，

唤醒了过去的惨痛回忆，现在的

愁苦和未来更难堪的情景；

意识到作孽更深必蒙更重的灾殃。

他有时面对伊甸，幸福的景色

呈现在他眼前，可是他那

愁苦的眼光只盯着悲愁，

有时举目望天，炽热的日轮

正高踞在正午的塔楼上；

他转入沉思默想，这样叹息道：

“啊，你戴着卓越光辉的冠冕，

从你那无上的高位上下瞰，

俨然这个新世界的尊神，

群星见了你都失色而隐退。

我如今呼吁你，不用亲爱的声气，

却直呼你的名儿，太阳啊，

我要告诉你，我怎样恨你的光线，

它使我回忆起当初我是从什么

境遇中坠落的，那时曾居你这

太阳天之上，是何等的光荣；[4]

到后来，因骄傲和更坏的野心，

掀起天上的战争，反对天上

无敌的天帝而被迫坠落！

啊，为什么开战？由于我

以怨报德，真是对他不起，

他把我创造得光辉、卓越，

施恩于我，丝毫没有亏待我，

要求对他的服务又不难。只要

对他的赞美，很容易得到满足，

还有什么比这更轻易的报答呢？

对他表示谢意是太应该的了！

可是他对我的德，在我都变成怨；

我被升到那么高的地位，

便不愿服从，妄想再进一步，

要升到最高位，并且想在一时间

就把无穷无尽的恩债都还清，

免得负债累累，还了又欠无尽期；

却忘了我仍继续受他的恩惠，

也小懂得只要存心感激，

就是受恩再多也不算亏欠，

可说是随时结算，随时还清，

那还有什么重负呢？啊，如果

他那强有力的命运注定我做个

下级天使，那倒要幸福得多；

不会有无限的希望，引起我的

野心！可是那又未必！可能

会有别的天使也有我这样的

权位，还妄想更高的地位，

我虽卑微，也会被引为同党。

但也可能会有别的掌权天使，

权力和我一般大的，却不坠落，

拒绝一切从内部来的或从

外部来的诱惑，决不动摇。

你不是也有同样的自由意志

和力量，可以站得住吗？

是的，你有；但除了天上

自由的爱，平等地给予大家外，

谁又能拿什么来责难你呢？

那么，我要咒诅他的爱，因为

爱和憎同样给我永远的灾祸；

不，该咒诅的是你自己，因为

背叛上帝，如今又正当地悔恨，

全是由于你的意志自由选择。

我真是可悲！我该何从逃避

无限的愤怒，无限的失望？

我的逃避只有地狱一条路；

我自己就是地狱，虽然在地狱的

底层，仍有更深的一层张着大嘴

在等待把我吞下去；同那相比，

我目前的地狱简直是天堂了。

啊，这样看来，最后得让步讲和！

终究没有宽恕和悔改的余地吗？

没有，只有屈服。可是我正蔑视

屈服这个词儿，而且我有何面目

去见地下精灵们，我曾向他们作

豪言壮语，要征服全能的神！

哎！我曾大言不惭地许下种种诺言，

希望，远不是屈服这样泄气的话。

啊，他们不知道我为这空虚的大言

而受尽苦楚，为这苦楚而几经哀叹！

当他们推崇我高坐地狱的王位上，

我真是可悲！我该何从逃避无限的愤怒，无限的失望？

手执王杖，头戴王冠而受尊敬时，

我却愈陷愈深，离悲惨只差一步；

这就是野心所得到的欢乐！

即使我能后悔，得到了恩赦，

恢复到以前的境遇，也很快就会

因居高位而唤起向上爬的思想，

很快就会把假屈服的誓言取消。

痛苦中的誓言，每到安乐时

就会被废弃，认为无理而无效。

因为被死对头刺得如此深透的

创伤，不会有真正的愈合；

那只会导致我更坏的逆转

和更深的坠落。这样，我得

用双重的痛苦去买得短暂的

休息，这代价未免过高了些。

我的惩罚者也深明此理；所以

同我的不求和解一样，他也不给。

一切的希望都断绝了，看吧，

他放逐、摈弃我们，代以他的

新欢，人类，为他创造了这个世界。

别了，希望，别了，和希望一起的恐惧；

别了，悔恨！对我来说一切的善都

丧失了。恶呀，你来作我的善；

依靠你，我至少要和天帝平分国土，

依靠你，将要统治过半的国土；

过不久，人和新世界都会明白。”

他这样自语着，愤怒、嫉妒、

绝望的激情，使他的脸色阴暗，

三次变铁青，损毁他那假装的面容，

如有人从旁观察，定会揭露他的

伪装。因为天人的心清洁，从未经受过

这种污秽的烦恼。所以他马上便

自觉失态，急忙装出泰然，安静，

他原是一个装假的巧匠，

欺诈的能手，在道貌岸然的外表下

弄虚作假的祖师爷，心怀叵测，

把复仇的意图深深掩盖，不过他的伎俩

还不到家，欺骗尤烈儿的事已被

发觉；尤烈儿的锐眼跟踪他的去路，

直跟到亚述的山上，见他毁形，[5]

现出善良天使所不应有的丑态，

他心想，在此空山不见人，

便露出凶暴姿容和疯狂的举止。

这样，魔王走向前去，

到了伊甸边境，乐园的近旁，

见一片碧绿的围场，好像田园的

护堤，冠在峻峭荒山的平顶上，

山坡上有毵毵密林，荒莽瑰奇，

难以接近；山头上长着无比

秀丽的高大林荫，有杉、松、枞

和枝叶舒展的棕榈，好一片

园林的景色。层林叠翠，荫上

有荫，构成一个森林剧场的

无比庄严景象。高出树梢的

有乐园的青翠围墙耸起，

我们的始祖可以从这里纵观

下面四邻的疆土。比围墙更高的

是一圈最美的树林，满载

最鲜艳的果子，花、果都呈金色，

枝杈交错，五色缤纷，光润夺目：

太阳更加乐意把光线照射在那些花果上，

比照在美丽的晚霞，或神降时雨

给大地时的彩虹，更为悦目赏心。

这一派风光真是可爱可喜：

这时迎着他的四围清鲜的空气

于是撒旦登上险峻荒凉的山崖，一路上沉思默想，行步迟迟。

也更加清鲜了，徐来的清风，

把春天的快乐吹进心中，除了失望

以外，一切的悲愁都能吹掉。

软风阵阵，扇动含香的羽翼，

吹送土地的芬芳，并向人私语

盗取名香的地方。譬如航海者[6]

挂云帆于好望角的彼方，正经历

莫桑比克海峡，东北风在海上

从盛产香木的阿拉伯幸福的海岸

吹来沙巴的妙香时，他们感到[7]

精神爽快，故意停滞而缓行；

而且那大海原也喜欢这种妙香，

行过一程又一程，都见它笑逐颜开。[8]

那乐园的甜蜜妙香，使怀毒心

而来的魔王也喜欢，虽然他的

喜欢香气，比阿斯摩丢斯喜欢[9]

鱼腥气要好些，后者因追求

托比的儿媳妇而被鱼腥所驱逐，

怀着嫉恨，从米狄亚被赶到

埃及，终于被牢牢地缚住。

于是撒旦登上险峻荒凉的山崖，

一路上沉思默想，行步迟迟；

但到了一处，找不到前进的道路，

枝丫交错，像是无尽的丛林，

灌木丛薮下蔓生枝藤相纠结，

阻塞所有人、兽能行的蹊径。

那儿只有一扇门，侧面向东。

魔王见此，心怀藐视，嘲笑它，

不愿从正面进去，只轻轻一跳，

便越过一切的高墙和山界，

轻易地落入园内站定。

好比一只徘徊的狼，为饥饿

所驱使，去寻求新的猎场，

看见牧羊人，傍晚把羊群赶进

田间槛护的羊圈中去关好，

便轻易地跳过栅栏到圈内，

又好比一个贼人，为要窃取

富民的钱财，不管坚牢的门户，

门闩严紧，不怕侵袭，却从窗口

或者屋顶椽瓦之间爬进去。

这个最早的大盗闯进了神的羊圈：[10]

近来渎神的雇佣者照样爬进神的教会。[11]

这时恶魔飞上那生长在园的中央

最高大的生命树，像一只鸬鹚

蹲在上面。那不是为了再得生命，

而是企图把活的弄死；也不思想

那树给予生命的功能，只是

利用它作瞭望的据点，而不知道

善用它可以作永生的保证。

除了上帝以外，谁也不知道

怎样去正确评价当前的善，

却把最好的事曲解为最坏的，

或者派作最卑鄙龌龊的用场。

于是他怀着新的惊奇俯瞰人间

一切的幸福，一块小小地区，

展现出全部自然界的丰富宝藏，

比天上地下一切的幸福还多。

那乐园是上帝在伊甸的东部

所安置的极乐的园林。

伊甸地区是从浩兰向东伸延，[12]

直到希腊诸王所建筑的大都城

塞琉西亚的王塔，或古代伊甸[13]

子孙们所住的提拉撒一带。[14]

上帝在这片快乐的土地上

营造起远为快乐的园林。

在这片丰腴的土地上，他命令

生长各种色、香、味都高尚的

树木，而在各种树木的正中央，

有一棵生命树耸立着，高大挺秀，

结出鲜润金色的仙果，累累满枝；

在生命的近旁有我们的死亡，

就是知识的树，生长在它旁边；

好的知识是用坏知识高价买得的。[15]

纵贯伊甸，向南流着一条大河，[16]

那河道没有变迁，却被吸入地下，

穿过林木繁茂的山下，潜流而进，

因为上帝把这座山放在湍流之上，

干渴的土地由脉管把水吸上来，

成了一派清泉涌出，由许多细流

去润湿整个园林；然后又汇流

到峭壁下面的沼泽，再下去又合流

成河，暗流的河道重新成了明河；

从此分为四道主要的河流，[17]

各奔前途，经历许多著名的

国家和胜迹，这里不必详细叙述。

不过，艺术如果能描述，可以

叙说一下那碧玉清泉如何流成

涟漪的小河，滚流着东方的

珍珠和金砂，在两岸垂荫之下

蜿蜒曲折地流成灵醴甘泉，

遍访每一株草木，滋养乐园中

各种名花，这些花和园艺的花床、

珍奇的人工花坛中所培养的不同，

它们是自然的慷慨赐予，

盛开在山上，谷中，野地里，

或旭日初暖时照耀的开朗田畴，

或中午太阳当顶时的浓荫深处。

这里是如此气象万千的田园胜景：

这里是如此气象万千的田园胜景。

森林中丰茂珍木沁出灵脂妙液，

芬芳四溢，有的结出金色鲜润的

果子悬在枝头，亮晶晶，真可爱。

海斯帕利亚的寓言，如果是真的，[18]

只有在这里可以证实，美味无比。

森林之间有野地和平坡，

野地上有羊群在啃着嫩草，

还有棕榈的小山和滋润的浅谷，

花开漫山遍野，万紫千红，

花色齐全，中有无刺的蔷薇。[19]

另一边，有蔽日的岩荫，

阴凉的岩洞，上覆繁茂的藤蔓，

结着紫色累累的葡萄，悄悄地爬着。

这边的流水淙淙，顺着山坡

泻下，散开，或汇集在一湖中，

周围盛饰着山桃花的湖岸

捧着一面晶莹的明镜，注入河流。

各色的鸟儿应和着合唱；和风，

春天的和风，飘着野地山林的芳馨。

微颤的木叶在试调音阶时，

宇宙的潘神和“美”“时”诸女神[20]

携手舞蹈，领导着永恒的春。

古时候有个美丽的恩那原野，

比花更美丽的普洛塞庇娜在那儿采花，[21]

她自己却被幽暗的冥王狄斯

采摘而去，害得刻瑞斯历尽[22]

千辛万苦，为她找遍全世界；

还有个甘美的达芙涅丛林，[23]

在奥伦特斯河畔，卡斯塔利亚[24]

灵泉之滨，都不能与伊甸乐园媲美。

再如那尼栖亚岛，为特利顿河[25]

所环绕，有个查姆老人，被异邦人

叫作亚扪，或利比亚的育芙，

曾在这里匿藏阿玛娣和她的

年轻漂亮的儿子巴克斯，

不给他的大母雷亚看见；

又如阿比西尼亚的王防守

他诸皇子的住处，阿玛拉山，[26]

在埃塞俄比亚的赤道地方，

离尼罗河源头不远，包围在

光辉灿烂的岩石环抱之中，

它的高度有一天的路程，

有些人把它看作真正的乐园；

但比起这个亚述的名园相差很远。[27]

那时魔王怀着不愉快的心情，

观看那些真正愉快、新奇的生物。

中有两个高大挺秀的华贵形象，

他们的高大挺秀俨然神的挺立。

以本身原有的光彩，披在庄重的

裸体上，看成万物灵长也很相称。

因为那神样的容颜，映照出

造物主的光辉影子，即真理、智慧

和严肃、清纯的圣洁；他们严肃，

却有真正子女的自由意志为基地，

人间真正的权威从此而来；

虽然二人不相同，似乎是两性的

差异：他被造成机智而勇敢，

她却柔和、妩媚，而有魅力；

他为神而造，她为他里面的神而造。

他那俊美的广颡和高尚的眼神

显示出绝对的治权，青紫色的

鬈发从前额分开，一绺绺地下垂，

但没有垂到两个广阔的肩膀。[28]

她那没有装饰的金发，像头巾

披垂到她的细腰，乱蓬蓬的，

好像葡萄的卷须，曲成波轮，

他们先嚼果肉，如果口渴，就用果壳向盈盈的流泉中舀水。

这意味着她的服从，要她

使用委婉的主权，她的服从，

既含羞怯，又带骄矜，温情

脉脉，欲顺故忤，欲爱还嗔，

这样的态度，最受他的欢迎。

那时人体的神秘部分还没遮掩；

也还没有不纯洁的羞耻。

对自然作物的不纯洁的羞耻，

不荣誉的荣誉心，罪恶的根源啊，

你的外表，貌似纯洁的外表，

是多么的使全人类烦恼呀！

你从人的生活中驱除最幸福的

生活，单纯和无瑕的天真！

他们这样赤身裸体地行走，

也不躲避上帝和天使的视线；

因为他们心中没有想到坏事。

他们这样手牵手地行走，

自从他们相遇做爱的拥抱以后，

便是最可爱的一对：那亚当，

他的子孙中没有比他更善良的，

那夏娃，比后代一切女人都美。

他们在青草地上，丛林荫下，

一道清澈的泉水旁边坐下来，

那丛林挺立着，温柔地私语；

在他们不很辛苦的，甜美的

园艺工作之后，正好可以欣赏

凉飔吹拂，田畴远风，通体舒坦，

而且促进饥、渴，更觉晚餐的甜美。

他们并坐，斜倚在花团锦簇的

柔软的堤上，顺手采摘枝头鲜果。

他们先嚼果肉，如果口渴，

就用果壳向盈盈的流泉中舀水，

少不了温柔的情话，爱的微笑，

青年人的戏谑和夫妇的柔情缱绻；

因为除他们二人外，别无他人。

在他们的四周，所有地上的百兽

都跳跃嬉戏，只是后来百兽变野了，

只在丛林、荒野、洞窟中供人狩猎。

狮子玩耍，用后脚站起来，

用前爪抚弄小羊羔，熊罴、虎、豹

和山猫，在他们面前跳跃；

笨重迟钝的大象也尽它的所能，

卷起长鼻子，博得他们的欢笑，

他们身边那条狡猾的蛇，

用辫样的尾巴盘起基甸的结，[29]

足以证明他那致命的奸智，

不为人所识破；此外还有的

吃饱了，蹲在草地上闲眺；

有的在做临睡前的反刍。

因为红日已经西倾，急步

向西海的诸岛降落，天秤座升起的[30]

一方，传报黄昏来临的晚星升起了。

撒旦仍旧站着凝视，终于恢复了

一度失去的说话能力，这样表露悲鸣：

“啊，地狱！我这悲愁的眼

所能看见的是什么？这些异质的

生灵，被提升到我们从前幸福的地位，

他们怕是地之所生，不是精灵，

却比天上光辉的精灵所差无几。[31]

这不能不使我心生惊奇，甚至

到心爱的程度，他们如此生动地

反映着神圣的面影，创造者的手

在他们身上灌注许多优雅的素质！

啊，优婉的一对情侣，你们不曾

想到你们的变故已经迫近，

这一切的欢乐都将幻灭，陷于灾祸；

现在享乐愈多，将来受祸也愈多：

目前虽然幸福，但防备欠周，

难以长久继续，这么高的地方

就是你们的天堂，作为天堂，

你们的防御未免欠周，不能

防止现在已经闯进来的仇敌；

不过我来不是要同你们敌对，

而是可怜你们孤零寂寞，

虽然我自己没有人怜悯。

我心想和你们联合，相互亲善，

相互爱护，彼此相亲，没有隔阂。

我要来和你们同住，或者

你们去和我同居。我的住处

也和这个乐园一样美丽，也许

不中你们的意；但也是你们的

创造主之所造，你们不妨接受；

他给了我，我就可以自由施与：

地狱将为迎接你们而广开大门，

并且撵出所有的王公，那里地方[32]

宽畅，可以容纳你们众多的子孙，

不像你们这里的狭窄，受限制。

如果不比这里好，那就感谢

那个逼我来向你们复仇的天神，

不是因为你们得罪了我，而是他。

你们的天真无邪，使我不忍心，

却也有诉诸公众的正当理由：

我为了复仇，才想通过征服

新世界而扩大我的荣誉和权位，

否则，我虽坠落也厌恶这样做。”

魔鬼这样说，以“不得已”的

暴君口实来开脱自己邪恶的行为。

然后从高耸的树上，高高的立脚点，

降落在嬉戏着的四脚兽群之间，

他自己时而变成这，时而变成那，

努力装扮成接近他的牺牲品的形状，

以便在不被发觉中详细侦察，

从他们的言语和行为，进一步

观察他们二人的情况。他首先

变成一只目光闪烁的狮子，

在二人的周围阔步环行，

其次变成一只老虎，偶然看见

两只驯善的幼鹿在林中游戏，

便前去蹲在近旁，并时时更换

伏伺的地方，像在选择地点，

以便一扑而获两鹿，一爪一只；

那时第一男人亚当和第一女人

夏娃开始娓娓而谈时，魔鬼便

侧耳倾听，汲取新的语言之泉：

“你是这一切快乐的唯一分享者，

你自己本身就是比一切都可爱的，

那天上的掌权者创造了我们，

并为我们创造了这个广博的世界，

想必是无限的善良，而且和善良的

无限一样，还有无限的宽宏大量，

他把我们从尘土里提高，

安置在这儿一切幸福的境地，

我们有什么功德配受这些？

我们一点没有帮他的什么忙，

他所要求我们的只有这一件

轻而易举的事，就是在这乐园

鲜美纷纶的百果中，只不吃那

生长在生命树旁的知识树的果子；

死是生的近邻；死必定是狰狞

可怕的东西。你知道得很清楚，

上帝曾明令：偷尝那树便得死，

这就是他给我无数指示中唯一

必须服从的指示，此外都是赐给

我们权力，管理地、水、空中的生物。

因此，我们不能把这一条

仅有而易行的禁令当作严酷难行的，

因为其他的一切东西，林林总总，

不单让我们自由取用，并且还

可以选择那么多的欢乐，不加限制；

我们要时常赞美他，称颂他的恩赐，

要从事我们所喜爱的工作，

修剪小树，浇灌百花，这些工作

虽然辛劳，跟你在一块就觉甜美。”

夏娃这样回答道：“啊，我是

你的肉中之肉，为你，并从你而造，[33]

没有你，就没有目的，你是

我的导引，我的头，你说的都正确；

我们对他，确实只有赞美，感谢！

特别是我，分享更多的福分，

享受你的卓越人品，而你却

一时无从觅得和你对等的匹配。

我时常记起那一天，我先从睡中

醒来，发现自己躺在浓荫之下，

百花茵上，很奇怪，我是什么？

从哪儿来的？怎样来的？

忽然听得不远处有喁喁私语的

流水，从一个洞里流出，

流成一片平湖，于是停住不动，

水波平静，和浩浩的苍天一样清莹。

我天真烂漫地往那儿走去，

躺在绿色的长堤上，看进

湖水里面，似有另外一个天空。

我屈身窥视，看见发光的水里

出现一个和我面对面的形象，

屈身看我。我一惊退，它也惊退；

过一会儿，我高兴地再回头观看，

同时，它也回头看我，眉眼之间，

似有回报我以同情和爱恋之意。

那时，若不是一种声音的警告，

我恐怕会对它凝视，直到如今，

空劳虚幻的愿望。那声音说：

‘你看什么？你在那儿所看的

就是你自己，美丽的人儿啊；

它和你一块来一块去；你跟我来，

我要领你到一个不是影子，却在

等着你，和你做温柔拥抱的地方去。

你是他的形象，你将要享受他，

他是你的，和你不能分离，你将

为他生下众多和你们一样的人，

因此，你被称为人类的母亲。’

听了这声音，虽不见人，怎能

不顺从？只能一路跟他走；

走到一株梧桐树下遇见了你，

确实是俊秀而高大，但我想

还不如平湖水中的影子那么

美丽、妩媚和温存，我转身走了，

你跟着后面大声叫道：‘回来，

美丽的夏娃，你逃避谁？你所

逃避的是谁？你是他的肉，他的骨，

你是属于他的。用我心肝近旁的

肋骨造出你来，给你血肉的生命，

放在我的身边，永不离开，安慰我。

我追求你做我灵魂的一部分，

我把你叫作我的半边身。’这样说时，

你那温存的手把我抓住，我顺从了。

从那时起，我觉得男性的恩情和

智慧胜过美，只有这才是真的美。”

人类的母亲这样说后，带着

夫妇间的爱娇和温柔的目光，

半抱半倚地靠在我们始祖的身上，

她那隆起的胸脯，在她那一绺绺

下垂的金色散发的遮盖下，

裸露着，半贴在他的胸膛上，

他见她那多娇与顺从的魅力，

心里喜欢，用高尚的爱微笑着，

好像朱庇特孕育洒雨五月繁花的[34]

云彩时，对着神后朱诺的微笑那样，

在她那母性的唇上，压上纯洁的频吻。

魔王见状便因嫉羡而转过头去，

却又心生恶念，侧目而视，自语道：

“可恶的景象，恼人的景象啊！

这一对手挽手地出现在幸福的

伊甸园里，享受福上的至福，

无比美满；我却被抛进阴间，

既没有欢乐，又没有爱情，只有

强烈的愿望，这比其他各种痛苦都更

难熬，不能实现，徒劳苦闷而消亡。

但不能忘记从他们口中所得的东西。

似乎园中的一切不都是他们的所有。

有一株叫作知识的树，不准他们吃，

知识得禁止吗？很可怀疑，没有道理。

为什么他们的主宰要嫉恨知识呢？

知识是罪恶吗？有知识是死罪吗？

他们只靠无知无识就能立身吗？

无知无识就是他们的幸福生涯，

他们顺从和忠信的保证吗？

啊，这是建造他们灭亡的好基础！

因此，我要挑动他们的心，

使他们更增加求知的欲望，

抗拒那条深含妒意的禁令，

因为天神害怕知识把他们提高到

和诸神相等，设法把他们放在

低等的地位。我要使他们

起这样的心，宁愿尝禁果而死去。

还有比这个更稳妥的方法吗？

但首先，我得巡视全园一周，

不要漏过一个角落；走运的话，

可以遇见在泉边徘徊，或在

树荫下休息的天上精灵，

可以向他们打听到更多须知的事。

好好过活吧，快乐的夫妇；

得享乐就享乐吧，等我回来，

短暂的欢乐，将继以永久的祸患。”

这样说着，向四周瞭望了一下，

便把他那趾高气扬的脚步，

骄傲地转过去，开始去漫游，

穿过森林和荒野，越过小山和深谷。

那时，在地的西极，天、地和海洋的

会合处，夕阳徐徐降落下去，

晚照的光辉正对乐园的东门平射。

那门高耸入云，由雪花石膏岩凿成，

从远处就望得见，只有一条通路，

可以上登高处的入口，此外都是

巉崖峭壁，透顶突出，不可登攀。

在崖柱之间，天使长加百列坐着[35]

守卫，等待夜的来临。他的四周，

有天国的青年战士在锻练竞技，

旁边高挂着天国的盔、甲、矛等

各种武器，闪耀着黄金和钻石的光芒。

那时尤烈儿乘着一线的阳光，

从黄昏的天空滑下，好像一棵

秋夜的流星，闪过苍茫的夜空，

使航海者知道暴风袭来的方向。

他急忙说道：“加百列啊，

抽签决定由你承担监护这个[36]

快乐地方的任务，要严加防范，

别让坏家伙接近或者进入。

今天中午有个心怀妒意的天使

来到我所管的太阳界，要求多了解

全能者的工程，尤其是关于人，

最近天神的肖像；我为他指点

他所急于要去的路途，并且察看

他轻捷的飞行。他飞后不久，

便在伊甸北边的山上降落，在那儿

显露出他那卑劣、狰狞的状貌，

不像是一个普通的天使，

我继续观察他，盯住他的行踪，

但他一会儿便在树荫下消失踪影；

我猜想，他是坠落天使群中的一个，

从地狱里逃出来找新的麻烦。

你应该注意把他找出来。”

他这样许诺了，尤烈儿便乘光线回到自己的岗位。

那个长翼的卫士这样回答他：

“尤烈儿，你坐在日轮的光圈中，

怪不得你的眼光这么清澈完满，

看得又远又宽。在我这里警戒得

很严，除了天上相识的来者以外，

谁也不能通过这扇门。况且

从中午以后，谁也没有到过这里。

倘有异类的天使，有意飞越城墙，

你知道，物质的障碍是抵不住

灵质的。虽然如此，在我的监护

范围内，如有你所说的可疑者潜入，

我在明天破晓之前一定要查明。”

他这样许诺了，尤烈儿便乘

光线回到自己的岗位，那光线

已经把尖端转而向上，冲入苍穹，

把尤烈儿斜带而下，到沉入亚速尔岛

下面的太阳那儿去。不知是那颗主星

以不可思议的速度每天向那儿滚转，

还是较迟钝的大地另有到东方的捷径，

把他留在那里，把在西方宝座上

侍候的云彩，用回光饰成紫金辉煌。

这时夕暮悄然前进，苍茫的夜色

把万物包进深灰色的衣裳里。

寂静也伴同前来，群兽已归窝，

百鸟已归巢，一切都已经就睡，

只有夜莺清醒着；她彻夜歌咏

韵味无穷的恋歌。“寂静”深感欢心。

那时苍穹放出碧玉般鲜艳的荧光。

领导各星群的金星，最为明亮，

直到月儿在云彩簇拥的庄严中升起，

终于脱去面纱，显露女王的丰姿，

放出无比的光辉，把她那

银色的宽袍，披在“黑暗”上面。

那时亚当这样对夏娃说：

“美丽的配偶啊，现在是夜了，

万物都回去休息，我们也当休息，

因为上帝安排我们劳逸轮流，

如日夜交替，而且及时睡眠的露水

已经轻柔地降落，点在我们眼睑上。

其他生物整天闲游，无所事事，

不必要很多的休息；人却每天都有

一定劳心劳力的业务，这正显示

他的尊严，天对他一切作为的关心。

其他动物不知劳动，只知游玩，

上帝并不关心它们的所作所为。

明天，在清爽的晨曦初映东方之前，

我们就得起来，去从事快乐的劳动，

去改筑那边的花亭，修理那边

我们在中午时散步的绿色小径。

现在那儿的枝条蔓密，嘲笑

我们平时的手足不勤，需要更多的

人手去剪刈清理那些蔓生的枝柯。

还有那些繁花和滴沥着的树脂，

散满一地，很不整齐，很难看，

我们想要好走—些，也得清除整理。

可现在，得服从自然，夜叫我们休息。”

美艳无缺的夏娃对他表示：

“我的创作者和安排者啊，你所

吩咐的，我都依从，从不争辩，

这是神定的。神是你的法律，

你是我的法律，此外不识不知，

这才是最幸福的知识，女人的美誉。

同你谈话，我总是忘掉了时间，

忘掉季节的转换，无论何时都高兴：

早晨呼吸清鲜空气，和早鸟一同歌唱，

觉得酣美；初升的太阳也把他那

蔷薇色的光线，抛洒在愉快的大地上，

照耀着草、木、花、果，带露晶莹；

细雨阵阵过后，丰腴的土地流芳；

夕暮来临时心神愉快，继而是

沉静的夜，她那严肃的鸟儿、[37]

美丽的月亮和繁星，天上的宝石。

但没有你时，便觉得晨风不鲜，

早鸟的歌唱不欢，尽管有太阳

照耀大地，草木花果的露珠晶莹，

雨后的流芳，愉悦的夕暮来临，

沉静的夜带来她那严肃的鸟儿，

在月亮或亮晶晶的星光下散步，

这一切，若没有你便不见快乐。

但当一切的睡眼都闭上时，

为什么这些星月仍彻夜照亮着呢？

这个灿烂的景色又为了谁呢？”

我们的始祖这样回答她：

“神和人的女儿，白璧无瑕的夏娃啊！

这些星、月有它们必经的轨道，

到明天的黄昏，绕地循环一周，

顺序巡行各地，所照耀的虽然还是

未生出的民族，却预先为他们

把光明预备着，沉而复升，免得夜国

占领全部黑暗，恢复她的旧地盘，

使自然和万物的生命全部消灭；

不仅用这些柔和的火光照耀，

并用各种天然的暖气熏蒸、养育，

或者把部分星星的效能洒落

在地上一切生物上面，使它们

更容易完全接受太阳更强的光线。

深夜里，人虽然看不见这些星月，

但也不是白白照耀；也不要以为

没有人，便没有观赏天空者和颂赞者。

无论我们醒时或睡时，都有

不可见的千百万灵物在地上行走，

他们昼夜瞻仰神功而赞叹不止。

我们岂不常听见回声在悬崖

或茂林的山坡上，响彻夜空，

天人的声音，独唱，或互相应和，

歌颂伟大的造物主吗？

当他们结队守卫或夜巡时，

常听见天上丝竹和鸣，妙音合奏，

以歌声报更，交代夜间警卫，

使我们的思想高驰于天界。”

他们这样谈着，手携手地

走向他们那多福的庐舍；那是

造物主在创造万物时，特地

为人选择的。屋顶浓荫交错，

由月桂和山桃，还有更高拔挺秀，

枝叶馥郁的乔木编织而成，

左右两旁有莨菪和香气袭人的[38]

各种灌木构成绿色的墙壁，

还有各种颜色的鸢尾、蔷薇、

茉莉等美丽的花朵，开在树枝间，

抬着秀丽的头，像精巧细工的镶绣；

脚下有紫罗兰、番红花和风信子

嵌绣的地毯，比最贵重的宝石

铺成的纹章图案更为富丽。

这里的走兽、飞禽、昆虫等生物

好像都敬畏人，不敢走进里面去。

在如此神圣、幽邃的绿荫的庐舍里，

虽说来荒唐，潘神、赛尔凡纳斯[39]

从来不睡；宁芙、福纳斯[40]

也不曾来住过。只有新嫁娘夏娃

最初用花朵、花环、香草来装饰

新婚的床。天上的歌队唱婚歌，

天上的媒使把她带到我们始祖那儿的

时候，用裸体的美来盛装的她，

比那接受了诸神所赐礼物的潘多拉[41]

更为可爱。啊，她们二人的

悲惨命运太相似了！潘多拉被

赫耳墨斯带到雅佩特的不肖子那里，[42]

用美色陷害了人类，用以报复

那盗窃育芙秘藏真火的怨恨。

这样走到他们的庐舍前面，

二人站住，转身，在广阔的苍穹下，

仰望赞叹天神创造天宇、空气、大地

和高天，澄澈的月球和天际的繁星：

“全能的造物主啊，你创造了昼，

又创造了夜。昼间有一定的业务，

我们已经完工，你给我们幸福的

绝顶，互助互爱，快乐无比。

还给我们造了这个愉快的地方，

这对我们二人是绰有余裕的，

受您丰实恩赐的人是太少了，

没有收割好，白白落在地上。

但您曾允许我们生下一个族类，

充满地面，他们将和我们一起

赞美您的无限慈惠，无论是

在日间清醒的时候，还是如现在，

求您赏赐睡眠之恩的时候。”[43]

这样说时，二人同心合意，

只有神所嘉惠的诚心敬虔，

此外没有其他任何仪式，

便携手进入庐舍的内室，

用不着解脱我们这样烦累的衣饰，

便直上床，并头儿就寝。我料想，

亚当不会转身背对娇妻，

夏娃也不会拒绝夫妻的爱，

神秘的仪式，这是神宣布纯洁的，

任大众行而不禁，不能诽谤

说什么秽亵。伪善者伪装正经地

说什么纯洁、无邪，身份。[44]

我们的创造主却命令繁殖，

若不是神和人的敌人与破坏者，

谁命令禁欲？善哉，结婚的爱，[45]

神奇的法律，人类繁衍的真源，

乐园一切共有物中唯一的私有物啊！

由于你，淫欲从人间被逐出，

而彷徨于兽群之间；由于你，

得以理性、高尚、正直、纯洁

为基础，开始知道伦常关系，

开始知道父、子、兄、弟之爱。

我决不把你写成罪或耻辱，

以为你不配至圣的地位，

你是家庭快乐的永久泉源，

你的床纯洁无垢，正如古来

圣人、族长们所宣言的。

小爱神在这里射出黄金的箭，[46]

在这里，点着长夜明灯，[47]

挥动紫艳的翅膀，在这里统治

而尽欢，不是从娼妓买来的浅笑，

无爱无欢无情谊，一时的作乐，

也不是宫廷艳事，男女混舞，

或淫荡的假面剧，半夜的舞会，[48]

或忍冻的情夫，对他高傲的

美人儿唱的小夜曲，这些都被唾弃。[49]

二人被夜莺的歌声哄着，相抱而眠。

从满开花卉的庐顶上，早晨修剪过的

蔷薇，落在他们赤裸的四肢上。

幸福的夫妇呀，继续睡吧！如果

不求更大的幸福和更多的知识，

这就是至高无上的幸福了。

夜已经伴着圆锥形的阴影，

到达了月下穹窿的半路；[50]

基路伯天使按时从象牙的门中[51]

出来，武装列队去值夜警。

那时加百列对他的副将说：

“乌薛，你把这一半队伍带去，

到南边巡视，务须严加防范；

另一半开往北去，我们南北巡回，

到极西端会合。”说后便像火焰分开，[52]

一半去盾的方向，一半去矛的方向。

那时他把站在一旁的两个强壮敏捷的

神灵叫到跟前，如此命令道：

“伊修烈，洗分！你们用飞快的速度[53]

搜索全园，不可漏掉一个角落。

特别注意这两个俊美的生物正在

天真地睡觉的庐舍一带地方。

今天晚上，从落日下来的天使告警，

有个地狱精灵模样的来到此地，

这样的事谁能预料？他从地狱的

关口逃出，你们若是找到了，

立刻把他逮住，带到这里来！”

那二灵直接飞向庐舍去搜寻他们所要寻找的。

说着，他率领那光辉队伍前进，

使得月亮眩晕，那二灵直接飞向[54]

庐舍去搜寻他们所要寻找的。

他们看见他像蟾蜍一样地

蹲在夏娃的耳边。他在用魔术

接近她想象的器官，借此可以

任意构成虚境、幻境、梦境，

或者吹进毒素，想玷污她的

动物的精神，这精神是从纯清血液[55]

提升的，好像清溪上飘动的微风：

这样至少可以引起骚扰，引起

各种不满的思想，空虚的希望。

虚幻的目的，和非分的欲求，

吹起她的狂妄自高自大。

伊修烈见此情景，便直举矛

轻轻触他一下；因为无论怎样

伪装的东西，一经天器的接触。

便立刻回复原形，他一警觉，

便惊跳起来，好像战争风声紧时，

贮备的火药桶，忽然落下星星火花，

那黑色的硝烟便爆发而火焰冲天：

那恶魔便以原形惊跳起来。

那两个健美的天使看见这个

狰狞魔王的丑态，不禁半惊而后退，

但心里不怕，便走上去对他说：

“你这地狱的逃犯，是那些

判在冥界的反叛精灵中的哪一个？

为什么变形守在睡眠者的枕头边，

好像一个潜伏的敌人在坐等机会？”

“这么说，不认识啦，”撤旦轻慢地说：

“你不认得我吗？当初我高高坐在上位，

你们便不敢飞近去，明知我

是不与你们平等的。现在不认得我，

表示你们没有自知之明，是天使中的

最下层。如果知道，为什么还要问？[56]

为什么拿废话做开端，而结果

仍不能不以废话而告终呢？”

洗分以轻侮还轻侮，这样答话：

“背叛的精灵，你不要以为自己的

状貌和从前一样，光彩还没有减退，

会被认为和过去那时一样，

正直而清纯地站立在天上。

你那光彩早已和你分手了，因为你

不再向善；你如今正如你的罪行

和受刑的地方一样黑暗而污秽。

走吧，去向那派我们来的

那一位说个清楚，他的任务是

保卫这个地方不受侵犯，

保护这里的人不受伤害。”

那基路伯这样说了，他那

严厉的谴责，在青春之美中显露

威严，更加增添无敌的魅力：

魔鬼羞惭地站着，觉得善是

何等的威严可畏，德性的状貌

是何等的可爱，回顾自己，

自惭形秽；特别是在这里，

更显出自己的光彩显然消减；

但仍装出泰然自若的样子说：

“如果我必须搏斗，要有好对手，

我要的是将对将，不同你们这些

手下兵卒较量，或者你们一齐来，

使我得到更多的光彩，或少一些损失。”

勇武的洗分说：“你的害怕，

省得我们亲自动手，像你这样的

坏蛋，只消一个最小的精灵就能

对付。因为你的罪恶招致你的脆弱。”

恶魔不回话，却憋着一肚气。

好像一匹桀骜不驯的马被羁轭，

不住地咬着铁嚼子，傲然而行，

自知争辩和逃亡都无用，

因为有天上的恐惧使他慑服，

此外一无所怕。现在他们

走近园的极西端，将和另一支巡逻了

半园的警卫队会合，拼成一大队，

等待新的命令。队长加百列

向他们迎面而来，高声喊叫：

“朋友们！我刚才听见

急促的脚步声走向这边来，

现在又望见伊修烈和洗分的

影子穿过林荫而来，他们

带来第三者，虽有王者之风，

但光彩已经变苍白了，看他的态度

和步伐都像是地狱的君主，

谅必非经一阵战斗不会离开这里；

站好，因为他眉宇间有挑战神情。”

话犹未了，二天使已走近了，

简明地报告，带来的是谁，怎样发现，

他的形状和他蹲着的姿势。

加百列如此严厉地对他说：

“撒旦！你为什么冲破禁闭你的

界限，出来为非作歹，扰乱别人？

他们不能学你犯罪的坏样子，

但我有权质问你大胆闯进的理由。

你来似乎是要干扰二人的睡眠，

破坏天神为他们特造的幸福住处？”

撒旦用轻视的态度对他说：

“加百列，你在天上是有名的聪明，

我也曾这样看待你；但你问了这个

问题，使我怀疑。有喜欢受苦的吗？

被判在地狱的，谁不设法冲破牢笼？

若是你自己处这境遇，也必定要

奋勇冒险，远离苛刑，尽快以逸乐

代替悲愁吧。因此，我找到这儿来。

你们只知善而没有尝试过恶，

对于这事，你们是不能理解的。况且

是反对那捆绑我们的神的意志呢？

如果他想永远把我们禁锢在黑狱里，

就该把铁门锁得更牢固些。

这样，你的问题都得到回答了。

其他的报告都是实情。他们

找到我时，正是那个地方；

但我并没有存心捣乱或危害。”

他这样嘲讽。那勇武的天使

激怒了，轻侮地微微一笑，回道：

“啊，自从撒旦坠落以后，天上

便失去一个能判别贤愚的了。

他因愚蠢而沉沦，现在又蠢蠢然

越狱来归，问他为什么未得许可

便擅敢从地狱限禁来到这里，

他竟认真怀疑问者是否聪明！

他倒以逃避苦境和刑罚为聪明！

你尽管这么判断，这般放肆吧，

到头来，终因逃亡而遭愤怒，

因逃亡而给你七倍的打击，

把你的聪明重新打落地狱里去，

教训你知道，逃亡没有好处，

任何痛苦都比不过激起无限愤怒。

但你为什么独自来？为什么

不带全地狱的徒众一起越狱呢？

难道他们少受些苦？没有来得及？

或者是你比他们都缺少忍耐？

勇敢的首领，逃离痛苦的第一个！

你如果把逃亡的因由向同伴说清，

决不会做个孤独的亡命徒。”

恶魔厉色颦眉地回答道：

“不是我缺少忍耐，也不是我怕苦。

无礼的天使啊，你知道我是你

最强劲的对手，当初你我交锋时，

赖有狂暴的雷霆齐发给你助急，

否则你的长矛几乎支持不住了。

但你刚才的一番胡言乱语，

证明你还没有从过去的失败

和艰苦的经验中吸取教益，

仍不配做一个忠实的领导，

自己未曾经历过的危险道路，

决不贸然率领全军踏上去。

因此我，首先自个儿承担

飞越荒旷的深渊，来侦察这

新造的世界，它在地狱里已经

名噪一时，想在这里找个较好的

住处，来安顿我那些受难的天使们，

在这地面上或在半空中。

不过我们来占领时，未免再一次

遭到你和你的喽啰诸军的反对；

你们轻松的任务不是打仗，

而是侍奉他们高高在天上的主宰，

对着他的宝座歌唱颂扬，

在相当的距离之外卑躬敛容。”

那天使军战士马上就回答：

“先假说自己聪明地逃离痛苦，

接着又声称自己是来侦探，

出尔又反尔，足见你不配当领导，

只是个撒谎者，是撒旦，

你怎么能说是忠实呢？啊，名义！

忠实的神圣名义被玷污了！

你对谁忠实？对你那群叛党吗？

恶鬼的军队，正配你这样的首领！

背叛天上公认的至上权威

便是你的训诫，你的军纪，

便是你信誓旦旦的忠实？

你这狡猾的伪善者，如今

假装为自由的保护者，而当初

在天上对那可畏的天帝，谁比你

更为卑躬、谄媚、奴隶般崇拜？

除了妄想夺权取代外，还为什么？

我现在告诉你，听清楚，滚吧！

滚回你逃来的地方去吧！

从今后，你若再在这圣地出现，

我就把你扣上镣铐，牵回地狱，[57]

密封紧闭，让你不再能嘲笑

地狱的铁门太轻，闩得不紧。”

他这样恫吓；可是撒旦丝毫

不在意，反而更加愤怒地回答：

“看守边境的高傲的基路伯啊，

等我做你的俘虏时，再侈谈镣铐吧；

可是你自己先得小心，我这

高强的手腕比镣铐远为沉重，

让你经受不起，虽然天帝常骑

你的翅膀，但你们惯在轭下[58]

牵引他的凯旋车，沿着铺星的天路而进。”

恶魔仰头一望，见空中自己的秤盘偏高，便不再言语，口中喃喃而逃，夜荫也随他逃遁。

他如此说时，光辉的天使军

火冒三丈，将方阵变为新月形，

举矛向他包围拢来，密密麻麻，

像刻瑞斯稻田里秋熟时，[59]

一片垂须吐穗，在微风中飘动；

多虑的农民站在旁边发愁，

生怕打谷场中全是皮壳，希望全空。

对方撒旦却十分警惕，

集中全力，鼓足劲道站着，

像忒涅利夫岛或阿特拉斯山一样[60]

岿然不动。他的头直顶到天，

饰着翎毛的“恐怖”坐在他的盔上；

他的手中似乎也有矛和盾。

看形势，不免要发生恐怖的行动，

不仅乐园将受骚动，恐怕

整个繁星密布的天宇都要被扰乱，

或者诸元素至少要因激烈的

冲突而混乱灭裂。幸亏永生的

神为防止这场可怖的战争，

在空中高悬金天秤，那天秤[61]

现在还挂在处女宫和天蝎宫[62]

之间，起初用以平衡空气和

空悬在宇宙的地球，测量万物；

如今则用以测量一切事件，

战事和国事。他在两头放两个砝码，

一头是和，一头是战，后者跳起，

碰到秤杆。加百列见此朕兆，[63]

便对魔王说：

“撒旦，我知道

你的力量，你也知道我的：都不是

你我所固有的，而是神所给的；

所以自夸腕力是愚蠢的。

你我的力量都不能超出天限，

即使我的力气增加一倍，能踩你成泥，

也有什么可夸？要证据，请往上看，

从天兆读你的命运吧；在那儿

称着你，是何等的轻，何等的弱，

你要抵抗也徒劳。”恶魔仰头一望，

见空中自己的秤盘偏高，便不再言语，

口中喃喃而逃，夜阴也随他逃遁。[64]

O for that warning voice, which he who saw

The Apocalypse, heard cry in Heaven aloud,

Then when the Dragon, put to second rout,

Came furious down to be revenged on men,

Woe to the inhabitants on earth! that now,

While time was, our first Parents had been warned

The coming of their secret foe, and 'scaped

Haply so 'scaped his mortal snare; for now

Satan, now first inflamed with rage, came down,

The Tempter ere the Accuser of mankind,

To wreak on innocent frail Man his loss

Of that first Battle, and his flight to Hell:

Yet not rejoicing in his speed, though bold,

Far off and fearless, nor with cause to boast,

Begins his dire attempt, which nigh the birth

Now rolling, boils in his tumultuous breast,

And like a devilish Engine back recoils

Upon himself; horrour and doubt distract

His troubled thoughts, and from the bottom stir

The Hell within him, for within him Hell

He brings, and round about him, nor from Hell

One step no more than from himself can fly

By change of place: Now conscience wakes despair

That slumbered, wakes the bitter memory

Of what he was, what is, and what must be

Worse; of worse deeds worse sufferings must ensue.

Sometimes towards Eden which now in his view

Lay pleasant, his grieved look he fixes sad,

Sometimes towards Heaven and the full-blazing Sun,

Which now sat high in his Meridian Tower:

Then much revolving, thus in sighs began.

“O thou that with surpassing Glory crowned,

Lookest from thy sole Dominion like the God

Of this new World; at whose sight all the Stars

Hide their diminished heads; to thee I call,

But with no friendly voice, and add thy name,

O Sun, to tell thee how I hate thy beams

That bring to my remembrance from what state

I fell, how glorious once above thy Sphere;

Till Pride and worse Ambition threw me down

Warring in Heaven against Heaven's matchless King:

Ah wherefore! he deserved no such return

From me, whom he created what I was

In that bright eminence, and with his good

Upbraided none; nor was his service hard.

What could be less than to afford him praise,

The easiest recompence, and pay him thanks,

How due! yet all his good proved ill in me,

And wrought but malice; lifted up so high

I 'sdeined subjection, and thought one step higher

Would set me highest, and in a moment quit

The debt immense of endless gratitude,

So burdensome, still paying, still to owe,

Forgetful what from him I still received,

And understood not that a grateful mind

By owing owes not, but still pays, at once

Indebted and discharged; what burden then？

O had his powerful Destiny ordained

Me some inferiour Angel, I had stood

Then happy; no unbounded hope had raised

Ambition. Yet why not？some other Power

As great might have aspired, and me though mean

Drawn to his part; but other Powers as great

Fell not, but stand unshaken, from within

Or from without, to all temptations armed.

Hadst thou the same free Will and Power to stand？

Thou hadst: whom hast thou then or what to accuse,

But Heaven's free Love dealt equally to all？

Be then his Love accurst, since love or hate,

To me alike, it deals eternal woe.

Nay cursed be thou; since against his thy will

Chose freely what it now so justly rues.

Me miserable! which way shall I fly

Infinite wrath, and infinite despair？

Which way I fly is Hell; myself am Hell;

And in the lowest deep a lower deep

Still threatening to devour me opens wide,

To which the Hell I suffer seems a Heaven.

O then at last relent: is there no place

Left for Repentance, none for Pardon left？

None left but by submission; and that word

Disdain forbids me, and my dread of shame

Among the Spirits beneath, whom I seduced

With other promises and other vaunts

Than to submit, boasting I could subdue

The Omnipotent. Ay me, they little know

How dearly I abide that boast so vain,

Under what torments inwardly I groan:

While they adore me on the Throne of Hell.

With Diadem and Scepter high advanct,

The lower still I fall, only supreme

In misery; such joy Ambition finds.

But say I could repent, and could obtain,

By Act of Grace my former state; how soon

Would highth recall high thoughts, how soon unsay

What feigned submission swore: ease would recant

Vows made in pain, as violent and void.

For never can true reconcilement grow

Where wounds of deadly hate have pierced so deep:

Which would but lead me to a worse relapse,

And heavier fall: so should I purchase dear

Short intermission bought with double smart.

This knows my punisher; therefore as far

From granting hee, as I from begging peace:

All hope excluded thus, behold instead

of us out-cast, exíld, his new delight,

Mankind created, and for him this World.

So farewell Hope, and with Hope farewell Fear,

Farewell Remorse: all Good to me is lost;

Evil be thou my Good; by thee at least

Divided Empire with Heaven's King I hold,

By thee, and more than half perhaps will reign;

As Man erelong, and this new World shall know.”

Thus while he spake, each passion dimmed his face

Thrice changed with pale, envy and despair,

Which marred his borrowed visage, and betrayed

Him counterfeit, if any eye beheld.

For heavenly minds from such distempers foul

Are ever clear. Whereof hee soon aware,

Each perturbation smoothed with outward calm,

Artificer of fraud; and was the first

That practised falsehood under saintly show,

Deep malice to conceal, couched with revenge:

Yet not enough had practised to deceive

Uriel once warned; whose eye pursued him down

The way he went, and on the Assyrian mount

Saw him disfigured, more than could befall

Spirit of happy sort: his gestures fierce

He marked and mad demeanour, then alone,

As he supposed, all unobserved, unseen.

So on he fares, and to the border comes

Of Eden, where delicious Paradise,

Now nearer, Crowns with her enclosure green,

As with a rural mound the champaign head

Of a steep wilderness, whose hairy sides

Access denied; and overhead upgrew

Insuperable heighh of loftiest shade,

Cedar, and Pine, and Fir, and branching Palm,

A Sylvan Scene, and as the ranks ascend

Shade above shade, a woody Theatre

Of stateliest view. Yet higher than their tops

The verdurous wall of Paradise up-sprung:

Which to our general Sire gave prospect large

Into his nether Empire neighbouring round.

And higher than that Wall a circling row

Of goodliest Trees loaden with fairest Fruit,

Blossoms and Fruits at once of golden hue

Appeared, with gay enamelled colours mixt:

On which the Sun more glad impressed his beams

Than in fair Evening Cloud, or humid Bow,

When God hath showered the earth; so lovely seemed

That Landscape: And of pure now purer air

Meets his approach, and to the heart inspires

Vernal delight and joy, able to drive

All sadness but despair: now gentle gales

Fanning their odoriferous wings dispense

Native perfumes, and whisper whence they stole

Those balmy spoils. As when to them who sail

Beyond the Cape of Hope, and now are past

Mozambique, off at Sea North-East winds blow

Sabean Odours from the spicy shore

Of Araby the blest, with such delay

Well, pleased they slack their course, and many a

League

Cheered with the grateful smell old Ocean smiles.

So entertained those odorous sweets the Fiend

Who came their bane; though with them better-pleased

Than Asmodeus with the fishy fume,

That drove him, though enamoured, from the Spouse

Of Tobit's Son, and with a vengeance sent

From Media post to Egypt, there fast bound.

Now to the ascent of that steep savage Hill

Satan had journeyed on, pensive and slow;

But further way found none, so thick entwined,

As one continued brake, the undergrowth

Of shrubs and tangling bushes had perplext

All path of Man or Beast that passed that way:

One Gate there only was, and that looked East

On the other side: which when the arch-felon saw

Due entrance he disdained, and in contempt,

At one slight bound high overleaped all bound

Of Hill or highest Wall, and sheer within

'Lights on his feet. As when a prowling Wolf,

Whom hunger drives to seek new haunt for prey,

Watching where Shepherds pen their Flocks at eve

In hurdled Cotes amid the field secure,

Leaps o'er the fence with ease into the Fold:

Or as a Thief bent to unhoard the cash

Of some rich Burgher, whose substantial doors,

Cross-barred and bolted fast, fear no assault,

In at the window climbs, or o'er the tiles;

So clomb this first grand Thief into God's Fold:

So since into his Church lewd Hirelings climb.

Thence up he flew, and on the Tree of Life,

The middle tree and highest there that grew,

Sat like a Cormorant; yet not true Life

Thereby regained, but sat devising Death

To them who lived; nor on the virtue thought

Of that life-giving Plant, but only used

For prospect, what well used had been the pledge

Of immortality. So little knows

Any, but God alone, to value right

The good before him, but perverts best things

To worst abuse, or to their meanest use.

Beneath him with new wonder now he views

To all delight of human sense exposed

In narrow room Nature's whole wealth, yea more,

A Heaven on Earth: for blissful Paradise

Of God the Garden was, by him in the East

Of Eden planted; Eden stretched her Line

From Auran Eastward to the Royal Towers

Of great Seleucia, built by Grecian Kings,

Or where the Sons of Eden long before

Dwelt in Telassar: in this pleasant soil

His far more pleasant Garden God ordained;

Out of the fertile ground he caused to grow

All Trees of noblest kind for sight, smell, taste;

And all amid them stood the Tree of life

High eminent, blooming Ambrosial Fruit

Of vegetable Gold; and next to life,

Our Death the Tree of Knowledge grew fast by,

Knowledge of Good bought dear by knowing ill.

Southward through Eden went a River large,

Nor changed his course, but through the shaggy hill

Passed underneath ingulft, for God had thrown

That mountain as his Garden-mould high raised

Upon the rapid current, which through veins

Of porous Earth with kindly thirst updrawn

Rose a fresh Fountain, and with many a rill

Watered the Garden; thence united fell

Down the steep glade, and met the nether Flood,

Which from his darksome passage now appears,

And now divided into four main Streams,

Runs diverse, wandering many a famous Realm

And Country whereof here needs no account,

But rather to tell how, if Art could tell,

How from that Sapphire Fount the crisped Brooks,

Rolling on Orient Pearl and sands of Gold,

With mazy errour under pendant shades

Ran Nectar, visiting each plant, and fed

Flowers worthy of Paradise which not nice Art

In beds and curious Knots, but Nature boon

Poured forth profuse on Hill and Dale and Plain,

Both where the morning Sun first warmly smote

The open field, and where the unpierced shade

Embrowned the noontide Bowers: Thus was this place,

A happy rural seat of various view;

Groves whose rich Trees wept odorous Gums and Balm,

Others whose fruit burnisht with Golden Rind

Hung amiable, Hesperian Fables true,

If true, here only, and of delicious taste:

Betwixt them Lawns, or level Downs, and Flocks

Grazing the tender herb, were interposed,

Or palmy hillock; or the flowery lap

Of some irriguous Valley spread her store,

Flowers of all hue, and without Thorn the Rose:

Another side, umbrageous Grots and Caves

Of cool recess, o'er which the mantling Vine

Lays forth her purple Grape, and gently creeps

Luxuriant; meanwhile murmuring waters fall

Down the slope hills, disperst, or in a Lake,

That to the fringed Bank with Myrtle crowned,

Her crystal mirrour holds, unite their streams.

The Birds their quire apply; airs, vernal airs,

Breathing the smell of field and grove, attune

The trembling leaves, while Universal Pan,

Knit with the Graces and the Hours in dance

Led on the Eternal Spring. Not that fair field

Of Enna, where Prosérpine gathering flowers,

Herself a fairer flower by gloomy Dis

Was gathered, which cost Ceres all that pain

To seek her through the world; nor that sweet Grove

Of Daphne by Orontes, and the inspired

Castalian Spring might with this Paradise

Of Eden strive; nor that Nyseian Isle

Girt with the River Triton, where old Cham,

Whom Gentiles Ammon call and Libyan Jove,

Hid Amalthea, and her Florid Son

Young Bacchus from his Stepdame Rhea's eye;

Nor where Abássin kings their issue Guard,

Mount Amara, though this by some supposed

True Paradise under the Ethiop Line

By Nilus' head, enclosed with shining Rock,

A whole day's journey high, but wide remote

From this Assyrian Garden, where the Fiend

Saw undelighted all delight, all kind

Of living Creatures new to sight and strange:

Two of far nobler shape erect and tall,

Godlike erect, with native Honour clad

In naked Majesty seemed Lords of all,

And worthy seemed, for in their looks Divine

The image of their glorious Maker shone,

Truth, wisdom, Sanctitude severe and pure,

Severe, but in true filial freedom plact;

Whence true authority in men; though both

Not equal, as their sex not equal seemed;

For contemplation hee and valour formed;

For softness shee and sweet attractive Grace,

He for God only, shee for God in him:

His fair large Front and Eye sublime declared

Absolute rule; and Hyacinthine Locks

Round from his parted forelock manly hung

Clustering, but not beneath his shoulders broad:

Shee as a veil, down to the slender waist

Her unadorned golden tresses wore

Dishevelled, but in wanton ringlets waved

As the Vine curls her tendrils, which implied

Subjection, but required with gentle sway,

And by her yielded, by him best received,

Yielded with coy submission, modest pride,

And sweet reluctant amorous delay.

Nor those mysterious parts were then concealed,

Then was not guilty shame, dishonest shame

Of nature's works, honour dishonourable,

Sin-bred, how have ye troubled all mankind

With shows instead, mere shows of seeming pure,

And banished from man's life his happiest life,

Simplicity and spotless innocence.

So passed they naked on, nor shunned the sight

Of God or Angel, for they thought no ill:

So hand in hand they passed, the loveliest pair

That ever since in love's embraces met,

Adam the goodliest man of men since born

His Sons, the fairest of her Daughters Eve.

Under a tuft of shade that on a green

Stood whispering soft, by a fresh Fountain-side

They sat them down; and, after no more toil

Of their sweet Gardening labour than sufficed

To recommend cool Zephyr, and made ease

More easy, wholesome thirst and appetite

More grateful, to their Supper Fruits they fell,

Nectarine Fruits which the compliant boughs

Yielded them, sidelong as they sat recline

On the soft downy Bank damasked with flowers:

The savoury pulp they chew, and in the rind

Still as they thirsted scoop the brimming stream;

Nor gentle purpose, nor endearing smiles

Wanted, nor youthful dalliance as beseems

Fair couple, linked in happy nuptial League,

Alone as they. About them frisking played

All Beasts of the Earth, since wild, and of all chase

In Wood or Wilderness, Forest or Den;

Sporting the Lion ramped, and in his paw

Dandled the Kid; Bears, Tigers, Ounces, Pards,

Gambolled before them, the unwieldy Elephant,

To make them mirth used all his might, and wreathed

His Lithe Proboscis; close the Serpent sly

Insinuating, wove with Gordian twine

His braided train, and of his fatal guile

Gave proof unheeded; others on the grass

Coucht, and now filled with pasture gazing sat,

Or Bedward ruminating: for the Sun

Declined was hasting now with prone career

To the Ocean Isles, and in the ascending Scale

Of Heaven the Stars that usher Evening rose:

When Satan still in gaze, as first he stood,

Scarce thus at length failed speech recovered sad.

“O Hell! what do mine eyes with grief behold,

Into our room of bliss thus high advanced

Creatures of other mould, earth-born perhaps,

Not Spirits, yet to heavenly Spirits bright

Little inferiour; whom my thoughts pursue

With wonder, and could love, so lively shines

In them Divine resemblance, and such grace

The hand that formed them on their shape hath poured.

Ah gentle pair, yee little think how nigh

Your change approaches, when all these delights

Will vanish and deliver ye to woe,

More woe, the more your taste is now of joy;

Happy, but for so happy ill secured

Long to continue, and this high seat your Heaven

Ill fencet for Heaven to keep out such a foe

As now is entered; yet no purposed foe

To you whom I could pity thus forlorn

Though I unpitied: League with you I seek,

And mutual amity so strait, so close,

That I with you must dwell, or you with me

Henceforth; my dwelling haply may not please

Like this fair Paradise, your sense, yet such

Accept your Maker's work; he gave it me,

Which I as freely give; Hell shall unfold,

To entertain you two, her widest gates,

And send forth all her kings; there will be room,

Not like these narrow limits, to receive

Your numerous offspring; if no better place,

Thank him who puts me loath to this revenge

On you who wrong me not for him who wronged.

And should I at your harmless innocence

Melt, as I do, yet publick reason just,

Honour and empire with revenge enlarged,

By conquering this new world, compels me now

To do what else though damned I should abhor.”

So spake the Fiend, and with necessity,

The tyrant's plea, excused his devilish deeds.

Then from his lofty stand on that high Tree

Down he alights among the sportful Herd

Of those four-footed kinds, himself now one,

Now other, as their shape served best his end

Nearer to view his prey, and unespied,

To mark what of their state he more might learn

By word or action markt: about them round

A lion now he stalks with fiery glare,

Then as a Tiger, who by chance hath spied

In some Purlieu two gentle Fawns at play,

Straight couches close, then rising changes oft

His couchant watch, as one who chose his ground

Whence rushing he might surest seize them both

Griped in each paw: when Adam first of men

To first of women Eve thus moving speech,

Turned him all ear to hear new utterance flow.

“Sole partner and sole part of all these joys,

Dearer thyself than all; needs must the Power

That made us, and for us this ample World

Be infinitely good, and of his good

As liberal and free as infinite,

That raised us from the dust and placet us here

In all this happiness, who at his hand

Have nothing merited, nor can perform

Aught whereof hee hath need, hee who requires

From us no other service than to keep

This one, this easy charge, of all the Trees

In Paradise that bear delicious fruit

So various, not to taste that only Tree

Of Knowledge, planted by the Tree of Life,

So near grows Death to life, whate'er Death is,

Some dreadful thing no doubt; for well thou knowest

God hath pronounced it death to taste that Tree,

The only sign of our obedience left,

Among so many signs of power and rule

Conferred upon us, and Dominion given

Over all other Creatures that possess

Earth, Air, and Sea. Then let us not think hard

One easy prohibition, who enjoy

Free leave so large to all things else, and choice

Unlimited of manifold delights:

But let us ever praise him, and extol

His bounty, following our delightful task

To prune these growing plants, and tend these Flowers,

Which were it toilsome, yet with thee were sweet.”

To whom thus Eve replied.“O thou for whom

And from whom I was formed flesh of thy flesh,

And without whom am to no end, my Guide

And Head, what thou hast said is just and right.

For wee to him indeed all praises owe,

And daily thanks, I chiefly who enjoy

So far the happier Lot, enjoying thee

Pre-eminent by so much odds, while thou

Like consort to thyself canst nowhere find.

That day I oft remember, when from sleep

I first awaked and found myself reposed

Under a shade on flowers, much wondering where

And what I was, whence thither brought, and how.

Not distant far from thence a murmuring sound

Of waters issued from a Cave and spread

Into a liquid Plain, then stood unmoved

Pure as the expanse of Heaven; I thither went

With unexperiencet thought, and laid me down

On the green bank, to look into the clear

Smooth Lake, that to me seemed another Sky.

As I bent down to look, just opposite,

A Shape within the watery gleam appeared

Bending to look on me, I started back,

It started back; but pleased I soon returned,

Pleased it returned as soon with answering looks

Of sympathy and love, there I had fixt

Mine eyes till now, and pined with vain desire,

Had not a voice thus warned me,‘What thou seest,

What there thou seest fair Creature is thyself,

With thee it came and goes: but follow me,

And I will bring thee where no shadow stays

Thy coming, and thy soft embraces, hee

Whose image thou art; him thou shalt enjoy

Inseparably thine, to him shalt bear

Multitudes like thyself, and thence be called

Mother of human Race. What could I do,

But follow straight, invisibly thus led？

Till I espied thee, fair indeed and tall,

Under a Platan, yet methought less fair,

Less winning soft, less amiably mild,

Than that smooth watery image; back I turned,

Thou following cried'st aloud,‘Return fair Eve,

Whom flyest thou？whom thou flyest, of him thou art,

His flesh, his bone; to give thee being I lent

Out of my side to thee, nearest my heart

Substantial life, to have thee by my side

Henceforth an individual solace dear;

Part of my Soul I seek thee, and thee claim

My other half.’With that thy gentle hand

Seized mine: I yielded;and from that time see

How beauty is excelled by manly grace,

And wisdom, which alone is truly fair.”

So spake our general Mother, and with eyes

Of conjugal attraction unreproved,

And meek surrender, half-embracing leaned

On our first Father; half her swelling Breast

Naked met his under the flowing Gold

Of her loose tresses hid: he in delight

Both of her beauty and submissive Charms,

Smiled with superiour Love, as Jupiter

On Juno smiles, when he impregns the Clouds

That shed May Flowers; and pressed her Matron lip

With kisses pure: aside the Devil turned

For envy, yet with jealous leer malign

Ey'd them askance, and to himself thus 'plained.

“Sight hateful, sight tormenting! thus these two

Imparadised in one another's arms

The happier Eden, shall enjoy their fill

Of bliss on bliss, while I to Hell am thrust,

Where neither joy nor love, but fierce desire,

Among our other torments not the least,

Still unfulfilled with pain of longing pines;

Yet let me not forget what I have gained

From their own mouths; all is not theirs it seems:

One fatal Tree there stands of Knowledge called,

Forbidden them to taste: Knowledge forbidden？

Suspicious, reasonless. Why should their Lord

Envy them that？Can it be sin to know,

Can it be death？And do they only stand

By Ignorance, is that their happy state,

The proof of their obedience and their faith？

O fair foundation laid whereon to build

Their ruin! hence I will excite their minds

With more desire to know, and to reject

Envious commands, invented with design

To keep them low whom knowledge might exalt

Equal with Gods: aspiring to be such,

They taste and die: what likelier can ensue？

But first with narrow search I must walk round

This garden, and no corner leave unspied;

A chance but chance may lead where I may meet

Some wandering Spirit of Heaven by Fountain-side,

Or in thick shade retired, from him to draw

What further would be learnt. Live while ye may,

Yet happy pair; enjoy, till I return,

Short pleasures, for long woes are to succeed.”

So saying, his proud step he scornful turned,

But with sly circumspection, and began

Through wood, through waste, o'er hill, o'er dale his roam.

Meanwhile in utmost Longitude, where Heaven

With Earth and Ocean meets, the setting Sun

Slowly descended, and with right aspéct

Against the eastern Gate of Paradise

Levelled his evening Rays: It was a Rock

Of Alabaster, piled up to the Clouds,

Conspicuous far, winding with one ascent

Accessible from Earth, one entrance high;

The rest was craggy cliff, that overhung

Still as it rose, impossible to climb.

Betwixt these rocky Pillars Gabriel sat

Chief of the Angelick Guards, awaiting night;

About him exercised Heroic Games

The unarmed Youth of Heaven, but nigh at hand

Celestial Armoury, Shields, Helms, and Spears

Hung high with Diamond flaming, and with Gold.

Thither came Uriel, gliding through the Even

On a Sunbeam, swift as a shooting Star

In Autumn thwarts the night, when vapours fired

Impress the Air, and shows the Mariner

From what point of his Compass to beware

Impetuous winds: He thus began in haste.

“Gabriel, to thee thy course by Lot hath given

Charge and strict watch that to this happy place

No evil thing approach or enter in;

This day at highth of Noon came to my Sphere

A Spirit, zealous, as he seemed, to know

More of the Almighty's work, and chiefly Man

God's latest Image: I described his way

Bent all on speed, and marked his Airy Gait;

But in the Mount that lies from Eden North,

Where he first 'lighted, soon discerned his looks

Alien from Heaven, with passions foul obscured:

Mine eye pursued him still, but under shade

Lost sight of him; one of the banisht crew

I fear, hath ventured from the deep, to raise

New troubles; him thy care must be to find.”

To whom the winged Warriour thus returned:

“Uriel, no wonder if thy perfect sight,

Amid the Sun's bright circle where thou sit'st,

See far and wide: In at this Gate none pass

The vigilance here placed, but such as come

Well known from Heaven; and since Meridian hour

No Creature thence: if Spirit of other sort,

So minded, have o'erleapt these earthly bounds

On purpose, hard thou knowest it to exclude

Spiritual substance with corporeal bar.

But if within the circuit of these walks

In whatsoever shape he lurk, of whom

Thou tellest, by morrow dawning I shall know.”

So promised hee, and Uriel to his charge

Returned on that bright beam, whose point now raised

Bore him slope downward to the Sun now fallen

Beneath the Azores; whether the prime Orb,

Incredible how swift, had thither rolled

Diurnal, or this less volúble Earth,

By shorter flight to the East, had left him there

Arraying with reflected Purple and Gold

The Clouds that on his Western Throne attend:

Now came still Evening on, and Twilight grey

Had in her sober Livery all things clad;

Silence accompanied, for Beast and Bird,

They to their grassy Couch, these to their Nests

Were slunk, all but the wakeful Nightingale;

She all night long her amorous descant sung;

Silence was pleased: now glowed the Firmament

With living Sapphires: Hesperus that led

The starry Host, rode brightest, till the Moon,

Rising in clouded Majesty, at length

Apparent Queen unveiled her peerless light,

And o'er the dark her Silver Mantle threw.

When Adam thus to Eve:“Fair Consort, the hour

Of night, and all things now retired to rest

Mind us of like repose, since God hath set

Labour and rest, as day and night to men

Successive, and the timely dew of sleep

Now falling with soft slumb, rous weight inclines

Our eyelids; other Creatures all day long

Rove idle unemployed, and less need rest;

Man hath his daily work of body or mind

Appointed, which declares his Dignity,

And the regard of Heaven on all his ways;

While other Animals unactive range,

And of their doings God takes no account.

Tomorrow ere fresh Morning streak the East

With first approach of light, we must be risen,

And at our pleasant labour, to reform

Yon flowery Arbours, yonder Alleys green,

Our walk at noon, with branches overgrown,

That mock our scant manuring, and require

More hands than ours to lop their wanton growth:

Those Blossoms also, and those dropping Gums,

That lie bestrewn unsightly and unsmooth,

Ask riddance, if we mean to tread with ease;

Meanwhile, as Nature wills, Night bids us rest.”

To whom thus Eve with perfect beauty adorned

“My Author and Disposer, what thou bidd'st

Unargued I obey: So God ordains,

God is thy Law, thou mine: To know no more

Is woman's happiest knowledge and her praise.

With thee conversing I forget all time,

All seasons and their change, all please alike.

Sweet is the breath of morn, her rising sweet,

With charm of earliest Birds; pleasant the Sun

When first on this delightful Land he spreads

His orient Beams, on herb, tree, fruit, and flower,

Glistering with dew; fragrant the fertile earth

After soft showers; and sweet the coming-on

Of grateful Evening mild, then silent Night

With this her solemn Bird and this fair Moon,

And these the Gems of Heaven, her starry train:

But neither breath of Morn when she ascends

With charm of earliest Birds, nor rising Sun

On this delightful land; nor herb, fruit, flower,

Glistering with dew, nor fragrance after showers,

Nor grateful Evening mild, nor silent Night

With this her solemn Bird, nor walk by Moon,

Or glittering Starlight without thee is sweet.

But wherefore all night long shine these, for whom

This glorious sight, when sleep hath shut all eyes？”

To whom our general Ancestor replied.

“Daughter of God and Man, accomplisht Eve,

Those have their course to finish round the Earth,

By morrow Evening, and from Land to Land

In order, though to Nations yet unborn,

Ministring light prepared, they set and rise;

Lest total darkness should by Night regain

Her old possession, and extinguish life

In Nature and all things, which these soft fires

Not only enlighten, but with kindly heat

Of various influence foment and warm,

Temper or nourish, or in part shed down

Their stellar virtue on all kinds that grow

On Earth, made hereby apter to receive

Perfection from the sun's more potent Ray.

These then, though unbeheld in deep of night,

Shine not in vain; nor think, though men were none,

That Heaven would want spectators, God want praise;

Millions of spiritual Creatures walk the Earth

Unseen, both when we wake, and when we sleep:

All these with ceaseless praise his works behold

Both day and night: how often from the steep

Of echoing Hill or Thicket have we heard

Celestial voices to the midnight air,

Sole, or responsive each to others note

Singing their great Creator: oft in bands

While they keep watch, or nightly rounding walk

With Heavenly touch of instrumental sounds

In full harmonic number joined, their songs

Divide the night, and lift our thoughts to Heaven.”

Thus talking hand in hand alone they passed

On to their blissful Bower; it was a place

Chosen by the sovran Planter, when he framed

All things to man's delightful use; the roof

Of thickest covert was inwoven shade

Laurel and Myrtle, and what higher grew

Of firm and fragrant leaf; on either side

Acanthus, and each odorous bushy shrub

Fenced up the verdant wall; each beauteous flower,

Iris all hues, Roses, and Jessamine

Reared high their flourisht heads between, and wrought

Mosaic; underfoot the Violet,

Crocus, and Hyacinth, with rich inlay

Broidered the ground, more coloured than with stone

Of costliest Emblem: other Creature here

Beast, Bird, Insect, or Worm durst enter none;

Such was their awe of man. In shadier Bower

More sacred and sequestered, though but feigned,

Pan or Sylvanus never slept, nor Nymph,

Nor Faunus haunted. Here in close recess

With Flowers, Garlands, and sweet-smelling Herbs

Espoused Eve deckt first her Nuptial Bed,

And heavenly Choirs the Hymenean sung,

What day the genial Angel to our Sire

Brought her in naked beauty more adorned,

More lovely than Pandora, whom the Gods

Endowed with all their gifts, and O too like

In sad event, when to the unwiser Son

Of Japhet brought by Hermes, she ensnared

Mankind with her fair looks, to be avenged

On him who had stole Jove's authentic fire.

Thus at their shady Lodge arrived, both stood,

Both turned, and under open Sky adored

The God that made both Sky, Air, Earth, and Heaven

Which they beheld, the Moon's resplendent Globe,

And starry Pole:“Thou also madest the Night,

Maker Omnipotent, and thou the Day,

Which we in our appointed work employed,

Have finisht happy in our mutual help

And mutual love, the Crown of all our bliss

Ordained by thee, and this delicious place

For us too large, where thy abundance wants

Partakers, and uncropt falls to the ground.

But thou hast promised from us two a Race

To fill the Earth, who shall with us extol

Thy goodness infinite, both when we wake,

And when we seek, as now, thy gift of sleep.”

This said unanimous, and other Rites

Observing none, but adoration pure

Which God likes best, into their inmost bower

Handed they went; and eased the putting off

These troublesome disguises which wee wear,

Straight side by side were laid, nor turned I ween

Adam from his fair Spouse, nor Eve the Rites

Mysterious of connubial Love refused:

Whatever Hypocrites austerely talk

Of purity and place and innocence,

Defaming as impure what God declares

Pure, and commands to some, leaves free to all.

Our Maker bids increase; who bids abstain

But our Destroyer, foe to God and Man？

Hail wedded Love, mysterious Law, true source

Of human offspring, sole propriety,

In Paradise of all things common else.

By thee adulterous Lust was driven from men

Among the bestial herds to range, by thee

Founded in Reason, Loyal, Just, and Pure,

Relations dear, and all the Charities

Of Father, Son, and Brother first were known.

Far be it, that I should write thee sin or blame,

Or think thee unbefitting holiest place,

Perpetual Fountain of Domestic sweets,

Whose Bed is undefiled and chaste pronounced,

Present, or past, as Saints and Patriarchs used.

Here Love his golden shafts employs, here lights

His constant lamp, and waves his purple wings,

Reigns here and revels; not in the bought smile

Of Harlots, loveless, joyless, unendeared,

Casual fruition, nor in Court Amours,

Mixed Dance, or wanton Masque, or Midnight Ball,

Or Serenate, which the starved Lover sings

To his proud fair, best quitted with disdain.

These lulled by Nightingales embracing slept,

And on their naked limbs the flowery roof

Showered Roses, which the Morn repaired. Sleep on,

Blest pair; and O yet happiest if ye seek

No happier state, and know to know no more.

Now had night measured with her shadowy Cone

Halfway uphill this vast Sublunar Vault,

And from their Ivory Port the Cherubim,

Forth issuing at the accustomed hour stood armed

To their night-watches in warlike Parade,

When Gabriel to his next in power thus spake.

“Uzziel, half these draw off, and coast the South

With strictest watch; these other wheel the North,

Our circuit meets full West.”As flame they part

Half wheeling to the Shield, half to the Spear.

From these, two strong and subtle Spirits he called

That near him stood, and gave them thus in charge.

“Ithuriel and Zephon, with winged speed

Search through this Garden, leave unsearcht no nook,

But chiefly where those two fair Creatures Lodge,

Now laid perhaps asleep secure of harm.

This Evening from the Sun's decline arrived

Who tells of some infernal Spirit seen

Hitherward bent (who could have thought？) escaped

The bars of Hell, on errand bad no doubt:

Such where ye find, seize fast, and hither bring.”

So saying, on he led his radiant Files,

Dazzling the Moon; these to the Bower direct

In search of whom they sought: him there they found

Squat like a Toad, close at the ear of Eve;

Assaying by his Devilish art to reach

The Organs of her Fancy, and with them forge

Illusions as he list, Phantasms and Dreams,

Or if, inspiring venom, he might taint

The animal Spirits that from pure blood arise

Like gentle breaths from Rivers pure, thence raise

At least distempered, discontented thoughts,

Vain hopes, vain aims, inordinate desires

Blown up with high conceits engendering pride.

Him thus intent Ithuriel with his Spear

Touched lightly; for no falshood can endure

Touch of Celestial temper, but returns

Of force to its own likeness: up he starts

Discovered and surprised. As when a spark

'Lights on a heap of nitrous Powder, laid

Fit for the Tun some Magazine to store

Against a rumoured War, the Smutty grain,

With sudden blaze diffused, inflames the Air:

So started up in his own shape the Fiend.

Back stept those two fair Angels half amazed

So sudden to behold the grisly King;

Yet thus, unmoved with fear, accost him soon.

“Which of those rebel Spirits adjudged to Hell

Comest thou, escaped thy prison, and transformed,

Why satt'st thou like an enemy in wait

Here watching at the head of these that sleep？”

“Know ye not then”said Satan, filled with scorn,

“Know ye not me？ye knew me once no mate

For you, there sitting where ye durst not soar;

Not to know mee argues yourselves unknown,

The lowest of your throng; or if ye know,

Why ask ye, and superfluous begin

Your message, like to end as much in vain？”

To whom thus Zephon, answering scorn with scorn.

“Think not, revolted Spirit, thy shape the same,

Or undiminisht brightness to be known

As when thou stoodest in Heaven upright and pure;

That Glory then, when thou no more wast good,

Departed from thee, and thou resemblest now

Thy sin and place of doom obscure and foul.

But come, for thou, be sure, shalt give account

To him who sent us, whose charge is to keep

This place inviolable, and these from harm.”

So spake the Cherub, and his grave rebuke

Severe in youthful beauty, added grace

Invincible: abasht the Devil stood,

And felt how awful goodness is, and saw

Virtue in her shape how lovely, saw, and pined

His loss; but chiefly to find here observed

His lustre visibly impaired; yet seemed

Undaunted.“If I must contend,”said he,

“Best with the best, the Sender not the sent,

Or all at once; more glory will be won,

Or less be lost.”“Thy fear,”said Zephon bold,

“Will save us trial what the least can do

Single against thee wicked, and thence weak.”

The Fiend replied not, overcome with rage;

But like a proud Steed reined, went haughty on,

Champing his iron curb: to strive or fly

He held it vain; awe from above had quelled

His heart, not else dismayed. Now drew they nigh

The western point, where those half-rounding guards

Just met, and closing stood in squadron joined

Awaiting next command. To whom their Chief

Gabriel from the Front thus called aloud.

“O friends! I hear the tread of nimble feet

Hasting this way, and now by glimpse discern

Ithuriel and Zephon through the shade,

And with them comes a third of Regal port,

But faded splendour wan; who by his gait

And fierce demeanour seems the Prince of Hell,

Not likely to part hence without contést;

Stand firm, for in his look defiance lours.”

He scarce had ended, when those two approached

And brief related whom they brought, where found,

How busied, in what form and posture coucht.

To whom with stern regard thus Gabriel spake.

“Why hast thou, Satan, broke the bounds prescribed

To thy transgressions, and disturbed the charge

Of others, who approve not to transgress

By thy example, but have power and right

To question thy bold entrance on this place;

Employed it seems, to violate sleep, and those

Whose dwelling God hath planted here in bliss？”

To whom thus Satan with contemptuous brow.

“Gabriel, thou hadst in Heaven the esteem of wise,

And such I held thee; but this question askt

Puts me in doubt. Lives there who loves his pain？

Who would not, finding way, break loose from Hell,

Though thither doomed？Thou wouldst thyself, no

doubt,

And boldly venture to whatever place

Farthest from pain, where thou mightst hope to change

Torment with ease, and soonest recompense

Dole with delight, which in this place I sought;

To thee no reason; who knowest only good,

But evil hast not tried: and wilt object

His will who bounds us？let him surer bar

His Iron Gates, if he intends our stay

In that dark durance: thus much what was askt.

The rest is true, they found me where they say;

But that implies not violence or harm.”

Thus hee in scorn. The warlike Angel moved,

Disdainfully half smiling, thus replied.

“O loss of one in Heaven to judge of wise

Since Satan fell, whom folly overthrew,

And now returns him from his prison 'scapet,

Gravely in doubt whether to hold them wise

Or not, who ask what boldness brought him hither

Unlicensed from his bounds in Hell prescribed;

So wise he judges it to fly from pain

However, and to 'scape his punishment.

So judge thou still, presumptuous, till the wrath,

Which thou incurrest by flying, meet thy flight

Sevenfold, and scourge that wisdom back to Hell,

Which taught thee yet no better, that no pain

Can equal anger infinite provoket.

But wherefore thou alone？wherefore with thee

Came not all hell broke loose？is pain to them

Less pain, less to be fled, or thou than they

Less hardy to endure？courageous Chief,

The first in flight from pain, hadst thou alleged

To thy deserted host this cause of flight,

Thou surely hadst not come sole fugitive.”

To which the Fiend thus answered frowning stern.

Not that I less endure, or shrink from pain,

Insulting Angel, well thou knowest I stood

Thy fiercest, when in Battle to thy aid

The blasting volleyd Thunder made all speed,

And seconded thy else not dreaded Spear.

But still thy words at random, as before,

Argue thy inexperience what behoves

From hard assays and ill successes past

A faithful leader, not to hazard all

Through ways of danger by himself untried:

I therefore, I alone first undertook

To wing the desolate Abyss, and spy

This new-created World, whereof in Hell

Fame is not silent, here in hope to find

Better abode, and my afflicted Powers

To settle here on Earth, or in mid Air;

Though for possession put to try once more

What thou and thy gay Legions dare against;

Whose easier business were to serve their Lord

High up in Heaven, with songs to hymn his Throne,

And practised distances to cringe, not fight.”

To whom the warriour Angel soon replied.

“To say and straight unsay, pretending first

Wise to fly pain, professing next the Spy,

Argues no Leader but a liar tracet,

Satan, and couldst thou‘faithful’add？O name,

O sacred name of faithfulness profaned!

Faithful to whom？to thy rebellious crew？

Army of Fiends, fit body to fit head;

Was this your discipline and faith engaged,

Your military obedience, to dissolve

Allegiance to the acknowledged Power supreme？

And thou sly hypocrite, who now wouldst seem

Patron of liberty, who more than thou

Once fawned, and cringed, and servily adored

Heaven's awful Monarch？wherefore but in hope

To dispossess him, and thyself to reign？

But mark what I aread thee now, avaunt;

Fly neither whence thou fleddest: if from this hour

Within these hallowed limits thou appear,

Back to the infernal pit I drag thee chained,

And Seal thee so, as henceforth not to scorn

The facile gates of Hell too slightly barred.”

So threatened hee; but Satan to no threats

Gave heed, but waxing more in rage replied.

“Then when I am thy captive talk of chains,

Proud limitary Cherub, but ere then

Far heavier load thyself expect to feel

From my prevailing arm, though Heaven's King

Ride on thy wings, and thou with thy Compeers,

Used to the yoke, drawest his triumphant wheels

In progress through the road of Heaven Star-paved.

While thus he spake, the Angelic Squadron bright

Turned fiery red, sharpening in mooned horns

Their Phalanx, and began to hem him round

With ported Spears, as thick as when a field

Of Ceres ripe for harvest waving bends

Her bearded Grove of ears, which way the wind

Sways them; the careful Ploughman doubting stands

Lest on the threshing-floor his hopeful sheaves

Prove chaff. On the other side Satan alarmed

Collecting all his might dilated stood,

Like Teneriff or Atlas unremoved:

His stature reached the Sky, and on his Crest

Sat horrour Plumed; nor wanted in his grasp

What seemed both Spear and Shield: Now dreadful deeds

Might have ensued, nor only Paradise

In this commotion, but the Starry Cope

Of Heaven perhaps, or all the Elements

At least had gone to wrack, disturbed and torn

With violence of this conflict, had not soon

The Eternal, to prevent such horrid fray,

Hung forth in Heaven his golden Scales, yet seen

Betwixt Astraea and the Scorpion sign,

Wherein all things created first he weighed,

The pendulous round Earth with balanced Air

In counterpoise, now ponders all events,

Battles and Realms: in these he put two weights,

The sequel each of parting and of fight;

The latter quick up flew, and kicked the beam;

Which Gabriel spying, thus bespake the Fiend.

“Satan, I know thy strength, and thou knowest mine,

Neither our own, but given; what folly then

To boast what Arms can do, since thine no more

Than Heaven permits, nor mine, though doubled now

To trample thee as mire: for proof look up,

And read thy lot in yon celestial Sign

Where thou art weighed, and shown how light, how weak,

If thou resist.”The Fiend looked up and knew

His mounted scale aloft: nor more;but fled

Murmuring, and with him fled the shades of night.

————————————————————

注解：

[1] 目睹天启的圣者，指约翰。据传说他在拔摩岛得天启而写《启示录》，时为第一世纪末。弥尔顿写地狱的伟观和撒旦的雄姿时，多得自该书。

[2] 恶龙即撒旦，在天上战争中被摔下去了。后来，他气愤地来到地上报仇泄恨，天上便发出呼声：“地上居民有祸了!”（见《启示录》十二章）撒旦在《失乐园》是第一次失败，《启示录》所说的则是第二次失败。

[3] 撒旦在第二次失败后，向上帝控诉人类。他诱惑人共两次，一在第一次失败后，诱惑亚当、夏娃，即控诉人类之前的一次，第二次是诱惑耶稣，即《复乐园》的题材，远在控诉人类以后的一次。

[4] 撒旦起初原住最高天，太阳天是第四天，远在其下。

[5] 伊甸是乐园所在的地区，后转化为乐园的名字。伊甸在古国亚述境内，这里的亚述山，就是第三卷末的尼法提斯山。

[6] 莎士比亚《第十二夜》的第一节：“吹在一丛蔷薇上的微风的轻柔的声音，一面把花香偷走，一面又把花香分送。”雪莱的《云雀曲》亦有此意：“暖风破花心，沥沥清芬吐，偷香重翼儿，神魂已陶醉”。重翼儿指风。

[7] 沙巴（sabea），也称示巴（sheba），是著名的示巴女王住过的城市。示巴女王曾以香料和金银珠宝赠给所罗门王。见《列王纪上》一〇．1，2。

[8] 海洋的笑逐颜开，形容海波大兴貌。

[9] 阿斯摩丢斯（Asmodeus）的故事出于《圣经》外典《托比传》：托比（tobit）的儿子托比阿斯，被父亲派到米狄亚去，大天使拉斐尔化为人状作他的带路人。他和犹太女子撒拉订了婚。撒拉以前曾结过七次婚，因色鬼阿斯摩丢斯的热恋而杀了她七个新郎。托比阿斯听大天使的话，用鱼的下水烧出奇臭来驱逐色鬼阿斯摩丢斯。色鬼逃到埃及地界，被大天使逮住。米狄亚（Media，一译玛代），是波斯的一部分，在里海的西南。

[10] 《约翰福音》一〇．1—2：“人进羊圈不从门进去，倒从别处爬进去，那人就是贼，就是强盗。”诗人以此讽刺当时不称职的牧师，暗讽长老教会。

[11] 弥尔顿《给克伦威尔将军》的末句：“这些雇佣的狼，所传的福音是无穷的欲求”。指当时的长老会牧师，他们代表新贵族、大资产阶级，想吞食革命果实。

[12] 伊甸地区，据弥尔顿的想象，大部分在美索不达米亚，直到叙利亚，东西约五百英里。浩兰在约旦河东，大马士革之南五十英里。

[13] 塞琉西亚（seleucia），亚力山大王手下最得力的名将，公元前三三〇年顷，利用巴比伦废墟的材料建筑大都城。在底格里斯河右岸，巴格达南十七英里处。

[14] 提拉撒（telassar），在美索不达米亚的南部。《以赛亚书》三七．12和《列王纪下》一九．12都有“属提拉撒的伊甸人”的话。

[15] 知识的树，即《创世记》二．9：“分别善恶的树”。知善必须知恶，所以说是高价买得的。

[16] 大河是指底格里斯河。

[17] 《创世记》二．11—14：“第一道名叫比逊，就是环绕哈腓拉全地的，在那里有金子，并且那地的金子是好的，在那里又有珍珠和红玛瑙。第二道河名叫基训，就是环绕古实全地的。第三道河名叫底格里斯，流在亚述的东边。第四道河就是幼发拉底河。”

[18] 海斯帕利亚（Hesperian）的故事，参见第三篇注[51]。希腊神话：海斯帕利亚四姊妹看守金苹果园。该园是地母盖亚赠给赫拉为嫁妆的。

[19] 《创世记》三．8：“地必给你长出荆棘和蒺藜来”的经文引起一种传说：在亚当未犯罪以前，蔷薇是无刺的。公元四世纪的圣阿姆布洛斯和圣倍其尔首先传出这个传说。

[20] 潘（pan）神，希腊神话中的山林牧野之神，最善音乐，曾教阿波罗吹笛。常为仙女歌队中的领唱。画和雕刻中多做山羊形，头上长角。象征自然。“优美”是朱庇特和维纳斯的儿子。“时节”是朱庇特和西米斯的女儿。

[21] 普洛塞庇娜（prosérpine）的希腊原文是珀耳塞福涅（persephone），是个极美的处女，母亲是刻瑞斯（Ceres）。一天，她在野外采花，地突然裂开，从下面出来冥王狄斯（dis）把她抢走了，便做了冥后。她被抢的地方是小亚细亚尼萨附近的原野，罗马诸诗人把它移到恩那（Enna）之野，在西西里。狄斯为冥王普鲁托（pluto）的别名。

[22] 刻瑞斯（Ceres）是管农业和水果的女神，宙斯背着她把她的女儿珀耳塞福涅许配给冥王。女儿失踪后，她怒极，寻遍大地，直到下界，受尽艰辛，她咒诅大地，五谷百果都枯萎了。后知真相，乃释怒，决定闺女一年三分之一时间住冥府，三分之二时间住地上。

[23] 达芙涅（daphne）是黎巴嫩奥伦特斯河畔一个优美的森林，有阿波罗神庙。传说女妖达芙涅逃避阿波罗的追求，被抓住，便化为桂树；后代称桂为阿波罗的圣树，以桂冠赠给艺术的圣手。

[24] 卡斯塔利亚（Castalia）为达芙涅林中之一泉，传说饮其水可得灵感,故曰灵泉。

[25] 尼栖亚岛（Nyseia）在利比亚，特利顿河环绕它，丰饶优美。利王亚扪，被称为利比亚的育芙（宙斯），先和雷亚结婚，后又和阿玛娣恋爱，生子巴克斯；但恐雷亚知道，把母子藏在尼栖亚岛上。

[26] 阿玛拉（Amara）山在埃及尼罗河的上游，赤道之下。阿比西尼亚王阿巴兴恐诸王子叛逆，于阿玛拉山顶营造三十四座宫殿后之。那里气候四季如春，有乐园之称。

[27] 亚述的名园即伊甸乐园。因伊甸地区的大部分在亚述境内。

[28] 暗讽当时王党的长发，清教徒重短发。《哥林多前书》一一．14—15：“你们的本性不也指示你们，男人若有长头发，便是他的耻辱吗？但女人有长头发，乃是她的荣耀。因为这头发是给她做盖头的。”

[29] 基甸（Gordeus），弗鲁吉亚的王，他的车辕上有一个非常复杂的结子，没有人能解开。他死后，这车放在宙斯庙内为纪念，并有神谕说，谁能解此结，便为亚洲的主宰。当亚力山大东征时，路过此庙，抽刀斩断此结。

[30] 西海，指大西洋；诸岛，指葡萄牙西八百英里外的亚速利斯九岛。“天秤”在空中，日落时是秤的一头重，沉下去了；另一头即星月之夜，上升了。

[31] 《诗篇》八．5：“你叫他比天使微小一点，并赐他荣耀尊贵为冠冕。”

[32] 地狱中的坠落天使，有皇帝、王侯将相。《以赛亚书》一四．9：“你下到阴间，阴间就因你震动、来迎接你。又因你惊动在世曾为首领的阴魂，并使那曾为列国君王的，都离位站起。”

[33] 《创世记》三．22—23：“耶和华上帝就用那人身上所取的肋骨，造成一个女人，领她到那人跟前。那人说：‘这是我骨中的骨，肉中的肉，可以称她为女人，因为她是从男人身上取出来的。’”

[34] 朱庇特即希腊神话中的宙斯，他的妻子朱诺即希腊的赫拉。

[35] 加百列（Gabriel）是七大天使之一，和撒旦作战时天军的大将。《但以理书》八．16，《路加福音》一．26。

[36] 犹太官员祭司分班次掌职，由抽签决定。见《历代志上》二五．8：“这些人无论大小，为师的、为徒的，都一同掣签分了班次。”又二六．13：“他们无论大小都按着宗族掣签分守各门。”

[37] 严肃的鸟儿是夜莺，弥尔顿最爱夜莺的彻夜不眠，编唱着无尽的歌曲。在《沉思的人》中称赞夜莺：“美妙的鸟儿避开愚蠢的嘈乱，最和谐，最悲哀!”

[38] 莨菪，多年生的长茎草，一名天仙子，叶互生，长椭圆形，端尖。哥林多式建筑的柱头多雕这种草叶。

[39] 潘和赛尔凡纳斯（sylvanus）都是山林牧野之神。他们都有恋人，但没有成家。

[40] 宁芙（Nymph）是山林的女神，仙女，住在山林、海河、树木中，没有固定的家。福纳斯（faunus）是罗马的农林守护神，经常在野地里，相当于希腊的潘神。

[41] 潘多拉（pandora）希腊神话中女人的始祖，比她的女儿们更美，但又是世间一切苦难的播种者。普罗米修斯偷了天火给人后，宙斯大怒，命令赫斐斯特斯用泥土捏出一个美人，送来世间，散布各种灾难。美神赠她美貌，赫耳墨斯赠予狡智，奥林匹斯山上诸神都赠以各种礼物，故名“潘多拉”，为“全部礼物”之意。神使把她送到普罗米修斯那里没有收；又送到他弟弟艾皮米修斯那里，马上被娶为妻。潘多拉带来一个美丽的匣子，里面装着一切人间的祸患。一开匣子，一切祸患都飞出来了，只有“希望”还留在匣底。

[42] 赫耳墨斯（Hermes）是希腊神话中的神使，又为商业之神。雅佩特的不肖子是艾皮米修斯，愚蠢，眼光短浅，不若乃兄普罗米修斯之有先见。

[43] 《诗篇》一二七．2：“唯有耶和华所亲爱的，必叫他安然睡觉。”《伊利亚特》第九章末句：“他们躺下，享受睡眠的恩赐。”

[44] 天主教的神父不能结婚，说什么纯洁、无邪，身份；宗教改革后取消了这一决定。

[45] 反对天主教的禁欲主义。根据《新约·提摩太前书》四．1—3：“在后来的时侯，必有人离弃真道，听从那引诱人的邪灵和鬼魔的道理。……他们禁止嫁娶。”

[46] 爱神丘比特（Cupid）的希腊名叫厄洛斯（Eros），他的母亲维纳斯（Venus）即希腊的阿佛洛狄忒（Aphrodites）。丘比特是个淘气男孩的形象，手持二箭，一为金头，一为铅头，人被金头箭射中时便心生爱情，被铅头箭射中时，爱情便消失。

[47] 这里的明灯是火把，丘比特除箭外，还带火把。因为爱情是盲目的，很容易变迁，诗人加上“长夜”二字，象征不变的爱情。一说婚姻之神许门（Hymen），手中常提一灯，象征不变的爱。

[48] 假面剧是一种乐剧，十七世纪宫廷和贵族宴会时演出。诗人在这里暗讽当时查理二世宫廷的腐败，如宫廷艳事、混舞、半夜舞会、假面舞等盛行，荒淫无耻。

[49] 小夜曲是夜间在女子窗下演奏的乐曲，演奏者露立门外，所以“忍冻”。

[50] 这是说时间在夜间九点钟光景。日落时太阳的阴影成椭圆形投到地面上，它的尖端渐渐上升，到天顶时为夜半。到半路就是九点钟光景。

[51] 基路伯（Cherubim）是天使的一种，相当于天上的警卫队，加百列为队长，乌薛（Uzziel）为队副。乌薛是“神的力量”的意思，在《圣经》中是人名。（《出埃及记》二五．18）

[52] 基路伯是燃烧的灵体，所以说“像火焰”。

[53] 伊修烈（Ithuriel）是“神的发现”之意，不见经传，似为弥尔顿所创造：洗分（zephon）是“警戒”之意，在《圣经》中是人名。（《民数记》二六．15）

[54] 天使的队伍极其光明，使月亮为之眩晕。

[55] 公元二世纪，小亚细亚有名医伽林（Galen），把人类精神分为三种：一是自然的精神，二是生机的精神，三是动物的精神。

[56] 下层天使不能常见上层天使，所以不认识。

[57] 《启示录》二〇．1—3：“我又看见一位天使从天降下，手里拿着无底坑的钥匙，和一条大链子。他捉住那龙……也叫撒旦，把他捆绑一千年，扔在无底坑里，将无底坑关闭，用印封上。”

[58] 《撒母耳记下》二二．10—12：“他又使天下垂，亲自降临，有黑云在他脚下。他坐着基路伯飞行，在风的翅膀上显现。他以黑暗和聚集的水、天空的厚云为他四围的行宫。”

[59] 刻瑞斯是管农业果木的女神。（参见本篇注[22]）

[60] 这一句换成中国的说法则是“稳如泰山”。特尼里弗岛（tenerife）是古人想象中的幸福岛，传为加那利（Canary）群岛最大的岛，中有高达12182英尺的火山。阿特拉斯山（Atlas）是巨人阿特拉斯肩负着天的地方，是横亘摩洛哥、阿尔及利亚、突尼斯的大山脉。在摩洛哥的最高峰达14000英尺。

[61] 天秤宫为星座名。用金天秤测量事物的轻重，最初见于荷马《伊利亚特》第八章，宙斯用天秤测量希腊军和特洛伊军谁胜谁负。同书第二二章，用以测量阿喀琉斯和赫克托耳的命运。维吉尔的《埃涅阿斯纪》第一二章，用以测量伊尼埃特和图努斯的命运。弥尔顿用以测量魔鬼与天使的力量，战与和孰重：万物敦重，诗的效果更大。

[62] 处女宫和天蝎宫为黄道十二宫中的两个星座，天秤宫在其间。希腊神话中处女名阿斯托利，是正义的女神，在黄金时代原住人间，但末世腐败，她升天而为星宿。天蝎宫，十月二十三日前后，太阳进入这个星座。

[63] 砝码轻所以秤盘上升。

[64] 夜的阴影逃遁，即天亮了。

第五卷

提纲

晨曦来临，夏娃把她的噩梦向亚当叙述，亚当不喜欢这个梦，却安慰了她。他们出去劳动，先在草庐的门口唱了早晨的颂歌。上帝为了有话向人说清楚，特派天使拉斐尔下来向亚当说明他应该顺从，说明他有自由意志，说明他的仇敌将要来临，说明敌人是谁，为什么他是敌人，以及其他应该知道对他有利的事。拉斐尔降临乐园；描写他的姿容。亚当坐在家门口，远远地望见拉斐尔到来，出来迎接他，带他到家里，用夏娃从园中采集的果实款待他。他们的桌上谈论：拉斐尔说明自己的使命，告诉亚当关于他的处境和他的敌人。经过亚当的询问，说明敌人是谁，怎么会成了他的敌人，从天上的初次叛乱，及其原因，说到他怎样带他的部队进入天国的北部，在那里鼓动部下跟他一起造反，只有一个撒拉弗天使名叫亚必迭的不赞成，同他辩论一场后，决裂了。

晨曦在东方移动她那蔷薇色的[1]

脚步，在大地上撒布晶莹的彩珠。[2]

亚当照常在这时醒来，因为

他的睡眠轻得像空气一般，

是由清纯的饮食和雾霭散发而成，

一经曙光的扇拂，树叶的沙沙声

和小河水汽升腾的微音，以及

枝头啼鸟清脆的晨歌，便会消散。

更使他惊奇的是看见睡中的夏娃。

云鬓散乱，两颊发光如火烧，

似乎是没有好好地安眠。

他支起了半身，斜倚在一边，

面露笃爱的神情，俯视她那

睡时醒时同样有特殊魅力的美丽。

于是用和风吹拂百花仙子般的[3]

温柔的声音，轻轻地抚摸她的手，

他支起了半身，斜倚在一边，面露笃爱的神情，俯视她那睡时醒时同样有特殊魅力的美丽。

如此向她私语：“醒来吧，我的美人，

我的佳偶，我最近新得的礼品，

上天最好，最后的赐予，常新的欢忭！

醒来吧，晨光在照耀，清鲜的野地

在招呼我们。我们将失去最好的时光

去看看我们栽培的草木怎样发芽，

香橼的丛林怎样开花，

没药和香苇怎样滴露，

大自然怎样用五彩描绘，

蜜蜂怎样在花上吮吸甜汁。”

这样的耳语唤醒了她，她用

惊奇的眼光端详亚当，拥抱他，说：

“我心所寄托的唯一的人，

我的光荣，我的完人呀！

我看见你的脸，又看见晨光回来了，

着实高兴；昨夜是不同寻常的夜，

我好像做了个梦，梦的不是

平常事，不是你，也不是昨天的工作，

或第二天的打算；却是个烦恼，

在这恼人的夜以前，从未知道的事。

我好像听见一个温和的声音在耳边，

叫我出去散步。我当是你的声音，

说，‘为什么还睡，夏娃？现在是

快乐的时刻，凉爽、清静，除了

夜啼的歌鸟之外，全都幽静，

这夜鸟现在清醒着，唱着她的恋歌。

现在月亮正圆，领导着群伦，

用更加欣乐的幽光装饰着万物的脸，

没有人去欣赏，辜负了这番美景。

整个天体清醒着，睁开所有的眼睛。

一切有情的都在看你，被你的美迷住，

永远用羡慕的眼光盯着你。’

我像是听了你的召唤，就起来了，

但没有看见你，便迈步出去找你；

我仿佛独自走过几条道路，

忽然走到了被禁用的知识树旁边。

它看来很美，比我白天所想的

要好看得多了；我惊奇地一看，

看见树旁站着一个带翅膀的，

样子很像我们常常看见的天使，

他那露湿的鬈发，蒸发着天香。

他也在那儿观看那棵树；还说：

‘啊，真是美丽的树，结实累累，

竟没有神或人来尝味你的甘美，

从而减轻你的重荷？知识是那么贱？

是为嫉妒或是什么用心，禁止尝味？

不管谁禁止，都不能阻止我享受

你的盛惠，不然，为什么栽在这儿？

他说了这话，便毫不迟疑地

伸出手去摘来尝味了。我听了

这么大胆的话，看了这么大胆的行动

便吓得浑身冷颤，可是他极高兴地说：

‘啊，神圣的果子，你的味道本自

甘美，但因这样的采摘便更甜蜜，

禁止人采食，大概是专为神们所享用，

而且还能把人变为神，

人变成神有什么不好？好事愈推愈广，

创造者无所损失，反更受尊敬呢！

幸福的，天仙般美丽的夏娃啊！

你也来一份吧。你现在很幸福，

可以更幸福些，但不能更有价值些。

尝一尝这个吧，尝后可和群神交往，

你自己也将成为女神，不受地球限制，

有时还可以像我们飞在空中，

有时还可以按你的身份升上天去，

看看神们的生活情况，你自己也参加。’

他这样说着向我走近，把他所摘的

果子拿给我，直送到我的嘴边。

那果子的香味立刻引起我的食欲，

我馋涎难禁，不能不去尝味。

后来便和他一同飞升到了云中，

可以俯瞰广阔的大地，气象万千。

我正觉得自己飞得这么高而迷离

惝恍时，我的向导者突然不见了。

我仿佛又降落下来，再入睡乡。

现在醒来，原来是个梦，多高兴！”

夏娃这样陈述了昨夜的梦境，

亚当便严词厉色，忧郁地答道：

“我自己最好的肖像，亲爱的半边身呀，

你昨夜梦中的烦恼，使我也不安。

我并不喜欢这个怪梦，我怕这是

从邪恶来的，但邪恶从哪儿来呢？

你本造就纯洁，本身不包藏祸心。

可是要知道，人的心灵里有些

低劣的机能，奉理性为主脑；

在各机能中，幻想居次位，明敏的

五官呈现一切外界的事物，

幻想便用来构成想象和幻影，

跟理性或合或分，构成我们肯定或

否定的东西，这就是我们的知识或判断。

当五官休息时，她也退入私室睡觉。

当理性睡觉时，幻想却往往清醒着，

模仿她的动作；但时常弄错了形象，

制造出不伦不类的东西，特别是在梦中，

把从前和最近的言行混淆起来。

我想你的梦很像我们昨夜的谈话，

却增加了许多离奇的东西。

可是也不必难过：邪恶进入

神或人的心中，来而又去，

只要心意不容许，便不会留下

半点的罪污，这就给我希望：

你会厌恶睡时所梦见的那些事，

醒来以后决不会同意去做的事。

因此你不要灰心，不要脸带愁云，

应该比那美丽的晨光更加兴高采烈，

笑容满面地迎接世界的新事物，

现在我们起来吧，到树林、泉水

和花丛中去，神清气爽地工作吧。

现在花儿正在敞开最精妙的胸怀，

放出一夜来为你贮蓄的香气呢。”

他这样安慰了他的佳偶，

她心神舒畅了，但她的双眼

默默地流下柔和的眼泪，

她用美发拭去泪珠，但两眶里

仍含着晶莹的两颗，在未落下之前，

他把它们吻去了，表示心中快慰，

因为这两颗泪珠表示她的悔悟和敬畏。

一切疑惧消散，便相将奔赴田间。

首先从密林如盖的荫翳下，走进

一望无际的晨光明朗的旷野，

太阳还没有升起，他的车轮

还在天边海际徘徊，他那

带露的光线，平射在大地上，

显现出乐园东部和伊甸福地的

辽阔土地的风光，他们二人

便卑躬敬虔地礼赞天神，

像每天早晨一样，用各种体裁的

颂歌赞词，向创造主唱念，

出口成章，或为合乐的歌曲，

或为即兴的颂词，都成神圣的欢乐，

或为美妙的韵语，或为无韵散文，

比之丝竹合奏，更加和谐合律，

更加熨贴亲切，于是二人开始唱道：

“至善的，全能的父啊！

这一切都是您光荣的创造物，

您的这个宇宙结构如此奇妙美丽，

那么，您自己该是何等的神奇呀！

简直是不可以言语形容！您坐在

诸天之上，我们看不到您，

但看见您这些最卑微的作品，

仿佛可以知道一二；这些东西

已经宣说您的至德和神奇大能。

说吧，您最能说会道的，光明之子，

天使们呀，因为你们看见他，

你们在天上，用歌词和交响曲，

长昼不夜地围绕着他的宝座欢唱，

在地上的芸芸万类呀，你们合声

歌颂他，起、承、转、合，永无终穷。

最美丽的星辰呀，你是夜的

最后一员，纵不属于曙光，

也该是白昼的先驱，你用

辉煌的光轮，装饰笑容满面的清晨，

你要在朝暾初升的时候，

在甜蜜的清晨，在空中赞美他。

太阳，你这大世界的眼睛和灵魂啊，

你要知道他比你更伟大；无论在你

初升时，高在中天时或落山时，

在你永恒的轨道上赞美他。

月亮，迎接赫灼的日轮，而又

避开他的月亮呀，要和固定在

飞转着的天体中的恒星们，

以及其他五个既歌且舞的行星

互相唱和，赞美这位从黑暗中

呼召光明出来的大能者吧。

空气、水、火等元行们呀，[4]

你们是自然中的腹中最初孕育的，

相互结合，变成种种形相的，

永久循环回复，千变万化，

混合而滋养着万汇的元素，

要唱出变化无穷，万古常新的

赞歌来，颂扬我们伟大的创造主。

雾气和水汽们呀，你们从

山中和烟水蒸腾的湖上升起时，

还只是土色或灰色。等到太阳出来

把你们绒毛似的衣裾染成金色，

你们要为世界的创作者而升腾；

或升为云彩，装饰那万里澄碧的晴空，

或降为甘霖，滋润干渴的大地，

或升或降，你们都要扬声赞美他。

四方吹拂的风呀，不管是柔和的

或是凄厉的，都要赞美他。

松树们呀，摆动你们的头，

跟所有的草木一同鞠躬向他膜拜。

流泉们呀，你们奔流要婉转歌吟

发出妙音，合乎韵律地赞美他。

一切有生命的东西都要和声歌唱。

唱着歌飞登天门的鸟儿们呀，要用

你们的双翼和鸣声运载颂词。

你们在水中泅泳的，地上步行的，

高视阔步的，或卑躬匍匐的，

都证明我是否在早晨或夜晚，

向山、谷、林、泉，扬起歌声，

曾否教导他们都来供献颂歌。

宇宙的主宰，万岁！愿您永远

单把善德赐给我们；如果黑夜

把那邪恶搜集、暗藏起来，请把

它们驱散，像现在光明驱散黑暗。”

他们这样天真地祷祝之后，

便心气和平，恢复平日的宁静。

他们急忙到田野中去做早工，

露里花间，果木成行，干长叶茂，

有伸得太长的枝丫，也有

不结实的空花，都得人手去修整。

或把葡萄藤牵上榆树，把她嫁给他，[5]

使她用多情的手臂抱住他，

用她累累的果实装饰他那无花的枝叶。

高天在上的王看见他们如此勤勉，

心生怜悯，便召来拉斐尔，那善于

交游的天使，叫他和托比阿斯同去，

并且保证他跟那嫁过七次的处女结婚。[6]

他说：“拉斐尔，你听着，

撒旦从地狱里逃出黑暗的深渊，

在地上乐园中掀起了骚动，

昨夜搅扰了那人间夫妇，并打算

在两个人身上下手毁灭全人类。

你们去，用半天工夫，和亚当交谈，

像跟老朋友一样，在他的幽栖处，

或在树荫下，在他午歇的时候找他。

在谈话中要启发他是身在福中，

他的幸福是享受意志的自由，

他的意志是自由的，但不够坚定；

警戒他，不要太大意，陷入邪道；

告诉他，他的危险从谁而来，

现在有怎样的敌人从天下降，

阴谋拉别人下水，和他一样

从幸福的境地坠落下去。

他用暴力吗？不，那是容易防范的；

他用的是欺骗和谎言。这一点要说清楚，让

他知道，免得他犯了

天条而推说没有预先警告，未加防范。”

永生的父这样说了，大义凛然。

带翼的天人接受了任务，马上便从

千万穿华丽羽衣而立的撒拉弗中[7]

轻捷地飞起，飞过天庭的中央；

天上的乐队迅速地左右分开，

为他让出二条漫长的天上玉道；

飞到天的大门处，大门自动地

在黄金的户枢上大开，这真是

伟大建筑师的圣斧神功。

从这儿起，万里无云，没有什么

妨碍他的视线，连小星星也没有，

他望见地球，和其他闪烁的

星球一样，望见乐园，诸山顶上

都有香柏树；隐隐约约的，

好像伽利略夜间从望远镜中所见的

月亮中的想象境界，或像

船长从西克拉德群岛中远望德洛

或撒摩那样的小岛，如一抹云影。[8]

他连忙向前飞去，穿过广阔

无垠的太空，飞翔于大千世界之间，

时而挥动稳健的翅膀，以乘极风；

时而用急速的风翼鼓扇柔和的空气，

不久就飞到了鹰隼所能飞到的高处，

在百鸟们看来像是一只凤凰，

所有的羽族都争看这只不群的鸟，

以为是把自己的遗体飞往埃及的

底比斯，陈放在灿烂的太阳神宫里。[9]

他直接在乐园的东头山崖上降落，[10]

重现撒拉弗天使带翼的原形：

有六只翅膀遮掩他那神圣的容姿，

一对护着宽阔的双肩，垂在胸前，

俨然帝王的装饰；中间一对

好像星光灿烂的晶带，围住

腰身和大腿，上面一层茸毛，

金色斑斓，像在天上浸染过的；

第三对护在双脚上，从后跟起，

都是天上染就红霞色的羽甲。

他站在崖石上，好像迈亚的儿子，[11]

把羽翼一振，使天香四散，

满播四野。守卫的天使们一看

就知道他是带有崇高使命来的，

都对他的威严和使命起了敬意。

他走过他们那辉煌的帐幕，

走到那幸福的田野，走过没药树丛，

走过肉桂、甘松、白壳杨的花香；

到了一个芬芳、甘美的原野。

这里的自然，回荡她的青春活力，

恣意驰骋她那处女的幻想，

倾注更多的新鲜泼辣之气，

超越乎技术或绳墨规矩之外；

看，东面的树林中，有一个光辉的形象正往这儿走来。

洋溢了无限的幸福。当他从那

芳林里走出来时，那坐在阴凉的

幽栖处门口的亚当便认出他了，

那时太阳当顶，赤炎直射，

放出过分的热力，烘暖大地

直到深处，超过亚当所需要的。

夏娃那时在里面准备午餐，

可口的果实，合乎真正的食欲，

还有乳样的清泉、浆果或葡萄等的

玉液琼浆。亚当这样向她招呼：

“夏娃，快来看，一饱眼福，

看，东面的树林中，有一个

光辉的形象正往这儿走来，

好像是另一个曙光在正午时升起；[12]

大概是从天上带来伟大的使命，

在这个日子光临做我们的客人。

快去拿出你所贮藏的东西来，

供献最好的果品，丰盛地款待一下

这位从天上来的贵宾。拿礼物

回敬赠送礼物的人，要从众多的

礼品中，多拿一些来供应，

这儿的‘自然’肥沃，滋长繁荣，

愈多采摘，愈能结实累累；

那就是教导我们不必过分节俭。”

夏娃对他说：“亚当呀，

你是地上圣洁的典型，受了

上帝的灵气而活的，我们四季[13]

都有佳果悬挂枝头；不必过多

贮藏，只把一些干硬之后

而更加滋养的东西收藏就够了。

但我要赶快到茂林中去，

从每株树的枝头精选甘美多汁的

瓜果款待这位天人，让他看见，

上帝的恩赐分到地上的不下于天上。”

她这样说着，一面急速转身，

带着急迫的神情，一心想着招待的事，

怎样精选最上等最可口的东西，

风味若不调和，便会变成粗劣，

务必要按照自然的变化而加调味，

一样接着一样，有条不紊，引人入胜；

于是忙着去采集各种的果品，

从大地母亲所生产的万汇中精选，

无论东西印度、地中海滨各国、

本都、布匿沿岸或阿尔喀诺俄斯国中[14]

所出产的各类果子，样样都有，

有的结在柔枝上，有的果皮光滑，

有的粗糙，有的果壳带须，

有的包在荚里，她都不吝惜地采摘，

堆积在桌子上。饮料则有

葡萄新酒，并不醉人，还有从多种

浆果中压出的甜汁，从甜果仁中

榨出的美味软膏，样样盛在洁净的

器皿里；然后在地上撒播蔷薇，

以及树丛中取来的自然的香气。

同时，我们伟大的始祖前去

迎接那位神光焕发的客人，

他只凭自身圆满俱足的仪态，

没有其他任何仪式；他自身的威严

就比王侯的马队，成行的侍从，

金光璀璨，徒使观众目瞪口呆的

那种盛仪，更加庄严、隆重。

到了他的跟前，亚当虽然心不惧怕，

却恭敬、严肃地对他行礼，

好像面对长者，鞠躬深深地，

如此说道：“天上的天人呀，

若非天上那得如此光辉的形象！

你从天上的宝座降临，暂时离开

那个快乐的地方，光临到我们这儿来，

我们只有两个人，天神却惠赐

这么广大的土地给我们，

请到那边荫凉的幽栖处休息休息，

请坐下，尝一尝这个乐园中出产的

美味，直到中午的炎暑退去，

红日西沉，稍为凉爽的时候。”

那天人和蔼地如此答言道：

“亚当呀，我就是为这个而来的；

你这样的身份，这样的住处，

即使天使也不是不可以

时常接受你的邀请来访问你。

那么，请带我到你们的那个

浓荫遮盖的幽栖处去吧。

从这正午时刻直到黄昏时分，

可以在那里随意谈话。”于是，

他们来到了那荫翳的住家，

那儿饰着各种的花朵和香气，

好像波莫娜的亭子，显露笑容。[15]

但夏娃，除了己身之外，没有

丝毫的装饰，却比山林仙女，

或在爱达山上争吵的三位裸体女神中

最美的一位，还更美丽，[16]

她站着招待这位天上来的客人。

她穿戴着美德，无须面罩，

也没有思想上的缺点使她脸红。

天人给她一声“祝福你！”

这个神圣的祝词，在很久之后，

也用以祝福玛利亚，第二夏娃：[17]

“祝福你，人类的母亲，

你那多产的肚子，将生下众多子女，

充满世界，比这桌子上堆积的

各种神树的果子还要繁多！”

长了草皮的隆起土堆是他们的桌子，

四围有几个长了青苔的座位，

大桌子上满堆着秋天的果实，直到

四隅，在这地方，秋和春常携手对舞。[18]

谈了一会儿话之后，怕食物冷了，

我们的始祖这样说道：“天上的

客人呀，请尝尝这些恩物吧，

这些是我们的哺育者，圆满无量的主，

使大地滋生而赐给我们

作为食物和娱乐的东西。不知

这些东西合不合天人的口味，

可是我知道一件事，就是：

唯一的天父，赐给一切群生。”

那天人对他说：“因此，他

（必须永远颂赞）给予半灵质的人类的

食物，也给予纯灵质的天人来欣赏。

那些纯智者也和你们有理性者

一样需要食物；二者的身上，

都具有低级的感觉机能，

因而能见、闻、嗅、触、味，

并能品尝、消化和吸收。

而且把有形化无形，肉化为灵。

你要知道，被造之物都需要给养。

论到各元行，都是以粗养精、

地以养海，而地与海以养空气，

空气以养天上的火即星星，

首先以养星中最下级的月球。

月球圆脸上的斑点，就是她那

不纯的蒸汽还没有化为她的本质。

月球又何尝不从她温润蒸发的

大陆上喷吐养分以供养较高级的星。

太阳把光明给予万汇，同时，

又从万汇吸收蒸汽作为报酬，

到了夜晚，便和西海同进晚餐。

虽然天上的生命树繁生仙果，

还有葡萄提供仙浆，虽然在那儿

每天早晨从枝头拂落甘露，

地上满是珍珠一般的小米粒，[19]

但天神又在这儿广施异样可喜的

新品种，别有风味，可以比美

天庭；别以为我对食物挑三拣四。”

于是他们坐下来一同饮食，

原来天使并不是有影无形的，

也不是雾中朦胧的幻象，如一般

神学家们所说的，他们真有

强烈的食欲，能够狼吞虎咽，

也有消化，变革食物的热力，

吃了过多的东西，精灵都能消化，

难怪那些有经验的炼金者，

能借乌煤的火力，把粗糙的矿石

化为纯金，跟矿中开采的一样。

那时夏娃赤身裸体站在桌边侍候，

甘美的饮料倾入杯盏，洋溢淋漓。

啊，真是适合于乐园的天真呀！

假使有神子们对这景象而销魂，[20]

那也是无可非议的；但他们的心

不为情欲的爱所支配，他们不懂得

嫉妒，被损害的“爱者的地狱”。

披羽翼的天使长回答他说：“亚当呀，只有一位全能者，万物从他生出，又转归于他。

他们既饮且食，满足了食欲，

却不使胃囊有过重的负担。

这时亚当忽然想起，要借这次

谈话的好机会，知道一些

上界的事物，和天上居民的生活；

因为他们远比自己优越，

他们那光辉的形状，神圣的光彩，

以及高强的能力，都比自己优越。

于是用谨慎的语言向天的使者问：

“和上帝同居的天人呀，

由于您这次光临人间，深感厚意。

惠然肯光临我这低矮的檐下，

又肯尝味这些地上出产的果子，

这些不配作为天使的食品，您竟

吃得津津有味，好像在享受

天上的宴飨。这怎能比较呀？”

披羽翼的天使长回答他说：

“亚当呀，只有一位全能者，

万物从他生出，又转归于他，

万物如不从善良坠落，

可说是创造得完美无缺；

万物同一原质，而赋予各种形状，

依照本质的程度而给群生以生命；[21]

各种不同程度的生命、活气、

各种生灵，在活动的世界里，

逐渐净化、灵化、纯化，逐渐接近

神灵，终于在各自的界限内，

由肉体努力提高而变为灵质。

所以植物从根上生出较轻的绿茎，

再从绿茎上迸出更轻盈的叶子，

最后开出烂漫圆满的花朵，

放出缥缈的香气。花和果，

人类的滋养品，也逐步上升，

沿着阶梯，上升到生物，到动物，

到万物的灵长，给以生命和感觉，

想象和理解，灵魂从中接受理性，

理性是她的本体，有推理的

和直观的两种：推理多半是你们的，

直观多半是我们的，这只是

程度的不同，实际是同类。

所以你不必奇怪，我怎么不拒绝

上帝认为于你有益的食物，

和你一样吃它，化为我的本质。

将来会有一天，人和天使同吃，

而不觉得那些食物太轻，不习惯。

而且，你们由于那些食品的滋养，

时长日久，会使你们的五体变得

轻灵起来，终于全部化灵，

同我们一样长了翅膀，飞升天上，

随心所欲地住在这里或天上乐园，

只要你们始终顺从，完全保持那

创生你们的上帝的爱，永不改变。

这时，你们就尽量享受

这个福地中至高无上的幸福吧。”

人类的族长回答他说：

“慈惠的天使，和善的客人呀，

您教导我们知识该遵循的方向，

指示我们以自然的阶梯，

静观被造物，从中心到周围，

一步步向上攀登，接近于神。

可是您最后说的‘你们若是顺从’

究竟是什么意思呢？他用尘土

造了我们，把我们安置在这儿，

凡人所需要，所能寻求和享受的

最大幸福，样样都有，我们还能

对他不顺从，对他的爱背弃不顾吗？”

那天使对他说：“天、地之子呀，

你听着！你现在的幸福是由于神，

但幸福的继续却由于你自己，

就是说，由于你的顺从，站定脚跟。

我给你的警告也是为此，要记住。

神造你是完全的，但不是不可变的；

他赋予善性；但也给予力量去保持，

你的意志本是自由的，不为那

难逃的命运和严酷的必然所支配。

他要求我们主动的服务，

决不要我们勉强的顺从，

勉强顺从不被他所采纳；如果

人心不自由，意欲由命定，

没有其他选择的可能时，那么，

拿什么来考验人们的服务

是否出于真心呢？我自己和

全体站在上帝宝座前的天使军，

也和你们一样，只有保持顺从，

才能保持幸福；没有其他保证。

爱和不爱都由于自己的意志，

正因自由地爱，所以自由地服务。

我们也由此而决定坠落或站稳。

我们之中有些已经坠落了，

由于不顺从而坠落了，

从天上坠落到地狱深渊，

从何等幸福的高处，落进何等大的灾祸呀！”

我们伟大的祖先对他说：

“神圣的导师呀，听了您殷勤的话，

比夜间基路伯的歌声，从附近

群山间送来的缥缈仙乐，更加悦耳欢心。

意志和行为，造来就是自由的，

这事我不是不知道；可是我们总是

常常坚定自己的心，永不忘记

我们的创造者，遵守他的

简单而公正的命令，这个信念，

一直到现在都是坚定的；

但是，听了您所谈天上的事，

使我起了一些疑心，还想多听些，

如果承蒙原原本本地说给我听，

我想那一定是十分奇异的珍闻，

值得敬虔地洗耳恭听的。况且

我们还有时间，太阳刚走完一半

路程，另一半辽阔的长天才开始呢。”

亚当这样请求之后，拉斐尔

迟疑了一会儿，点头说道：

“人类的始祖啊，这是件大事，

是难说又可悲的事。对人类的感性，

怎么能讲解不可见的战斗天使的业绩呢？

这么多原来是光荣而完善的天使，

一旦坠落了，说来怎不令人心伤！

况且泄露另一世界的秘密，

恐怕是不大合法的吧？然而为了你，

我不妨说一说；依照人类感官

所能理会到的，用俗界有形的东西

来尽量表达一下灵界的事：

地界虽然不过是天界的影子，

而天地之间相似的事物，

要比地上所臆想的多得多。

“起初还没有这个世界的时候，

空漠的混沌占领着如今旋转着的诸天，

地球凌空悬挂在中心的地方；

有一天（时间是永恒的，无始

无终，但也用过去、现在、未来，

用以测量万物连续不断的运动），

那天正是天上大年的开始，[22]

各天使军由敕令召集而来，

分别在各自首领的麾下，

成千上万，从天的四隅出来，

闪动着灼眼的光亮，排列成行，

在全能者的宝座面前显现。

千万种旌麾旗号高扬在空中，

在前锋和后卫之间迎风招展，

标志着天族、等级和阶级的不同；

有的用炫眼的金银线，把纹章

绣上，用作神圣的纪念，标志

他们卓越的虔诚和爱的功绩。

这样，他们排成广大无边的圆圈，

一圈套一圈，层层重叠地站定，

永恒的圣父，伴随着万福环抱中的

圣子，坐在中间，光辉夺目，

好像从炫目的火焰山中，这样说：

‘你们众天使，光明之子听着！

诸位王、公、有势、有德、有权的，

听永存不灭者，我的宣言！

今天，我宣布我的独生子的诞生，[23]

并在这个圣山上受膏即位，

他就是你们现在所见在我的右边，[24]

我指定他做你们的首领；[25]

我亲自宣誓，天上众生灵都得

向他屈膝，承认他是主宰。

在他伟大的摄政之下，

团结成单一的灵体，永乐无穷。

背叛他，就是背叛我，

一旦破坏统一，便要从神和福地

抛掷出去，落到天外的黑暗深渊，

他所设置的拘留所，永远不得救赎。’

“全能者这样说罢，他的话语

好像为大众所喜欢；实际上不全如此。

那一天，和其他的节日一样，

他们同在圣山周围唱歌跳舞，

那是神奇的舞蹈，行星、恒星，

诸星天都照常运转着，

错综、纵横、迂回，如入迷阵，

看似最不规则，却是超过寻常整齐的规律。

它们的动作合乎神的谐调，

如此柔和、有魅力的乐曲，

使上帝自己听着也心花怒放。

夕暮莅临了（我们天使也有我们的

晨昏，但不为需要，只为变化多趣），

跳舞的兴趣便转到饮食，

全体排成圆圈，摆好食桌，

俄顷之间便堆满了天使的食品；

红玉色的琼浆，洋溢于珍珠杯盏，

钻石杯和沉沉的金杯里，

都是天上生长的甜葡萄的玉液。

他们在百花上休息，鲜艳的小花

戴在头上，且食且饮，相互

交杯，痛饮永生和欢悦，

以果腹为度，不愁过食，

在广施丰产的大慈惠神面前，

尽量欣赏着他们的欢乐。

天香弥漫的夜，散发烟云，

从那迸出光和影的高高神山上，

把那最光亮的天容，变成快乐的

暮色（因为夜在那儿不戴黑面纱），

蔷薇色的露珠使众生安眠，

只有天神那不眠的双眼未闭；

那时天使之群一队队地散布在

整个原野上，远比地球广阔的

天原上（这是天神的庭院），

在流水溪畔，生命树林中间，

张开天幕，霎时间便搭起无数

大帐篷，天界的帷幄，他们在

那里，在凉风习习的吹拂下安睡；

还有一些天使彻夜在轮班歌咏，

在帝座的周围歌唱和谐的颂诗。

但撒旦却不这样清醒——他现在叫

撒旦，原名已经失传了，他虽不是

第一大天使，却是属于第一流的，

他的权力、恩宠、地位都极优异，

可是对圣子却深怀嫉恨。

那一天，伟大的天父宣布圣子

被封为弥赛亚，受膏的王，

由于他的傲气，觉得不能忍受，

这光景对于他自己是一个损害。

于是他深怀恶念和轻侮，

在夜半更深，黝黯来临，正好

清静、睡眠时，决心把他的全军

撤走，悍然反抗，对至上的宝座，

不拜也不顺从，并唤醒那仅次于

他的大天使，对他秘密地说道：[26]

“‘亲爱的伙伴呀，你怎么还能

合眼？你该记得昨天出自天上

全能者的口所宣布的是什么？

平常总是你把所想的告诉我，

我把自己所想的告诉你，

我们在醒时总是一条心，

现在怎能由你的瞌睡而离异？

你知道，新的法令已经颁布；

治人者既发布新法，我们治于人者

也可以改变初心——召开新议会

来讨论可能发生的疑问，

在这儿多言是危险的。你去召集

我们所统帅数以万计的天军首脑们，

说我命令，在夜的阴云未退之前

全军出发，在我的大旗飘舞之下，

飞速进军，回到我们的领土北方去，[27]

在那儿准备欢迎我们新封的王，

伟大的弥赛亚和他的新命令，

他很快就要扬扬得意地巡行

整个天国，并颁布他的新法律。’

“伪天使长这样说罢，给他那

毫无思想准备的伙伴以坏影响；

他召集了手下的许多军政长官，

有的分别一个一个传达命令，

正如刚才所吩咐的，向他们说是

至高者的命令，要在天亮之前，

在黝黯的夜未从天上消去之前，

揭起大天军的旌旗而进军；

还向他们说些臆造的原因，

用暧昧的话语，易于激起嫉恨的

言辞，说得堂堂皇皇无可指责。

他部下全都习惯于服从他，

伟大首领的卓越号令，

因为他的名声实在大，

在天上的地位实在高，

他的容貌，像领导群星的晨星，[28]

迷惑了他们，谎言骗取三分之一天军。

那时，永生者的眼，洞察隐微思想的

慧眼，从那神圣的山边，

或从每夜在他面前点燃的金灯里，

不必借用它的光照，已经看见

叛乱的兴起——看见谁在发动，

向朝晨之子中间扩大，

怎样纠众结党，反对他的敕令，

他微笑着对他的独生子说：

“‘儿呀，在你身上可以看到

我全部的荣光都充分显明出来了，

你是我全部权力的继承者，

关于我们的全能，关于我们

从古以来的神性和主权，

该用什么武器来确保的问题，

对我们来说是很迫切的了。

现在崛起一个仇敌，他想

在辽阔的北方国土上树立起

一个和我们分庭抗礼的王权；

他不以此为满足，还想要

在战场上考验我们的权能和威力。

我们要注意，在这危急的当口，

必须火速召集剩下来的部队，

用全力来防御，以免在突然袭击中，

丧失我们这个高地、圣所和圣山。’

“神子以静穆明朗的神色，

光辉神圣，静妙难名的态度对答他：

‘大能的父呀，你正直地嘲笑

你的敌人，胸有成竹地笑他们

徒劳的计谋，徒劳的叛乱。

他的憎恨将是高举我的名，

是我的荣誉。他们将看见我

承受统治的王权，制服他们的

骄矜，终将证明我确有征服

叛军的权力，还是天国最无能的。’

“圣子这样说了，而撒旦

却率领他的军旅，迅速飞行远征，

数目无可计算，就像夜间的繁星，

或像太阳照出所有树叶和花朵上

珍珠般滴露的众晨星一样。

他们行经许多大国的国土，

经过那分为三个等级的撒拉弗、

王者和霸者所统治的疆域。

亚当，你的全部领土，和这些

大国比较起来，简直是小花园

比环球的全部大地和全部海洋。

他们经过这些国土，终于到达北国，

撒旦就在一座高山上登基即位，

光芒远射，好像山上升起一座山，

还有用金刚石、金岩砌成的

塔楼和金字塔。在这个路西法的

宫殿里（这是人类对这建筑物的俗称）

他不久就在众天使之前宣布自己

是救世主，俨然和天神一样，

把那座山冒称为‘会议之山’；

因为他在那儿召集他的党羽，

诈称要讨论如何去迎接大王的来临，

用造谣艺术，以假乱真，向他们宣言：

“‘诸位王、公、有势、有德

和有权的！但愿这些尊严的称号，

不是徒具虚名；因为如今由神敕

另立一王，独揽大权于一身，

以受膏王的名义，大损我们的权利。

因此，我们才做了夜半的行军，

急急忙忙地聚集在这儿，

就是要讨论该怎样去欢迎他，

我们这些一向对他屈膝献殷勤，

卑躬恭敬的，该怎样迎接这位新贵！

侍奉一位，已是难堪；何况是两位！

如今他宣布，他的影子也该受尊敬，

双倍的奉承，我们怎么受得了？

我们必须想个较好计划以自壮胆，

并且教我们怎样摆脱这个重轭？

难道你们愿意伸出头颈去受缚，

愿意屈下软弱的双膝在他面前？

不，我想你们是不愿意的，

如果我没有错认你们，

你们必也自知都是天上的子民，

本来不从属于谁，即使不完全平等，

却都自由，平等地自由；

因为地位和等级，跟自由

不相矛盾，可以和谐地共存。

那么，论理性或正义，谁能

对平等的同辈冒称帝王而君临？

论权力和光荣，虽有所不同，

但论自由，却都是平等的。

我们本没有法律，也不犯罪，

怎能拿法律和敕令压在我们头上？

用它来主宰我们，硬要我们尊敬，

简直是冒犯我们赫赫的名号，

我们的名号理应治人而不是治于人！’

“他这样狂妄大胆的言论，

耸人听闻，但在众撒拉弗天使中，

有一个叫亚必迭的站起来，[29]

他是最热心于敬神，最能遵守

神的命令的，他义愤填膺，

以热忱的火，冲击狂暴的逆流道：

“‘啊，你这狂妄、虚伪、傲慢的

议论，你这话，在天上谁也不愿听；

尤其是出于你的口，你在伙伴中，

居于何等高的位置，忘恩负义者！

他合法地宣布他的独生子继承王笏，

天上的每一精灵都当向他跪拜，

恭恭敬敬地承认他为正统的王才是；

你怎么能用不敬的诽谤来

责备天神正当的宣告和誓言呢？

你说他不公正，倒是太不公正了，

不应该用法律来束缚自由，

不应该让同辈来统治同辈，

不应该由谁来独揽永恒的大权。

难道该你把法律颁给上帝？

你是他造的，他如心所欲地

创造一切天上的诸当权者，

他们的存在都是由他规定的，

难道要你跟他辩论自由的主旨？

亲身的经验教我们知道他是

何等善良，何等关心我们的

善良和尊严，完全无意于贬损

我们的幸福，只想在一个首脑之下

更易于团结，更能提高我们的幸福。

即使如你所说的，以同辈君临

其他同辈的事是不公正的；

你又怎能自以为伟大而光荣，

自以为具备所有精灵美德于一身，

而自以为真和独生圣子同辈呢？

岂不知大能的父凭他创造万物，

就是凭他的“言辞”去创造，

就是你，也同样是他造的，

天上各等级的精灵都是他造的，

并且凭他得享荣冠，享有

王、侯、有势、有德、有权的[30]

光荣称号；不因他的统治

而黯淡无光，反而更加辉煌；

由于他屈尊来做我的头，

成了我们的同侪，我们的伙伴，

他的法律就是我们的法律；

一切的光荣归他，由他而归还

我们自己的。因此，你必须停止

这不敬的狂妄，不要引诱这些天使，

赶快去平息圣父和圣子的激怒。

去祈求赦免，现在还不迟。’

“热诚的天使说罢，但他的

诚意却得不到赞助者，大家都认为

他不识时务，或简单、粗鲁。

那谋反者见此很高兴，更高傲地说：

‘照你这么说，我们都是被造的？

而且是副手的产品，是父传于子的

作品？这说法真是新鲜、奇闻！

我们倒要学习这闻所未闻的

高论是从哪儿来的，谁曾看见

这项创造工程？你能记得造物主

是怎样造你的吗？我们无从知道

我们自己的前身；当命运循着

他的路程巡行周轮时，凭我们

自身的活力，自生，自长，

自成天上成熟的产物，神灵之子。

我们的权力是我们自己的，

我们自己的右手，教我们最高的

业绩，证明谁是我们的同辈。

那时，你将看见我们是否愿意

向他祈求，看见我们究竟是

向他全能的宝座围攻呢还是围拜。

你去报告，把这消息报告受封的

新王吧；赶快，免得灾祸阻你飞行。’

“他说罢，便有不计其数的天使军

声嘶力竭地向他的话喝彩响应，

犹如深水訇哮砰磅的声音。

可是那愤怒的撒拉弗丝毫也不

因此而胆怯，虽然孤独地处在

敌人包围之中，却勇敢地答道：

“‘啊，你这天神的背叛者，

被咒诅的精灵，你自绝于一切的

善；我眼见你决心堕落沉沦，

你的不幸党徒也卷入这个背信的

阴谋，你的罪与罚也殃及他们。

从此，你再也不必考虑怎样摆脱

上帝弥赛亚的轭；那些宽大的法律

也不必颁发，却已无可挽回地

发出了对你的讨伐令。

你所曾经拒绝的金笏，

将成为粉碎你反叛的铁杖。

你刚才叫我飞走，那很好；

我将要从你这罪恶的篷帐飞走，

却不是因为你的警告或威胁，

而是要免受行将到来的天威震怒，

恐怕俄顷之间玉石俱焚；

因为他的迅雷即将临到，

吞没一切的火焰，即将临到你身上。

到那时，你就会痛苦地理会到

是谁创造了你，谁能灭掉你。’

“忠诚的撒拉弗天使亚必迭说罢，

发现在众背信者中间只有他忠信。

在无数的虚伪者之间，只他不移本心，

不动摇，不受诱惑，不怕威胁，

保持他的忠贞，他的爱和热诚；

他虽然孤立，但不为多数，不为

坏榜样而改变初衷，违背真理。

他从他们中间走出，在一条长路上忍受

敌意的轻慢，他器宇轩昂，

不为暴行所恐吓，以轻慢相报，

转身背对那些行将消灭的高傲塔楼。”

Now Morn her rosy steps in the Eastern Clime

Advancing, sowed the Earth with Orient Pearl,

When Adam waket, so customed, for his sleep

Was Airy light, from pure digestion bred,

And temperate vapours bland, which the only sound

Of leaves and fuming rills, Aurora's fan,

Lightly dispersed, and the shrill Matin Song

Of Birds on every bough; so much the more

His wonder was to find unwakened Eve

With Tresses discomposed, and glowing Cheek,

As through unquiet rest: he on his side

Leaning half-raised, with looks of cordial Love

Hung over her enamoured, and beheld

Beauty, which, whether waking or asleep,

Shot forth peculiar Graces; then with voice

Mild, as when Zephyrus on Flora breathes,

Her hand soft touching, whispered thus.“Awake

My fairest, my espoused, my latest found,

Heaven's last best gift, my ever-new delight,

Awake, the morning shines, and the fresh field

Calls us, we lose the prime, to mark how spring

Our tended Plants, how blows the Citron Grove,

What drops the Myrrh, and what the balmy Reed,

How Nature paints her colours, how the Bee

Sits on the Bloom extracting liquid sweet.”

Such whispering waked her, but with startled eye

On Adam, whom embracing, thus she spake.

“O Sole in whom my thoughts find all repose,

My Glory, my Perfection, glad I see

Thy face, and Morn returned, for I this Night

Such night till this I never passed, have dreamed,

If dreamed, not as I oft am wont, of thee,

Works of day past, or morrow's next design,

But of offence and trouble, which my mind

Knew never till this irksome night; methought

Close at mine ear one called me forth to walk

With gentle voice, I thought it thine; it said,

‘Why sleepest thou Eve？now is the pleasant time,

The cool, the silent, save where silence yields

To the night-warbling Bird, that now awake

Tunes sweetest his love-laboured song; now reigns

Full-orbed the Moon, and with more pleasing light

Shadowy sets off the face of things; in vain,

If none regard; Heaven wakes with all his eyes,

Whom to behold but thee, Nature's desire,

In whose sight all things joy, with ravishment

Attracted by thy beauty still to gaze.’

I rose as at thy call, but found thee not;

To find thee I directed then my walk;

And on, methought, alone I passed through ways

That brought me on a sudden to the Tree

Of interdicted Knowledge: fair it seemed,

Much fairer to my Fancy than by day:

And as I wondering lookt, beside it stood

One shaped and winged like one of those from Heaven

By us oft seen; his dewy locks distilled

Ambrosia; on that Tree he also gazed;

And‘O fair Plant,’said he,‘with fruit surcharged,

Deigns none to ease thy load and taste thy sweet,

Nor God, nor Man; is Knowledge so despised？

Or envy, or what reserve forbids to taste？

Forbid who will, none shall from me withhold

Longer thy offered good, why else set here？’

This said he paused not, but with venturous Arm

He plucked, he tasted; me damp horrour chilled

At such bold words vouched with a deed so bold:

But he thus overjoyed, 'O Fruit Divine,

Sweet of thyself, but much more sweet thus cropt,

Forbidden here, it seems, as only fit

For Gods, yet able to make Gods of Men:

And why not Gods of Men, since good, the more

Communicated, more abundant grows,

The Author not impaired, but honoured more？

Here, happy Creature, fair Angelic Eve,

Partake thou also; happy though thou art,

Happier thou mayest be, worthier canst not be:

Taste this, and be henceforth among the Gods

Thyself a Goddess, not to earth confined,

But sometimes in the Air, as wee, sometimes

Ascend to Heaven, by merit thine, and see

What life the Gods live there, and such live thou.’

So saying, he drew nigh, and to me held,

Even to my mouth of that same fruit held part

Which he had pluckt; the pleasant savoury smell

So quickened appetite, that I, methought,

Could not but taste. Forthwith up to the Clouds

With him I flew, and underneath beheld

The Earth outstretcht immense, a prospect wide

And various: wondering at my flight and change

To this high exaltation; suddenly

My Guide was gone, and I, methought, sunk down,

And fell asleep; but O how glad I waked

To find this but a dream!”Thus Eve her Night

Related, and thus Adam answered sad.

“Best Image of myself and dearer half,

The trouble of thy thoughts this night in sleep

Affects me equally; nor can I like

This uncouth dream, of evil sprung I fear;

Yet evil whence？in thee can harbour none,

Created pure. But know that in the Soul

Are many lesser Faculties that serve

Reason as chief; among these Fancy next

Her office holds; of all external things,

Which the five watchful senses represent,

She forms Imaginations, Airy shapes,

Which Reason joining or disjoining, frames

All what we affirm or what deny, and call

Our knowledge or opinion; then retires

Into her private Cell when Nature rests.

Oft in her absence mimic Fancy wakes

To imitate her; but misjoining shapes,

Wild work produces oft, and most in dreams,

Ill matching words and deeds long past or late.

Some such resemblances methinks I find

Of our last Evening's talk, in this thy dream,

But with addition strange; yet be not sad.

Evil into the mind of God or Man

May come and go, so unreproved, and leave

No spot or blame behind: Which gives me hope

That what in sleep thou didst abhor to dream,

Waking thou never will consent to do.

Be not disheartened, then, nor cloud those looks,

That wont to be more cheerful and serene

Than when fair Morning first smiles on the World,

And let us to our fresh employments rise

Among the Groves, the Fountains, and the Flowers

That open now their choicest bosomed smells,

Reserved from night, and kept for thee in store.”

So cheered he his fair Spouse, and she was cheered,

But silently a gentle tear let fall

From either eye, and wiped them with her hair;

Two other precious drops that ready stood,

Each in their crystal sluice, hee ere they fell

Kissed as the gracious signs of sweet remorse

And pious awe, that feared to have offended.

So all was cleared, and to the Field they haste.

But first from under shady arborous roof.

Soon as they forth were come to open sight

Of day-spring, and the Sun, who scarce uprisen

With wheels yet hovering o'er the Ocean brim,

Shot parallel to the earth his dewy ray,

Discovering in wide Landscape all the East

Of Paradise and Eden's happy Plains,

Lowly they bowed adoring, and began

Their Orisons, each Morning duly paid

In various style, for neither various style

Nor holy rapture wanted they to praise

Their Maker, in fit strains pronouncet or sung

Unmeditated, such prompt eloquence

Flowed from their lips, in Prose or numerous Verse,

More tuneable than needed Lute or Harp

To add more sweetness, and they thus began.

“These are thy glorious works, Parent of good,

Almighty thine this universal Frame,

Thus wonderous fair; thyself how wonderous then!

Unspeakable, who sittest above these Heavens

To us invisible or dimly seen

In these thy lowest works; yet these declare

Thy goodness beyond thought, and Power Divine.

Speak yee who best can tell, ye Sons of light,

Angels, for ye behold him, and with songs

And choral symphonies, Day without Night,

Circle his Throne rejoicing, yee in Heaven

On Earth join all ye Creatures to extol

Him first, him last, him midst, and without end.

Fairest of Stars, last in the train of Night,

If better thou belong not to the dawn,

Sure pledge of day, that crownest the smiling Morn

With thy bright Circlet, praise him in thy Sphere,

While day arises, that sweet hour of Prime.

Thou Sun, of this great World both Eye and Soul,

Acknowledge him thy Greater, sound his praise

In thy eternal course, both when thou climbest,

And when high Noon hast gained, and when thou fallest.

Moon, that now meetest the orient Sun, now fliest,

With the fixed Stars, fixed in their Orb that flies;

And yee five other wandering Fires that move

In mystic Dance not without Song, resound

His praise, who out of Darkness called up Light.

Air, and ye Elements the eldest birth

Of Nature's Womb, that in quaternion run

Perpetual Circle, multiform; and mix

And nourish all things, let your ceaseless change

Vary to our great Maker still new praise.

Ye Mists and Exhalations that now rise

From Hill or steaming Lake, dusky or grey,

Till the Sun paint your fleecy skirts with Gold,

In honour to the World's great Author rise,

Whether to deck with Clouds the uncoloured sky,

Or wet the thirsty Earth with falling showers,

Rising or falling still advance his praise.

His praise ye Winds, that from four Quarters blow,

Breathe soft or loud; and wave your tops, ye Pines,

With every Plant, in sign of Worship wave.

Fountains and yee, that warble, as ye flow,

Melodious murmurs, warbling tune his praise.

Join voices, all ye living Souls, ye Birds,

That singing up to Heaven Gate ascend,

Bear on your wings and in your notes his praise;

Yee that in Waters glide, and ye that walk

The Earth, and stately tread, or lowly creep;

Witness if I be silent, Morn or Even,

To Hill, or Valley, Fountain, or fresh shade,

Made vocal by my Song, and taught his praise.

Hail universal Lord, be bounteous still

To give us only good; and if the night

Have gathered aught of evil or concealed,

Disperse it, as now light dispels the dark.”

So prayed they innocent, and to their thoughts

Firm peace recovered soon and wonted calm.

On to their morning's rural work they haste

Among sweet dews and flowers; where any row

Of Fruit-trees overwoody reached too far

Their pampered boughs, and needed hands to check

Fruitless embraces: or they led the Vine

To wed her Elm; she spoused about him twines

Her marriageable arms, and with him brings

Her dower the adopted clusters, to adorn

His barren leaves. Them thus employed beheld

With pity Heaven's high King, and to him called

Raphael, the sociable Spirit, that deigned

To travel with Tobias, and secured

His marriage with the seven-times-wedded Maid.

“Raphaël,”said hee,“thou hearest what stir on Earth

Satan from Hell 'scaped through the darksome Gulf,

Hath raised in Paradise, and how disturbed

This night the human pair, how he designs

In them at once to ruin all mankind.

Go therefore, half this day as friend with friend

Converse with Adam, in what Bower or shade

Thou findest him from the heat of Noon retired,

To respite his day-labour with repast,

Or with repose; and such discourse bring on,

As may advise him of his happy state,

Happiness in his power left free to will,

Left to his own free Will his Will though free,

Yet mutable; whence warn him to beware

He swerve not, too secure: tell him withal

His danger, and from whom, what enemy

Late fallen himself from Heaven, is plotting now

The fall of others from like state of bliss;

By violence, no, for that shall be withstood,

But by deceit and lies; this let him know,

Lest, wilfully transgressing he pretend

Surprisal, unadmonished, unforewarned.”

So spake the Eternal Father, and fulfilled

All Justice: nor delayed the winged Saint

After his charge received; but from among

Thousand Celestial Ardours, where he stood

Veiled with his gorgeous wings, up-springing light

Flew through the midst of Heaven; the angelic Choirs

On each hand parting, to his speed gave way

Through all the Empyreal road; till at the Gate

Of Heaven arrived, the gate self-opened wide

On golden Hinges turning, as by work

Divine the sovran Architect had framed.

From hence, no cloud, or, to obstruct his sight,

Star interposed, however small he sees,

Not unconformed to other shining Globes,

Earth and the Garden of God, with Cedars crowned

Above all Hills. As when by night the Glass

Of Galileo, less assured, observes

Imagined Lands and Regions in the Moon:

Or Pilot from amidst the Cyclades

Delos or Samos first appearing kens

A cloudy spot. Down thither prone in flight

He speeds, and through the vast Ethereal Sky

Sails between worlds and worlds, with steady wing

Now on the polar winds, then with quick Fan

Winnows the buxom Air; till within soar

Of Towering Eagles, to all the Fowls he seems

A Phoenix, gazed by all, as that sole Bird

When to enshrine his relics in the Sun's

Bright Temple, to Egyptian Thebes he flies.

At once on the Eastern cliff of Paradise

He 'lights, and to his proper shape returns

A Seraph winged; six wings he wore, to shade

His lineaments Divine; the pair that clad

Each shoulder broad, came mantling o'er his breast

With regal Ornament; the middle pair

Girt like a Starry Zone his waist, and round

Skirted his loins and thighs with downy Gold

And colours dipt in Heaven; the third his feet

Shadowed from either heel with feathered mail

Sky-tinctured grain. Like Maia's son he stood,

And shook his Plumes, that Heavenly fragrance filled

The circuit wide. Straight knew him all the Bands

Of Angels under watch; and to his state,

And to his message high in honour rise;

For on some message high they guessed him bound.

Their glittering Tents he passed, and now is come

Into the blissful field, through Groves of Myrrh,

And flowering Odours, Cassia, Nard, and Balm;

A Wilderness of sweets; for Nature here

Wantoned as in her prime, and played at will

Her Virgin Fancies pouring forth more sweet,

Wild above rule or Art; enormous bliss.

Him through the spicy Forest onward come

Adam discerned, as in the door he sat

Of his cool Bower, while now the mounted Sun

Shot down direct his fervid Rays to warm

Earth's inmost womb, more warmth than Adam needs;

And Eve within, due at her hour prepared

For dinner savoury fruits, of taste to please

True appetite, and not disrelish thirst

Of nectarous draughts between, from milky stream,

Berry or Grape: to whom thus Adam called.

“Haste hither Eve, and worth thy sight behold

Eastward among those Trees, what glorious shape

Comes this way moving; seems another Morn

Risen on mid-noon; some great behest from Heaven

To us perhaps he brings, and will vouchsafe

This day to be our Guest. But go with speed,

And what thy stores contain, bring forth and pour

Abundance, fit to honour and receive

Our Heavenly stranger; well we may afford

Our givers their own gifts, and large bestow

From large bestowed, where Nature multiplies

Her fertile growth, and by disburdening grows

More fruitful, which instructs us not to spare.”

To whom thus Eve.“Adam, earth's hallowed mould,

Of God inspired, small store will serve, where store,

All seasons, ripe for use hangs on the stalk;

Save what by frugal storing firmness gains

To nourish, and superfluous moist consumes:

But I will haste and from each bough and brake,

Each Plant and juiciest Gourd, will pluck such choice

To entertain our Angel guest, as hee

Beholding shall confess, that here on Earth

God hath dispensed his bounties as in Heaven.”

So saying, with dispatchful looks in haste

She turns, on hóspitable thoughts intent

What choice to choose for delicacy best,

What order, so contrived as not to mix

Tastes, not well joined, inelegant, but bring

Taste after taste upheld with kindliest change,

Bestirs her then, and from each tender stalk

Whatever Earth all-bearing Mother yields

In India East or West, or middle shore

In Pontus or the Punic Coast, or where

Alcinous reigned, fruit of all kinds, in coat,

Rough, or smooth rind, or bearded husk, or shell

She gathers, Tribute large, and on the board

Heaps with unsparing hand; for drink the Grape

She crushes, inoffensive must, and meads

From many a berry, and from sweet kernels prest

She tempers dulcet creams, nor these to hold

Wants her fit vessels pure, then strows the ground

With Rose and Odours from the shrub unfumed.

Meanwhile our Primitive great Sire, to meet

His godlike guest, walks forth, without more train

Accompanied than with his own complete

Perfections; in himself was all his state,

More solemn than the tedious pomp that waits

On Princes, when their rich Retínue long

Of Horses led, and Grooms besmeared with Gold,

Dazzles the crowd, and sets them all agape.

Nearer his presence Adam though not awed,

Yet with submiss approach and reverence meek,

As to a superiour Nature, bowing low,

Thus said.“Native of Heaven, for other place

None can than Heaven such glorious shape contain;

Since by descending from the Thrones above,

Those happy places thou hast deigned awhile

To want, and honour these, vouchsafe with us

Two only, who yet by sovran gift possess

This spacious ground, in yonder shady Bower

To rest, and what the Garden choicest bears

To sit and taste, till this meridian heat

Be over, and the Sun more cool decline.”

Whom thus the Angelic Virtue answered mild.

“Adam, I therefore came, nor art thou such

Created, or such place host here to dwell,

As may not oft invite, though Spirits of Heaven,

To visit thee; lead on then where thy Bower

O'ershades; for these mid-hours, till Evening rise,

I have at will.”So to the Sylvan Lodge

They came, that like Pomona's Arbour smiled,

With flowerets decked and fragrant smells; but Eve,

Undeckt, save with herself more lovely fair

Than Wood-Nymph, or the fairest Goddess feigned

Of three that in Mount Ida naked strove,

Stood to entertain her guest from Heaven; no veil

She needed, Virtue-proof, no thought infirm

Altered her cheek. On whom the Angel Hail

Bestowed, the holy salutation used

Long after to blest Mary, second Eve.

“Hail Mother of Mankind, whose fruitful Womb

Shall fill the World more numerous with thy Sons

Than with these various fruits the Trees of God

Have heaped this Table.”Raised of grassy turf

Their Table was, and mossy seats had round,

And on her ample Square from side to side

All Autumn piled, though Spring and Autumn here

Danced hand in hand. Awhile discourse they hold;

No fear lest Dinner cool; when thus began

Our Author.“Heavenly stranger, please to taste

These bounties, which our Nourisher, from whom

All perfect good, unmeasured out, descends,

To us for food and for delight hath caused

The Earth to yield; unsavoury food perhaps

To spiritual Natures; only this I know,

That one Celestial Father gives to all.”

To whom the Angel.“Therefore what he gives

(Whose praise be ever sung) to man in part

Spiritual, may of purest Spirits be found

No ingrateful food: and food alike those pure

Intelligential substances require

As doth your Rational; and both contain

Within them every lower faculty

Of sense, whereby they hear, see, smell, touch, taste,

Tasting concoct, digest, assimilate,

And corporeal to incorporeal turn.

For know, whatever was created, needs

To be sustained and fed; Of Elements

The grosser feeds the purer, earth the sea,

Earth and the Sea feed Air, the Air those Fires

Ethereal, and as lowest first the Moon;

Whence in her visage round those spots, unpurged

Vapours not yet into her substance turned.

Nor doth the Moon no nourishment exhale

From her moist Continent to higher Orbs.

The Sun that light imparts to all, receives

From all his alimental recompence

In humid exhalations, and at Even

Sups with the Ocean: though in Heaven the Trees

Of life ambrosial fruitage bear, and vines

Yield Nectar, though from off the boughs each Morn

We brush mellifluous Dews, and find the ground

Covered with pearly grain: yet God hath here

Varied his bounty so with new delights,

As may compare with Heaven; and to taste

Think not I shall be nice.”So down they sat,

And to their viands fell, nor seemingly

The Angel, nor in mist, the common gloss

Of Theologians, but with keen dispatch

Of real hunger, and concoctive heat

To transubstantiate; what redounds, transpires

Through Spirits with ease; nor wonder;if by fire

Of sooty coal the Empiric Alchemist

Can turn, or holds it possible to turn

Metals of drossiest Ore to perfect Gold,

As from the Mine. Meanwhile at Table Eve

Ministered naked, and their flowing cups

With pleasant liquours crowned: O innocence

Deserving Paradise! if ever, then,

Then had the Sons of God excuse to have been

Enamoured at that sight; but in those hearts

Love unlibidinous reigned, nor jealousy

Was understood, the injured Lover's Hell.

Thus when with meats and drinks they had sufficed,

Not burdened Nature, sudden mind arose

In Adam, not to let the occasion pass

Given him by this great Conference to know

Of things above his World, and of their being

Who dwell in Heaven, whose excellence he saw

Transcend his own so far; whose radiant forms,

Divine effulgence, whose high Power so far

Exceeded human, and his wary speech

Thus to the Empyreal Minister he framed.

“Inhabitant with God, now know I well

Thy favour, in this honour done to man,

Under whose lowly roof thou hast vouchsafed

To enter, and these earthly fruits to taste,

Food not of Angels, yet accepted so,

As that more willingly thou couldst not seem

At Heaven's high feasts to have fed: yet what compare？”

To whom the winged Hierarch replied.

“O Adam, one Almighty is, from whom

All things proceed, and up to him return,

If not depraved from good, created all

Such to perfection, one first matter all,

Indued with various forms, various degrees

Of substance, and in things that live, of life;

But more refined, more spiritous, and pure,

As nearer to him placed, or nearer tending

Each in their several active Spheres assigned,

Till body up to spirit work, in bounds

Proportioned to each kind. So from the root

Springs lighter the green stalk, from thence the leaves

More airy, last the bright consummate flower

Spirits odórous breathes: flowers and their fruit

Man's nourishment, by gradual scale sublimed

To vital spirits aspire, to animal,

To intellectual, give both life and sense,

Fancy and understanding, whence the soul

Reason receives, and reason is her being,

Discursive, or Intuitive; discourse

Is oftest yours, the latter most is ours,

Differing but in degree, of kind the same.

Wonder not then, what God for you saw good

If I refuse not, but convert, as you,

To proper substance; time may come when men

With Angels may participate, and find

No inconvenient Diet, nor too light Fare:

And from these corporal nutriments perhaps

Your bodies may at last turn all to Spirit,

Improved by tract of time, and winged ascend

Ethereal, as wee, or may at choice

Here or in Heavenly Paradises dwell;

If ye be found obedient, and retain

Unalterably firm his love entire,

Whose progeny you are. Meanwhile enjoy

Your fill what happiness this happy state

Can comprehend, incapable of more.”

To whom the Patriarch of mankind replied.

“O favourable spirit, propitious guest,

Well hast thou taught the way that might direct

Our knowledge, and the scale of Nature set

From center to circumference, whereon

In contemplation of created things

By steps we may ascend to God. But say,

What meant that caution joined, If ye be found

Obedient？can we want obedience then

To him, or possibly his love desert

Who formed us from the dust, and placed us here

Full to the utmost measure of what bliss

Human desires can seek or apprehend？”

To whom the Angel.“Son of Heaven and Earth,

Attend: That thou art happy, owe to God,

That thou continuest such, owe to thyself,

That is, to thy obedience; therein stand.

This was that caution given thee; be advised.

God made thee perfect, not immutable;

And good he made thee, but to persevere

He left it in thy power, ordained thy will

By nature free, not overruled by Fate

Inextricable, or strict necessity;

Our voluntary service he requires,

Not our necessitated, such with him

Finds no acceptance, nor can find, for how

Can hearts, not free, be tried whether they serve

Willing or no, who will but what they must

By Destiny, and can no other choose？

Myself and all the Angelic Host that stand

In sight of God enthroned, our happy state

Hold, as you yours, while our obedience holds;

On other surety none; freely we serve,

Because we freely love, as in our will

To love or not; in this we stand or fall:

And some are fallen, to disobedience fallen,

And so from Heaven to deepest Hell; O fall

From what high state of bliss, into what woe!”

To whom our great Progenitor.“Thy words

Attentive, and with more delighted ear

Divine instructer, I have heard, than when

Cherubic Songs by night from neighbouring Hills

Aereal Musick send: nor knew I not

To be both will and deed created free;

Yet that we never shall forget to love

Our Maker, and obey him whose command

Single, is yet so just, my constant thoughts

Assured me and still assure: though what thou tellest

Hath passed in Heaven, some doubt within me move,

But more desire to hear, if thou consent,

The full relation, which must needs be strange,

Worthy of Sacred silence to be heard;

And we have yet large day, for scarce the Sun

Hath finished half his journey, and scarce begins

His other half in the great Zone of Heaven.”

Thus Adam made request, and Raphaël,

After short pause assenting, thus began.

“High matter thou enjoinest me, O prime of men,

Sad task and hard, for how shall I relate

To human sense the invisible exploits

Of warring Spirits; how without remorse

The ruin of so many glorious once

And perfect while they stood; how last unfold

The secrets of another world, perhaps

Not lawful to reveal？yet for thy good

This is dispenset, and what surmounts the reach

Of human sense, I shall delineate so,

By likening spiritual to corporal forms,

As may express them best, though what if Earth

Be but a shadow of Heaven, and things therein

Each to other like, more than on earth is thought？

As yet this world was not, and Chaos wild

Reigned where these Heavens now roll, where Earth

now rests

Upon her Center poised, when on a day

(For Time, though in Eternity, applied

To motion, measures all things durable

By present, past, and future,) on such day

As Heaven's great Year brings forth, the Empyreal Host

Of Angels by Imperial summons called,

Innumerable before the Almighty's Throne

Forthwith from all the ends of Heaven appeared

Under their Hierarchs in orders bright

Ten thousand thousand Ensigns high advanced,

Standards, and Gonfalons 'twixt Van and Rear

Stream in the Air, and for distinction serve

Of hierarchies, of Orders, and Degrees;

Or in their glittering Tissues bear emblazed

Holy Memorials, acts of Zeal and Love

Recorded eminent. Thus when in Orbs

Of circuit inexpressible they stood,

Orb within Orb, the Father Infinite,

By whom in bliss imbosomed sat the Son,

Amidst as from a flaming Mount, whose top

Brightness had made invisible, thus spake.

‘Hear all ye Angels, Progeny of Light,

Thrones, Dominations, Princedoms, Virtues, Powers;

Hear my Decree, which unrevoket shall stand.

This day I have begot whom I declare

My only Son, and on this holy Hill

Him have anointed, whom ye now behold

At my right hand; your head I him appoint;

And by my Self have sworn to him shall bow

All knees in Heaven, and shall confess him Lord:

Under his great Vice-gerent Reign abide

United as one individual Soul

For ever happy; him who disobeys

Mee disobeys, breaks union, and that day

Cast out from God and blessed vision, falls

Into utter darkness, deep engulfet, his place

Ordained without redemption, without end.’

So spake the Omnipotent, and with his words

All seemed well pleased, all seemed, but were not all.

That day, as other solemn days, they spent

In song and dance about the sacred Hill,

Mystical dance, which yonder starry Sphere

Of Planets, and of fixt in all her Wheels

Resembles nearest, mazes intricate,

Eccentric, intervolved, yet regular

Then most, when most irregular they seem:

And in their motions harmony Divine

So smooths her charming tones, that God's own ear

Listens delighted. Evening now approached

(For we have also our Evening and our Morn,

We ours for change delectable, not need)

Forthwith from dance to sweet repast they turn

Desirous, all in Circles as they stood,

Tables are set, and on a sudden piled

With Angels ’Food, and rubied Nectar flows:

In Pearl, in Diamond, and massy Gold,

Fruit of delicious Vines, the growth of Heaven.

On flowers reposed, and with fresh flowerets crowned,

They eat, they drink, and in communion sweet

Quaff immortality and joy, secure

Of surfeit where full measure only bounds

Excess, before the all-bounteous King, who showered

With copious hand, rejoicing in their joy.

Now when ambrosial Night with Clouds exhaled

From that high mount of God, whence light and shade

Spring both, the face of brightest Heaven had changed

To grateful Twilight (for Night comes not there

In darker veil) and roseat Dews disposed

All but the unsleeping eyes of God to rest,

Wide over all the Plain, and wider far

Than all this globous Earth in Plain outspread,

(Such are the Courts of God) The Angelic throng

Dispersed in Bands and Files their Camp extend

By living Streams among the Trees of Life,

Pavilions numberless, and sudden reared,

Celestial Tabernacles, where they slept

Fanned with cool Winds; save those, who in their

course,

Melodious Hymns about the sovran Throne

Alternate all night long: but not so waked

Satan, so call him now, his former name

Is heard no more in Heaven; he of the first,

If not the first Arch-Angel, great in Power,

In favour and preeminence, yet fraught

With envy against the Son of God, that day

Honoured by his great Father, and proclaimed

Messiah King anointed, could not bear

Through pride that sight, and thought himself impaired.

Deep malice thence conceiving and disdain,

Soon as midnight brought on the dusky hour

Friendliest to sleep and silence, he resolved

With all his Legions to dislodge, and leave

Unworshipt, unobeyed the Throne supreme,

Contemptuous, and his next subordinate

Awakening, thus to him in secret spake.

‘Sleepest thou Companion dear, What sleep can close

Thy eye-lids？and rememberest what Decree

Of yesterday, so late hath passed the lips

Of Heaven's Almighty. Thou to me thy thoughts

Wast wont, I mine to thee was wont to impart;

Both waking we were one; how then can now

Thy sleep dissent？new Laws thou seest imposed;

New laws from him who reigns, new minds may raise

In us who serve, new Councils, to debate

What doubtful may ensue, more in this place

To utter is not safe. Assemble thou

Of all those Myriads which we lead the chief;

Tell them that by command, ere yet dim Night

Her shadowy Cloud withdraws, I am to haste,

And all who under me their Banners wave,

Homeward with flying march, where we possess

The Quarters of the North there to prepare

Fit entertainment to receive our King

The great Messiah, and his new commands,

Who speedily through all the Hierarchies

Intends to pass triumphant, and give Laws.’

So spake the false Arch-Angel, and infused

Bad influence into the unwary breast

Of his Associate; hee together calls,

Or several one by one, the Regent Powers,

Under him Regent, tells, as he was taught,

That the most High commanding, now ere Night,

Now ere dim Night had disencumbered Heaven,

The great Hierarchal Standard was to move;

Tells the suggested cause, and casts between

Ambiguous words and jealousies, to sound

Or taint integrity; but all obeyed

The wonted signal, and superiour voice

Of their great Potentate; for great indeed

His name, and high was his degree in Heaven;

His countenance, as the Morning Star that guides

The starry flock, allured them, and with lies

Drew after him the third part of Heaven's Host:

Meanwhile the Eternal eye, whose sight discerns

Abstrusest thoughts, from forth his holy Mount,

And from within the golden Lamps that burn

Nightly before him, saw without their light

Rebellion rising, saw in whom, how spread

Among the sons of Morn, what multitudes

Were banded to oppose his high Decree;

And smiling to his only Son thus said.

‘Son, thou in whom my glory I behold

In full resplendence, Heir of all my might,

Nearly it now concerns us to be sure

Of our Omnipotence, and with what Arms

We mean to hold what anciently we claim

Of Deity or Empire, such a foe

Is rising, who intends to erect his Throne

Equal to ours, throughout the spacious North;

Nor so content, hath in his thought to try

In battle, what our Power is, or our right.

Let us advise, and to this hazard draw

With speed what force is left, and all employ

In our defence, lest unawares we lose

This our high place, our Sanctuary, our Hill.’

To whom the Son with calm aspéct and clear

Light'ning Divine, ineffable, serene,

Made answer.‘Mighty Father, thou thy foes

Justly hast in derision, and secure

Laughest at their vain designs and tumults vain,

Matter to me of Glory, whom their hate

Illústrates, when they see all Regal Power

Given me to quell their pride, and in event

Know whether I be dextrous to subdue

Thy Rebels, or be found the worst in Heaven.’

So spake the Son, but Satan with his Powers

Far was advancet on winged speed, an Host

Innumerable as the Stars of Night,

Or Stars of Morning, Dew-drops, which the Sun

Impearls on every leaf and every flower.

Regions they passed, the mighty Regencies

Of Seraphim and Potentates and Thrones

In their triple Degrees, regions to which

All thy Dominion, Adam, is no more

Than what this Garden is to all the Earth,

And all the Sea, from one entire globose

Stretcht into Longitude; which having passed

At length into the limits of the North

They came, and Satan to his Royal seat

High on a Hill, far blazing, as a Mount

Raised on a Mount, with Pyramids and Towers

From Diamond Quarries hewn, and Rocks of Gold,

The Palace of great Lucifer, (so call

That Structure in the Dialect of men

Interpreted) which not long after, hee

Affecting all equality with God,

In imitation of that Mount whereon

Messiah was declared in sight of Heaven,

The Mountain of the Congregation called;

For thither he assembled all his Train,

Pretending so commanded to consult

About the great reception of their King,

Thither to come, and with calumnious Art

Of counterfeited truth thus held their ears.

‘Thrones, Dominations, Princedoms, Virtues,

Powers;

If these magnific Titles yet remain

Not merely titular, since by Decree

Another now hath to himself engrosset

All Power, and us eclipst under the name

Of King anointed, for whom all this haste

Of midnight march, and hurried meeting here,

This only to consult how we may best,

With what may be devised of honours new

Receive him coming to receive from us

Knee-tribute yet unpaid, prostration vile,

Too much to one, but double how endured,

To one and to his image now proclaimed？

But what if better counsels might erect

Our minds and teach us to cast off this Yoke？

Will ye submit your necks, and choose to bend

The supple knee？ye will not, if I trust

To know ye right, or if ye know yourselves

Natives and Sons of Heaven possest before

By none, and if not equal all, yet free,

Equally free; for Orders and Degrees

Jar not with liberty, but well consist.

Who can in reason then, or right assume

Monarchy over such as live by right

His equals, if in power and splendour less,

In freedom equal？or can introduce

Law and Edíct on us, who without law

Err not, much less for this to be our Lord,

And look for adoration to the abuse

Of those Imperial Titles which assert

Our being ordained to govern, not to serve？’

Thus far his bold discourse without controul

Had audience, when among the Seraphim

Abdiel, than whom none with more zeal adored

The Deity, and divine commands obeyed,

Stood up, and in a flame of zeal severe

The current of his fury thus opposed.

'O argument blasphémous, false, and proud!

Words which no ear ever to hear in Heaven

Expected, least of all from thee, ingrate,

In place thyself so high above thy Peers.

Canst thou with impious obloquy condemn

The just Decree of God, pronouncet and sworn,

That to his only Son by right endued

With Regal Scepter, every Soul in Heaven

Shall bend the knee, and in that honour due

Confess him rightful King？unjust thou sayest

Flatly unjust, to bind with Laws the free,

And equal over equals to let Reign,

One over all with unsucceeded power.

Shalt thou give law to God, shalt thou dispute

With him the points of liberty, who made

Thee what thou art, and formed the Powers of Heaven

Such as he pleased, and circumscribed their being？

Yet, by experience taught we know how good,

And of our good and of our dignity

How provident he is, how far from thought

To make us less, bent rather to exalt

Our happy state under one Head more near

United. But to grant it thee unjust,

That equal over equals Monarch Reign:

Thyself though great and glorious, dost thou count,

Of all Angelic Nature joined in one,

Equal to him begotten Son, by whom

As by his Word the mighty Father made

All things, even thee, and all the Spirits of Heaven

By him created in their bright degrees,

Crowned them with Glory, and to their Glory named

Thrones, Dominations, Princedoms, Virtues, Powers,

Essential Powers, nor by his Reign obscured,

But more illustrious made, since he the Head

One of our number thus reducet becomes,

His Laws our Laws, all honour to him done

Returns our own. Cease then this impious rage,

And tempt not these; but hasten to appease

The incensed Father, and the incensed Son,

While Pardon may be found in time besought.’

So spake the fervent Angel, but his zeal

None seconded, as out of season judged,

Or singular and rash, Whereat rejoiced

The Apostate, and more haughty thus replied.

‘That we were formed then sayest thou？and the work

Of secondary hands, by task transferred

From Father to his Son？strange point and new!

Doctrine which we would know whence learned:

who saw

When this creation was？rememberest thou

Thy making, while the Maker gave thee being？

We know no time when we were not as now;

Know none before us, self-begot, self-raised

By our own quickening power, when fatal course

Had circled his full Orb, the birth mature

Of this our native Heaven, Ethereal Sons.

Our puissance is our own; our own right hand

Shall teach us highest deeds, by proof to try

Who is our equal: then thou shalt behold

Whether by supplication we intend

Address, and to begirt the Almighty Throne

Beseeching or besieging. This report,

These tidings carry to the anointed King;

And fly, ere evil intercept thy flight.’

He said, and as the sound of waters deep

Hoarse murmur echoed to his words applause

Through the infinite Host, nor less for that

The flaming Seraph fearless, though alone

Encompassed round with foes, thus answered bold.

'O alienate from God, O Spirit accurst,

Forsaken of all good; I see thy fall

Determined, and thy hapless crew involved

In this perfidious fraud, contagion spread

Both of thy crime and punishment: henceforth

No more be troubled how to quit the yoke

Of God's Messiah; those indulgent Laws

Will not be now vouchsafet; other Decrees

Against thee are gone forth without recall;

That Golden Scepter which thou didst reject,

Is now an Iron Rod to bruise and break

Thy disobedience. Well thou didst advise,

Yet not for thy advice or threats I fly

These wicked Tents devoted, lest the wrath

Impendent, raging into sudden flame

Distinguish not: for soon expect to feel

His Thunder on thy head, devouring fire.

Then who created thee lamenting learn,

When who can uncreate thee thou shalt know.’

So spake the Seraph Abdiel faithful found,

Among the faithless, faithful only hee;

Among innumerable false, unmoved,

Unshaken, unseduced, unterrified,

His loyalty he kept, his love, his Zeal;

Nor number, nor example with him wrought

To swerve from truth, or change his constant mind

Though single. From amidst them forth he passed,

Long way through hostile scorn, which he sustained

Superiour, nor of violence feared aught;

And with retorted scorn his back he turned

On those proud Towers to swift destruction doomed.”

————————————————————

注解：

[1] 晨曦的拟人化，在希腊神话中为曙光女神厄俄斯（Eos），在罗马神话中为奥洛拉（Aurora）。“蔷薇色的脚步”出自荷马《伊利亚特》第一卷477行：“蔷薇色的手指点亮了东方。”

[2] 彩珠，指露珠。《仙后颂》第四卷有“珍珠般的露水”语。

[3] 和风，原文是zephyrus，是希腊神话中西风之神，为森林诸神中最温和的神。但西风在我国多联想到秋风萧杀，所以译为和风。百花仙子（flora）是罗马神话中的春和花的女神。

[4] 地、水、火、风（空气），古代被视为宇宙的四大元素，犹我国之金、木、水、火、土为五行，所以译为“元行”。

[5] 把葡萄藤嫁给榆树的说法始于罗马文学。如奥维德的《变形记》第十四章669行以下写得很明白。（见杨周翰译，作家出版社版201页）

[6] 嫁过七次的处女故事见第四卷注[9]。据《托比传》，说托比的儿子名叫托比阿斯，在外面娶了这个处女。她身上有妖气，色鬼缠住她，她曾结婚过七次，七个新郎都在新婚的晚上死于非命。托比阿斯在结婚前得到大天使拉斐尔的教示，用鱼心鱼肝同香料一起焚烧，熏烟把色鬼赶走而完婚。

[7] 撒拉弗是天使的一种。其特征是身有六翼。（见《以赛亚书》六．1—4）

[8] 西克拉德（Cyclades）群岛是爱琴海中的希腊的群岛，德洛（delos）岛是其中最小的岛屿：据说是海神呼叫出来的浮岛，宙斯用链条把它系在海底，让勒托（leto）隐居在那里，生下了阿波罗和阿耳忒弥斯双生儿。撒摩（samos）也是爱琴海中的一个岛，靠近爱奥尼亚，公元前六世纪时曾为希腊文明的一个中心。

[9] 凤凰（phoenix）是传说中无比美丽的鸟，在阿拉伯森林中棕榈树上筑巢，每五百年一次在名香的坛上，用日光点火把自己烧死，在遗骨中再生为新鸟，在众鸟的凝视中高飞远走，遗骨收在下埃及的一个日神的庙里。

[10] 乐园唯一的大门在东头，天使进出也由这门，亚当、夏娃被赶出乐园，也由东门出走。

[11] 迈亚（Maia）的儿子。指赫耳墨斯（Hermes），希腊神话中的神使。

[12] 正午的太阳光比起天使的荣光来算是暗的。

[13] 受了上帝的灵气而活的，见《旧约·创世记》二．7：“耶和华上帝用地上的尘土造人，将注解：

[14] 本都（pontus）是亚洲一地名，黑海之南，盛产胡桃、樱桃。布匿（punic）为非洲北部的迦太基，盛产无花果。阿尔喀诺俄斯（Alcinous）是《奥德赛》中的一国王，他的女儿把奥德修带到宫中去受隆重的招待。

[15] 波莫娜（pomona）为罗马神话中的果树与果实的女神。

[16] 爱达（Ida）山上三女神中最美的是阿佛洛狄忒（Aphrodites）即美的女神。她和赫拉、雅典娜请帕里斯（paris）评判，谁最美，结果评她最美。

[17] 基督教认为耶稣的母亲玛利亚是“第二夏娃”。天使祝福玛利亚，见《路加福音》一．28。

[18] 乐园里四季常春，四季常秋。

[19] 珍珠似的小米粒，是《圣经》中说的“吗哪”。见《出埃及记》十六．14，33。

[20] 神的儿子们为人间美女而销魂，见《创世记》六．2：“上帝的儿子们看见人的女子美貌，就随意挑选，娶来为妻。”

[21] 本质的程度，指物质的充实性、流动性、密度等。

[22] 天上大年，柏拉图说三万六千年中诸天一次大循环，回到原来的地方。

[23] 独生子的诞生，见《诗篇》二．6，7：“我已经立我的君王在锡安我的圣山上了。……你是我的儿子，我今日生你。”

[24] 我的右边，见《诗篇》一一〇．1：“耶和华对我主说：你坐在我的右边，等我使你的仇敌做你的脚凳。”

[25] 首领，见《以弗所书》四．15：“凡事长进，连于元首基督。”

[26] 仅次于他的大天使，指别西卜，第一卷中已有描述。

[27] 恶魔住在北方，见《以赛亚书》十四．12—14：“我要坐在聚会的山上，在北方的极处；我要升到高云之上，我要和至高者平等。”

[28] 晨星即撒旦，别名路西法（lucifer），就是明星，晨星，金星。《以赛亚书》十四．12：“明亮的星，早晨之子啊，你何竟坠落！”

[29] 亚必迭（Abdiel），一天使之名，神仆之意。撒旦叛党中唯一的反对派。

[30] 见《歌罗西书》一．16：“因为万有都是靠他造的，无论是天上的、地上的、能看见的、不能看见的，或是有位的、主治的、执政的、掌权的，一概都是借着他造的，又是为他造的。”

第六卷

提纲

拉斐尔继续叙述：米迦勒和加百列怎样被派去讨伐撒旦和他的天使军。描绘第一个战役。撒旦和他的部下众将领，在夜幕之下撤退，开了一个会议；发明一种极猛烈的机器，第二天打乱了米迦勒的一些军队；但他们拔起群山来投掷，压倒了撒旦的军队和机器。但叛乱并没有因此而停止。上帝在第三天派他的儿子弥赛亚出征，为他保证胜利的光荣。他带着父亲的权力来到了战场上，先把他的军队分开在左右两边站稳，然后把战车和轰雷驶进敌阵中去，使他们不能抵抗，追奔逐北，直到天边的城墙处；天墙崩裂，他们都恐惧而混乱地跳下去。下面就是深渊，特为他们准备的刑场。弥赛亚凯旋，回到圣父处。

“那无畏的天使，整夜飞行，[1]

后面没有追兵，飞过天界的广野，

直到‘晨曦’被循回的‘时间’唤醒，

用蔷薇色的手去打开‘光明’的大门。[2]

神山上，宝座的近旁有一个洞，

光明和黑暗，永远在那儿

轮流住宿，互相交换着进出，

使整个天上不断变化，景象常新，

像白昼和黑夜一样。光明一出来，

紧跟的黑暗便从另一扇门进去，

直到她该出来掩盖天空的时刻；[3]

但那儿的黑暗，跟这儿的薄暮相似。

现在晨光已经出来，像在最高天上，

披上璀璨的金色朝霞，把净火天的

绚丽的光箭射遍天宇，黑暗消逝了。

首先进入他视线的是：广野上

遍布光辉的队伍，密密层层的，

都是战车，炫目的武器和喷火的

战马，交相辉映。他看出，战备

已经就绪，风云紧迫，他所要

报告的消息，天上早已知道。

于是他高兴地参加到那些友好的

天使群里去，他们也欢迎他，

为他欢呼；因为他是千万坠落者

中间，失而复得的唯一人物。

他们把他带到神山上，在大家

喝彩声中，来到至高者的宝座面前。

在金色的云彩中，有和蔼的声音说：

“‘做得好，神仆啊，你打了[4]

一个美好的仗，你为维护真理，[5]

敢于只身抵抗反叛的乌合之众，

用语言胜过他们的刀枪，

为真理作证而遭受众人的责骂，

比受暴力的威胁更为难堪；[6]

因为你全心全意只考虑到

在上帝面前蒙受嘉许，

不管全世界都说你顽固。

现在，较容易的胜利留待给你，

有这支友军的协助，再去迎敌，

定可更光荣地回来，虽曾蒙羞而离去。

用武力征服那些不肯把理性

当作法律的叛徒，他们不肯

承认那理合君临的弥赛亚为王。

前去吧，米迦勒，你，天军的大王呀，[7]

前去吧，你，武勇仅居其次的加百列，[8]

率领我这些无敌的孩子们前去，

率领我这些武装的圣徒们前去；

千军万马已经列队待发，

数目和那叛乱的无神之徒相等。

用火和刀剑向他们勇猛进攻；

把他们追到天界的尽头，

从神境福地赶到刑场，落入

地狱深渊，在那早已广辟炎炎的

混沌界，等待着他们的坠落。’

“至尊的声音这样说了以后，

朵朵云彩荫暗了全山，烟雾滚滚，

灰色的涡卷包着翻腾的火焰，

这是他的圣怒已经激发的征象；

同样可怕的天喇叭在高处猛吹。

命令一发，卫护天庭的天使军

排成无敌的强大方阵，

光辉闪耀的队伍，静静地

踏着和谐的乐音而前进；

乐音激荡英雄的热情，

在神圣的领导下，甘冒万险

为上帝和他的弥赛亚而决战。

他们以牢不可破的整体，

向前进军，不论高山、深谷、

森林、河流，都不能拆散

他们完整的队伍；因为他们的

行军是高高地离开地面，

踏着驯柔的空气，健步而前。

犹如当初百鸟列队飞来，

奉命集合于伊甸的上空，

接受你给它们的命名一样。[9]

他们飞过天上的许多区域，

飞过许多广阔的国土，

范围的广袤，十倍于这个地球。

终于在天国北边地极的远方，

摆开战斗的阵势，从这端

到那端，只见一片火光烛天。

从近处看，撒旦的天使联军

急忙出征，无数的刀枪林立，

甲胄云集，盾牌千变万化，

上面描绘着种种夸张的口号。

因为他们预谋在那一天，

用进攻或奇袭的方法去夺取上帝的

神山，让那嫉羡天国威光的，

骄傲的大野心家占据他的宝座。

可是到了中途便证明他们的

想法都是愚蠢而徒劳的。

起初我们觉得奇怪：天使和天使

竟会以干戈相见，战争如此激烈，

他们原来都在欢乐、爱的筵席上

相见，好像一个家长的儿子们，

众口同声颂赞永生的父。

但现在战阵的喊声甚嚣尘上，

冲杀的喧声打消了安稳的思想。

那叛徒高高地坐在他那

光如日轮的战车中央，

俨然一个威严的神明，

四周围照耀着金光闪烁的盾牌，

和喷射着火焰的基路伯天使。[10]

他从豪华的宝座上走下来，

两军之间只留一片狭窄的地带，

前线和前线，森严地对立，

形成漫长、可怕的战阵。

在阴云密布的先头部队的前面，

两军还未接战之先，撒旦身裹

金刚石和黄金的盔甲，

高视阔步像高塔一样昂然而来。

亚必迭站在最强大的、好大喜功的

一两雄之间，看这情景，忍耐不住，

便向自己无畏的心探问：

“天啊！忠信既已荡然无存，

怎么能保留如此高大的威仪呢？

他貌似强大，不可攻克；为什么

不让那失德的也失去势力和威力？

为什么让最虚弱的反显得最勇敢？

靠全能者的帮助，我试验过他的力量，

我曾试验他的理性，证明

其虚伪、不合理；在真理辩论中

得胜的，在武力上也当胜利，

两种斗争同样得胜才是正确的。

理性和暴力搏斗时，那搏斗虽然

像野兽般粗鲁丑恶，但理性的得胜

那才是最合乎理性的。’

“他这样想着，离开武装的伙伴

独自向对方迈进，在半路上遇见

勇敢的敌人，见他先发制人，

更加怒火中烧，便坚定地向他挑战：

“‘高傲的家伙，是你吗？

你妄想毫无阻挡地达到你所

憧憬的高处，以为神的宝座

已经没有守卫，他的左右都

怕你的强权和毒骂而放弃了他。

蠢货，你不想想，举兵反对

全能的神不是徒劳无益的吗？

他从最微小的东西里送出

无限的兵力来挫败你的愚妄；

他一伸手，就超过一切限制之外，

伸到各方，不借旁力，只一击

便能结果了你，把你的军旅

沉沦到黑暗渊底，可是你知道，

并非全都听从你的，重信义，

忠于上帝的大有人在，只是

你当初没有看出来罢了。

当时我在你的支配下，似乎不该

独违众议；现在看看我的队伍吧，

虽然为时已晚，也该知道：

千万人错误时，会有二三知情者。’

“大敌用轻蔑的眼光斜视他，

回答道：‘你这捣蛋的天使，

为了你闯的祸，正要找你算帐时，

你自己倒先回来领受应得的奖赏，

首先尝试我这激怒的右手的厉害。

当初你的舌头为反对的偏见

所驱使，反对三分之一神军

在会议上所主张的神性，

他们正觉得自身内部有神力，

你却对谁都不承认他的至尊大能，

你来当你同僚的前锋，妄想

要从我的身上取得一根毫毛，

好吧，你的厄运，将显示余党的毁灭。

这短暂的休止，让你知道

（不容回答，免得你夸口）；

我起初以为自由和天国对

天上的精灵都是一回事，但是

现在看来，大多数因为天生惰性，

宁愿做伺候的精灵，做奴才，

训练自己，专工侍宴和歌咏：

你所武装的正是这种天上的侍宴，

自由与奴役将拼搏较量，

今天他们两方要分个高低。’

“亚必迭这样简短严厉地回答：

‘你这背信者，一误再误，

永远错下去，远离真道。

凡照神或自然的命令而行的，

你都要不公正地诽谤为奴才，

神和自然的要求相同，

如果治人者是最高尚的，他就胜过

他所治的，说到奴才，就是那些

伺候不贤者或作乱犯上者，

像如今你的徒众伺候你一样。

你自己并不自由，做了你自己的

奴隶，还敢污蔑我们的服侍神。

你到地狱去治理你的王国吧；

让我们在天上服务万福的神，

服从那最值得服从的圣命吧。

但在地狱中等着你的是锁链，

不是王国；此外，还请你这

邪恶的头盔受我这逃兵的敬礼，

我就是你刚才说的归来的逃兵。’

“说着，便高举巨棒，给以

豪爽的一击，像飓风中的疾雷一样

落在撒旦的头盔上，他目不及瞬，

脑不及晃，盾牌更不及抵挡。

他后退十大步，到第十步处，

才能用重矛支住屈折的双膝。

好像地球上有一股底风，

或横决的大水，把一座大山拔起

冲走，山上的松树都沉下了半截。

那些叛逆的大天使们大吃一惊，

他们见最能干的受到这样的挫败，

便更加愤怒。我军则充满着欣喜，

此外，还请你这邪恶的头盔受我这逃兵的敬礼。

欢呼，胜利的预感和战斗的热望。

于是米迦勒下令吹起天使长的喇叭，

它响彻广漠无垠的天宇，

忠诚的战斗队向至尊者高唱‘和撒那’；

敌军也不站着观望，也一样

凶猛地加入这可怕的激战。

那时，起了暴风雨般的狂乱、喧哗，

是天上从来未曾听见过的：

刀枪砍击盔甲的噼啪声，

黄铜的战车疯狂地滚动，

冲击碰撞的骚音凄厉可怕；

头上有火箭横飞，烟焰齐发，

两军都笼罩在火的苍穹之下。

火的苍穹下，两军的无数战士

都带来毁灭性的袭击和不熄的

怒火，互相冲杀，全天都轰响了，

那时有地球的话，连地心也会战栗。

那有什么奇怪？两军各有几百万

天使在猛烈战斗，其中最弱小的

也能驱使各元行，用各元行领域中的

全部力量来武装自己。况且这么多

军队在火拼时，会增加多大力量！

眼看将要发生可怕的混乱，

使他的故乡纵不全毁，也要骚乱不安，

要不是那全能的永生王

从他那巩固的天营上，从高处

管理他们，节制他们的力量；

那么，一支小分队便像个大兵团，

一个武装士兵便是一支队伍；

个个在指挥之下作战，看来

像是一个首长，一个指挥员，

知道何时宜进，何时宜止，

知道战局的变化、转移，

那时，起了暴风雨般的狂乱、喧哗，是天上从来未曾听见过的。

残酷的战斗该在何时开始，何时了结。

没有一个想逃跑，没有一个想退却，

没有表示惧怕的失体行为；

个个都能自恃，好像自己手中

完全掌握着决胜的机宜。

永垂不朽的功迹说也说不完；

因为那战役蔓延得很广，

而且变化无穷：有时陆上迎战，

有时矫翮高翔，骚乱满空，

把整个天宇播满了战火。

这场战斗，久久胜负难分；

到了那一天，撒旦显示异常能力，

武勇无比，撒拉弗天军在

紊乱的战阵中横冲直撞，

终于看见米迦勒挥剑奋击，

砍倒了几队天军，那巨大的双手

高高挥起，可怕的剑锋广施威力，

于是他急忙招架这歼灭性的猛攻，

举起他那十重钻石制成的

圆圆大盾来迎战。米迦勒见他

走近时，暂停战斗，希望能

降伏这个大敌，或者把他擒缚，

便可结束这场天上的内战，

他皱起敌意的眉头，

脸上火红地如此开腔：

“‘罪恶的制造者啊，你在

天上本来无名，在反叛以前

一向默默无闻；现在你看，这场

纷争多么可恨，大家都痛恨，

正确估计，感觉得最难堪的

该是你自己和你的党羽。

你的罪行多么妨碍天上的幸福

和安宁；给自然闯下了多大灾祸！

你把自己的恶念灌注给千万精灵，

使原来忠诚的，变成背信弃义的；

天国已经把你逐出一切的境界；

天是至福的住处，容不得暴行或战争。

因此，你和你的万恶徒众，

带同你们所生的罪恶一起去，

往罪恶的住家——地狱去吧！

往那儿纷争去吧！别等我这把

复仇的剑对你施刑，或者从

天神飞来更迅速的处分，那时

你必陷入更大的痛苦。’

“天使王这样说后，那劲敌

对他说：‘你休想用虚声恫吓来

威胁我。你岂曾把我军中最弱小的

打败吗？他们即使一时倒下，

仍旧会不屈地站起来。你以为我

容易对付，想用虚夸的豪言壮语

把我吓走吗？你把这场战争称作

罪恶的战争，我却称它光荣的战争。

休想这场战争就此完了；我们要胜利

还要把这天国变成你空想的地狱；

这儿，纵使不归我管辖，也要让我

自由居住。现在，你使出了全身的

力量，还有那名为全能者的帮助，

我决不逃避，却要远远近近地追你。’

“辩论告终，双方准备一场

不可名言的战斗。纵使有天使的妙舌，

也难能叙述；况且要用地上的

东西来比拟，用人间的想象，

绝不能达到神力的高境。

因为他们或行或止都像神明，

他们的身材、动作、武器，

都足以操纵伟大天国的主权。

这时他们挥动火剑，在空中

划了很多可怕的圆圈；他们

紧张地站住，他们俩的盾牌

相对闪耀，犹如两面大日轮。

众天使在两雄交锋之前，

急忙退避三舍，留下一个

广阔的场地，挨近这样的战斗

是危险的。那场剧战如可以小

喻大，则如大自然失去协调，

在星宿之间开仗，两颗行星

在不祥的对座冲道上正面猛冲，[11]

在空中搏斗，使混乱的诸星球

惊惶不安。两雄都使出仅次于

全能者的膂力，都想一击而定局，

都想使对方一蹶不振，永远休战；

双方的膂力和敏捷，不分高下。

但米迦勒的剑是从天神武库中

取来的，锋利刚劲无比；

那剑一经猛力砍下去，便把

撒旦的剑，劈得截然两断；

但还没有停止，锋刃急速一转，

便深深地劈入撒旦的右肋。

那时撒旦第一次尝到痛苦，

不住地把身子旋转扭曲；

利剑过处，创伤深长，疼痛不止，

但灵体的创伤不久便愈合；

那时撒旦第一次尝到痛苦，不住地把身子旋转扭曲。

在伤口深处，有一道灵液

像流泉一样涌迸出殷红的

天使的鲜血，溅满了光辉的盔甲。

于是有许多矫健的天人，

从四面八方奔驰而来救助他，

有的驰进战阵，为他掩护，

有的用盾牌把他抬出战阵，

放在战场外面的战车上；

他躺在车上，为了种种屈辱

而切齿痛恨，他痛苦、愤恨，

自愧不是无敌的，并且受了

这样的惩罚，威风大杀；他的

权力和天神相等的信念破碎了。

可是，不一会儿他就痊愈了，

因为精灵的活力遍布全身各部，

（不比凡人只在心、脑、肝、肾

或腑脏）不会完全消灭，不会死；

他那流动的组织，不受致命伤。

好像流动的云气一样。

他们全身是心、是脑、是耳、

是目、是知觉、是意识，随心所欲地

长出手足，如心所好地采用合适的

颜色、形状、大小或疏密。

“与此同时，在别处也有战迹

值得记忆，强有力的加百列

在战斗中举起勇猛的军旗，

突破凶猛魔王摩洛纵深的阵列。[12]

摩洛被他所激怒，便出言不逊，

要把他缚在战车上拖拉，

还对神圣的上帝不断渎骂；

但不久，一直伤到腰的下部，

带着奇痛和破军装，吼叫着逃走。

在两翼，尤烈儿和拉斐尔，[13]

各自击破了那些自负的劲敌，

巨大而穿了金刚石铠甲的

亚得米勒和阿斯玛代[14]

这两个大天使也不甘示弱，

但当他们身负可憎的重创，

连同铠板和锁子一齐迸裂，

只得逃走时，却有了卑劣思想。

还有亚必迭，他对目无神明者

并不袖手旁观，他把亚利、亚略[15]

和粗暴的拉米埃打败，[16]

像烈火，把他们烧成焦黄枯萎。

我还可以叙述千百种的战功，

使他们的名字在地上万古流传；

但精选的天使只满足于天上的

名声，不求人间的赞美。

另外一群，能力和战功也很可惊，

荣誉心也很急切，但已判罪，

从天国和神圣的记忆里勾销，

默默无闻地住在黑暗的地境。

因为武力和真理、正义分离，

便不足以表扬，只值污名与耻辱，

却又自恃虚荣以求光耀，

通过污名而寻求荣名，因此，

他们的命运正是永远的无闻。

“现在，他们的最强者已被

打倒，加上多次袭击，望风披靡，

因而秩序混乱，溃不成军，

满地都散布着破盔碎甲，

战车的御者倒地，吐白沫的烈马，

也仰卧、堆积在一起。

现在“夜”已开始向轨道上走了。

那些防守在后阵的撒旦军，

也都疲惫不堪，失去防御能力，

有的惊惶而奔逃，面如土色，

因为初次受惊吓，初次尝到痛楚。

这场灾祸，只因不顺从的罪孽，

才尝到了担惊受怕、逃亡和痛苦的滋味。

那些不容侵犯的圣徒却大不相同，

他们穿上坚固耐磨的武装，

以正方的阵形，无隙可乘地前进；

因为天真纯洁，未曾犯罪、抗命，

所以有这样压倒敌人的优越性；

作战时，虽或因猛袭而变更地位，

却经久不倦，不因伤而觉痛楚。

“现在‘夜’已开始向轨道上走了，

召来黑暗笼盖天宇，以可喜的

休战和静寂，镇压可憎的战争骚音。

胜者和败者，双方都退处

在夜云的荫下。在战地上，

米迦勒和他的部下广扎营盘，

基路伯天使。在另一边，

撒旦和他的叛众一同撤退，

远远地深入昏暗区域，不休息，

连夜召集将领们，开了个会议，

他站在中央，这样大胆地说：

“‘亲爱的伙伴们啊，现在，

经过了危险的考验，我们知道武器

不足以制胜；不单要求自由，

这个要求太低了，还要求荣誉、

主权、光荣、声名等更高的东西。

在战地上，米迦勒和他的部下广扎营盘，四周布置哨兵。

我们在胜负难分的战斗中支持了一天，

（一天如此，为何不能永久如此？）

天上的主宰从他左右派出最强悍的

来讨伐我们，以为可以降服我们，

归顺他的意志，结果没有如愿。

以此看来。那一向认为全智的，

将来可能会有很多的失策。

我们现在武装单薄，若有不利，

可能会吃些苦头，我们从未受过苦，

一旦有了经验，便觉得没有什么。

因为我们知道自己的轻灵体质，

不受致命之伤，也不会灭绝形体，

即使受了伤，不久便会愈合，

依靠自身的活力而自然复原。

如今吃了小小的亏，很容易

想个补救的办法：今后得要

更强的武装，更猛烈的兵器，

加强我们自己而削弱敌人，

或使本质相同的双方不分高低。

若有其他隐秘的原因使他们

占上风，就要趁我们心力未损，

理解力强时，经过适当的研究、

讨论，便可以发现其中隐秘。’

“他坐下；接着在会议中

站起来的是王侯之首尼斯洛。[17]

他站着像个刚从残酷的战斗中

逃出来的，显得疲倦不堪，

他的手臂被砍得伤痕处处，

带着惨淡的面容，这样答道：

‘从新君手中解放我们的救主，

争取享受自由神权的领导者啊！

对武器不如敌人而作苦战，

同那不知痛苦，不会受伤的对敌，

对诸神来说，也是无比的苦事！

由于这场灾祸，必定带来毁灭；

痛苦压倒一切，使最强者的手萎靡，

虽有无比的勇和力，又何济于事？

也许我们不妨从生活找到乐趣，

不发牢骚，心满意足地过着

最安静的生活。但是当前的痛苦，

祸患太深了，超过了忍耐的限度。

因此，若有谁能发明更精强的

武器，更猛烈的军火，让我们

去攻打未受重创的敌人，

或者使我们得和他势均力敌的话，

那便等于是拯救我们的恩人。’

“撒旦神态自若地回答道：

‘你正确地认为在我们的功业上

如此重要的利器，我已经到手了。

我们站立的这块天上的陆地，

这一片光明的广漠灵境，

上面饰着草木、果实、香花、

宝石和黄金，看见了这些

光辉的表面，谁不想进一步

去窥探一下地下深处的蕴藏呢？

它们原是暗黑而粗糙的物质，

由灵气和火的泡沫浸成，直到

接触天光，经过锻炼之后，

才变成如此美丽，光焰四射的东西。

它们是从黑暗的地下深处来的，

它们本身孕育着地狱的火焰；

把它们满满地填塞在长圆中空的

机器里面，再在另一端的小孔里[18]

点上火，便会使它膨胀而暴怒，

一阵雷鸣，远远地射入敌阵，

这种烈性的机械，猛不可当，

谁要挡住它的去路，都要被粉碎；

敌人们将疑心我们是从雷神手里

夺下他那唯一可怕的霹雳。

这个工程费不了多大时间，

天明以前就可以实现我们的心愿。

现在你们要振作精神，丢弃惧怕，

齐心协力，不用顾虑困难，

更用不着什么灰心失望。’

他说罢，他的话使他们

枯萎的意兴重振，凋零的希望复苏。

他们个个都将惊叹这个发明，

却不明白他是怎样发明的。

未经发明的事，大家以为不可能，

一旦发明了，便又似乎很容易！

恐怕将来在你的族类中，

恶意充盈，其中有的包藏祸心，

或有为恶魔的阴谋所驱使，

由于战争和相互残杀的习性，

会去发明同样的武器，

去屠杀生灵，祸害人间子孙。

于是他们都从会场奔向这项工程，

没有一个站着空发议论。

无数的手臂一齐挥动起来，

一会儿就把天上的土地翻起来，

看见下面自然的元素粗具雏形。

他们发现硫黄和硝石的泡沫，

拿来混和，妙法调配、烘焙，

制造成纯黑的颗粒，运入库存。

有的挖掘了隐藏的矿脉，

（我们这地球也不乏同样的内脏）

用来铸造放射破坏的机器和炮弹。

有的准备一触即发的危险引火线。

这样，在天亮之前，在清醒的

夜间密谋下，一切都制成了；

为了装置，他们静悄悄地，

四周严加防范，免得走漏风声。

当美丽的晨曦在东方出现时，

那些胜利的天使们都已经起来，

晨号响彻天宇，命令拿起武器，

穿戴黄金甲胄的队伍很快集合，

金光灿烂，军容整肃地站着。

另外一些，从曙光照射的山上巡视，

轻装的斥候到各处侦察探视，

看敌军驻扎在哪里，或逃向何方，

看他们是否在备战，或进或止。

他们不久就望见他，只见他

在旌旗招展下，渐渐向近处移动，

军队的行进缓慢但很坚劲：

基路伯天使中最能飞的佐飞儿[19]

用最快的速度飞回来，在半空高呼：

“‘战士们，拿起武器准备战斗！

我们以为已经逃走的敌人来了，

省得我们今天长驱而穷追；

再也不怕他逃走了；我看见

他带来的战阵稠密如云，

意志坚定，毫无沮丧的神色。

个个都把金刚的甲衣穿紧，

带子束好，头盔戴稳，紧握

圆盾，举得平平的，或高高的。

我推测，今天下的不是纷纷细雨，

而是呼啸着的箭和火的暴风雨。’

他这样警告他们，他们便

各自警惕起来，放下包袱，

轻装便捷，拿起武器，阵容严整。

正当那时，看见不远的地方，

那巨大的粗汉，迈着沉重的步伐

走来，在那中空的方阵里，

拖着他那魔鬼的机器，

四周有密层层的队伍围绕它，

用以隐蔽他的狡计。两军

对立少时，撒旦忽然出现在阵头，

听见他如此高声地发出命令：

“‘前卫军，正面向左右分开；

让那些憎恨我们的都看清楚，

我们是怎样寻找和平与和好，

并且敞开胸怀，准备迎接他们，

只要他们乐于接受我们的提案，

并不顽固抗拒。我怀疑，纵有皇天

为我们作证！天啊，立刻作证吧！

我们已经自由地做到仁至义尽。

你们负有使命站在这儿的，

也要尽你们的职务，干脆回答

我们的提案，高声说，让大家都听见！’

“他用暧昧的语言这样嘲讽，

话音未落，前卫军便向左右分开，

纷纷向两翼退去。我们便发现

一个新奇的东西，用钢、铁、石铸成，

排成三行的圆柱，架在车轮上，

（它们像圆柱，像从林中砍下，

或从山上倒下，被削去枝叶

而挖成空心的枞树或橡树）

张开狰狞的大口对着我们，

表示那休战的宣言是空的。

每根圆柱的后面站着一个撒拉弗，

手里摇曳着点着火的芦杆；

我们心里觉得纳闷，踌躇不前。

不一会，三个撒拉弗忽然一齐动手，

将芦火伸出去，很巧妙地

轻轻触动那个狭小的火门。

立刻看见一片火光烛天，

霎时间，从那些机械的长颈中

喷出浓烟，弥漫着全天，一时昏暗，

轰轰的狂怒声，使大气震动，

连五脏六腑都要裂开了，

连珠似的轰雷，雹雨似的铁弹，

都从魔鬼的脏肚子里倾泻出来，

对着战胜的军队猛烈射击，

即使当初屹立如磐石的脚，

遇到它也不可能站立得稳。

成千成万的倒下去了，

小天使滚在大天使的身上，[20]

身穿盔甲的倒下得更快；

没有武装的精灵倒可以

更快地收缩或退去，灵敏闪避。

可是如今只得乱纷纷，溃不成军，

却仍不能松散那密密的阵列。

他们怎么办呢？若再挺进，

就会再次被击退，重复可耻的失败，

给敌人以笑柄，更加被轻视；

因为他们看见第一队撒拉弗

并排站在前面，准备放第二列轰雷。

如果撤退，便会使他们更加看轻了。

撒旦看了他们这个两难的情景，

便带讽刺地向他的部众高呼：

“‘朋友们！这些高傲的得胜者，

他们先前来势凶猛，可是如今

为什么不进攻了呢？我们已经

把前卫军散开，敞开胸膛欢迎他们，

并且提出了讲和的提案，[21]

这在我们岂不是仁至义尽了吗？

可是他们却忽然变心，想要逃走，

竟陷于荒唐的想法，想跳舞，

那舞又未免怪异而狂妄，[22]

以为我们要求和平而欢喜如狂，

但我想，他们如果再听听我们的

提案，就会迫使他们急速收场。’[23]

“彼列也用打趣的话帮腔说：[24]

‘首领，我们送出去的提案不轻，

内容强硬，充满强大的压力，

使他们一个个晕头转向，多数

摔倒了，如我们所见的；

谁要正确接受它，就必须从头到脚

神志清楚。他们步履不正，摇摇晃晃，

神志不清，得再送给他们一些礼物。’

“就这样，他们相继讥讽以自娱，

意气高昂，认为胜利在握，丝毫无疑，

心想自己的发明可与‘永恒之力’比拟，

不在话下，于是嘲笑神的雷霆，[25]

并藐视他的全军，在他们踌躇不前，

疑惑不解时，这样轻侮他们。

但他们站立不久，终于激怒起来，

他们发现一种武器，正适合于

对抗这种恶魔的鬼把戏。

（你看上帝的力量施展在他的强大

天使身上的是何等的神奇！）

他们抛掉武器，飞奔群山中，

（原来地球上的山川溪谷，变化

无穷的美景，都是模仿天上的）

他们身轻如闪电，奔跑，飞驰，

先把群山来去摇摆，从根拔起，

连同岩石、泉水、林木都拔起来，

还把毛糙的诸山顶托在手里。

叛军走近一看，心惊胆战，

他们看见群山翻底朝天；

他们眼看那些可咒的三列机械

都被压坏，他们的一切自信

也都被深埋在群山下面；

其次便要轮到他们自身，

巨大的山峰，向他们头上扔过来，

空中一阵阴暗，压倒了武装的全军。

他们的盔甲使他们受伤更甚，

全被压得粉碎，蚀进他们的体内，

痛楚难忍，发出阵阵悲惨的呻吟；

他们挣扎多时，很难脱离这样的

牢狱，虽说是本体轻灵的精灵，

本质原是纯清的，可是现在因

作孽多端而变轻清为重浊了。

其余的部队也学用这个武器，

把四邻附近诸山连根拔起；

于是在半空中，山和山相碰，

往来投掷，造成可怕的砰訇，

两军在地底阴处交战。

地狱的喧声呀！这场骚乱，

可比市井竞技的嘈杂，混乱上

再加可怕的混乱，层起不穷。

如果没有全能的天父，如今

全天早已毁坏，成了一片废墟；

天父安坐在天庭的圣庙里，

早已把万物作了通盘打算，

这一场骚动早已预料到，

却故意让它发生，而完成宿愿。

为了使受封的圣子得到

复仇雪恨的荣誉，好宣布

一切的权力移交给他。于是

他对圣子，宝座的继承者说：

“‘我荣耀、光辉、亲爱的儿呀，

在你的脸上，把不可见的神性

显现出来，我敕令的事业

在你的手中实现，我的儿，

第二全能者啊，两天过去了，

（依照天上计算时间是两天）

从米迦勒率领众天使去镇压

这些抗命者，两军相敌，

以兵戎相见，战争猛烈非常，

因为我放任他们，让他们自由；

你知道，创造他们时是平等的，

但其中有的因犯罪而稍受损害，

不过损害不很明显，因为

我延缓了他们的刑期；

所以他们之间的长期战争

要继续下去，永久不得解决。

这场疲劳的战争，双方都尽了力，

甚至都已拔起山来当武器，

大发雷霆，放纵得无法无天，

势必至把天庭毁灭，危及全宇宙。

两天已经过去，第三天该是你的了。

我已经替你布置好，容许他们

直到现在，就是打算让你荣膺

终止这场大战的光荣盛誉，

因为除了你谁也不能把它制止。

我曾把无限的恩和德移植你的身上，

好使天堂和地狱都知道

你的权威高于一切，无可比拟。

你平定了这样邪恶的骚乱，

使你有资格做万有的继承者，

你的权利是做继承者和受膏的王。

那么，去吧，你秉有你父的权力，

是最有力者，乘坐我的战车，

长驱快速的车轮，震撼天基，

拿去我全部的装备，弓箭和雷霆，

束上我的大能武器，把宝剑束在

你那矫健的腰上，去把那些

黑暗的子孙驱逐出去，逐出

诸天境界，落进外边的深渊，

让他们在那儿如心所欲地学习

怎样去轻视天神和圣王弥赛亚吧。’

“他说了这话，就把全部威光

直接照射在他儿子身上，他把父亲

的样子不可名言地摄收在脸上，

于是神王之子如此答言：

“‘父啊，天上至高无上的尊王，

您是最初、最高、至圣、至善的，

您常求儿子的荣耀，我也应该

常求父的荣耀；如果您的圣意祝福

在我身上实现，那是我真正的光荣、

幸福，是我完全的喜悦。

您给我的王笏和权力，我领受，

但到最后我更加高兴地归还，

到那时，一切的一切都归您所有，

我永远在您里面，您所爱的也都

在我里面。您所憎恨的，我也憎恨，

万物所呈现的都是您的影子，

我能够披上您的威严，一如

披上您的温柔，不久就要披上

您的力量为武装，把这些

叛乱者逐出天庭，打落到

那为他们准备的地狱幽冥，

落到阴暗的锁链和不死的

蛆虫中去；都只因他们背叛您[26]

而不服从。对您服从是完全的幸福。

那时，您的纯洁圣徒，远离邪恶，

围绕着您的圣山，诚挚地

为您高歌“哈利路亚”，崇高的

赞美诗歌，由我带头领唱。’

他说完了，鞠躬于王笏的上面，

从他所坐的光荣的右手座位上

站起来，第三天神圣朝日初照，

满天透彻霞光，父神的战车[27]

奔驰着出动，发出旋风般的声音，

闪着浓烈的火焰，车轮里面

再套车轮，它本身有灵性，

能自动，不必推挽、引曳，

却有四个基路伯的形象护车；

那四个形象各有奇怪的四张面孔，

全身和翅膀上都有星星般的眼睛，

车轮上也有绿玉石的眼睛，

在四个形象之间还有飞迸的火星。

在他们的头上有一个水晶的穹隆，

那上面有青玉的宝座，镶着

纯琥珀，并雕刻着雨后的彩虹。

圣子升车，身穿天上的全副武装，

是灿烂的‘乌陵’所制的神器；[28]

‘胜利’在他右边，身插鹰翼，[29]

身边挂着他的弦弓和箭囊，

箭囊里存放着三箭的雷霆，

从他的身旁喷射滚滚的浓烟，

摇曳的火焰和可怕的火花。

有千万圣者随从跟着前去，[30]

辉煌的队伍，远远就可望见，

还有天神的战车两万辆（我听说过

这个数目）左右各半分两边。[31]

他乘着基路伯们的翅膀，[32]

在晶莹的高空中，坐在青玉的

宝座上，威光照射远且广，

但他自己的队伍得先睹为快。

当天使们把他的大旗揭起

在高空飘扬作为弥赛亚标志时，

他们一见，都惊喜出于望外。

于是米迦勒听他的指挥，

立刻把分散在两翼的队伍集中，

在统帅之下全部合成一队。

‘神圣权力’在他前头开路；

他命令，被拔起的群山回归原位，

诸山一听到他的声音，

便遵命各归各位。于是

天空的容貌恢复原来的光辉，

山谷带着鲜艳的花朵微笑。

那些不幸的敌人看见这个情形，

却仍顽强，纠集兵力，依然顽抗，

愚蠢地，想在失望中生出希望。

天上的精灵岂容得这样的狂妄？

但有什么神迹能叫傲慢者觉悟，

有什么奇事足以感化顽固的迷惘？

他们非但不觉悟，反而更加顽强，

看见他的光荣，自己心中就悲楚，

面对这般光景，愈加嫉妒，

对于他的高位，私心羡慕，

想用暴力或诡计，重振军威，

妄想最后战胜天神和弥赛亚，

或为玉碎而同归于破灭。

所以，最后的决战已经逼近时，

他们都不想退却，不愿逃亡。

那时伟大的神子向他的

左右军全体成员这样说道：

“‘你们列圣，静静地站着的

光辉的阵容，武装站在这里的天使们，

今天休战，不上战场。你们忠于

战事，蒙受天神嘉许。你们

为了他的正道，无所畏惧，

既能慷慨受命，又能慷慨完成。

但惩罚这些可咒的党徒，却另有人；

复仇由他自己或他所指定的代表，

今天的事，没有派给大众；

你们只须站着，看我把神的

愤怒灌注给这些目中无神之辈。

他们轻侮的是我，不是你们，

他们嫉妒和恼怒都是对着我，

因为享有至高王权与光荣的父，

曾照他的意愿，给我以荣誉。

因此他委派我来惩罚他们；

使他们也得随心愿，来和我

在战场上较量一下，看是谁强，

是他们全体呢还是我自己。

他们既以武力衡量一切，不问其他，

也不注意谁能比他们更优越，

所以我不能舍武力而用别的较量。’

“圣子这样说罢，脸色大变，

过分的严肃，令人不敢仰视，

对他的敌人发出满怀的愤怒。

霎时间，一片荫翳，那四骏，

张开了星光闪烁的翅膀；

猛烈的战车大轮子滚动起来

发出洪涛激浪或千军万马的声音。

他直向那些不敬的敌人进发，

像‘夜’一样阴沉；在他那燃烧着的

轮下，最高的天原全都震荡起来，

只有天神的宝座岿然不动。

一闪眼之间，他到了敌军之中，

右手握着一万个雷霆扔向前去，

像在敌人的心灵里灌注疫疠，

使他们个个骇怕，失去全部抵抗力，

失去勇气；无用的武器纷纷落下。

他的战车碾过盾牌、盔甲，

碾过伏倒在地的大天使和强大撒拉弗

带盔的头颅，他们恨不得群山

再度扔来压住他们，挡住他的愤怒。

还有从左、右两面射来的箭，

也像暴风雨般飞袭而来，

从那四张面孔而多眼的四天使射来，

从那同样多眼的活轮中射来。

它们由一个精灵总管，每只眼睛

都闪出电光，在敌众中放出毒火，

使他们体力枯萎，元气尽丧，

变成疲惫、颓唐、烦恼、消沉。

可是他的力量还未使出一半来，

他的雷轰到半路就停止了，因他

无意于毁灭，只把他们清除出天庭。

他叫那些倒下的重新起来，

好像觳觫的羊群，聚在一起，

逼着他们在前头走，用恐吓和怒叱，

把他们驱赶到天界的尽头，

他们坠落了九天工夫。

天上的水晶城墙边，那城墙

向里广开着一个广阔的大缺口，

下临一个广大而荒芜的深渊；

他们看见这个怪异的景象，都害怕

而退却，但后面的追兵加倍可怕，

只得从天边，倒栽葱投身下去，

永恒的怒火燃烧直逼他们到无底深坑。

“地狱听到了这难堪的声音，

地狱看见从天上崩落下来的天，

吓得要逃走；但严峻的命运

把黑暗的根基安得太深，紧紧绑住。

他们坠落了九天工夫。混乱的混沌

大声吼叫，觉得他们坠过他的荒乱

境界，增加了十倍的混乱；

如此大溃退将会给他带来毁灭。

地狱终于张口全部接受他们，然后紧闭。

地狱成了他们适宜的住处，

满是长烧不灭的火，悲哀痛苦之家。

天界摆脱了重负而大大欢欣，很快就

合拢缺口，修整，恢复了原样。

那唯一的胜利者弥赛亚，

把敌人追放之后，驾着战车凯旋。

欢迎他的圣者们静立伫候，

亲眼看见这一场全能的功勋，

便欢欣鼓舞前去迎接，

用棕榈树枝做伞，各队光辉的天人[33]

都唱着凯歌，歌颂他为胜利的王，

歌颂他为神子、圣嗣和主宰，

合该秉承大权、最配君临。

他那凯旋的车骑，在颂声中驶过中天，

进入他天父高坐宝座的宫殿，

天父把他迎接在荣光里面，

如今坐在他右边的幸福座位上。

地狱终于张口全部接受他们。

“我已经照你的请求，用地上的

事物，说明天上的事，并用过去的

事来警告你，作为你的前车之鉴。

我把该向人类保密的天机向你泄露，

天上怎样发生不和，怎样在

天使军之间发生战争，他们

希望过高，和撒旦一同叛乱，

终于坠落深渊。他如今正嫉慕

你的境遇，想诱惑你离开

顺从的道路，要你和他一样

被剥夺了幸福，分担他的苦刑，

永远的悲惨。一旦得到你做他的

苦难伴侣，便是对至尊的侮辱，

便是他的慰藉，他的复仇。

你要警告你的弱者，不要听[34]

他的诱惑；听听叛逆者的报应，

那种可怕的先例，于你有益处。

该站立得住的竟坠落了，

要记住，谨防变节犯罪。”

“All night the dreadless Angel unpursued,

Through Heaven's wide Champaign held his way, till

Morn,

Waket by the circling Hours, with rosy hand

Unbarred the gates of Light. There is a Cave

Within the Mount of God, fast by his Throne,

Where light and darkness in perpetual round

Lodge and dislodge by turns, which makes through

Heaven

Grateful vicissitude, like Day and Night;

Light issues forth, and at the other door

Obsequious darkness enters, till her hour

To veil the Heaven, though darkness there might well

Seem twilight here; and now went forth the Morn

Such as in highest Heaven arrayed in Gold

Empyreal, from before her vanisht Night,

Shot through with orient Beams: when all the Plain

Covered with thick embattled Squadrons bright,

Chariots and flaming Arms, and fiery Steeds,

Reflecting blaze on blaze, first met his view:

War he perceived, war in procinct, and found

Already known what he for news had thought

To have reported: gladly then he mixt

Among those friendly Powers who him received

With joy and acclamations loud, that one

That of so many Myriads fallen, yet one

Returned not lost: On to the sacred hill

They led him high applauded, and present

Before the seat supreme; from whence a voice

From midst a Golden Cloud thus mild was heard.

‘Servant of God, well done, well hast thou fought

The better fight, who single hast maintained

Against revolted multitudes the Cause

Of Truth, in word mightier than they in Arms;

And for the testimony of Truth hast borne

Universal reproach, far worse to bear

Than violence: for this was all thy care

To stand approved in sight of God, though Worlds

Judged thee perverse: the easier conquest now

Remains thee, aided by this host of friends,

Back on thy foes more glorious to return

Than scorned thou didst depart; and to subdue

By force, who reason for their Law refuse,

Right reason for their Law, and for their King

Messiah, who by right of merit Reigns.

Go Michael of Celestial Armies Prince,

And thou in Military prowess next

Gabriel, lead forth to Battle these my Sons

Invincible, lead forth my armed Saints

By Thousands and by Millions ranged for fight;

Equal in number to that Godless crew

Rebellious, them with Fire and hostile Arms

Fearless assault, and to the brow of Heaven

Pursuing drive them out from God and bliss,

Into their place of punishment, the Gulf

Of Tartarus, which ready opens wide

His fiery Chaos to receive their fall.

So spake the Sovran voice, and Clouds began

To darken all the Hill, and smoke to roll

In dusky wreaths, reluctant flames, the sign

Of wrath awaket: nor with less dread the loud

Ethereal trumpet from on high ’gan blow:

At which command the Powers Militant,

That stood for Heaven, in mighty Quadrate joined

Of Union irresistible, moved on

In silence their bright Legions, to the sound

Of instrumental Harmony that breathed

Heroick Ardour to adventurous deeds

Under their God-like leaders, in the Cause

Of God and his Messiah. On they move

Indíssolúbly firm; nor obvious Hill,

Nor straitening Vale, nor Wood, nor Stream divides

Their perfect ranks; for high above the ground

Their march was, and the passive Air upbore

Their nimble tread; as when the total kind

Of Birds in orderly array on wing

Came summoned over Eden to receive

Their names of thee; so over many a tract

Of Heaven they marched, and many a Province wide,

Tenfold the length of this terrene: at last

Far in the Horizon to the North appeared

From skirt to skirt a fiery Region, stretched

In battailous aspéct, and nearer view

Bristled with upright beams innumerable

Of rigid Spears, and Helmets thronged, and Shields

Various, with boastful Argument portrayed,

The banded Powers of Satan hasting on

With furious expedition; for they weened

That selfsame day by fight, or by surprise

To win the Mount of God, and on his Throne

To set the envier of his State, the proud

Aspirer, but their thoughts proved fond and vain

In the mid way: though strange to us it seemed

At first, that Angel should with Angel war,

And in fierce hosting meet, who wont to meet

So oft in Festivals of joy and love

Unanimous, as sons of one great Sire

Hymning the Eternal Father: but the shout

Of Battle now began, and rushing sound

Of onset ended soon each milder thought.

High in the midst, exalted as a God

The Apostate in his Sun-bright Chariot sat

Idol of Majesty Divine, enclosed

With Flaming Cherubim, and golden Shields;

Then 'lighted from his gorgeous Throne, for now

'Twixt Host and Host but narrow space was left,

A dreadful interval, and Front to Front

Presented stood in terrible array

Of hideous length: before the cloudy Van,

On the rough edge of battle ere it joined,

Satan with vast and haughty strides advancet

Came towering, armed in Adamant and Gold;

Abdiel that sight endured not, where he stood

Among the mightiest, bent on highest deeds,

And thus his own undaunted heart explores.

'O Heaven! that such resemblance of the Highest

Should yet remain, where faith and realty

Remain not; wherefore should not strength and might

There fail where Virtue fails, or weakest prove

Where boldest; though to sight unconquerable？

His puissance, trusting in the Almighty's aid,

I mean to try, whose Reason I have tried

Unsound and false; nor is it aught but just,

That he who in debate of truth hath won,

Should win in Arms, in both disputes alike

Victor; though brutish that contést and foul,

When Reason hath to deal with force, yet so

Most reason is that Reason overcome.’

So pondering, and from his armed Peers

Forth stepping opposite, halfway he met

His daring foe, at this prevention more

Incenset, and thus securely him defied.

'Proud, art thou met？thy hope was to have reacht

The heighth of thy aspiring unopposed,

The Throne of God unguarded, and his side

Abandoned, at the terrour of thy Power

Or potent tongue; fool, not to think how vain

Against the Omnipotent to rise in Arms;

Who out of smallest things could without end

Have raised incessant Armies to defeat

Thy folly; or with solitary hand

Reaching beyond all limit, at one blow

Unaided could have finished thee, and whelmed

Thy Legions under darkness; but thou seest

All are not of thy Train; there be who Faith

Prefer, and Piety to God, though then

To thee not visible, when I alone

Seemed in thy World erroneous to dissent

From all: my Sect thou seest;now learn too late

How few sometimes may know, when thousands err.’

Whom the grand foe with scornful eye askance

Thus answered.‘Ill for thee, but in wished hour

Of my revenge, first sought for thou returnest

From flight, seditious Angel, to receive

Thy merited reward, the first assay

Of this right hand provoket, since first that tongue

Inspired with contradiction durst oppose

A third part of the Gods, in Synod met

Their Deities to assert, who while they feel

Vigor Divine within them, can allow

Omnipotence to none. But well thou comest

Before thy fellows, ambitious to win

From me some Plume, that thy success may show

Destruction to the rest: this pause between

(Unanswered lest thou boast) to let thee know;

At first I thought that Liberty and Heaven

To heavenly Souls had been all one; but now

I see that most through sloth had rather serve,

Minis'tring Spirits, trained up in Feast and Song;

Such halt thou armed, the Minstrelsy of Heaven,

Servility with freedom to contend,

As both their deeds compared this day shall prove.’

To whom in brief thus Abdiel stern replied.

‘Apostate, still thou errest, nor end wilt find

Of erring, from the path of truth remote:

Unjustly thou depravest it with the name

Of Servitude to serve whom God ordains,

Or Nature: God and Nature bid the same,

When he who rules is worthiest, and excels

Them whom he governs. This is servitude,

To serve the unwise, or him who hath rebelled

Against his worthier, as thine now serve thee,

Thyself not free, but to thyself enthralled;

Yet lewdly darest our minist’ring upbraid.

Reign thou in Hell thy kingdom, let mee serve

In Heaven God ever blest, and his Divine

Behests obey, worthiest to be obeyed,

Yet chains in Hell, not Realms expect: meanwhile

From me returned, as erst thou saidst, from flight,

This greeting on thy impious Crest receive.’

So saying, a noble stroke he lifted high,

Which hung not, but so swift with tempest fell

On the proud Crest of Satan, that no sight,

Nor motion of swift thought, less could his Shield,

Such ruin intercept: ten paces huge

He back recoiled; the tenth on bended knee

His massy Spear upstayed; as if on Earth

Winds under ground or waters forcing way

Sidelong, had pushed a Mountain from his seat,

Half sunk with all his Pines. Amazement seized

The Rebel Thrones, but greater rage to see

Thus foiled their mightiest, ours joy filled, and shout,

Presage of Victory and fierce desire

Of Battle: whereat Michael bid sound

The Arch-Angel trumpet; through the vast of Heaven

It sounded, and the faithful Armies rung

Hosanna to the Highest: nor stood at gaze

The adverse Legions, nor less hideous joined

The horrid shock: now storming fury rose,

And clamour such as heard in Heaven till now

Was never, Arms on Armour clashing brayed

Horrible discord, and the madding Wheels

Of brazen Chariots raged; dire was the noise

Of conflict; over head the dismal hiss

Of fiery Darts in flaming vollies flew,

And flying vaulted either Host with fire.

So under fiery Cope together rushed

Both Battles main, with ruinous assault

And inextinguishable rage; all Heaven

Resounded; and had Earth been then, all Earth

Had to her Center shook. What wonder？when

Millions of fierce encountering Angels fought

On either side, the least of whom could wield

These Elements, and arm him with the force

Of all their Regions: how much more of Power

Army against Army numberless to raise

Dreadful combustion warring, and disturb,

Though not destroy, their happy Native seat;

Had not the Eternal King Omnipotent

From his strong hold of Heaven high overruled

And limited their might; though numbered such

As each divided legion might have seemed

A numerous Host, in strength each armed hand

A legion; led in fight, yet Leader seemed

Each Warriour single as in Chief, expért

When to advance, or stand, or turn the sway

Of Battle, open when, and when to close

The ridges of grim War; no thought of flight,

None of retreat, no unbecoming deed

That argued fear; each on himself relied,

As only in his arm the moment lay

Of victory; deeds of eternal fame

Were done, but infinite: for wide was spread

That War and various; sometimes on firm ground

A standing fight, then, soaring on main wing

Tormented all the Air; all Air seemed then

Conflicting Fire: long time in even scale

The Battle hung; till Satan, who that day

Prodigious power had shown, and met in Arms

No equal, ranging through the dire attack

Of fighting Seraphim confused, at length

Saw where the Sword of Michael smote, and felled

Squadrons at once; with huge two-handed sway

Brandished aloft the horrid edge came down

Wide wasting; such destruction to withstand

He hasted, and opposed the rocky Orb

Of tenfold Adamant, his ample Shield

A vast circumference: At his approach

The great Arch-Angel from his warlike toil

Surceased, and glad as hoping here to end

Intestine War in Heaven, the arch foe subdued

Or Captive dragged in Chains, with hostile frown

And visage all inflamed first thus began.

“Author of evil, unknown till thy revolt,

Unnamed in Heaven, now plenteous, as thou seest

These Acts of hateful strife, hateful to all,

Though heaviest by just measure on thyself

And thy adherents: how hast thou disturbed

Heaven's blessed peace, and into Nature brought

Misery, uncreated till the crime

Of thy Rebellion？how hast thou instilled

Thy malice into thousands, once upright

And faithful, now proved false. But think not here

To trouble Holy Rest; Heaven casts thee out

From all her Confines. Heaven, the seat of bliss,

Brooks not the works of violence and War.

Hence then, and evil go with thee along

Thy offspring, to the place of evil, Hell,

Thou and thy wicked crew; there mingle broils,

Ere this avenging Sword begin thy doom,

Or some more sudden vengeance winged from God,

Precipitate thee with augmented pain.’

So spake the Prince of Angels; to whom thus

The Adversary.‘Nor think thou with wind

Of airy threats to awe whom yet with deeds

Thou canst not. Hast thou turned the least of these

To flight, or if to fall, but that they rise

Unvanquished, easier to transact with mee

That thou shouldst hope, imperious, and with threats

To chase me hence？err not that so shall end

The strife which thou callest evil, but wee style

The strife of Glory: which we mean to win,

Or turn this Heaven itself into the Hell

Thou fablest, here however to dwell free,

If not to reign: meanwhile thy utmost force,

And join him named Almighty to thy aid,

I fly not, but have sought thee far and nigh.’

They ended parle, and both addrest for fight

Unspeakable; for who, though with the tongue

Of Angels, can relate, or to what things

Liken on Earth conspicuous, that may lift

Human imagination to such heighth

Of Godlike Power: for likest Gods they seemed,

Stood they or moved, in stature, motion, arms,

Fit to decide the Empire of great Heaven.

Now waved their fiery Swords, and in the Air

Made horrid Circles; two broad Suns their Shields

Blazed opposite, while expectation stood

In horrour; from each hand with speed retired,

Where erst was thickest fight, the Angelic throng,

And left large field, unsafe within the wind

Of such commotion, such as to set forth

Great things by small, If Nature's concord broke,

Among the Constellations war were sprung,

Two Planets rushing from aspéct malign

Of fiercest opposition in mid Sky

Should combat, and their jarring Spheres confound.

Together both with next to Almighty Arm,

Uplifted imminent one stroke they aimed

That might determine, and not need repeat,

As not of power at once; nor odds appeared

In might or swift prevention; but the sword

Of Michael from the Armoury of God

Was given him tempered so, that neither keen

Nor solid might resist that edge: it met

The sword of Satan with steep force to smite

Descending, and in half cut sheer, nor stay’d,

But with swift wheel reverse, deep entering shared

All his right side; then Satan first knew pain,

And writhed him to and fro convolved; so sore

The griding sword with discontinuous wound

Passed through him, But the Ethereal substance closed

Not long divisible, and from the gash

A stream of Necturous humour issuing flowed

Sanguine, such as Celestial Spirits may bleed,

And all his Armour stained, erewhile so bright.

Forthwith on all sides to his aid was run

By Angels many and strong, who interposed

Defence, while others bore him on their Shields

Back to his Chariot; where it stood retired

From off the files of war; there they him laid

Gnashing for anguish and despite and shame,

To find himself not matchless, and his pride

Humbled by such rebuke, so far beneath

His confidence to equal God in power.

Yet soon he healed; for Spirits that live throughout

Vital in every part, not as frail man

In Entrails, Heart of Head, Liver or Reins,

Cannot but by annihilating die;

Nor in their liquid texture mortal wound

Receive, no more than can the fluid Air:

All Heart they live, all Head, all Eye, all Ear,

All Intellect, all Sense, and as they please,

They Limb themselves, and colour, shape or size

Assume, as likes them best, condense or rare.

Meanwhile in other parts like deeds deserved

Memorial, where the might of Gabriel fought,

And with fierce Ensigns pierced the deep array

Of Moloch, furious King, who him defied,

And at his Chariot-wheels to drag him bound

Threatened, nor from the Holy One of Heaven

Refrained his tongue blasphémous; but anon

Down-cloven to the waist, with shattered Arms

And uncouth pain fled bellowing. On each wing

Uriel and Raphaël his vaunting foe,

Though huge, and in a Rock of Diamond Armed,

Vanquished Adramelec, and Asmadai,

Two potent Thrones, that to be less than Gods

Disdained, but meaner thoughts learned in their flight,

Mangled with ghastly wounds through Plate and Mail.

Nor stood unmindful Abdiel to annoy

The Atheist crew, but with redoubled blow

Ariel and Arioc, and the violence

Of Ramiel scorcht and blasted overthrew.

I might relate of thousands, and their names

Eternise here on Earth; but those elect

Angels contented with their fame in Heaven

Seek not the praise of men: the other sort

In might though wonderous and in Acts of War,

Nor of Renown less eager, yet by doom

Cancelled from Heaven and sacred memory,

Nameless in dark oblivion let them dwell.

For strength from Truth divided, and from Just,

Illaudable, nought merits but dispraise

And ignominy, yet to glory aspires

Vainglorious, and through infamy seeks fame:

Therefore Eternal silence be their doom.

And now their mightiest quelled, the battle swerved,

With many an inroad gored; deformed rout

Entered, and foul disorder; all the ground

With shivered armour strewn, and on a heap

Chariot and Charioteer lay overturned

And fiery foaming Steeds; what stood, recoiled

O'er-wearied, through the faint Satanic host

Defensive scarce, or with pale fear surprised,

Then first with fear surprised and sense of pain,

Fled ignominious, to such evil brought

By sin of disobedience, till that hour

Not liable to fear or flight or pain.

Far otherwise the inviolable Saints

In Cubic Phalanx firm advancet entire,

Invulnerable, impenetrably armed:

Such high advantages their innocence

Gave them above their foes, not to have sinned,

Not to have disobeyed; in fight they stood

Unwearied, unobnoxious to be pained

By wound, though from their place by violence moved.

Now Night her course began, and over Heaven

Inducing darkness, grateful truce imposed,

And silence on the odious din of War:

Under her Cloudy covert both retired,

Victor and Vanquisht: On the foughten field

Michael and his Angels prevalent

Encamping, placed in Guard their Watches round,

Cherubic waving fires: on the other part

Satan with his rebellious disappeared,

Far in the dark dislodged, and void of rest,

His Potentates to Council called by night;

And in the midst thus undismayed began.

'O now in danger tried, now known in Arms

Not to be overpowered, Companions dear,

Found worthy not of Liberty alone,

Too mean pretence, but what we more affect,

Honour, Dominion, Glory, and renown,

Who have sustained one day in doubtful fight,

(And if one day, why not Eternal days？)

What Heaven's Lord had powerfullest to send

Against us from about his Throne, and judged

Sufficient to subdue us to his will,

But proves not so: then fallible, it seems,

Of future we may deem him, though till now

Omniscient thought. True is, less firmly armed,

Some disadvantage we endured and pain,

Till now not known, but known as soon contemned,

Since now we find this our Empyreal form

Incapable of mortal injury

Imperishable, and though pierced with wound,

Soon closing, and by native vigour healed.

Of evil then so small as easy think

The remedy; perhaps more valid Arms,

Weapons more violent, when next we meet,

May serve to better us, and worse our foes,

Or equal what between us made the odds,

In Nature none: if other hidden cause

Left them Superiour, while we can preserve

Unhurt our minds, and understanding sound,

Due search and consultation will disclose.’

He sat; and in the assembly next upstood

Nisroc, of Principalities the prime;

As one he stood escapet from cruel fight,

Sore toiled, his riven arms to havoc hewn,

And cloudy in aspéct thus answering spake.

'Deliverer from new Lords, leader to free

Enjoyment of our right as Gods; yet hard

For Gods, and too unequal work we find

Against unequal arms to fight in pain,

Against unpained, impassive; from which evil

Ruin must needs ensue; for what avails

Valour or strength, though matchless, quelled with pain

Which all subdues, and makes remiss the hands

Of Mightiest. Sense of pleasure we may well

Spare out of life perhaps, and not repine,

But live content, which is the calmest life:

But pain is perfect misery, the worst

Of evils, and excessive, overturns

All patience. He who therefore can invent

With what more forcible we may offend

Our yet unwounded Enemies, or arm

Ourselves with like defence, to mee deserves

No less than for deliverance what we owe.’

Whereto with look composed Satan replied.

‘Not uninvented that, which thou aright

Believest so main to our success, I bring;

Which of us who beholds the bright surfáce

Of this Ethereous mould whereon we stand,

This continent of spacious Heaven, adorned

With Plant, Fruit, Flower Ambrosial, Gems, and Gold,

Whose Eye so superficially surveys

These things, as not to mind from whence they grow

Deep under ground, materials dark and crude,

Of spiritous and fiery spume, till toucht

With Heaven's ray, and tempered, they shoot forth

So beauteous, opening to the ambient light.

These in their dark Nativity the Deep

Shall yield us, pregnant with infernal flame,

Which into hollow Engines long and round

Thick-rammed, at the other bore with touch of fire

Dilated and infuriate shall send forth

From far with thundering noise among our foes

Such implements of mischief as shall dash

To pieces, and o'erwhelm whatever stands

Adverse, that they shall fear we have disarmed

The Thunderer of his only dreaded bolt.

Nor long shall be our labour; yet ere dawn,

Effect shall end our wish. Meanwhile revive;

Abandon fear; to strength and counsel joined

Think nothing hard, much less to be despaired.

He ended, and his words their drooping cheer

Enlightened, and their languished hope revived.

The invention all admired, and each, how hee

To be the inventer missed; so easy it seemed

Once found, which yet unfound most would have

thought

Impossible: yet, haply of thy Race

In future days, if Malice should abound,

Someone intent on mischief, or inspired

With devilish machination, might devise

Like instrument to plague the Sons of men

For sin, on war and mutual slaughter bent.

Forthwith from council to the work they flew,

None arguing stood, innumerable hands

Were ready, in a moment up they turned

Wide the Celestial soil, and saw beneath

The originals of Nature in their crude

Conception; Sulphurous and Nitrous Foam

They found, they mingled, and with subtle Art,

Concocted and adusted they reduced

To blackest grain, and into store conveyed:

Part hidden veins digged up (nor hath this Earth

Entrails unlike) of Mineral and Stone,

Whereof to found their Engines and their Balls

Of missive ruin; part incentive reed

Provide, pernicious with one touch to fire.

So all ere day-spring, under conscious Night

Secret they finished, and in order set,

With silent circumspection unespied.

Now when fair Morn Orient in Heaven appeared

Up rose the Victor Angels, and to Arms

The matin Trumpet Sung: in Arms they stood

Of Golden Panoply, refulgent Host,

Soon banded; others from the dawning Hills

Look’d round, and Scouts each Coast light-armed scour,

Each quarter, to descry the distant foe,

Where lodged, or whither fled, or if for fight,

In motion or in halt: him soon they met

Under spread Ensigns moving nigh, in slow

But firm Battalion; back with speediest Sail

Zophiel, of Cherubim the swiftest wing,

Came flying, and in mid Air aloud thus cried.

‘Arm, Warriors, Arm for fight, the foe at hand,

Whom fled we thought, will save us long pursuit

This day, fear not his flight;so thick a Cloud

He comes, and settled in his face I see

Sad resolution and secure: let each

His Adamantine coat gird well, and each

Fit well his Helm, grip fast his orbed Shield,

Borne even or high, for this day will pour down,

If I conjecture aught, no drizzling shower,

But rattling storm of Arrows barbed with fire.’

So warned he them, aware themselves, and soon

In order, quit of all impediment;

Instant without disturb they took Alarm,

And onward moved Embattled; when behold

Not distant far with heavy pace the Foe

Approaching gross and huge; in hollow Cube

Training his devilish Enginery, impaled

On every side with shadowing Squadrons Deep,

To hide the fraud. At interview both stood

Awhile, but suddenly at head appeared

Satan: And thus was heard Commanding loud.

‘Vanguard, to Right and Left the Front unfold;

That all may see who hate us, how we seek

Peace and composure, and with open breast

Stand ready to receive them, if they like

Our overture, and turn not back perverse;

But that I doubt, however witness Heaven

Heaven witness thou anon, while we discharge

Freely our part: yee who appointed stand

Do as you have in charge, and briefly touch

What we propound, and loud that all may hear.’

So scoffing in ambiguous words, he scarce

Had ended; when to Right and Left the Front

Divided, and to either Flank retired.

Which to our eyes discovered new and strange,

A triple-mounted row of Pillars laid

On Wheels (for like to Pillars most they seemed

Or hollowed bodies made of Oak or Fir,

With branches lopt, in Wood or Mountain felled)

Brass, Iron, Stony mould, had not their mouths

With hideous orifice gapet on us wide,

Portending hollow truce; at each behind

A Seraph stood, and in his hand a Reed

Stood waving tipt with fire; while we suspense,

Collected stood within our thoughts amused,

Not long, for sudden all at once their Reeds

Put forth, and to a narrow vent applied

With nicest touch. Immediate in a flame,

But soon obscured with smoke, all Heaven appeared,

From those deep-throated Engines belcht, whose roar

Embowelled with outrageous noise the Air,

And all her entrails tore, disgorging foul

Their devilish glut, chained Thunderbolts and Hail

Of Iron Globes; which on the Victor Host.

Levelled, with such impetuous fury smote,

That whom they hit, none on their feet might stand,

Though standing else as Rocks, but down they fell

By thousands, Angel on Arch-Angel rolled;

The sooner for their Arms, unarmed they might

Have easily as Spirits evaded swift

By quick contraction or remove; but now

Foul dissipation followed and forcet rout;

Nor served it to relax their serried files.

What should they do？if on they rushed, repulse

Repeated, and indecent overthrow

Doubled, would render them yet more despised,

And to their foes a laughter; for in view

Stood ranked of Seraphim another row

In posture to displode their second tire

Of Thunder: back defeated to return

They worse abhorred. Satan beheld their plight,

And to his Mates thus in derision called.

'O Friends, why come not on these Victors proud？

Erewhile they fierce were coming, and when wee,

To entertain them fair with open Front

And Breast, (what could we more？) propounded terms

Of composition, straight they changed their minds,

Flew off, and into strange vagaries fell,

As they would dance, yet for a dance they seemed

Somewhat extravagant and wild, perhaps

For joy of offered peace: but I suppose,

If our proposals once again were heard

We should compel them to a quick result.’

To whom thus Belial in like gamesome mood.

‘Leader, the terms we sent were terms of weight,

Of hard contents, and full of force urged home;

Such as we might perceive amused them all,

And stumbled many: Who receives them right,

Had need from head to foot well understand;

Not understood, this gift they have besides,

They show us when our foes walk not upright.’

So they among themselves in pleasant vein

Stood scoffing, hightened in their thoughts beyond

All doubt of Victory, eternal might

To match with their inventions they presumed

So easy, and of his Thunder made a scorn,

And all his Host derided, while they stood

Awhile in trouble; but they stood not long,

Rage prompted them at length, and found them arms

Against such hellish mischief fit to oppose.

Forthwith (behold the excellence, the power,

Which God hath in his mighty Angels placed)

Their Arms away they threw, and to the Hills

(For Earth hath this variety from Heaven

Of pleasure situate in Hill and Dale)

Light as the Lightning glimpse they ran, they flew,

From their foundations loosening to and fro

They plucked the seated Hills with all their load,

Rocks, Waters, Woods, and by the shaggy tops

Uplifting bore them in their hands: Amaze,

Be sure, and terror seized the rebel Host,

When coming towards them so dread they saw

The bottom of the Mountains upward turned;

Till on those cursed Engines triple-row

They saw them whelmed, and all their confidence

Under the weight of Mountains buried deep,

Themselves invaded next, and on their heads

Main Promontories flung, which in the Air

Came shadowing, and opprest whole Legions armed,

Their armour helped their harm, crushet in and bruised

Into their substance pent, which wrought them pain

Implacable, and many a dolorous groan,

Long struggling underneath, ere they could wind

Out of such prison, though Spirits of purest light,

Purest at first, now gross by sinning grown.

The rest in imitation to like Arms

Betook them, and the neighbouring Hills uptore;

So Hills amid the Air encountered Hills

Hurled to and fro with jaculation dire,

That under ground they fought in dismal shade;

Infernal noise; War seemed a civil Game

To this uproar; horrid confusion heapt

Upon confusion rose: and now all Heaven

Had gone to wrack, with ruin overspread,

Had not the Almighty Father where he sits

Shrined in his Sanctuary of Heaven secure,

Consulting on the sum of things, foreseen

This tumult, and permitted all, advised:

That his great purpose he might so fulfiu,

To honour his Anointed Son avenged

Upon his enemies, and to declare

All power on him transferred: whence to his Son

The Assessor of his Throne he thus began.

‘Effulgence of my Glory, Son beloved,

Son in whose face invisible is beheld

Visibly, what by Deity I am,

And in whose hand what by Decree I do,

Second Omnipotence, two days are past,

Two days, as we compute the days of Heaven,

Since Michael and his Powers went forth to tame

These disobedient; sore hath been their fight,

As likeliest was, when two such Foes met armed;

For to themselves I left them, and thou knowest,

Equal in their Creation they were formed

Save what sin hath impaired, which yet hath wrought

Insensibly, for I suspend their doom;

Whence in perpetual fight they needs must last

Endless, and no solution will be found:

War wearied hath performed what War can do,

And to disordered rage let loose the reins

With Mountains as with Weapons armed, which makes

Wild work in Heaven, and dangerous to the main.

Two days are therefore past, the third is thine;

For thee I have ordained it, and thus far

Have suffered, that the Glory may be thine

Of ending this great War, since none but Thou

Can end it. Into thee such Virtue and Grace

Immense I have transfused, that all may know

In Heaven and Hell thy Power above compare,

And this perverse Commotion governed thus,

To manifest thee worthiest to be Heir

Of all things, to be Heir and to be King

By Sacred Unction, thy deserved right.

Go then Thou Mightiest, in thy Father's might,

Ascend my Chariot, guide the rapid Wheels

That shake Heaven's basis, bring forth all my War,

My Bow and Thunder, my Almighty Arms

Gird on, and Sword upon thy puissant Thigh;

Pursue these sons of Darkness, drive them out

From all Heaven's bounds into the utter Deep:

There let them learn, as likes them, to despise

God, and Messiah his anointed King.’

He said, and on his Son with Rays direct

Shone full, he all his Father full exprest

Ineffably into his face received,

And thus the filial Godhead answering spake.

'O Father, O Supreme of heavenly Thrones,

First, Highest, Holiest, Best, thou always seek'st

To glorify thy Son, I always thee,

As is most just; this I my Glory account,

My exaltation, and my whole delight,

That thou in me well-pleased, declarest thy will

Fulfilled, which to fulfill is all my bliss.

Scepter and Power, thy giving, I assume,

And gladlier shall resign, when in the end

Thou shalt be All in All, and I in thee

For ever, and in mee all whom thou lovest:

But whom thou hatest, I hate, and can put on

Thy terrours, as I put thy mildness on,

Image of thee in all things; and shall soon,

Armed with thy might, rid Heaven of these rebelled,

To their prepared ill Mansion driven down,

To chains of Darkness, and the undying Worm,

That from thy just obedience could revolt,

Whom to obey is happiness entire.

Then shall thy Saints unmixt, and from the impure

Far separate, circling thy holy Mount

Unfeigned Halleluiahs to thee sing,

Hymns of high praise, and I among them chief.’

So said, he o'er his Scepter bowing, rose

From the right hand of Glory where he sat,

And the third sacred Morn began to shine

Dawning through Heaven: forth rushed with whirlwind

sound

The Chariot of Paternal Deity,

Flashing thick flames, Wheel within Wheel undrawn,

Itself instínct with Spirit, but convóyed

By four Cherubic shapes, four Faces each

Had wonderous, as with Stars, their bodies all

And Wings were set with Eyes; with Eyes the Wheels

Of Beryl, and careering Fires between;

Over their heads a crystal Firmament,

Whereon a Sapphire Throne, inlaid with pure

Amber, and colours of the showery Arch.

Hee in Celestial Panoply all armed

Of radiant Urim, work divinely wrought,

Ascended, at his right hand Victory

Sat Eagle-winged, beside him hung his Bow

And Quiver with three-bolted Thunder stored,

And from about him fierce Effusion rolled

Of smoke and bickering flame, and sparkles dire;

Attended with ten thousand thousand Saints,

He onward came, far off his coming shone,

And twenty thousand (I their number heard)

Chariots of God, half on each hand were seen:

Hee on the wings of Cherub rode sublime

On the Crystálline Sky, in Sapphire Throned.

Illustrious far and wide, but by his own

First seen, them unexpected joy surprised,

When the great Ensign of Messiah blazed

Aloft by Angels borne, his Sign in Heaven:

Under whose Conduct Michael soon reduced

His Army, circumfused on either Wing,

Under their Head imbodied all in one.

Before him Power Divine his way prepared;

At his command the uprooted Hills retired

Each to his place, they heard his voice and went

Obsequious, Heaven his wonted face renewed,

And with fresh Flowerets Hill and Valley smiled.

This saw his hapless Foes, but stood obdured,

And to rebellious fight rallied their Powers

Insensate, hope conceiving from despair.

In heavenly Spirits could such perverseness dwell？

But to convince the proud what Signs avail,

Or Wonders move the obdúrate to relent？

They hardened more by what might most reclaim,

Grieving to see his Glory, at the sight

Took envy, and aspiring to his heighth,

Stood re-embattled fierce, by force or fraud

Weening to prosper, and at length prevail

Against God and Messiah, or to fall

In universal ruin last, and now

To final Battle drew, disdaining flight,

Or faint retreat; when the great Son of God

To all his Host on either hand thus spake.

‘Stand still in bright array ye Saints, here stand

Ye Angels armed, this day from Battle rest;

Faithful hath been your Warfare, and of God

Accepted, fearless in his righteous Cause,

And as ye have received, so have ye done

Invincibly; but of this cursed crew

The punishment to other hand belongs,

Vengeance is his, or whose he sole appoints;

Number to this day's work is not ordained

Nor multitude, stand only and behold

God's indignation on these Godless poured

By mee; not you but mee they have despised,

Yet envied; against mee is all their rage,

Because the Father, to whom in Heaven s’preme

Kingdom and Power and Glory appertains,

Hath honoured me according to his will.

Therefore to mee their doom he hath assigned;

That they may have their wish, to try with mee

In Battle which the stronger proves, they all,

Or I alone against them, since by strength

They measure all, of other excellence

Not emulous, nor care who them excels;

Nor other strife with them do I vouchsafe.’

So spake the Son, and into terrour changed

His countenance too severe to be beheld

And full of wrath bent on his Enemies.

At once the Four spread out their Starry wings

With dreadful shade contiguous, and the Orbs

Of his fierce Chariot rolled, as with the sound

Of torrent Floods, or of a numerous Host.

Hee on his impious Foes right onward drove,

Gloomy as Night; under his burning Wheels

The stedfast Empyrean shook throughout,

All but the Throne itself of God. Full soon

Among them he arrived; in his right hand

Grasping ten thousand Thunders, which he sent

Before him, such as in their Souls infixed

Plagues; they astonished all resistance lost,

All courage; down their idle weapons dropt;

O'er Shields and Helms, and helmed heads he rode

Of Thrones and mighty Seraphim prostráte,

That wished the Mountains now might be again

Thrown on them as a shelter from his ire.

Nor less on either side tempestuous fell

His arrows, from the fourfold-visaged Four

Distinct with eyes, and from the living Wheels,

Distinct alike with multitude of eyes.

One Spirit in them ruled, and every eye

Glared lightning, and shot forth pernicious fire

Among the accurst, that withered all their strength,

And of their wonted vigour left them drained,

Exhausted, spiritless, afflicted, fallen.

Yet half his strength he put not forth, but checked

His thunder in mid Volley, for he meant

Not to destroy, but root them out of Heaven:

The overthrown he raised, and as a Herd

Of Goats or timorous flock together thronged

Drove them before him Thunder-struck, pursued

With terrours and with furies to the bounds

And Crystal wall of Heaven; which opening wide,

Rolled inward, and a spacious Gap disclosed

Into the wasteful Deep: The monstrous sight

Struck them with horror backward, but far worse

Urged them behind; headlong themselves they threw

Down from the verge of Heaven, Eternal wrath

Burnt after them to the bottomless pit.

Hell heard the unsufferable noise, Hell saw

Heaven ruining from Heaven and would have fled

Affrighted; but strict Fate had cast too deep

Her dark foundations, and too fast had bound.

Nine days they fell; confounded Chaos roared,

And felt tenfold confusion in their fall

Through his wild Anarchy, so huge a rout

Encumbered him with ruin: Hell at last

Yawning received them whole, and on them closed,

Hell their fit habitation fraught with fire

Unquenchable, the house of woe and pain.

Disburdened Heaven rejoiced, and soon repaired

Her mural breach, returning whence it rolled.

Sole Victor from the expulsion of his Foes

Messiah his triumphal Chariot turned:

To meet him all his Saints, who silent stood

Eye-witnesses of his almighty Acts,

With Jubilee advanced; and as they went,

Shaded with branching palm, each order bright,

Sung Triumph, and him sung Victorious King,

Son, Heir, and Lord, to him Dominion given,

Worthiest to Reign: he celebrated rode

Triumphant through mid Heaven, into the Courts

And Temple of his mighty Father Throned

On high; who into Glory him received,

Where now he sits at the right hand of bliss.

Thus measuring things in Heaven by things on

Earth

At thy request, and that thou mayst beware

By what is past, to thee I have revealed

What might have else to human Race been hid;

The discord which befel, and War in Heaven

Among the Angelic Powers, and the deep fall

Of those too high aspiring, who rebelled

With Satan, hee who envies now thy state,

Who now is plotting how he may seduce

Thee also from obedience, that with him

Bereaved of happiness thou mayst partake

His punishment, Eternal misery;

Which would be all his solace and revenge,

As a despite done against the most High,

Thee once to gain Companion of his woe.

But listen not to his Temptations, warn

Thy weaker; let it profit thee to have heard

By terrible Example the reward

Of disobedience; firm they might have stood,

Yet fell; remember, and fear to transgress.”

————————————————————

注解：

[1] 无畏的天使，指亚必迭，他和撒旦一党决裂后，从北方国飞回神山。

[2] “时间”女神唤起“晨曦”女神，表明天亮了。“时间”女神是天门的看守者，“晨曦”女神是她的侍女，看守“光”“暗”轮流居住的洞穴之门。“蔷薇色的手去打开‘光明’的大门”，见奥维德《变形记》第二章112—114行。

[3] 直到她（黑暗）出来掩盖天空的时刻，指直到夜幕降临。

[4] 神仆，即“亚必迭”这天使名字的意义。

[5] 美好的仗，《新约·提摩太前书》六．12：“你要为真道打那美好的仗。”

[6] 比受暴力的威胁更为难堪，《仙后颂》第四卷9：“恶行比恶言容易忍受。”

[7] 米迦勒（Michael），“谁像神”的意思。《旧约·但以理书》十二．1称为“大王”，同书十章21：“除了你们的大王米迦勒之外，没有帮助我抵挡这两个魔王的。”

[8] 加百列，七大天使之一，对撒旦战争中的大将。向玛利亚预言将生耶稣的就是他。

[9] 给它们的命名，《旧约·创世记》二．20：“那人便给一切牲畜、空中飞鸟、野地走兽都起了名。”

[10] 基路伯天使（Cherubim），是手执火焰宝剑守生命树的天使，见《创世记》三．24。

[11] 不祥的对座，古代天文学认为在天的两极端的双星相对是不祥的，因为二星争辉，把毒气落在地上。

[12] 摩洛，或译摩洛赫，亚扪人的日神，祭祀用儿童为牲。

[13] 尤烈儿（Uriel）是神之光明的意思，管理太阳的天使，眼睛最亮。拉斐尔（Raphaël）是最善于交际的天使。亚当还不知道他的名字。

[14] 亚得米勒（Adramelec）是俊王的意思，是撒玛利亚人的日神。《旧约·列王纪下》十七．31：“西法瓦音人用火焚烧儿女献给他们的神亚得米勒和亚拿米勒。”阿斯玛代（Asmadai）是个妖淫的恶鬼。即第四卷168行的阿斯摩丢斯（Asmodeus），附在“嫁过七次的处女”身上。（见《旧约·次经》的《托比传》）

[15] 亚利（Ariel）是神狮的意思，据说是罗马战神的化身，为亚利安人所崇拜。亚略（Arioc），据《创世记》十四．1载是以拉撒的王，是掠夺亚伯拉罕的四王之一，由于反抗而夺回财物。

[16] 粗暴的拉米埃（Ramie）是“狮子一样”的意思，是一个因和人间女子私通而坠落的天使。见《以诺书》四．7。

[17] 尼斯洛（Nisroc）是大鹫的意思，是尼尼微人崇拜的神。《旧约·列王纪下》十九．37：“……住在尼尼微，一日在他的神尼斯洛庙里叩拜。”

[18] 长圆中空的机器，指恶魇发现的大炮。

[19] 佐飞儿（zophiel）是“上帝的侦探”之意，来源不可考。

[20] 这是《失乐园》中写大小天使之间关系的仅一行。

[21] “敞开胸膛”是说阵线已经摆开。“讲和的提案”包括炮弹在内。

[22] 嘲笑别人走路跌跌倒倒，好像跳舞。《伊利亚特》十六卷617行，埃涅阿斯嘲笑墨里涅斯用舞蹈躲过他的投枪。

[23] “收场”原文为“result”，兼有“结果”和“舞蹈”之意。

[24] 彼列（Beliel）在本诗第二卷中是个只会说漂亮话的，态度文雅的坠落天使。

[25] 上帝手中有雷霆，威力无比，但还没有使用，魔党便以为自己的大炮比它厉害。

[26] 不死的蛆虫，典出《马可福音》九．48：“……地狱里，在那儿虫是不死的，火是不灭的。”又《以赛亚书》六六．24：“因为他们的虫是不死的，他们的火是不灭的。”

[27] 关于父神的战车，详细描述，见《旧约·以西结书》第一章，这里是极简练的转述。

[28] 乌陵（Urim）是光亮的意思，是钻石或其他宝石，放在祭司亚伦胸前所挂的“判断胸牌”里。（见《出埃及记》二八．30）

[29] “胜利”，古罗马将军凯旋时，战车中放上“胜利”神像。

[30] 千万圣者随从，典出《新约·启示录》五．11。

[31] 战车两万辆分在两边，《旧约·诗篇》六八．17：“神的车辇累万盈千。”

[32] 乘着基路伯们的翅膀，参见《旧约·撒母耳记下》二二．11：“他坐着基路伯飞行，在风的翅膀上显现。”

[33] 棕榈象征胜利。《启示录》七．9：“……是从各国各族各民各方来的，站在宝座和羔羊面前，身穿白衣，手拿棕榈枝。”

[34] 《新约·彼得前书》三．7：“你们做丈夫的也要和妻子同住；因她比你软弱。”

第七卷

提纲

拉斐尔应亚当的请求，讲述这个世界最初是怎样造起来，又为什么造的；讲述天神把撒旦和他的天使叛军赶出天国以后，宣布他要创造另一个世界，让另一种生物住在那里，派遣神子，带着赫灼的荣光和天使们做伴，去从事六天的创造工作。天使们用颂歌庆祝他的工作和他的荣归天国。

乌拉尼亚啊，从天上降临吧！[1]

如果您的名号没有叫错的话，

我将随着您神圣的声音，

比天马柏伽索斯的翅膀飞得[2]

更高，超越过俄林普斯山。

我呼吁的是意义，不是名号。[3]

您不属于九位缪斯，也不住在

老俄林普斯山上，而是天生的，

在群山出现，泉水喷流以前，

您就和永恒的“智慧”交游，[4]

智慧是您的姊妹，您曾在

全能的天父面前和她嬉戏，

天父爱听您的绝妙歌词。[5]

我作为地上的客人，在您的

向导之下，闯进天上的天，

呼吸您所调剂的最高天的空气。

希望同样指导我平安返回故土，

不要让我从不羁的飞马上误坠，

（好像当年的柏勒洛丰，虽然从

较低处）坠落在“流浪”之野，

在那里独自徬徨流浪，绝望[6]。

我的诗还有一半尚未吟咏，[7]

而界限只在日常所见的

狭窄世界范围之内；站在

地面上，眼光不能超过地极；

我要更扎实地用人的声音歌唱，

即使落难，也决不变哑或沉默，[8]

在落难的日子里，每遭恶毒的

唇枪舌剑，身在黑暗中，危险

和孤独包围着我；但我并不孤单，

因为您每夜在我睡梦时，

或者晨光把东方染红时，来访问我。[9]

乌拉尼亚呀，愿您继续眷顾我的歌，

为我寻找适当的听众，哪怕不多。

但要远远地驱逐野蛮的噪音，

驱逐巴克斯和他那些纵酒之徒，[10]

在洛多坡把色雷斯的歌人撕碎的[11]

野蛮狂暴种族的骚音。

那时林木、岩石都闻歌起舞，

但野蛮的骚音淹没了歌声、琴音，

连那位缪斯女神也不能救她的儿子。[12]

您千万别让向您祈求的人失望，

因为您是天诗神，她不过是个空梦。[13]

说吧，女神，关于亚当受警戒

以后的事：当时慈惠的天使长

拉斐尔警戒亚当和他的家族，

不可触摸禁树，那是极容易

遵守的唯一命令，他们即使口味常变，

也极容易在闲游中，从旁的食物

选择，一饱食欲；他还用可悲的

先例来做警戒，如果违背或轻视

这个禁令，那么，在天上惩罚

违背者的事，就会发生在乐园里。

亚当和他的配偶夏娃很用心地

听了那故事，非常惊异而进入沉思：

故事如此高深而奇异，在他们的

思想中是如此的不可想象，

在天上会有憎恨，在和平幸福的

神座近边会发生战争、混乱。

但邪恶很快就被挡回去，

好像洪水一样返回原地，

邪恶究竟难与幸福相混。

那时亚当消除了心中的疑惑，

却又为天真的欲望所诱引，

想要知道关于自己身边的事，

眼前这个天和地的宇宙，

起初是怎样造成的，是什么时候，

用什么造成的，为什么造的；

伊甸园内外一切的完成，

都是在他的记忆以前的事，

他好像一个干渴未解的人，

两眼一直望着流泉长河，

潺潺的水声激起他新的干渴，

便向他的天上客人这样问道：

“神圣的天使啊，您所

说明的伟大事物，在我们的

耳朵里听来全是些奇异的事，

和这个世界是大不相同的。

您从天上惠然肯临，及时地

预先警戒我们人智所不及的，

未知的，可能于我们有损的事。

因此我们要向无限的善神，

致以无穷的感谢，用认真的心情，

接受他的训诫，永远遵守

他的意志，为了我们生存的目的。

但既蒙赐教关于我们该知道的

最高的智慧，地上的思想所不能

及的事，更希望能屈就一下，

说说较低级的，对于我们有好处的事。

这个天空，看起来是那么高、远，

装饰着无量数的闪闪晃动的火光，[14]

以及包围着这个花开处处的大地，

广阔无垠，充塞全空间的空气，

最初是怎样造成的，是什么原因

推动那在永恒神圣休息中的创造者，

直到最近才在混沌界动工兴筑；

这工程怎样开始，怎样迅速完工；

如果您不禁止我们探索

永恒神国的秘密，而且认为

我们愈知道得多，就愈能

赞赏他的工程，那就请说吧。

伟大太阳的光轮虽然已经西倾，

却还须驰驱很远的路程，

它一听到您的声音便会停在天空，

听了您的强劲声音叙说它的生成

和‘自然’在不可见的深渊中

怎样产生出来，会停留得更久些。

连夜间的星宿和月亮都要赶来听，

‘夜’还将带‘沉静’一起来，

‘睡眠’一听到您就会清醒，

否则我们叫他缺席，直到您的歌

唱完，晨曦照耀之前，让您回去。”

亚当如此向他那卓越的客人要求，

那天神样的天使便温和地答道：

“你这个诚心的要求也可得到；

但要详细讲述全能者的各项作品，

一个撒拉弗的唇舌怎么能表达呢？

人类的心又怎能理解呢？

不过有些事，可以使你更好地

赞美造物主，使你更幸福的，

不能限制你的听取。我从天上

接受这样的使命，来满足你

在界限内所要求的知识。

超过这个界限以外的事，就不必问，

也不要异想天开，希望探知那

唯一全能的无形的王，在夜间保密，

不能在天和地传开的事。

此外还有许多事够你探求、知晓的。

但是，知识也和食物一样，

既要满足求知心所能容纳的量，

又要抑止过分的饱食，

否则智慧也会变成愚蠢，

滋养也会变成一阵清风。

“你要知道，路西法从天上[15]

坠下（这样称呼他，因为他曾在

天使中，比那星中之星，更加光亮），

经过混沌深渊，落到他的刑场，

而伟大的神子和他的众圣者

胜利归来后，那全能的永生之父

从座上望见他的徒众，对神子说：

“‘嫉妒我们的敌人终于失败了，

他以为大家都像他一样背叛，

心想得到他们的帮助便可驱逐我们，

夺去这个力量强大，难能走近的

至高神座；他确信已经把

他们的大多数诱陷在罪孽之中，

他们的老家在这里早已不认识他了。[16]

可是我知道，更大的多数

仍坚守自己的位置，在天上

仍有很多子民，足以保有

广阔的国土，并且照常来到

这个巍峨的宫殿，献上

适当的供物和严肃的仪式。

但别让他因造成了损失便心骄

气傲，愚蠢地以为天上空虚了，

以为给我以很大的损失了；

如果自我亡失也算是损失的话，

我是能够补偿这个损失的。

我要在转瞬间，另造一个世界，

从一个人，能够产生无量数的人类，

住在那儿，不是在这儿，

他们将经过长期顺从的试炼，

积累功绩而逐步升高，

为自己开拓攀登到这儿的道路；

地变成了天，天也变成地，

和喜悦融合而为一个无穷的王国。

同时，你们天军各首脑可以

住得更宽畅些。我的“言词”，[17]

我的亲生儿啊，由你完成这个工作，

你一开口，它就完成了。

我也派遣荫庇的灵和力跟你一起。[18]

上马吧，吩咐混沌把它那

被指定的范围，变成天和地。

混沌是无边无际的，为了充满在

那里面的我是无限的，空间并不空。

我把无限的我自己引退，也不

显示自己或行或止、自由无碍的“善”，

“必然”和“偶然”不能接近我，

我意志所决定的就是命运。’[19]

“全能者这样说了之后，他的

‘言辞’，神子，就去实现他所说的。

天神的行动迅速，比时间

和天体的运行更快，可是人的耳朵

非用语言的顺序来说述，便不能领会，

好像领会地上的思想一样。

听到了全能者这样宣布他的意志，

天上便热烈地祝贺胜利，一片欢腾。

他们歌唱，光荣归于至高者，

善意归于未来的人类，平安归于

他们的住处。——光荣归于他，

他那正义的复仇怒火，把目无神明的

从他面前和正义的住家赶出去，

光荣和赞美归于他，他的智慧

能用恶来创造善，让较好的种族

来占领恶灵所空出来的地位，

把他的善扩散到各个世界去，

千年万载，永无终穷。

各天族如此歌唱，同时圣子出来，

踏上大远征的路途，束起

全能的力量做腰带，头戴

神圣的威严，和无限的智慧，

爱与光辉的冠冕，全部

天父的光辉都在他身上放射出来。

在他的战车旁边，倾注出无数的

基路伯，撒拉弗，权者，王者，

德者，有翼的精灵，从天神的

武库中驶出有翼的战车，

那武库位于两座铜山之间，[20]

里面贮藏着千百万天国军装，

以备在重大的日子就近取用。

现在涌现出来的，其中有

侍候他们主宰的精灵。

天庭广开其不朽的大门，

黄金的户枢发出谐和的声音，

让光荣的王，强有力的‘言词’[21]

和‘圣灵’出来创造新的世界。

他们站在天界的土地上，

从岸边眺望广大无边的深渊，

像个阴暗茫昧、风波险恶的

大海，由于烈风和汹涌的波涛，

像一群山峰冲上天空高处，

翻江倒海，地心和地极都被搅乱。

“于是全能的‘言辞’说：

‘肃静，你们浑乱的风波！

安静，深渊，停止你们的争吵！’

“他话未说完，就骑上基路伯的

翅膀升起，身披天父的荣光，

远远地飞进混沌和未生的世界；

因为混沌听从了他的声音。

他全部的从者都光辉灿烂，

目睹他的创造和他的可惊力量。

燃烧的火轮停下来了，

他手拿金制的双脚圆规，[22]

是神的永恒仓库所备，

作为规划宇宙万物时用的。

他以一脚为中心，另一脚

则在幽暗茫茫的大渊上旋转一周，

他说：‘扩大到这儿，这是你

的界限，世界啊，这是你的范围。’

天神就这样创造了天和地，

而地却是空虚未成形的物质。

渊面盖着一层深厚的黑暗，

天神的灵张开翅膀，孵覆在

平静的水面上，注进了

生命的力和生命的暖气。

但反生命的黑暗，黄泉的渣滓

沉淀下去，使地渐渐坚硬起来，

圆鼓起来，粗具球的模样；

剩余下来的东西分放在各处，[23]

在各处中间旋转纺出‘空气’，

地球就自然平衡地悬在中心。

“‘要有光！’天神这样一说，[24]

便有天来的光，万物的始初，

纯粹的第五元素，从混沌中进出，

从她的生地东方，开始作

贯穿朦胧的空中旅行，

她包围在光亮的云团里面，

因为那时还没有太阳，

她只好暂时住在云彩的帐篷里。

天神看光是好的，于是按半球来

区分光和暗，把光亮的叫作昼，

黯黑的叫夜，有夕有朝，这是第一天。[25]

看见东方的霞光从黑暗中进出时，

天上不朽的乐队赞美、庆祝

天和地出生的日子；喜悦和欢呼

充满了空洞的宇宙天体，弹起[26]

他们的金琴，颂扬天神和他的工程，

在第一个夕暮和第一个早晨，

他们一直在歌颂他是创造主。

“天神又宣说：‘众水之间

当有穹苍，众水和众水要分开！’[27]

于是就造成了穹苍：那流动的，[28]

清洁的、透明的元素空气扩展，

直扩展到这大圆球的极外凸面；

扩展到分隔上下水的坚牢岩壁。[29]

因为他把世界筑在平静的水上，

犹如地球一样，筑在广阔的，

在水晶大洋中周流的平静水上，

远避混沌的骚扰和紊乱，

免得接近这样狂暴的极端

致使整个结构蒙受不安。

他把这个穹苍叫作天，于是

一夕、一朝，合唱队歌颂了第二天。

“地球虽然形成了，但未成熟，

还包藏在众水的胎里未曾出现。

大洋在整个地面上奔流，

不曾偷懒，用温暖多产的汁液

使全球松软，使伟大的母亲

吸饱生殖的湿润，酝酿受孕。

当时天神宣说：‘现在集合

你们天底下的众水，聚集在

一个地方，让干燥的陆地露出！’[30]

立刻便见庞大的诸山显露出来，

它们广阔而赤裸的背脊

耸入云中，昂首青天之上。

群山如此高高耸立，河床

如此广阔深邃地沉浸下去。

水在那儿高兴地跳跃奔流，

像露珠滚在尘土上一样，

它们在干燥的地上滚动，

有的急速涌成水晶的高墙，

有的直接成为水晶的屋脊。

伟大的命令使急流如此飞奔，

那些群水也这样后浪推前浪，争先恐后地抢路滚向前去，若遇峻峭，便激湍奔腾。

犹如三军听到军营的喇叭，

（关于军队的事你已经听过了）

便一起向他们的军旗集合，

那些群水也这样后浪推前浪，

争先恐后地抢路滚向前去，

若遇峻峭，便激湍奔腾，

若遇平原，便平静退落；

巉岩、山陵，都不能阻止它们，

或在地底下，或迂回曲径，

蜿蜒作蛇行，探求进路，

在软泥上留下深深的河床。

这在当时是方便的，因为那时

天神还未曾命令众水只能

在江河的堤岸内川流不息，

其他的陆地都要抽得干燥。

他把干燥的地方叫作陆地，

把众水的大汇集处叫作海。

他看这很好，就说:‘让地上

萌生青草和结子传种的花草；

长出结实的果树，各从其类，

让种子自然地落在地上。’[31]

他的话刚一说完，那未经耕种，

一向丑陋荒芜的不毛大地

立刻生出嫩草来，葱茏的嫩叶，

欣欣然把地面全部披上青绿，

各种草儿忽然开花，万紫千红，

使大地的胸怀鲜艳芬芳。

正当这些草花开放的时候，

成串的葡萄生长得繁盛茂密，

肥胖的葫芦爬着藤蔓，

结子的芦苇挺立，布阵于野；

谦卑的灌木林鬈发盘绕。

最后，还有乔木站立起来，

犹如跳舞，伸开枝丫，

或垂实累累，或初绽蓓蕾。

群山以高林为冠冕，山谷、

泉畔，以丛林球簇为饰，

河流以两岸长长的花坛为荣。

这样一来，地球就像天上一样，

神仙们也乐于来住宿或逍遥，

时常出没于她的神秘树荫里。

虽然天神还不曾降雨在地上，

也还没有人去耕种田地，

但从大地升起的浥露雾气，

滋润整个土地和野地中的草木，

甚至早在未有田地之前，

在花草还未长成绿茎之前。

天神看这很好，有夕暮，

有早晨，记下了第三天。

“全能者又说:‘要在广阔的

高天上有发光体用以划分昼夜；[32]

用作标志，可以计算季节和

日期，以及周流的岁月，还要

用作明灯，照我的命令在天穹把灯光

照在地上，’马上事就成了。

天神造了两个巨大的发光体，

对人的用处是巨大的，大的

管白昼，小的管夜晚，交相为用；

又造星辰，散布在整个天空，

照临大地，并交换着管理昼夜，

划分光和暗。天神俯瞰着

他的伟业，看是好的。因为

在天体内首先造了太阳，一个

巨大的球，虽由天上灵质造成，

最初却没有光；继而造月球

和各等级的星宿，把它们

撒播在天上，密密麻麻的，好像

撒在田野里一样。他从

远处云中，光的庙堂里移来

大部分的光明放进日轮，

日轮多孔，吸收吞饮流光，

并能坚牢地保存所吸收的光线，

现在成了光明的大宫廷。其他

星星经常群集到这光的泉源来，

用金瓶汲取光明；晨星也从

这儿借光辉耀她的犄角。

由于反射的闪光，增加了它们

微妙的特有物，但因距离太远，

在人眼看来显得极其微小。

首先，在他的东方出现光耀的

明灯来主管白昼，给整个地平线

披上光线，欢欢喜喜地去奔上

高空的大路，从东横贯到西:

灰白的曙光和七曜昴星，

在他前头跳舞，放出新鲜活气。

月光没有那么亮，但她安在对面

的正西，作为他的镜子，满面上

借取他的光明，在那方位上，

她完全不需要别的光明；

她保持同样的距离，直到夜间，

然后轮到她在东方照明，

在巨大的天轴上旋转，和成千的

小光体，逐渐出现千万星辰，

闪烁着这半球，平分治权。

这样，最初用升沉的发光体装饰

欢乐的夜晚和早晨，结束了第四天。

上帝又说：“要在水里产生大量的卵子和爬行泅泳的生物；要有鸟在地的上空飞行。”

“上帝又说:‘要在水里产生

大量的卵子和爬行泅泳的生物；

要有鸟在地的上空飞行，在晴朗、

空旷的苍穹中展翅翱翔。’[33]

上帝又创造了巨大的鲸鱼

和一切生物，就是水中滋生的

各种各类的爬行泅泳的东西，

并创造了各种各类的飞鸟，

他看是好的，并祝福它们，说:

‘丰盛繁殖起来吧，在海里，

湖里，奔流的江河里充满诸水！

让鸟类在地球上繁衍起来吧！’

马上便有不知其数的鱼苗和鱼群

充满着港湾和海洋，江浦和河滩。

群鳍和闪耀的鳞在绿波之下滑行，

成群结队，时常筑成海中的长堤:

或单独，或结伴，以海藻为牧草，

彷徨于珊瑚的丛树之间，

或迅速地闪动着做游戏，

浪激金鳞，显耀于日光之中；

或安心等待于含珠的贝壳中，

乘机撮取水中的滋养；

或穿有褶缝的铠甲，在岩石下

伺待食饵。在光滑的海面上，

有贪玩的海豹和摆腰的海豚；

其中也有身躯巨大，行动迟钝的，

爬行打滚时，把大洋掀起风波:

利维坦是生物中最巨大的，[34]

横卧海上，犹如海岬在沉睡，

游动时，好像移动的陆地，

从鳃里吸进，从鼻子喷出一海的水。

同时，温暖的洞穴、沼泽、岸边，

同样从卵中孵育大量的小鸟，

游动时，好像移动的陆地，从鳃里吸进，从鼻子喷出一海的水。

卵很快就自己裂开，出现了

初生无毛的幼雏，不久就长出羽毛，

长硬了翅膀，翱翔于高空，

远望则群集如垂天之云，

啼叫着俯瞰大地；其中有

鹰隼和鹳鸟，在悬崖上，

或香柏树梢，筑起高巢:

有的独自展翅在高空盘旋，

有的更聪明些，知道节候，

成群结队，组成楔形的阵式，

高飞远走，或超陆，或越海，

并翼齐飞，交替着做先锋，

轻快地执行空中旅队的飞行。

精明的白鹤也是这样，乘风

作一年一度的空航。他们

飞过时，不知其数的羽翼，

扇起了空气的荡漾，波动。

小鸟们从这枝头到那枝头，

用歌声慰安树林，直到晚间，

都舒展他们美丽的翅膀，那时

严肃的夜莺，不住地啼啭，

彻夜鸣啭她那委婉的歌调。

也有的在银色的湖上和河上，

洗涤他们毛茸茸的胸部；

天鹅揭起披风般的白翅膀，

骄傲地把弓样的头颈挺在中间，

用足掌划她的楼船，神气十足。

还时时振起强劲的羽翮，

离开水面，而凌空飘舞。

还有一些用坚定的脚步在地上走。

戴冠的雄鸡，用小喇叭般的

声响报告沉静中的时辰，也有的

饰着华丽的尾翎，上有虹霓

温暖的洞穴、沼泽、岸边，同样从卵中孵育大量的小鸟。

和星眼般闪烁的绚丽色彩。

这样，水中满是鱼，空中满是鸟，

一夕，一朝，庄严地庆祝了第五天。

“第六天，创造的最后一天，

在夕暮和早晨的竖琴声中破晓，

天神说:‘要在地上产生各种

有灵性的生物，家畜、野兽、

爬行的生物，各从其类！’[35]

大地立即从命，敞开丰润的肚子，

产生了一群群的生物，

形状完整，四肢完全发达。

野兽从地里出来，好像从

兽洞里走出来，从它们所住的

荒林、茂草、丛薮的床上起来，

一对对地在树林中散步；

家畜在田野、绿草地里起来，

有些孤单寂寞，有些成群，

万头攒动，一同出来吃草。

草地上的草现在结子了；

黄褐色的狮子露出半身，

用脚爪搔爬，要解放它的后部，

随后一跃而起，像挣断了羁绊，

用后脚站起，抖擞斑驳的鬣毛。

山猫、豹子、老虎，像鼹鼠一样

跳起来，将碎土投掷堆积如小山，

比它们自己还高。捷足的牡鹿从地下

伸出树枝样的脑袋；地上最大的

产儿，大象，从模子里挣扎出来，

好容易才站起他那巨大的身躯。

羊群长了毛，毵毵如草丛，

咩咩地叫唤着。两栖动物河马

和有鳞甲的鳄鱼在海陆之间出现。

昆虫、蠕虫，地上一切爬行的，

都出来了；有的挥动柔软的扇子

作为翅膀，最小巧的身体，

饰以天青色的，可骄傲的夏季彩衣，

上面有金、紫、青、绿的斑点；

有的拖着细长的身子，像一条线，

在地上留下弯弯曲曲的痕迹；

不仅最微小的生物如此；

蛇类中也有怪长的，有粗壮的，

盘着蛇的涡卷，有的还加上翅膀。

先看极细小的蚂蚁，却能知未来，

小小的容器却容得下伟大的心，

可以说是以后正义、平等的模型，

能够团结民众结成共同的团体。

其次看成群出现的雌蜂，[36]

用美味喂养她们的丈夫——雄蜂，

还筑起蜡窝，贮藏了蜂蜜。

此外还有无数虫类，你知道

他们的性质，也曾给他们起过名，

所以用不着对你再说了。

你也知道蟒蛇，是野地里

最狡猾的兽类，极大的身躯，

有时还有黄铜的眼睛，

可怕的毛毵毵的头，但是

于你无害，却听你使唤。

那时天上极为荣光灿烂，

诸天体转动了，循着伟大的

发动者的手预先所划定的轨道；

大地已经盛装起来，可爱地微笑了。

水、陆、空中满是虫鱼鸟兽，

成群结队地泅泳、飞翔、行走。

第六天还有剩余时间；还有一个

主要的工作，一切造物的目的；

要有一个生物，不像其他生物

只会俯首向下，又愚蠢粗暴，

而是秉有理性的神圣，身向上长，

直立，用冷静的头脑治理

其他创造物，并有自知之明；

因此气量宏大，情理通天。

更有幸的是能认识降善的源头，

并用心、声、眼，向那方面

倾注热情，尊敬并崇拜至尊神，

被创造来做万物的灵长。

因此全能者，永生的天父

（他何处不存在呢）

这样对他的圣子大声宣告:

“‘现在要照我们的形象造人，

按我们的姿态创造人，让他

管理海中、空中的鱼和鸟，

治理野地里的牲畜，和地球上

一切匍匐在地的，爬行的东西！’[37]

他说了这话就造了你，亚当，

一个尘土的人；他把生命的

气息吹进你的鼻孔，照自己的

形象创造了你，你正像他，

于是你成为一个活的人了。

他把你造成男人，但为传种继代，

又造女人，作为你的配偶，祝福

说，‘要繁殖，住满全地并统治它，

驯服海中的鱼，空中的鸟，

和一切在地上活动的生物。’

至于造你的地方，说是哪儿都行，

因为各处地方都还没有定名，

他把你带进这个美妙的丛林，

这个花园，栽培了上帝的树木，

看着游目骋怀，吃着甘美可口；

各种佳果都给你当食物，

自由取用，地上所生产的

无穷种类的东西都在这儿。

但是不可以食用那棵使人

能辨别善恶的树上的果实；

你吃它的时候，就是死的日子。

死亡是他对你的惩罚，要避免，

要好好抑制你的食欲，免得

‘罪’和她的黑从者‘死’来袭击你。

他说到这儿就完了，眺望他的

一切创造物，看一切都好，

如此一夕一朝，结束了第六天。

可是工程还没有结束，创造主

虽然不累，却停止工作，

返回天上的天，去他所住的高处，

从那儿眺望这个新造的世界，

他那神国的新添的部分，

他从宝座上远望，是多么好，

多么美，合乎他伟大的心意。

他乘风上升时有喝彩声，还有

千万竖琴的合奏，谱出天使的

交响乐曲，乐声缭绕天和地，

（你该还记得，因为你曾耳闻），

那时诸天和诸星座都起来和鸣，

各行星也原地站住倾听，

辉煌的行列，欢呼着上升。

他们唱道。‘开开吧，永恒的

大门，开吧，你们诸天，活的门！

迎接伟大的创造主进去，[38]

他完成出色的工作胜利归来，

六天的工作，创造了一个世界。

开吧，今后还要常常开，因为

这时，在地球上，第七个夜幕在伊甸升起了。

上帝爱时常访问正义的人的

住处，并且为了频繁的交往，

要时常派遣带翼的使者，

往那儿去施与天上的恩惠。

光辉的行列在这歌声中飞升。

他行经广开的灿烂天门，

一直通向神的永恒宫廷，

一条广大富丽的路，尘土是黄金，

铺地的是星星，像你所见的

天河中的繁星，就是每夜你所见的，

腰带般的银河，撒满星星。

这时，在地球上，第七个夜幕

在伊甸升起了，因为太阳已落，

苍茫暮色，夜的先驱已从东方

来到。那时在天上高镇的神山上，

神王宝座永远坚牢不动；

圣子法驾来到，便和伟大的父

一起坐下。他虽是行无踪迹，

但他留下来（无所不在者有这样的

特权），指挥了创造的工程，

作为万物的作者和目的；现在休息，

庆祝这第七天，定为圣日。

这一天，他停止一切工作，

但不是静默地守这圣日，

竖琴不停地弹奏，庄严的

箫管和扬琴，各色的风琴，[39]

音色清纯，柱上的琴弦，

金线，各种音响和鸣协奏，

与合唱、独唱的歌声交作。

金炉里冒出芳香的烟云，弥漫

神山。他们歌唱创造和六天工程:

‘耶和华啊，您的工程浩大，

您的力量无边；谁能测度，

谁能讲述？您的这次凯旋，

比战胜神魔归来还要伟大，

当天您的轰雷就已赞美了您；

但创造比毁灭所创造的更加伟大。

大能的君王啊，谁能损害您？

谁能限制您的国度？您轻易

斥退叛逆精灵的大胆企图，

和他们徒劳的策划，他们

胆敢妄想削弱您的威信，

妄想减少对您崇拜者的数目。

企图贬低您的，适得其反，

恰恰更加显出您的力量。

您用他们的恶来制造更多的善。

在水晶天，玻璃海的上面，[40]

可以亲眼观看离天门不远的

另一个天，就是这个新的宇宙。

它的广袤可说是无限的，

其中有无数的星辰，每个星

可说是某个特定居民的世界；

您知道它们的季节。其中

有一个人类所喜爱的住家，地球，

被她的下水，海洋包围着。[41]

天神依照自己的形象创造了

极受天惠的人和人的子孙，

安排他们住在那儿，崇拜他；

还赏给他们治权，管理地、海、

空中一切的创造物，繁殖

圣洁、正直的崇拜者的族类。

如果他们知道自己身在福中，

保持正直，便是极大的幸福！’

“他们这样歌唱，哈利路亚！[42]

声震最高天。如此守安息日。

你问的，这世界是怎样开始的，

在你未有记忆之前做了些什么，

可以让你的后代知道，这个

愿望想已得到满足。此外的事，

只要不超过人的尺度，想问就问吧。”

Descend from Heaven Urania, by that name

If rightly thou art called, whose Voice divine

Following, above the Olympian Hill I soar,

Above the flight of Pegasean wing.

The meaning, not the Name I call: for thou

Nor of the Muses nine, nor on the top

Of old Olympus dwellest, but Heavenly born,

Before the Hills appeared, or Fountain flowed,

Thou with Eternal wisdom didst converse,

Wisdom thy Sister, and with her didst play

In presence of the Almighty Father, pleased

With thy Celestial Song. Up led by thee

Into the Heaven of Heavens I have presumed,

An Earthly Guest, and drawn Empyreal Air,

Thy tempering; with like safety guided down

Return me to my Native Element:

Lest from this flying Steed unreined, (as once

Bellerophon, though from a lower Clime)

Dismounted, on the Aleian Field I fall,

Erroneous, there to wander and forlorn.

Half yet remains unsung, but narrower bound

Within the visible Diurnal Sphere;

Standing on Earth, not rapt above the Pole,

More safe I Sing with mortal voice, unchanged

To hoarse or mute, though fallen on evil days,

On evil days though fallen, and evil tongues;

In darkness, and with dangers compassed round,

And solitude; yet not alone, while thou

Visitest my slumbers Nightly, or when Morn

Purples the East: still govern thou my Song,

Urania, and fit audience find, though few.

But drive far off the barbarous dissonance

Of Bacchus and his Revellers, the Race

Of that wild Rout that tore the Thracian Bard

In Rhodope, where Woods and Rocks had Ears

To rapture, till the savage clamour drowned

Both Harp and Voice; nor could the Muse defend

Her Son. So fail not thou, who thee implores:

For thou art Heavenly, shee an empty dream.

Say Goddess, what ensued when Raphaël,

The affable Arch-Angel, had forewarned

Adam by dire example to beware

Apostasy, by what befel in Heaven

To those Apostates, lest the like befall

In Paradise to Adam or his Race,

Charged not to touch the interdicted Tree,

If they transgress, and slight that sole command,

So easily obeyed amid the choice

Of all tastes else to please their appetite,

Though wandering. He with his consorted Eve

The story heard attentive, and was filled

With admiration and deep Muse to hear

Of things so high and strange; things to their thought

So unimaginable as hate in Heaven,

And War so near the Peace of God in bliss

With such confusion: but the evil soon

Driven back redounded as a flood on those

From whom it sprung, impossible to mix

With Blessedness. Whence Adam soon repealed

The doubts that in his heart arose: and now

Led on, yet sinless, with desire to know

What nearer might concern him, how this World

Of Heaven and Earth conspicuous first began,

When, and whereof created, for what cause,

What within Eden or without was done

Before his memory, as one whose drouth

Yet scarce allayed still eyes the current stream,

Whose liquid murmur heard new thirst excites,

Proceeded thus to ask his Heavenly Guest.

“Great things, and full of wonder in our ears,

Far differing from this World, thou hast revealed

Divine Interpreter, by favour sent

Down from the Empyrean to forewarn

Us timely of what might else have been our loss,

Unknown, which human knowledge could not reach:

For which to the infinitely Good we owe

Immortal thanks, and his admonishment

Receive with solemn purpose to observe

Immutably his sovran will, the end

Of what we are. But since thou hast vouchsafed

Gently for our instruction to impart

Things above Earthly thought, which yet concerned

Our knowing, as to highest wisdom seemed,

Deign to descend now lower, and relate

What may no less perhaps avail us known,

How first began this Heaven which we behold

Distant so high, with moving Fires adorned

Innumerable, and this which yields or fills

All space, the ambient Air wide interfused

Embracing round this florid Earth, what cause

Moved the Creator in his holy Rest

Through all Eternity so late to build

In Chaos, and the work begun, how soon

Absolved, if unforbid thou mayest unfold

What wee, not to explore the secrets ask

Of his Eternal Empire, but the more

To magnify his works, the more we know.

And the great Light of Day yet wants to run

Much of his Race though steep, suspense in Heaven

Held by thy voice, thy potent voice he hears,

And longer will delay to hear thee tell

His Generation, and the rising Birth

Of Nature from the unapparent Deep:

Or if the Star of Evening and the Moon

Haste to thy audience, Night with her will bring

Silence, and Sleep listening to thee will watch,

Or we can bid his absence, till thy Song

End, and dismiss thee ere the Morning shine.”

Thus Adam his illustrious Guest besought:

And thus the Godlike Angel answered mild.

“This also thy request with caution askt

Obtain: though to recount Almighty works

What words or tongue of Seraph can suffice,

Or heart of man suffice to comprehend？

Yet what thou canst attain, which best may serve

To glorify the Maker, and infer

Thee also happier, shall not be withheld

Thy hearing, such Commission from above

I have received, to answer thy desire

Of knowledge within bounds; beyond abstain

To ask, nor let thine own inventions hope

Things not revealed, which the invisible King,

Only Omniscient, hath supprest in Night,

To none communicable in Earth or Heaven:

Enough is left besides to search and know.

But Knowledge is as food, and needs no less

Her Temperance over Appetite, to know

In measure what the mind may well contain,

Oppresses else with Surfeit, and soon turns

Wisdom to Folly, as Nourishment to Wind.

Know then, that after Lucifer from Heaven

(So call him, brighter once amidst the Host

Of Angels, than that Star the Stars among)

Fell with his flaming Legions through the Deep

Into his place, and the great Son returned

Victorious with his Saints, the Omnipotent

Eternal Father from his Throne beheld

Their multitude, and to his Son thus spake.

‘At least our envious Foe hath failed, who thought

All like himself rebellious, by whose aid

This inaccessible high strength, the seat

Of Deity supreme, us dispossest,

He trusted to have seized, and into fraud

Drew many, whom their place knows here no more;

Yet far the greater part have kept, I see,

Their station, Heaven yet populous retains

Number sufficient to possess her Realms

Though wide, and this high Temple to frequent

With Ministeries due and solemn Rites:

But lest his heart exalt him in the harm

Already done, to have dispeopled Heaven,

My damage fondly deemed, I can repair

That detriment, if such it be to lose

Self-lost; and in a moment will create

Another World, out of one man a Race

Of men innumerable, there to dwell,

Not here, till by degrees of merit raised

They open to themselves at length the way

Up hither, under long obedience tried,

And Earth be changed to Heaven, and Heaven to

Earth,

One Kingdom, Joy and Union without end.

Meanwhile inhabit lax, ye Powers of Heaven,

And thou my Word, begotten Son, by thee

This I perform, speak thou, and be it done:

My overshadowing Spirit and might with thee

I send along, ride forth, and bid the Deep

Within appointed bounds be Heaven and Earth,

Boundless the Deep, because I am who fill

Infinitude, nor vacuous the space.

Though I uncircumscribed myself retire,

And put not forth my goodness, which is free

To act or not, Necessity and Chance

Approach not mee, and what I will is Fate.’

So spake the Almighty, and to what he spake

His Word, the Filial Godhead, gave effect.

Immediate are the Acts of God, more swift

Than time or motion, but to human ears

Cannot without procéss of speech be told,

So told as earthly notion can receive.

Great triumph and rejoicing was in Heaven

When such was heard declared the Almighty's will;

Glory they sung to the most High, good will

To future men, and in their dwellings peace:

Glory to him whose just avenging ire

Had driven out the ungodly from his sight

And the habitations of the just; to him

Glory and praise, whose wisdom had ordained

Good out of evil to create, instead

Of Spirits malign a better Race to bring

Into their vacant room, and thence diffuse

His good to Worlds and Ages infinite.

So sang the Hierarchies: Meanwhile the Son

On his great Expedition now appeared,

Girt with Omnipotence, with Radiance crowned

Of Majesty Divine, Sapience and Love

Immense, and all his Father in him shone.

About his Chariot numberless were poured

Cherub and Seraph, Potentates and Thrones,

And Virtues, winged Spirits, and Chariots winged

From the Armoury of God, where stand of old

Myriads between two brazen Mountains lodged

Against a solemn day, harnessed at hand,

Celestial Equipage; and now came forth

Spontaneous, for within them Spirit lived,

Attendant on their Lord: Heaven opened wide

Her ever-during Gates, Harmonious sound

On golden Hinges moving, to let forth

The King of Glory in his powerful Word

And Spirit coming to create new Worlds.

On heavenly ground they stood, and from the shore

They viewed the vast immeasurable Abyss

Outrageous as a Sea, dark, wasteful, wild,

Up from the bottom turned by furious winds

And surging waves, as Mountains to assault

Heaven's highth, and with the Center mix the Pole.

“Silence, ye troubled waves, and thou Deep,’peace,

Said then the Omnific Word,‘your discord end’:

Nor stayed, but on the Wings of Cherubim

Uplifted, in Paternal Glory rode

Far into Chaos, and the World unborn;

For Chaos heard his voice: him all his Train

Followed in bright procession to behold

Creation, and the wonders of his might.

Then stayed the fervid Wheels, and in his hand

He took the golden Compasses, prepared

In God's Eternal store, to circumscribe

This Universe, and all created things:

One foot he centered, and the other turned

Round through the vast profundity obscure,

And said,‘thus far extend, thus far thy bounds,

This be thy just Circumference, O World.’

Thus God the Heaven created, thus the Earth,

Matter unformed and void: Darkness profound

Covered the Abyss: but on the watery calm

His brooding wings the Spirit of God outspread,

And vital virtue infused, and vital warmth

Throughout the fluid Mass; but downward purged

The black tartareous cold infernal dregs

Adverse to life: then founded, then conglobed

Like things to like, the rest to several place

Disparted, and between spun out the Air,

And Earth self-balanced on her Center hung.

‘Let there be light,’said God; and forthwith Light

Ethereal, first of things, quintessence pure

Sprung from the Deep, and from her Native East

To journey through the aery gloom began,

Sphered in a radiant Cloud, for yet the Sun

Was not; shee in a cloudy Tabernacle

Sojourned the while. God saw the Light was good;

And light from darkness by the Hemisphere

Divided: Light the Day, and Darkness Night

He named. Thus was the first Day Even and Morn:

Nor past uncelebrated, nor unsung

By the Celestial Choirs, when Orient Light

Exhaling first from Darkness they beheld;

Birth-day of Heaven and Earth; with joy and shout

The hollow Universal Orb they filled,

And touched their Golden Harps, and hymning praised

God and his works, Creator him they sung,

Both when first Evening was, and when first Morn.

Again, God said‘Let there be Firmament

Amid the Waters, and let it divide

The Waters from the Waters’: and God made

The Firmament, expanse of liquid, pure,

Transparent, Elemental Air, diffused

In circuit to the uttermost convéx

Of this great Round: partition firm and sure,

The Waters underneath from those above

Dividing: for as Earth, so hee the World

Built on circumfluous Waters calm, in wide

Crystálline Ocean, and the loud misrule

Of Chaos far removed, lest fierce extremes

Contiguous might distemper the whole frame:

And Heaven he named the Firmament: So Even

And Morning Chorus sung the second Day.

The Earth was formed, but in the Womb as yet

Of Waters, Embryon immature involved,

Appeared not: over all the face of Earth

Main Ocean flowed, not idle, but with warm

Prolifick humour softening all her Globe,

Fermented the great Mother to conceive,

Satiate with genial moisture; when God said

‘Be gathered now ye Waters under Heaven

Into one place, and let dry Land appear.’

Immediately the Mountains huge appear

Emergent, and their broad bare backs upheave

Into the Clouds, their tops ascend the Sky:

So high as heaved the tumid Hills, so low

Down sunk a hollow bottom broad and deep,

Capacious bed of Waters: thither they

Hasted with glad precipitance, uprolled

As drops on dust conglobing from the dry;

Part rise in crystal Wall, or ridge direct,

For haste; such flight the great command impressed

On the swift floods: as Armies at the call

Of Trumpet (for of Armies thou hast heard)

Troop to their Standard, so the watery throng,

Wave rolling after Wave, where way they found,

If steep, with torrent rapture, if through Plain,

Soft-ebbing; nor withstood them Rock or Hill

But they, or under ground, or circuit wide

With Serpent errour wandering, found their way,

And on the washy Ooze deep Channels wore;

Easy, ere God had bid the ground be dry,

All but within those banks, where Rivers now

Stream, and perpetual draw their humid train.

The dry Land, Earth, and the great receptacle

Of congregated Waters he called Seas:

And saw that it was good, and said,‘Let the Earth

Put forth the verdant Grass, Herb yielding Seed,

And Fruit Tree yielding Fruit after her kind;

Whose Seed is in herself upon the Earth.’

He scarce had said, when the bare Earth, till then

Desert and bare, unsightly, unadorned,

Brought forth the tender Grass, whose verdure clad

Her Universal Face with pleasant green,

Then Herbs of every leaf, that sudden flowered

Opening their various colours, and made gay

Her bosom smelling sweet: and these scarce blown,

Forth flourished thick the clustering Vine, forth crept

The swelling Gourd, up stood the corny Reed

Embattled in her field: and the humble Shrub,

And Bush with frizzled hair implicit: last

Rose as in Dance the stately Trees, and spread

Their branches hung with copious Fruit; or gemmed

Their Blossoms: with high Woods the Hills were crowned,

With tufts the valleies, and each fountain-side,

With borders long the Rivers. That Earth now

Seemed like to Heaven, a seat where Gods might

dwell,

Or wander with delight, and love to haunt

Her sacred shades: though God had yet not rained

Upon the Earth, and man to till the ground

None was, but from the Earth a dewy Mist

Went up and watered all the ground, and each

Plant of the field, which ere it was in the Earth

God made, and every Herb, before it grew

On the green stem; God saw that it was good:

So Even and Morn recorded the Third Day.

Again the Almighty spake:‘Let there be Lights

High in the expanse of Heaven to divide

The Day from Night; and let them be for Signs,

For Seasons, and for Days, and circling Years,

And let them be for Lights as I ordain

Their office in the Firmament of Heaven

To give Light on the Earth'; and it was so.

And God made two great Lights, great for their use

To Man, the greater to have rule by Day,

The less by Night alterne: and made the Stars,

And set them in the Firmament of Heaven

To illuminate the Earth, and rule the Day

In their vicissitude, and rule the Night,

And light from Darkness to divide. God saw,

Surveying his great Work, that it was good:

For of Celestial Bodies first the Sun

A mighty Sphere he framed, unlightsome first,

Though of Ethereal Mould: then formed the Moon

Globose, and every magnitude of Stars,

And sowed with Stars the Heaven thick as a field:

Of Light by far the greater part he took,

Transplanted from her cloudy Shrine, and placed

In the Sun's Orb, made porous to receive

And drink the liquid Light, firm to retain

Her gathered beams, great Palace now of Light.

Hither as to their Fountain other Stars

Repairing, in their golden Urns draw Light,

And hence the Morning Planet gilds her horns;

By tincture or reflection they augment

Their small peculiar, though from human sight

So far remote, with diminution seen.

First in his East the glorious Lamp was seen,

Regent of Day, and all the Horizon round

Invested with bright Rays, jocund to run

His Longitude through Heaven's high road: the gray

Dawn, and the Pleiades before him danced

Shedding sweet influence: less bright the Moon,

But opposite in levelled West was set

His mirror, with full face borrowing her Light

From him, for other light she needed none

In that aspéct, and still that distance keeps

Till night, then in the East her turn she shines,

Revolved on Heaven's great Axle, and her Reign

With thousand lesser Lights dividual holds,

With thousand thousand Stars, that then appeared

Spangling the Hemisphere: then first adorned

With their bright Luminaries that Set and Rose,

Glad Evening and glad Morn crowned the fourth day.

And God said‘let the Waters generate

Reptile with Spawn abundant, living Soul:

And let Fowl fly above the Earth, with wings

Displayed on the open Firmament of Heaven.’

And God created the great Whales, and each

Soul living, each that crept, which plenteously

The waters generated by their kinds,

And every Bird of wing after his kind;

And saw that it was good, and blessed them, saying,

Be fruitful, multiply, and in the Seas

And Lakes and running Streams the waters fill;

And let the Fowl be multiplied on the Earth.

Forthwith the Sounds and Seas, each Creek and Bay

With Fry innumerable swarm, and Shoals

Of Fish that with their Fins and shining Scales

Glide under the green Wave, in Sculls that oft

Bank the mid Sea: part single or with mate

Graze the Sea-weed their pasture, and through Groves

Of Coral stray, or sporting with quick glance

Show to the Sun their waved coats dropt with Gold,

Or in their Pearly shells at ease, attend

Moist nutriment, or under Rocks their food

In jointed Armour watch: on smooth the Seal,

And bended Dolphins play: part huge of bulk

Wallowing unwieldy, enormous in their Gait

Tempest the Ocean: there Leviathan,

Hugest of living Creatures, on the Deep

Stretcht like a Promontory sleeps or swims,

And seems a moving Land, and at his Gills

Draws in, and at his Trunk spouts out a Sea.

Meanwhile the tepid Caves, and Fens and shores

Their Brood as numerous hatch, from the Egg that soon

Bursting with kindly rupture forth disclosed

Their callow young, but feathered soon and fledge

They summed their Pens, and soaring the air sublime

With clang despised the ground, under a cloud

In prospect; there the Eagle and the Stork

On Cliffs and Cedar tops their Eyries build:

Part loosely wing the Region, part more wise

In common, ranged in figure wedge their way,

Intelligent of seasons, and set forth

Their Airy Caravan high over Seas

Flying, and over Lands with mutual wing

Easing their flight; so steers the prudent Crane

Her annual Voyage, borne on Winds; the Air

Floats, as they pass, fanned with unnumbered plumes:

From Branch to Branch the smaller Birds with song

Solaced the Woods, and spread their painted wings

Till Even, nor then the solemn Nightingale

Ceased warbling, but all night tuned her soft lays:

Others on Silver Lakes and Rivers Bathed

Their downy Breast; the Swan with Arched neck

Between her white wings mantling proudly, Rows

Her state with Oary feet: yet oft they quit

The Dank, and rising on stiff Pennons, tower

The mid Aereal Sky: Others on ground

Walked firm; the crested Cock whose clarion sounds

The silent hours, and the other whose gay Train

Adorns him, coloured with the Florid hue

Of Rainbows and Starry Eyes. The Waters thus

With Fish replenisht, and the Air with Fowl,

Evening and Morn solémnized the Fifth day.

The Sixth, and of Creation last arose

With Evening Harps and Matin, when God said,

‘Let the Earth bring forth Soul living in her kind,

Castle and Creeping things, and Beast of the Earth,

Each in their kind.’The Earth obeyed, and straight

Opening her fertile Womb teemed at a Birth

Innumerous living Creatures, perfect forms,

Limbed and full grown: Out of the ground uprose

As from his Lair the wild Beast where he wons

In Forest wild, in Thicket, Brake, or Den;

Among the Trees in Pairs they rose, they walked:

The Cattle in the Fields and Meadows green:

Those rare and solitary, these in flocks

Pasturing at once, and in broad Herds upsprung.

The grassy Clods now Calved, now half appeared

The Tawny Lion, pawing to get free

His hinder parts, then springs as broke from Bonds,

And Rampant shakes his Brinded main; the Ounce,

The Libbard, and the Tiger, as the Mole

Rising, the crumbled Earth above them threw

In Hillocks; The swift Stag from under ground

Bore up his branching head: scarce from his mould

Behemoth biggest born of Earth upheaved

His vastness: Fleeced the Flocks and bleating rose,

As Plants: ambiguous between Sea and Land

The River Horse and scaly Crocodile.

At once came forth whatever creeps the ground,

Insect or Worm; those waved their limber fans

For wings, and smallest Lineaments exact

In all the Liveries deckt of Summer's pride

With spots of Gold and Purple, azure and green:

These as a line their long dimension drew,

Streaking the ground with sinuous trace; not all

Minims of Nature; some of Serpent kind

Wonderous in length and corpulence involved

Their Snaky folds, and added wings. First crept

The Parsimonious Emmet, provident

Of future, in small room large heart enclosed.

Pattern of just equality perhaps

Hereafter, joined in her popular Tribes

Of Commonalty: swarming next appeared

The Female Bee that feeds her Husband Drone

Deliciously, and builds her waxen Cells

With Honey stored: the rest are numberless,

And thou their Natures knowest, and gavest them

Names,

Needless to thee repeated; nor unknown

The Serpent subtlest Beast of all the field,

Of huge extent sometimes, with brazen Eyes

And hairy Main terrific, though to thee

Not noxious, but obedient at thy call.

Now Heaven in all her Glory shone, and rolled

Her motions, as the great first-Mover's hand

First wheeled their course; Earth in her rich attire

Consummate lovely smiled; Air, Water, Earth,

By Fowl, Fish, Beast, was flown, was swum, was walkt

Frequent; and of the Sixth day yet remained:

There wanted yet the Master work, the end

Of all yet done; a Creature who not prone

And Brute as other Creatures, but endued

With Sanctity of Reason, might erect

His Stature, and upright with Front serene

Govern the rest, self-knowing, and from thence

Magnanimous to correspond with Heaven,

But grateful to acknowledge whence his good

Descends, thither with heart and voice and eyes

Directed in Devotion, to adore

And worship God Supreme, who made him chief

Of all his works: therefore the Omnipotent

Eternal Father (For where is not hee

Present) thus to his Son audibly spake.

‘Let us make now Man in our image, Man

In our similitude, and let them rule

Over the Fish and Fowl of Sea and Air,

Beast of the Field, and over all the Earth,

And every creeping thing that creeps the ground.’

This said, he formed thee, Adam, thee O Man

Dust of the ground, and in thy nostrils breathed

The breath of Life; in his own Image hee

Created thee, in the Image of God

Express, and thou becamest a living Soul.

Male he created thee, but thy consort

Female for Race; then blessed Mankind, and said,

‘Be fruitful, multiply, and fill the Earth,

Subdue it, and throughout Dominion hold

Over Fish of the Sea, and Fowl of the Air,

And every living thing that moves on the Earth.’

Wherever thus created, for no place

Is yet distinct by name, thence, as thou knowest

He brought thee into this delicious Grove,

This Garden, planted with the Trees of God,

Delectable both to behold and taste;

And freely all their pleasant fruit for food

Gave thee, all sorts are here that all the Earth yields,

Variety without end; but of the Tree

Which tasted works knowledge of Good and Evil,

Thou mayest not; in the day thou eatest, thou diest;

Death is the penalty imposed, beware,

And govern well thy appetite, lest sin

Surprise thee, and her black attendant Death.

Here finished hee, and all that he had made

Viewed, and behold all was entirely good;

So Even and Morn accomplished the Sixth day:

Yet not till the Creator from his work

Desisting, though unwearied, up returned

Up to the Heaven of Heavens his high abode,

Thence to behold this new created World

The addition of his Empire, how it showed

In prospect from his Throne, how good, how fair,

Answering his great Idea. Up he rode

Followed with acclamation and the sound

Symphonious of ten thousand Harps that tuned

Angelic harmonies: the Earth, the Air

Resounded, (thou rememberest, for thou heardst,)

The Heavens and all the Constellations rung,

The Planets in their station listening stood,

While the bright Pomp ascended jubilant.

‘Open, ye everlasting Gates,’they sung,

‘Open, ye Heavens, your living doors; let in

The great Creator from his work returned

Magnificent, his Six days’work, a World;

Open, and henceforth oft; for God will deign

To visit oft the dwellings of just Men

Delighted, and with frequent intercourse

Thither will send his winged Messengers

On errands of supernal Grace.’So sung

The glorious Train ascending: He through Heaven,

That opened wide her blazing Portals, led

To God's Eternal house direct the way,

A broad and ample road, whose dust is Gold

And pavement Stars, as Stars to thee appear,

Seen in the Galaxy, that Milky way

Which nightly as a circling Zone thou seest

Powdered with Stars. And now on Earth the Seventh

Evening arose in Eden, for the Sun

Was set, and twilight from the East came on,

Forerunning Night; when at the holy mount

Of Heaven's high-seated top, the Imperial Throne

Of Godhead, fixed for ever firm and sure,

The Filial Power arrived, and sat him down

With his great Father, for he also went

Invisible, yet stayed (such privilege

Hath Omnipresence) and the work ordained,

Author and end of all things, and from work

Now resting, blessed and hallowed the Seventh day,

As resting on that day from all his work,

But not in silence holy kept; the Harp

Had work and rested not; the solemn Pipe,

And Dulcimer, all Organs of sweet stop,

All sounds on Fret by String or Golden Wire

Tempered soft Tunings, intermixt with Voice

Choral or Unison: of incense Clouds

Fuming from Golden Censers hid the Mount.

Creation and the Six days’acts they sung,

‘Great are thy works, Jehovah, infinite

Thy power; what thought can measure thee or tongue

Relate thee; greater now in thy return

Than from the Giant Angels; thee that day

Thy Thunders magnified; but to create

Is greater than created to destroy.

Who can impair thee, mighty King, or bound

Thy Empire？easily the proud attempt

Of Spirits apostate and their Counsels vain

Thou hast repelled, while impiously they thought

Thee to diminish, and from thee withdraw

The number of thy worshippers. Who seeks

To lessen thee, against his purpose serves

To manifest the more thy might: his evil

Thou usest, and from thence createst more good.

Witness this new-made World, another Heaven

From Heaven Gate not far, founded in view

On the clear Hyaline, the Glassy Sea;

Of amplitude almost immense, with Stars

Numerous, and every Star perhaps a World

Of destined habitation; but thou knowest

Their seasons: among these the seat of men,

Earth with her nether Ocean circumfused,

Their pleasant dwelling place. Thrice happy men,

And sons of men, whom God hath thus advanced,

Created in his Image, there to dwell

And worship him, and in reward to rule

Over his Works, on Earth, in Sea, or Air,

And multiply a Race of Worshippers

Holy and just: thrice happy if they know

Their happiness, and persevere upright.’

So sung they, and the Empyrean rung,

With Halleluiahs: Thus was Sabbath kept.

And thy request think now fulfilled, that asked

How first this World and face of things began,

And what before thy memory was done

From the beginning, that posterity

Informed by thee might know; if else thou seekest

Aught, not surpassing human measure, say.”

————————————————————

注解：

[1] 乌拉尼亚（Urania），希腊神话中九缪斯女诗神之一，司天文。但弥尔顿在这儿指的不是她。他的乌拉尼亚不住奥林匹斯山，而在天上，就是本诗第一卷呼吁的“天庭的诗神缪斯”，天上唯一的女诗神，或圣灵。

[2] 柏伽索斯（pogasus），希腊神话中的飞马，是美杜莎（Medusa）被杀时，和她的血一起喷出来的。

[3] 弥尔顿呼吁的乌拉尼亚的意义，就是“天上唯一”的意思；比希腊人的乌拉尼亚单是女诗神的意义要大，就是教他关于天上的事的。

[4] 弥尔顿的天诗神和“智慧”是姊妹，都是在上帝创造万物之前就存在了的。《旧约·箴言》八．22—24智慧自己说：“在太初创造万物之先就有我。从亘古、从太初，未有世界以前，我已被立。没有深渊、没有大水的泉源，我已生出。”

[5] 《箴言》八．30：“那时我在他那里嬉戏，为他所爱抚，”《马太福音》三·16—17：“天忽然为他开了，他就看见神的灵，仿佛鸽子降落在他身上；有声音从天上说，‘这是我的爱子，我所喜悦的。’”

[6] 柏勒洛丰（Bellerophon）是哥林斯王葛罗卡司的儿子，击退怪物火龙的著名英雄。他为虚荣心所驱使，乘飞马将升天时，宙斯派去牛虻叮他的马，使他跌落地上，因而成跛又成盲。为了群神都憎恶他，只得孤寂地彷徨于“流浪之野”而死。

[7] 《失乐园》全诗十二卷，第七卷是下半的开始。再度呼吁灵感。诗的上半主要叙述撒旦失去天上乐园，下半主要叙述亚当、夏娃失去地上乐园。

[8] 这是弥尔顿自己的处境，在王政复辟的日子里，自己又失明，随时有杀头、被捕的危险，加上世态炎凉，朋友少了，孤独威胁了他，但他自持甚高，岿然独立。如华兹华斯的十四行诗中所说的：“你的灵魂像孤星一样离群索居。”

[9] 牛顿写的《弥尔顿传》中有这样的一个有名的逸话：“问诗人的寡孀，诗神是什么时，她答道，那就是神的恩赐，每夜来访问他的圣灵。”她确信自己的丈夫是受天的灵感的诗人。

[10] 巴克斯（Bacchus），罗马的酒神，常饮酒行乐，唱歌，跳舞。

[11] 洛多坡（Rhodope），色雷斯的一座山，名音乐家俄耳甫斯（Orpheus）住在那山的洞穴里。色雷斯的歌人（thracian Bard），即乐圣俄耳甫斯，他的琴音能感动草木禽兽，后被巴克斯的徒众们所杀，被撕成粉碎。注释家牛顿说，这一段是讽刺复辟后的查理二世王朝。

[12] 那位缪斯女神，指俄耳甫斯的母亲卡里俄珀（Calliope）。儿子被杀时，她欲救而不得。诗人希望自己的天诗神能帮助他不致死于非命而完成所写的长诗。

[13] 贬低希腊诗神，不过是一个空想。

[14] 闪闪晃动的火光，指星星。

[15] 撒旦原名路西法（lucifer），是明星、晨星、金星之意。《旧约·以赛亚书》一四．12有这样的名句：“明亮之星，早晨之子啊，你何竟从天坠落！”

[16] 《旧约·约伯记》七．9：“云彩消散而过，照样，人下阴间也不再上来。他不再回自己的家，故土也不再认识他。”

[17] “言词”（word），亦译为“道”，《约翰福音》的首句“太初有道”，歌德的《浮士德》在译经时想把它译成“太初有为”。基督教教义认为，这“言词”或“道”，就是神子，当初创造万物时是借他而造的。

[18] 荫庇的灵，指充满着创造之力的灵。《路加福音》一．35：“天使回答说，‘圣灵要临到你身上，至高者的能力要荫庇你；因此所要生的圣者必称为神的儿子。’”

[19] 我意志所决定的就是命运，指万物的命运，由神的意志决定。和希腊人的命运不同，希腊的命运（必然），连神也不能抗拒。

[20] 两座铜山，典出《撒迦利亚书》六．1：“我又举目观看，见有四辆车从两山中间出来，那山是铜山。”

[21] 光荣的王，指耶和华。《诗篇》二四．10：“万军的耶和华，他是荣耀的王。”

[22] 金制的双脚圆规，典出《箴言》八．27：“他立高天，我在那里。他在渊面的周围，放上圆规。”

[23] 剩余下来的东西，指混沌中的沉淀物结成地球之后，剩下的东西附在其他星球上，在各星球之间纺出空气，地球就悬空挂在中央。

[24] 见《创世记》一．3—5。

[25] 希伯来人算日子的方法是从晚上开始到第二个晚上止是一天。如《出埃及记》一二．18：“从正月十四日晚上，直到二十一日晚上，你们要吃无酵饼。”这里说“有夕有朝”就是有夜晚有白天，是一整天。

[26] 空洞的宇宙，是说新造的宇宙，其中的设备装置还没有造好，因为还是创造的第一天。

[27] 见《创世记》一．6—8。

[28] 穹苍，这里指地球到第九天之间，充满着灵气，如下文所叙述的。

[29] 大圆球的极外凸面，指第九、十的水晶天和原动天。上水，就是天上的水；下水，是地球上的水。宇宙和地球一样浮在水面，只是有上下水之别。

[30] 见《创世记》一．9—10。

[31] 见《创世记》一．11。

[32] 见《创世记》一．14。

[33] 见《创世记》一．20—23。

[34] 利维坦（leviathan），海上巨怪，这里是说鲸鱼。

[35] 见《创世记》一．24—25。

[36] 当时以为雌蜂是劳动的蜜蜂。

[37] 见《创世记》一．26—31。

[38] 《诗篇》二四．9：“永久的门户，你们要把头抬起！那荣耀的王将要进来。”

[39] 扬琴（dulcimer），一种以金属为弦的打击乐器。

[40] 玻璃海，水晶天，参见《启示录》四．6。

[41] 下水，即地球的水，海洋。

[42] 哈利路亚（Halleluiah），赞美歌，赞美神德之词。

第八卷

提纲

亚当问到天体运行的事，得到了拉斐尔天使含糊的回答；拉斐尔劝告他探问一些更有价值的知识，亚当同意；再挽留天使讲说从他被造以来所记忆的事:被安置在乐园里；他和上帝谈话，关于孤独和配以适当伴侣的事；初次和夏娃相见并和她结婚。关于这件事和天使的谈论；天使反复叮咛之后离去。

天使说完了，他的声音

如此迷人地留在亚当的耳朵里，

他仍旧继续凝神倾听，以为

他还在说，一会儿，如梦初醒，答道:[1]

“讲述历史的天人啊，我该用

怎样的感谢来报答您呢！您大大地

解了我求知的渴，像朋友一样，

谦和地告诉我许多难以探求的

东西，我听了又是惊奇又是高兴，

光荣该归于至高的创造主。

可是我还有一些怀疑的事，

只有您的解答才能消释。

当我看到这个工程的巧妙结构，

这个由天和地组成的世界，

测量它们的大小——这个地球

比起苍天和那么多的全部星星来

只不过是一点、一粒、一个原子，

群星似乎巡回于无限的空间，

（从它们的距离和每天的回归

可以知道）单在这暗淡的地球，

这一小点的周围照亮，整天

整夜供给光明，对于其他

广大的视界好像全无用处，

推想起来，我常常觉得奇怪:

聪明而朴素的‘自然’怎么会

这样不均衡，为了一个用途，

而奢侈地造出了这么许多

各种各式的高贵的天体来，

未免大材小用，纵观一切，

这些球体都被迫旋转回还，

一天又一天地永远不休止，

而安闲的地球却坐享其成，

只在很小的范围内运动，

等待比自己高贵的来侍候，[2]

她以逸待劳，也能达到目的，

领受他们从不可以道里计的远方，

神速地送来礼品，温暖和光明。”

我们的先祖这样说后，

从他的脸色看来，好像是深入了

奥妙的冥想；退坐在一旁的

夏娃，态度谦逊悠闲，看见她的

都喜欢她留在眼前，她看这情况[3]

便从座位上站起，走到花果中去，

看她自己培养的蓓蕾和花朵，

如何繁荣；当她来时，百花欢喜，

经她那温柔的纤手一触，

便生机蓬勃，欣欣向荣。

她不是不喜欢这样的谈话，

也不是不能听懂高深的话题。

亚当讲述时，她独自听得津津有味；

比起天使来，她却愿意选择

她的丈夫当讲解员，她宁愿向他

探问一切，他总是插进一些

闲谈趣语，用夫妇的爱抚来讲解。

从他的唇吻间，不仅语言使她喜欢。

啊，如今，像这样由于互爱

互敬结成的夫妻，何时可得？

她以女神一般的姿态走出去；

并非没有侍女，种种魅人的“温雅”的

行列，时刻侍候她，像个女王。

从她的四周，有欲望的箭，

射进所有的眼睛，使他们

愿意她停留在眼前。现在，

拉斐尔对于亚当所提出的

疑难问题，亲切温和地答道:

“提问，探究，我不责备，

因为天体像是一本神的书放在你面前，

在那上面可以读到他的神奇作品，

知道他的季节、年、月、日、时。

想求得这个知识，只要判断正确，

说天动或地动，都无关重要；

大建筑师聪明地把其余的事

向人和天使隐瞒起来，不向

精究者，宁向赞叹者透露秘密。

或者，他们若愿意臆测，他就

把天体的构造，任他们议论去，

也许要笑他们猜测得过分离奇，

他们后来会模拟天体，测量星宿时，

妄自猜想怎样使用那庞大的构架，

怎样建筑、怎样拆毁、发明一套

学说，说什么用同心圆和异心圆，[4]

天圈和周转圈，圈中的圈，来

圈住这个大球等说法，离奇可笑。

我根据你的推理，推测是你

带领你的子孙，说发光的大天体，

侍候不发光的小天体，地球稳坐

不动，独享天惠，天星却如此奔忙。

首先，你想，大而发光的却不显优异；

地球比起天来虽小而不发光，

却白白接受日光的照射，得到实惠，

太阳自己徒劳，而给地球以丰盛的实利。

地球首先接受他的光线，否则

光线便不能活动而显示其活力。

然而那辉煌的光体不服务地球，

而是服务你，地上的居民。

广大的周天显示创造主的

高大、庄严，他筑建得如此广大，

他的绳墨拉得如此之远，使人[5]

自知不是住在自己的家屋，

而是在过分高大的殿堂内

一个狭窄的角落，其余部分

都是天神指定所派的用场。

那数不清诸星球的速度，

全是灵的速度加在物质里，

当归功于神的全能。你不要

以为我行动得慢，我早晨

从天上上帝的住处出发，

中午以前就到达伊甸，其距离之远，

不是可以名言的数字所能表达的。

我这么说，并非夸张，天体

确实在运动着，我这么强调，

是怕我的话不足以消释你的疑虑，

认为天体根本不动，那是你

住在这个世界的人看来好像如此。

上帝为要把他的道路，离开人的感觉

远些，把天和地放得这么远，

可以使从地上看来不会产生

误解，以为事物太高了，毫无好处。

倘若以太阳为世界的中心，

别的星球都由他的引力而倾向他，

在他的周围做各种舞蹈而回转，

那会怎样呢？他们的行程

时高、时低、时隐，或进、或退、

或停止，如所见的六个行星在彷徨；[6]

第七颗行星地球，看似不动，

倘若在不知不觉间出现三种

不同的运动，那又将怎样呢？[7]

这三种运动必定被看作几个天体

斜对面冲击运动所产生的结果，

或者，太阳想节省回转之劳，

否则在众星之上看不见

快速的昼夜大圈和昼夜的车轮。[8]

昼和夜的车轮是明摆着的，

地球自己会旅行到东方去，

取得白天，一部分背对日光，

遇到黑夜，一部分仍受日光。

如果从地球送出光线，经过澄澈的

太空而送到月球，交相辉映，

白天里，地球照亮月亮，

夜里月球照亮地球，又会怎样？

月球上似乎也有陆地、田野

和居民，她的斑点看来像是云，

云会降雨，雨在软土中产生果实，

预备给住在那里的人吃用。

别的太阳，恐怕也有他们的侍女[9]

月亮，你可以看出他们传递着

阳光与阴光，这伟大的两性，[10]

赋予世界以活气，储藏在各个

星球里，那里恐怕也有生物。

因为自然这么广大的空间，

不为有生灵者所受用，荒芜

和寂寞，只有照明，各星球

也只放出一闪一闪的光，远远地

传到这个可以住人的地球，

地球又返照回去，这可以辩论。

可是这些事是否真是这样的呢？

是统率天空的太阳从地上升起呢，

还是地球从太阳上升起？

是太阳从东方开始奔他的火焰路呢，

还是地球从西方静静地稳步前去？

在她那柔和的机轴上纺织睡眠，

绝不跌倒，带同平静的空气，

轻轻地载着你。你不必为隐密的事

而忧心忡忡，把它们委托天上的神，

服侍他，敬畏他。其他生物，

都委身于他，由他的高兴，

安置在哪儿就安心在哪儿。

你该满意于他所给的东西，

有这个乐园和你美丽的夏娃。

天太高了，你难以知道那里

所发生的事；要放谦卑、聪明些，

只须思想有关你和你活着的事。

别梦想其他世界，在那儿住着

什么生物，生活是什么情况，

是怎样的境遇或身份等等。

我已经不单把地上的事，连最高天

的事也指点给你了，该满足了。”

亚当的疑云已澄清，回答道。

“天上的纯智，沉着的天使啊，

您真正满足了我的心意，

教导我:当蠲除混乱，去生活，

走最容易的道路，别让疑惑来

遮断生活的快乐，上帝曾命令

一切的烦恼离开，住得远些，

不要折磨我们，除非我们自己

心猿意马自寻烦恼，徒劳空想。

但心思意念，动辄飘荡不定，

一飘荡就没完没了，终于

受到警告或经验的教训，才知。

与其脱离实际，好高骛远地

去探求幽玄奥妙的事物，

不如谈谈目前日常生活的事，

倒是最根本的智慧。更高的智慧

是虚无缥缈的，愚妄的，

使我们对于关系密切的事

反而不熟悉，不注意，一窍不通。

因此，我要求从这样的高峰上

飞下低处，讲求一些手边

有用的东西，或者您好心容许

知道的，以及适合于探问的事。

我已经听您讲述关于我未能

记忆以前的故事，现在请您

听听我的故事，恐怕您未曾听说过。

天还没有暗，在这时间里，

您将会知道我是怎样巧妙地

留住您，我要讲得使您离不开，——

但若不希望您的回答便是愚蠢:

因为我和您坐在一起，就像在天上，

您的话语，对我非常悦耳，

比劳动中休息的时间里，

取枣椰解渴充饥，更加甜美。

枣椰可口，而易于果腹，餍饱；

您的话语却渗透了神奇优雅，

其甘美隽永，令人百闻不厌。”

温柔的天使拉斐尔答道:

“人类的始祖啊，你的唇吻优雅，

你的谈吐也流畅善辩；因为

上帝在你身上倾注丰盛的天惠，

你的内心和外形，都是照他的

美丽形象造的，无论说话

还是缄默，一言一动全都有

优雅和秀气伴随着你。

我们在天上想念地上的你，

不下于想念同辈的从者，

乐于研究天神对人之道。

我们知道上帝给你荣耀，

并给人、天以同等的恩爱。

那么，说下去吧；凑巧那天我不在场，

我接受了命令，全军排列方阵，

踏上了荒凉暗淡的征途，

向着地狱的大门远征，察看

天神进行创造工程时，有没有

敌人或奸细出现，免得发生

意外的大胆妄为，在创造事业中

混进破坏，使他生气。他派遣我们

不仅为了防止企图逃离地狱的，

也为了他作为至尊者的威严，

训练我们迅速服从命令的习惯。

我们很快就去，找到地狱的大门，

很快把它关闭，加以强固的防御。

可是在我们未到那儿之前，

远远就听到喧闹的声音，

那不是歌舞的喧哗，而是痛苦、

高声的悲叹和激烈的愤怒。

我们完成了任务，欢欢喜喜，

在安息日的前夕回到光明境地。

现在我很高兴听你的讲述，

正如你喜欢听我的一样。”

大天使这样说罢，我们先祖说:

“人很难讲述人的生活起源；

谁能知道自己的来源呢？

因此我很想再跟您多谈谈。

我好像从酣睡中初醒过来，

流着香汗，横陈在柔软的草花上，

太阳的光线把汗水蒸干，

吸食着蒸腾的水汽。我的游目

转到天上，直向太空凝视，

一会儿，靠本能的动作，

一跃而起，像要朝一个方向走去。

看见周围有山、谷、荫翳的树林，

晴朗的原野和水声潺潺的河流；

这些东西里有生物在活着、动着、

走着、飞着，枝头的鸟儿鸣啭着；

万物在微笑，芳香和喜悦

洋溢于我的心头。我细察自己，

观察手和足，凭柔软的关节，

有时走，有时跑，一如兴之所之。

但我是谁，从哪儿来，为什么来？

却一无所知；我想说话，就说出来了，

我的舌头听话，看见什么就给取名。

我说:‘你，太阳，美丽的光啊，

你，被照耀的鲜美的大地啊，

你们山、谷、江河、树木、原野啊，

你们这些活的、动的、美丽的生物啊，

请说，如果你们看见了，就请说，

我是怎么来的，怎么到这儿来的？

我不会自己生出，一定是靠那具有

至善和大能的，卓越的创造主。

请问，我该怎样认识他，崇敬他。

从他那里我得以生活和行动，

觉得身在福中，而所知有限。’

我这样一呼吁，最初吸入空气，

最初看见这个幸福的光，

不知从哪儿来，往哪儿去，

不见回答，我便在百花烂熳，

绿荫深深的河岸上沉思着坐下。

平静的睡眠最初临到我，

轻柔地压上我的蒙眬睡眼，

我以为自己已经被溶解了，

回到原初无意识的状态去了，

但我的下意识没有乱，忽然间，

在我梦中出现一个影子，

从内心触动我的思想，

相信自己还有生命，还活着。

一个形象，我想是神的形象，

来对我说:‘起来吧，亚当，

你是最初的人，成千上万人的

始祖，你的住处需要你，

我听到你的呼吁，前来为你

指导快乐的园庭，预定的位置。

他说了这话，便拉着我的手，

带我上升，像在空中滑行，

越过田野、江河，终于到了

一座树木繁茂的大山上；

山顶是平原，周围广阔，有围墙，

栽有佳木，有行道，有凉亭，

我所见的地上的一切都少有乐趣。

每一株树都嘉果累累，

诱人眼目，我顿时起了摘食的

欲望。这时我醒了，看看眼前，

一切都是真的，活像梦中的景象。

从此，我又将开始新的漫游了，

若不是那领我上升的圣像

再度从树林中间出现的话。

我既喜且惧，以崇敬的心情

拜倒在他脚下。他把我扶起，

和善地说:‘我就是你所寻找的，

是你举目所望四周的芸芸万汇的

创造者。我把这个乐园给你，

让你耕种、保存，吃它的果子．

园中生长的每一棵树的果子

你都可以随心所喜地吃食，

在这儿全不怕什么缺乏。

但是，那棵能给你辨别善恶

力量的树，就栽在园的中央，

挨在那生命树的旁边，

作为你的顺从和忠信的标志，

要记住我所给你的警告，

不要去尝味它，免遭痛苦的后果:

要知道，哪一天你尝味了它，

犯了我给你的唯一命令，

哪一天你就活不了，必须死；

还要失去这块幸福的境地，

被赶出到一个悲惨、灾祸的世界去。’

他这样坚决地宣布严峻的禁令，

那声音还恐怖地在我耳中，

虽然我决不愿意招致罪罚；

但他的容貌又转为晴朗，

继续讲述他的慈爱的话语:

‘不仅仅这些美丽的境地，

且把全地球都给你和你的族类；

你们是主宰，享有它和住在

其中的一切生物，一切在海中、

空中生活的鱼、鸟和兽类。

你看所有的鸟、兽都各从其类

就是明证；我把它们叫来，

由你取名，恭顺、忠实于你。

住在水中的鱼类也这样，

不过不能叫它们到这儿来，因为

它们不能离开它们所居住的水，

而来呼吸这稀薄的空气。’

他这样说后，只见所有的

鸟和兽都一对一对地来，

群兽都畏缩着俯首帖耳，

所有的鸟类都敛翼下降。

在它们走过去时，我给取名，

并且认识了它们的天性，

上帝给了我顿悟和这么多知识。

但这些还不能满足我的欲望；

竟敢向天上的幻影如此声言:

“‘啊，该称您什么名号呢？

您高过这一切，高过人类，

高过比人类更高的，真难取名。

我该怎样尊崇您，宇宙的创造者，

把一切好处给人的主啊，

您给人的福利如此丰富，

如此慷慨地供应一切的东西。

可是不见和我分享苦乐的人。

孤单，有什么快乐！谁能独乐？

即使享尽欢乐，又怎能满足呢？’

我这样冒昧地说，光辉的幻影便

含着微笑，更加光辉，他说:

“‘你说的孤单是什么？地上、

空中，不是充满着各种生物吗？

它们不都听你的命令，来到

你面前游玩吗？你不懂它们的

语言和习惯；它们也有知，

理性也不容轻视，你和它们一同

娱乐、守法吧，你的王国正广大呢。’

宇宙的主如此说，像是命令。

我为了要求允许发言，

便卑微地哀求，如此答言:

“‘天上的掌权者，我的创造主，

别让我的话冒犯着您，

让我在说话时得有分寸。

您不是造我在这儿做您的代言人，

把这些愚劣者遥遥放在我下面吗？

不平等之间，能有什么交际，

什么和谐，或真正的欢乐呢？

这要求互相平衡，互相授受。

但在不平衡的情况下，

这个张，那个弛，互不配合，

结果，二者不久便厌倦了。

我所说的和所寻求的友谊，

是能互相分享一切出于理性的

愉快，兽类不能做人类的配偶。

它们各从其同类去求欢，

雄狮和母狮去求欢。

你是这样把它们配对成双的；

却不能叫鸟和兽，鱼和鸟，

或者叫公牛和猿猴交配。

人更不能和兽交，那是最下流的。’

“全能的神没有不高兴，答道:

‘亚当啊，你在选择伴侣，

谋求上好而微妙的幸福，

而在幸福的环境中尝到孤独的

不幸。那么你看我和我的情况

怎样想法呢？永古以来孤独的我，

你是否认为是快乐的呢？

我不认识次于我的或像我的，

尤其是和我相等的更少了；

我怎么能和他们交谈呢？

除非是我所创造的生物，

和那些远逊于我的生物，

比起你来也无限下劣的东西。’

“他说罢，我就轻声答道:

‘万物的尊主啊，要体会理解

您那永恒之道的高度和深度，

是人类心灵所不可企及的。

您本自圆满，丝毫没有欠缺。

人却不然，只有相对的圆满，

因此在同类者的交谈中，

受到安慰或帮助克服自己的缺陷。

您已经是无限的了，无需繁殖，

虽是“一”，却是贯彻全数的绝对数。

但是人，在数目上表现出单一的

不完全性，必须龙生龙，凤生凤，

繁殖自己的形象。所以要求

比翼之爱，最亲密的情谊。

您虽然貌似孤独，却神奇地

和自己交游，无须别求社交；

高兴时还可以提拔所造物为神，

和他融和交往，达到友谊的高峰。

我却不能由于交往而使卑微者

升高，也不能欣赏它们的习惯。’

我这样大胆地说了，并运用了

他所允许的自由，因而得到

他那深情厚意的神的慈声回答:

“我如此考验了你，很高兴，

看出你不仅知道你所命名的兽，

也知道你自己，很好地从内部

表现出我的形象，自由的精神，

这个精神并没有给予兽类；

它们不配同你交游，你公然

嫌弃它们而常怀此心，是当然的。

在你没有开口之前，我就知道:

人孤独是不好的，也知道人不能[11]

和先前所见的结为伴侣，那只是

试验你是否中意。现在我将

带来你所喜欢的伴侣，形状

像你，做你的助手，你的半身，

会中你的心意，为你所喜爱的。’

“他说完了，或是我听不到了。

因为我这凡人，不堪天君

长时间的压力，同他那崇高的

天上的对话，使我过度紧张，

像有超感觉的东西使我眩惑、

困倦、昏昏欲睡，终于伏倒，

借睡眠以恢复的自然的呼声

直向我袭来，闭上我的双眼。

他把我的肉眼闭上了，可是

我的心眼，想象的密室仍开着，

好像梦境中所见的朦胧景象，

虽然在睡中，却看见我躺的地方，

看见先前我站在他面前的那一位

光辉的形象，他弯下腰，

开了我的左肋，取出一根肋骨，[12]

带同温暖心脏的活力，

和喷流的，含有生命的鲜血。

伤口很大，但立刻就长肉愈合。

他用双手捏制那根肋骨，

在他的巧手之下，长出一个生物，

样子像人，但是异性的，美极、

可爱极了，似乎全世界美的东西

都相形见绌，或荟萃于她一身，

都包含在她和她的容貌里，

从那时起，把爱娇注入我的心，

以前没有感觉到的；由于她的

风度激起爱的精神和爱的喜悦，

吹进了万物。她不见了，把我

留在黑暗里，醒来时找她，

悲叹她的消失，放弃了一切的欢乐。

正在绝望时，却在不远处望见她，

正如我在睡梦中所见的那样，

天或地尽所有的东西来装饰她，

使她极为可爱。领她来的是

天上的造物主，虽然眼不可见，

却由他的声音指导，并教导她

婚姻的神圣和结婚的仪式。

她的步调优美，眼中反映天国的美，

她的风度、姿态处处含有庄重和爱娇。

我过分地高兴，禁不住高声说:

“‘这一来，得偿宿愿了；

您实现了您的话，慷慨仁慈的

创造主，一切美好东西的施主啊，

这是您一切恩物中最美的，

也不吝惜地施与了。如今我见

我的骨中骨，我的肉中肉，

是我自己在我的面前；

她从男人出来，名叫女人；为此，

他必须离开父母，而就妻子，

二人将成为一体、一心、一魂。’

“她听见了我这话；她是神领来的，

却天真烂漫，有处女的娇羞，

她的德性，和意识到的自己的价值，

必待恳求，不是不求而可得的，

她不唐突，不挑逗人，她退避，

却更引人喜爱，总之一句话，

她虽纯洁，没有罪恶的念头，

但她的自然本性使她这样，

她看见我时，转过身去，我追她；

她知道什么是荣誉，用威严的

顺从，嘉许我所说的理由。

我领着朝霞一般羞红的她

进入洞房。整个天空和欢乐的

星斗，在那时都洒落美妙精气，

大地和山岳都表示庆祝；

鸟儿喜悦，清风和淑静的空气

向森林耳语，报告这个消息，

并从他们的翅膀上撒播蔷薇，

从香木丛林中撒播芳馨，

嬉戏着，直到夜间的恋鸟[13]

歌唱婚礼，催促那晚星，

赶快在他的山顶点起华烛。

这样，我把我的故事都

告诉您了，并把我的故事带到

我所享受的地上幸福的顶点，

必须承认，对别的东西也可以

找到欢乐，但不管用或不用，

都不能引起心的变化和强烈的

欲望；别的欢乐是指味、色、

香、花草、鲜果、行道和鸟儿的

谐调；但在这儿却大异其趣，

一见销魂，一触夺魄；

我初次感到情欲，奇异的刺激；

对其他一切享乐，固然有超然

而不动心的，但在这儿却敌不过

瞥见美艳时的强大魅力。

‘自然’为了我有无能为力之处，

对这样的对象，有不能自持的弱点，

或者是从我肋旁取得过分多了，

至少是给她的润色过多了，

她外观精致而内心稍欠完美。

我很懂得‘自然’的根本目的，

在最精美的心和内部的能力上，

她要逊色些，上帝造男又造女，

但女人像他的形象较少，对其他

生物的主管权也表现得少些。

可是一接近她的美色时，我就

觉得她似乎生来是完美无缺的，

她又似乎颇有自知之明，

她的所言所行都是最聪明、

最正当、最好、最深思熟虑的。

一切高等的知识，在她面前

都要降格，‘智慧’对她谈话

也茫然若失，看来像傻子。

权威和理性像是一开始

就是特别造来侍候她的，

而不是后来偶然造成的，

大功圆满告成于她的妩媚上，

再安装了心怀大度与高尚，

还创造了‘敬畏’安置在她的周围，

好像安置天使在那儿守卫。”

天使皱了眉头对他说:

“不要责备‘自然’，她已经

尽了她的责任，你只用尽你的，

别不信任智慧，如果你认识到

你自己的品质多属下流东西，因而

最需要智慧靠近时，你若不排斥她，

她决不离弃你。你赞颂什么？

什么使你销魂？不是外表吗？

‘美’当然值得你的抚育、尊敬和爱，

而不是你的服从，要把她和你自己

一起衡量，然后估价。根据正义，

妥善处理的自尊是最有利益的。

这种智慧愈多，你就愈会被她

认为是她的头，她的全部外表[14]

将让位给内部的实质。在你的伴侣

看到你欠缺明智时，具备这样的

修养，会使你更快乐，这会使人敬畏，

你便可问心无愧地爱你的伴侣。

但若把繁殖人类的触觉

看作超乎一切的享乐时，

要想到牲畜和野兽也都享有。

在那种享乐中，如有足以

夺人魂魄的动情的东西，

那就不能普遍地给予它们了。

你和她做伴，该是更高的，

有魅力的，人的，合理而长久的爱。

爱情是件好事，情欲却不好，

真正的爱情不包括在情欲里面。

爱可以净化思想，扩大心胸，

以理性为基础，贤明的爱，

是你上升为天上圣爱的阶梯，

不致坠落为肉体的快乐。

因此，在兽类中没有你的配偶。”

亚当半羞惭地回答他说:

“与其说因为她的外貌造得美，

或因普遍于万汇的生殖事宜

（我认为，婚姻床笫远为高尚，

对它该当表示神秘的尊敬）

使我喜欢，毋宁说是因为

从她的日常言行中流露出来的

优美的行为，千种不同的礼仪，

加上爱情和甜蜜的依从，

表示出真心结合，二人同心；

这是比丝竹谐音之悦耳

还要称心惬意的夫妇间的谐和。

可是这些还不足以服人。

我要向您表露内心的感受，

我不要因此做了俘虏，虽然

由于感觉上有各样的表现而

遭遇到种种对象，却仍要肯定

最好的，并追随我所肯定的。

您不责备我的爱情，如您所说，

爱情是导登天国的道路和指南。

如果我的发问是合法的，请听:

天国的精灵不恋爱吗？他们是

怎样表现爱情的？单凭眼看，

交换秋波？间接或直接地接触？”

天使一笑，脸上放出天上的

红霞，是爱情特有的玫瑰红，

回答道:“你只用知道我们幸福，

没有爱就没有幸福，这就够了。

你在肉体上所享受的精纯，

（你也是被造成精纯的），

我们也极度享受，内膜、关节、

四肢等，一点也没有障碍。

精灵的拥抱比空气和空气更容易，

纯和纯相结合、随心所欲；

不必像肉与肉、灵与灵的相交

需要有限的交往的法门。

但我现在不能再留了，

夕阳已经落入大地的绿岬之外，[15]

落在希斯佩莲的绿色群岛之外，[16]

太阳落山是我该回去的信号。

要坚强，快活地活着，要爱！

但首先要爱‘他’，爱就是顺从，

还要遵守他的伟大命令。

不要让情欲动摇心的判断，

免得会做出自由意志所不容的事。

你和你子孙的安危全在于你，

要警惕！我将为你的忍耐高兴，

列圣也将如此。要站立得稳！

站住或倒下，由你自由选择；

内里完善，无需外面的辅助，

拒绝一切犯罪的诱惑吧！”

他这样说着就站起来了。

亚当也跟着站起，这样祝愿:

“既然如此，那就请吧，

天上的客人，我所尊崇的

至善者所差遣的使者啊！

您对我的深情厚意、亲切、仁慈，

将永远留在我感激的记忆里。

愿您常来，永远对人类友好！’

这样，他们分别了，天使从浓荫上升天国，亚当回他的庐舍。

这样，他们分别了，天使从

浓荫上升天国，亚当回他的庐舍。

The Angel ended, and in Adam's Ear

So Charming left his voice, that he awhile

Thought him still speaking, still stood fixt to hear;

Then as new waked thus gratefully replied.

“What thanks sufficient, or what recompense

Equal have I to render thee, Divine

Historian, who thus largely hast allayed

The thirst I had of knowledge, and vouchsafed

This friendly condescension to relate

Things else by me unsearchable, now heard

With wonder, but delight, and, as is due,

With glory áttribúted to the high

Creator; something yet of doubt remains,

Which only thy solution can resolve.

When I behold this goodly Frame, this World

Of Heaven and Earth consisting, and compute

Their magnitudes, this Earth a spot, a grain,

An Atom, with the Firmament compared

And all her numbered Stars, that seem to roll

Spaces incomprehensible (for such

Their distance argues, and their swift return

Diurnal) merely to officiate light

Round this opacous Earth, this punctual spot,

One day and night; in all her vast survéy

Useless besides, reasoning I oft admire,

How Nature wise and frugal could commit

Such disproportions, with superfluous hand

So many nobler Bodies to create,

Greater so manifold to this one use,

For aught appears, and on their Orbs impose

Such restless revolution day by day

Repeated, while the sedentary Earth,

That better might with far less compass move,

Served by more noble than herself, attains

Her end without least motion, and receives,

As Tribute such a sumless journey brought

Of incorporeal speed, her warmth and light;

Speed, to describe whose swiftness Number fails.”

So spake our Sire, and by his countenance seemed

Entering on studious thoughts abstruse, which Eve

Perceiving where she sat retired in sight,

With lowliness Majestic from her seat,

And Grace that won who saw to wish her stay,

Rose, and went forth among her Fruits and Flowers,

To visit how they prospered, bud and bloom,

Her Nursery; they at her coming sprung

And toucht by her fair tendance gladlier grew.

Yet went she not, as not with such discourse

Delighted, or not capable her ear

Of what was high: such pleasure she reserved,

Adam relating, she sole Auditress;

Her Husband the Relater she preferred

Before the Angel, and of him to ask

Chose rather; hee, she knew would intermix

Grateful digressions, and solve high dispute

With conjugal Caresses, from his Lip

Not Words alone pleased her. O when meet now

Such pairs, in Love and mutual Honour joined？

With Goddess-like demeanour forth she went;

Not unattended, for on her as Queen

A pomp of winning Graces waited still,

And from about her shot Darts of desire

Into all Eyes to wish her still in sight.

And Raphaël now to Adam's doubt proposed

Benevolent and facile thus replied.

“To ask or search I blame thee not, for Heaven

Is as the Book of God before thee set,

Wherein to read his wonderous Works, and learn

His Seasons, Hours, or Days, or Months, or Years:

This to attain, whether Heaven move or Earth,

Imports not, if thou reck’n right, the rest

From Man or Angel the great Architect

Did wisely to conceal, and not divulge

His secrets to be scanned by them who ought

Rather admire; or if they list to try

Conjecture, he his Fabric of the Heavens

Hath left to their disputes, perhaps to move

His laughter at their quaint Opinions wide

Hereafter, when they come to model Heaven

And calculate the Stars, how they will wield

The mighty frame, how build, unbuild, contrive

To save appearances, how gird the Sphere

With Centric and Eccentric scribbled o'er,

Cycle and Epicycle, Orb in Orb:

Already by thy reasoning this I guess,

Who art to lead thy offspring, and supposest

That Bodies bright and greater should not serve

The less not bright, nor Heaven such journeys run,

Earth sitting still, when she alone receives

The benefit: consider first, that Great

Or Bright infers not Excellence: the Earth

Though, in comparison of Heaven, so small,

Nor glistering, may of solid good contain

More plenty than the Sun that barren shines,

Whose virtue on itself works no effect,

But in the fruitful Earth; there first received

His beams, unactive else, their vigour find.

Yet not to Earth are those bright Luminaries

Officious, but to thee Earth's habitant.

And for the Heaven's wide Circuit, let it speak

The Maker's high magnificence, who built

So spacious, and his Line stretcht out so far;

That Man may know he dwells not in his own;

An Edifice too large for him to fill,

Lodged in a small partition, and the rest

Ordained for uses to his Lord best known.

The swiftness of those Circles áttribúte,

Though numberless, to his Omnipotence,

That to corporeal substances could add

Speed almost Spiritual; mee thou thinkest not slow,

Who since the Morning hour set out from Heaven

Where God resides, and ere mid-day arrived

In Eden, distance inexpressible

By Numbers that have name. But this I urge,

Admitting Motion in the Heavens to show

Invalid that which thee to doubt it moved;

Not that I so affirm, though so it seem

To thee who hast thy dwelling here on Earth.

God to remove his ways from human sense,

Placed Heaven from Earth so far, that earthly sight,

If it presume, might err in things too high,

And no advantage gain. What if the Sun

Be Center to the World, and other Stars

By his attractive virtue and their own

Incited, dance about him various rounds？

Their wandering course now high, now low, then hid,

Progressive, retrograde, or standing still,

In six thou seest; and what if seventh to these

The Planet Earth, so steadfast though she seem,

Insensibly three different Motions move？

Which else to several Spheres thou must ascribe,

Moved contrary with thwart obliquities,

Or save the Sun his labour, and that swift

Nocturnal and Diurnal rhomb supposed,

Invisible else above all Stars, the Wheel

Of Day and Night; which needs not thy belief,

If Earth industrious of herself fetch Day

Travelling East, and with her part averse

From the Sun's beam meet Night, her other part

Still luminous by his ray. What if that light

Sent from her through the wide transpicuous air,

To the terrestrial Moon be as a Star,

Enlightening her by Day, as she by Night

This Earth？reciprocal, if Land be there,

Fields and Inhabitants: Her spots thou seest

As Clouds, and Clouds may rain, and Rain produce

Fruits in her softened Soil, for some to eat

Allotted there; and other Suns perhaps,

With their attendant Moons thou wilt descry

Communicating Male and Female Light,

Which two great Sexes animate the World,

Stored in each orb perhaps with some that live.

For such vast room in Nature unpossest

By living Soul, desért and desolate,

Only to shine, yet scarce to cóntribute

Each Orb a glimpse of Light, conveyed so far

Down to this habitable, which returns

Light back to them, is obvious to dispute.

But whether thus these things, or whether not,

Whether the Sun predominant in Heaven

Rise on the Earth, or Earth rise on the Sun,

Hee from the East his flaming road begin,

Or shee from West her silent course advance

With inoffensive pace that spinning sleeps

On her soft Axle, while she paces Even,

And bears thee soft with the smooth Air along,

Solicit not thy thoughts with matters hid,

Leave them to God above, him serve and fear;

Of other Creatures, as him pleases best,

Wherever placed, let him dispose: joy thou

In what he gives to thee, this Paradise

And thy fair Eve; Heaven is for thee too high

To know what passes there; be lowly wise:

Think only what concerns thee and thy being;

Dream not of other Worlds, what Creatures there

Live, in what state, condition, or degree,

Contented that thus far hath been revealed

Not of Earth only but of highest Heaven.”

To whom thus Adam, cleared of doubt, replied.

“How fully hast thou satisfied mee, pure

Intelligence of Heaven, Angel serene,

And freed from intricacies, taught to live,

The easiest way, nor with perplexing thoughts

To interrupt the sweet of Life, from which

God hath bid dwell far off all anxious cares,

And not molest us, unless we ourselves

Seek them with wandering thoughts, and notions vain.

But apt the Mind or Fancy is to rove

Uncheckt, and of her roving is no end;

Till warned, or by experience taught, she learn,

That not to know at large of things remote

From use, obscure and subtle, but to know

That which before us lies in daily life,

Is the prime Wisdom, What is more, is fume,

Or emptiness, or fond impertinence,

And renders us in things that most concern

Unpractised, unprepared, and still to seek.

Therefore from this high pitch let us descend

A lower flight, and speak of things at hand

Useful, whence haply mention may arise

Of something not unseasonable to ask

By sufferance, and thy wonted favour deigned.

Thee I have heard relating what was done

Ere my remembrance: now hear me relate

My Story, which perhaps thou hast not heard;

And Day is not yet spent; till then thou seest

How subtly to detain thee I devise,

Inviting thee to hear while I relate,

Fond, were it not in hope of thy reply:

For, while I sit with thee, I seem in Heaven,

And sweeter thy discourse is to my ear

Than Fruits of Palm-tree pleasantest to thirst

And hunger both, from labour, at the hour

Of sweet repast, they satiate, and soon fill,

Though pleasant; but thy words with Grace Divine

Imbued, bring to their sweetness no satiety.”

To whom thus Raphaël answered heavenly meek.

“Nor are thy lips ungraceful, Sire of men,

Nor tongue ineloquent; for God on thee

Abundantly his gifts hath also poured

Inward and outward both, his image fair:

Speaking or mute all comeliness and grace

Attends thee, and each word, each motion forms.

Nor less think wee in Heaven of thee on Earth

Than of our fellow servant, and inquire

Gladly into the ways of God with Man:

For God we see hath honoured thee, and set

On Man his equal Love: Say therefore on;

For I that Day was absent, as befell,

Bound on a voyage uncouth and obscure,

Far on excursion toward the Gates of Hell;

Squared in full Legion (such command we had)

To see that none thence issued forth a spy,

Or enemy, while God was in his work,

Lest hee, incenst at such eruption bold,

Destruction with Creation might have mixt.

Not that they durst without his leave attempt,

But us he sends upon his high behests

For state, as Sovran King, and to inure

Our prompt obedience. Fast we found, fast shut

The dismal Gates, and barricadoed strong;

But long ere our approaching heard within

Noise, other than the sound of Dance or Song,

Torment, and loud lament, and furious rage.

Glad we returned up to the coasts of Light

Ere Sabbath Evening: so we had in charge.

But thy relation now; for I attend,

Pleased with thy words no less than thou with mine.”

So spake the Godlike Power, and thus our Sire.

“For Man to tell how human Life began

Is hard; for who himself beginning knew？

Desire with thee still longer to converse

Induced me. As new waked from soundest sleep

Soft on the flowery herb I found me laid

In Balmy Sweat, which with his Beams the Sun

Soon dried, and on the reeking moisture fed.

Straight toward Heaven my wondering Eyes I turned,

And gazed awhile the ample Sky, till raised

By quick instinctive motion up I sprung,

As thitherward endeavouring, and upright

Stood on my feet; about me round I saw

Hill, Dale, and shady Woods, and sunny Plains,

And liquid Lapse of murmuring Streams; by these,

Creatures that lived, and moved, and walked, or flew,

Birds on the branches warbling; all things smiled,

With fragrance and with joy my heart o'erflowed.

Myself I then perused, and Limb by Limb

Surveyed, and sometimes went, and sometimes ran

With supple joints, as lively vigour led:

But who I was, or where, or from what cause,

Knew not; to speak I tried, and forthwith spake,

My Tongue obeyed and readily could name

Whate'er I saw.‘Thou Sun,’said I,‘fair Light,

And thou enlightened Earth, so fresh and gay,

Ye Hills and Dales, ye Rivers, Woods, and Plains,

And ye that live and move, fair Creatures, tell,

Tell, if ye saw, how came I thus, how here？

Not of myself; by some great Maker then,

In goodness and in power preeminent;

Tell me, how may I know him, how adore,

From whom I have that thus I move and live,

And feel that I am happier than I know.’

While thus I called, and strayed I knew not whither,

From where I first drew Air, and first beheld

This happy Light, when answer none returned,

On a green shady Bank profuse of Flowers

Pensive I sat me down; there gentle sleep

First found me, and with soft oppression seized

My drowsed sense, untroubled, though I thought

I then was passing to my former state

Insensible, and forthwith to dissolve:

When suddenly stood at my Head a dream,

Whose inward apparition gently moved

My Fancy to believe I yet had being,

And lived: One came, methought, of shape Divine,

And said,‘thy Mansion wants thee, Adam, rise,

First Man, of Men innumerable ordained

First Father, called by thee I come thy Guide

To the Garden of bliss, thy seat prepared.’

So saying, by the hand he took me raised,

And over Fields and Waters, as in Air

Smooth sliding without step, last led me up

A woody Mountain; whose high top was plain,

A Circuit wide, enclosed, with goodliest Trees

Planted, with Walks, and Bowers, that what I saw

Of Earth before scarce pleasant seemed. Each Tree

Loaden with fairest Fruit, that hung to the Eye

Tempting, stirred in me sudden appetite

To pluck and eat; whereat I waked, and found

Before mine Eyes all real, as the dream

Had lively shadowed: Here had new begun

My wandering, had not hee who was my Guide

Up hither, from among the Trees appeared,

Presence Divine. Rejoicing, but with awe

In adoration at his feet I fell

Submiss: He reared me, and‘Whom thou soughtest I am,’

Said mildly,‘Author of all this thou seest

Above, or round about thee or beneath.

This Paradise I give thee, count it thine

To Till and keep, and of the Fruit to eat:

Of every Tree that in the Garden grows

Eat freely with glad heart; fear here no dearth:

But of the Tree whose operation brings

Knowledge of good and ill, which I have set

The Pledge of thy Obedience and thy Faith,

Amid the Garden by the Tree of Life,

Remember what I warn thee, shun to taste,

And shun the bitter consequence: for know,

The day thou eatest thereof, my sole command

Transgrest, inevitably thou shalt die;

From that day mortal; and this happy State

Shalt lose, expelled from hence into a World

Of woe and sorrow.’Sternly he pronounced

The rigid interdiction, which resounds

Yet dreadful in mine ear, though in my choice

Not to incur; but soon his clear aspéct

Returned and gracious purpose thus renewed.

‘Not only these fair bounds, but all the Earth

To thee and to thy Race I give; as Lords

Possess it, and all things that therein live,

Or live in Sea, or Air, Beast, Fish, and Fowl.

In sign whereof each Bird and Beast behold

After their kinds; I bring them to receive

From thee their Names, and pay thee fealty

With low subjection; understand the same

Of Fish within their watery residence,

Not hither summoned, since they cannot change

Their Element to draw the thinner Air.’

As thus he spake, each Bird and Beast behold

Approaching two and two, These cowering low

With blandishment, each Bird stooped on his wing.

I named them, as they passed, and understood

Their Nature, with such knowledge God endued

My sudden apprehension: but in these

I found not what methought I wanted still;

And to the Heavenly vision thus presumed.

'O by what Name, for thou above all these,

Above mankind, or aught than mankind higher,

Surpassest far my naming, how may I

Adore thee, Author of this Universe,

And all this good to man, for whose well-being

So amply, and with hands so liberal

Thou hast provided all things: but with mee

I see not who partakes. In solitude

What happiness, who can enjoy alone,

Or all enjoying, what contentment find？’

Thus I presumptuous; and the vision bright,

As with a smile more brightened, thus replied.

‘What callest thou solitude, is not the Earth

With various living creatures, and the Air

Replenisht, and all these at thy command

To come and play before thee, knowest thou not

Their language and their ways, they also know,

And reason not contemptibly; with these

Find pastime, and bear rule; thy Realm is large.’

So spake the Universal Lord, and seemed

So ordering. I with leave of speech implored,

And humble deprecation thus replied.

‘Let not my words offend thee, Heavenly Power,

My Maker, be propitious while I speak.

Hast thou not made me here thy substitute,

And these inferiour far beneath me set？

Among unequals what society

Can sort, what harmony or true delight？

Which must be mutual, in proportion due

Given and received; but in disparity

The one intense, the other still remiss

Cannot well suit with either, but soon prove

Tedious alike: Of fellowship I speak

Such as I seek, fit to participate

All rational delight, wherein the brute

Cannot be human consort; they rejoice

Each with their kind, Lion with Lioness;

So fitly them in pairs thou hast combined;

Much less can Bird with Beast, or Fish with Fowl

So well converse, nor with the Ox the Ape;

Worse then can Man with Beast, and least of all.’

Whereto the Almighty answered, not displeased.

‘A nice and subtle happiness I see

Thou to thyself proposest, in the choice

Of thy Associates, Adam, and wilt taste

No pleasure, thou in pleasure, solitary.

What thinkest thou then of mee, and this my State,

Seem I to thee sufficiently possest

Of happiness, or not？who am alone

From all Eternity, for none I know

Second to mee or like, equal much less.

How have I then with whom to hold converse

Save with the Creatures which I made, and those

To me inferiour, infinite descents

Beneath what other Creatures are to thee？’

He ceased, I lowly answered.‘To attain

The heighth and depth of thy Eternal ways

All human thoughts come short, Supreme of things;

Thou in thyself art perfect, and in thee

Is no deficience found; not so is Man,

But in degree, the cause of his desire

By conversation with his like to help,

Or solace his defects. No need that thou

Shouldst propagate, already infinite;

And through all numbers absolute, though One;

But Man by number is to manifest

His single imperfection, and beget

Like of his like, his Image multiplied,

In unity defective, which requires

Collateral love, and dearest amity.

Thou in thy secrecy although alone,

Best with thyself accompanied, seekest not

Social communication, yet so pleased

Canst raise thy Creature to what highth thou wilt

Of Union or Communion, deified;

I by conversing cannot these erect

From prone, nor in their ways complacence find.’

Thus I emboldened spake, and freedom used

Permissive, and acceptance found, which gained

This answer from the gracious voice Divine.

‘Thus far to try thee, Adam, I was pleased,

And find thee knowing not of Beasts alone,

Which thou hast rightly named, but of thyself,

Expressing well the spirit within thee free,

My Image, not imparted to the Brute,

Whose fellowship therefore unmeet for thee

Good reason was thou freely shouldst dislike,

And be so minded still; I, ere thou spakest,

Knew it not good for Man to be alone,

And no such company as then thou sawest

Intended thee, for trial only brought,

To see how thou couldest judge of fit and meet:

What next I bring shall please thee, be assured,

Thy likeness, thy fit help, thy other self,

Thy wish, exactly to thy heart's desire.’

Hee ended, or I heard no more, for now

My earthly by his Heavenly overpowered,

Which it had long stood under, strained to the heighth

In that celestial Colloquy sublime,

As with an object that excels the sense,

Dazzled and spent, sunk down, and sought repair

Of sleep, which instantly fell on me, called

By Nature as in aid, and closed mine eyes.

Mine eyes he closed, but open left the Cell

Of Fancy my internal sight, by which

Abstráct as in a trance methought I saw,

Though sleeping, where I lay, and saw the shape

Still glorious before whom awake I stood;

Who stooping opened my left side, and took

From thence a Rib, with cordial spirits warm,

And Life-blood streaming fresh; wide was the wound,

But suddenly with flesh filled up and healed:

The Rib he formed and fashioned with his hands;

Under his forming hands a Creature grew,

Manlike, but different sex, so lovely fair,

That what seemed fair in all the World, seemed now

Mean, or in her summed up, in her contained

And in her looks, which from that time infused

Sweetness into my heart, unfelt before,

And into all things from her Air inspired

The spirit of love and amorous delight.

She disappeared, and left me dark, I waked

To find her, or forever to deplore

Her loss, and other pleasures all abjure:

When out of hope, behold her, not far off,

Such as I saw her in my dream, adorned

With what all Earth or Heaven could bestow

To make her amiable: On she came,

Led by her Heavenly Maker, though unseen,

And guided by his voice, nor uninformed

Of nuptial Sanctity and marriage Rites:

Grace was in all her steps, Heaven in her Eye,

In every gesture dignity and love.

I overjoyed could not forbear aloud.

‘This turn hath made amends; thou hast fulfilled

Thy words, Creator bounteous and benign,

Giver of all things fair, but fairest this

Of all thy gifts, nor enviest. I now see

Bone of my Bone, Flesh of my Flesh, my Self

Before me; Woman is her Name, of Man

Extracted; for this cause he shall forgo

Father and Mother, and to his Wife adhere;

And they shall be one Flesh, one Heart, one Soul.’

She heard me thus, and though divinely brought,

Yet Innocence and Virgin Modesty,

Her virtue and the conscience of her worth,

That would be wooed, and not unsought be won,

Not obvious, not obtrusive, but retired,

The more desirable, or to say all,

Nature herself, though pure of sinful thought,

Wrought in her so, that seeing me, she turned;

I followed her, she what was Honour knew,

And with obsequious Majesty approved

My pleaded reason. To the Nuptial Bower

I led her blushing like the Morn: all Heaven,

And happy Constellations on that hour

Shed their selectest influence; the Earth

Gave sign of gratulation, and each Hill;

Joyous the Birds; fresh Gales and gentle Airs

Whispered it to the Woods, and from their wings

Flung Rose, flung Odours from the spicy Shrub,

Disporting, till the amorous Bird of Night

Sung Spousal, and bid haste the Evening Star

On his Hill top, to light the bridal Lamp.

Thus have I told thee all my State, and brought

My Story to the sum of earthly bliss

Which I enjoy, and must confess to find

In all things else delight indeed, but such

As used or not, works in the mind no change,

Nor vehement desire, these delicacies

I mean of Taste, Sight, Smell, Herbs, Fruits, and

Flowers,

Walks, and the melody of Birds; but here

Far otherwise, transported I behold,

Transported touch; here passion first I felt,

Commotion strange, in all enjoyments else

Superiour and unmoved, here only weak

Against the charm of Beauty's powerful glance.

Or Nature failed in mee, and left some part

Not proof enough such Object to sustain,

Or from my side subducting, took perhaps

More than enough; at least on her bestowed

Too much of Ornament, in outward show

Elaborate, of inward less exact.

For well I understand in the prime end

Of Nature her the inferiour, in the mind

And inward Faculties, which most excel,

In outward also her resembling less

His Image who made both, and less expressing

The character of that Dominion given

O'er other Creatures; yet when I approach

Her loveliness, so absolute she seems

And in herself complete, so well to know

Her own, that what she wills to do or say,

Seems wisest, virtuousest, discreetest, best;

All higher knowledge in her presence falls

Degraded, Wisdom in discourse with her

Loses discountenanced, and like folly shows;

Authority and Reason on her wait,

As one intended first, not after made

Occasionally; and to consúmmate all,

Greatness of mind and nobleness their seat

Build in her loveliest, and create an awe

About her, as a guard Angelic placed.”

To whom the Angel with contracted brow.

“Accuse not Nature, she hath done her part;

Do thou but thine, and be not diffident

Of Wisdom, she deserts thee not, if thou

Dismiss not her, when most thou needest her nigh,

By áttribúting overmuch to things

Less excellent, as thou thyself perceivest

For what admirest thou, what transports thee so,

An outside？fair no doubt, and worthy well

Thy cherishing, thy honouring, and thy love,

Not thy subjection: weigh with her thyself;

Then value: Ofttimes nothing profits more

Than self-esteem, grounded on just and right

Well managed; of that skill the more thou knowest,

The more she will acknowledge thee her Head,

And to realities yield all her shows:

Made so adorn for thy delight the more,

So awful, that with honour thou mayest love

Thy mate, who sees when thou art seen least wise.

But if the sense of touch whereby mankind

Is propagated seem such dear delight

Beyond all other, think the same vouchsafed

To Cattle and each Beast; which would not be

To them made common and divulged, if aught

Therein enjoyed were worthy to subdue

The Soul of Man, or passion in him move.

What higher in her society thou findest

Attractive, human, rational, love still;

In loving thou dost well, in passion not,

Wherein true Love consists not; love refines

The thoughts, and heart enlarges, hath his seat

In Reason, and is judicious, is the scale

By which to heavenly Love thou mayest ascend,

Not sunk in carnal pleasure, for which cause

Among the Beasts no Mate for thee was found.”

To whom thus half-abashed Adam replied.

“Neither her outside formed so fair, nor aught

In procreation common to all kinds

(Though higher of the genial Bed by far,

And with mysterious reverence I deem)

So much delights me, as those graceful acts,

Those thousand decencies that daily flow

From all her words and actions, mixt with Love

And sweet compliance, which declare unfeigned

Union of Mind, or in us both one Soul;

Harmony to behold in wedded pair

More grateful than harmonious sound to the ear.

Yet these subject not; I to thee disclose

What inward thence I feel, not therefore foiled,

Who meet with various objects, from the sense

Variously representing; yet still free,

Approve the best, and follow what I approve.

To love thou blamest me not, for love thou sayest

Leads up to Heaven, is both the way and guide;

Bear with me then, if lawful what I ask;

Love not the heavenly Spirits, and how their Love

Express they, by looks only, or do they mix

Irradiance, virtual or immediate touch？”

To whom the Angel with a smile that glowed

Celestial rosy red, Love's proper hue,

Answered.“Let it suffice thee that thou knowest

Us happy, and without love no happiness.

Whatever pure thou in the body enjoyest,

(And pure thou wert created) we enjoy

In eminence, and obstacle find none

Of membrane, joint, or limb, exclusive bars:

Easier than Air with Air, if Spirits embrace,

Total they mix, Union of Pure with Pure

Desiring; nor restrained conveyance need

As Flesh to mix with Flesh, or Soul with Soul.

But I can now no more; the parting Sun

Beyond the Earth's green Cape and verdant Isles

Hesperian sets, my Signal to depart.

Be strong, live happy, and love, but first of all

Him whom to love is to obey, and keep

His great command; take heed lest Passion sway

Thy Judgement to do aught, which else free Will

Would not admit; thine and of all thy Sons

The weal or woe in thee is placed; beware.

I in thy persevering shall rejoice,

And all the Blest: stand fast;to stand or fall

Free in thine own Arbitrement it lies.

Perfect within, no outward aid require;

And all temptation to transgress repel.”

So saying, he arose; whom Adam thus

Followed with benediction.“Since to part,

Go heavenly Guest, Ethereal Messenger,

Sent from whose sovran goodness I adore.

Gentle to me and affable hath been

Thy condescension, and shall be honoured ever

With grateful Memory: thou to mankind

Be good and friendly still, and oft return.”

So parted they, the Angel up to Heaven

From the thick shade, and Adam to his Bower.

————————————————————

注解：

[1] 《失乐园》第一版原作十卷，第二版改为十二卷，把原来的第七卷分为七、八两卷，原来的第十卷分为十一、十二两卷。现在的第八卷本是原版本第七卷的下半卷，首句本该是“亚当对此表示感谢，他答道：”，但因改为另一卷，开头增加了三行，并且把原来的首句改为：“一会儿，如梦初醒，答道：”。第三行的“他仍旧继续”原文是“still stood #xt”，似乎应译为“他仍旧站着”。但亚当那时正坐着谈话，不是站着，所以把stood作继续解为是。

[2] 这是说比地球更高贵的星球。

[3] 因为天使的谈话进入深奥的地方，她想站起来走开。

[4] 旧派天文学（托勒密体系）的基本概念是说天体的运动完全是圆形的，为了说明这个假定，提出两个简单的方案，第一方案是说地球为原动天的中心，也就是全世界的中心，但行星诸天，特别是太阳天不一定要以地球为中心（同心圆），也可以是异心圆，就是在地球旁边的一点为中心而回转运行。第二方案是行星自体不一定有严密的圈（cycle），可以像蝇一样的周转圈，在天圈的一点周围运行也可以。两个方案加在一起，天体的运行就复杂了。弥尔顿所写的圈内的圈，就是最复杂的：第一天圈住第二天，第二天圈住第三天，直到第十天。“这个大球”就是新宇宙。

[5] 绳墨，即准绳，见《约伯记》三八．5：“是谁把准绳拉在其上？”

[6] 这儿说的六个行星是指人的肉眼所能看到的：月和水、火、木、金、土五个星。以上六星外的第七颗星是地球。

[7] 三种不同的运动是地球的自转、公转和秤动（libration）。

[8] 这是说原动力的运动。

[9] 别的太阳，有人说是木星和火星，也有人说是恒星。

[10] 阳光与阴光，阳光是直接的光，阴光是间接的反射。“这伟大的两性”指阳光和阴光。

[11] 见《创世记》二．18。

[12] 见《创世记》二．21—22。

[13] 夜间的恋鸟，即夜莺。

[14] 《哥林多前书》一一．3：“我愿意你们知道：基督是各人的头；男人是女人的头。”

[15] 大地的绿岬，指非洲极西的岬角，就是塞内加尔西端的佛得角，伸入大西洋的尖角。

[16] 希斯佩莲的绿色群岛（Verdant Isles Hesperean）是十五世纪中叶葡萄牙人发现的诸岛，地在绿岬之西。有人说古代希腊、罗马文学中的“希斯佩里特斯诸岛”（Isles of Hesperides）可能就是这个。

第九卷

提纲

撒旦巡游了大地之后，心怀狡诈，于夜间像雾一样地回到乐园，进入熟睡中的蛇里面去。亚当和夏娃早晨出去劳动，夏娃提议把工作分作几处，各人分干一处的工作。亚当不赞成，说单干危险，那个曾被预先警戒过的敌人见她独处便会引诱她。夏娃不愿意被看作不够坚强和决断，一定要分开劳动，试一试她的能耐。亚当终于让步了。蛇看见她独自在一处，便巧妙地前去，接近她；起初是注视，接着开口，说了许多谄媚的话，吹捧她，说她如何出众。夏娃好奇地听蛇说话，问他怎么能说人的话，而且理解得这么好。蛇回答，说是吃了园中某一种树的果子就能说话，而且有理性了。这两样，以前都没有过。夏娃要求带她去看看那棵树。她一看，原来就是那禁止她吃的知识之树。于是蛇的胆子更大了，使用许多的狡智，许多的理由来诱劝她尝试。她终于尝试了，觉得味道很美。她想，把这东西让亚当分尝还是不让？犹豫了一会儿，终于决定把这果子带给他，劝他也吃。亚当起初大吃一惊，这是犯禁，必须死的；但是，见她已经失足，为了炽烈的爱，决心和她同死，便也吃了那果子。禁果使二人都发生效果，知道羞耻了；他们去找东西来遮盖自己的赤身露体。于是二人争吵，互相埋怨。

神或天使和人过往作客，

像朋友一样互相谈心，亲密地

对坐，分享田园的膳食，可以

随便说话，言者无罪的事，到此

结束了；我只能把调子转为悲剧。

在人方面是可耻的背信弃义、

不忠、叛逆和不顺从；在天方面

则变疏远、冷淡、厌恶、愤怒

和正直的谴责，并加以判决，

给这世界带来了弥天大祸:

“罪恶”及其影子“死亡”，“死亡”的先驱

“苦痛”。可悲的事件啊！这个题材

比那在特洛伊追逐劲敌，

绕城三周的阿喀琉斯的盛怒，[1]

比那与拉威尼亚的婚约被

解除时的图努斯的愤怒，[2]

或长期使希腊人和西莎利亚[3]

之子苦恼的涅普通或朱诺的[4]

烈怒都不稍逊，而更显英勇。

但愿天上的女诗神允许给我

与此相应的文体和风格。

她，天诗神曾自动地每夜降临

访问我，在我睡眼蒙眬中口授给我，

或给以灵感，轻易地完成即兴诗章。

自从我最初喜爱这个主题的

英雄史诗时候起，曾用很长的

时间去选择题材，迟迟才开始写作。[5]

英雄史诗的唯一课题似乎是

描写战争，我对此道从来没有学过。

描写战争的主要技巧是刻画

假设的骑士在假设的战场中

从事没完没了的冗长的杀伐。

却不歌颂坚忍不拔的性格

和英勇壮烈的牺牲。他们

描写竞走和竞技，战斗的武装，[6]

画得出众的盾牌，出奇的纹章，

漂亮的服饰，战袍、军马、

金银丝织的马具，骑马比枪

和模拟战斗中的华贵骑士。[7]

其次是写将军的宴会，客厅里

仆役和管家的侍候、招待。

精雕细琢的技巧，死板的方法，

陈规旧套，并没有给人和诗篇

带来英雄的光采。何况我连这些

技巧都没有掌握，也没有研究，

留给我的是更崇高的内容，

其本身就足以高扬其名，如果

不是时代过晚，风土寒冷，[8]

或因年龄，使我意气消沉，[9]

这类题材倒并不少，即使我

都能掌握，占为己有，也不是

天上诗神每夜送到我耳边的东西。[10]

太阳落了，长庚星也跟着落了，

长庚星的任务是昼与夜之间的

暂时的裁判，把暮色带给大地，

现在夜的半球从这端到那端的

地平线都笼罩在夜幕之中了。

先前被加百列威吓，赶出伊甸的

撒旦，现在改变了诡计和

罪恶的计划，要把人类毁灭，

不顾更重的刑罚怎样降落自身，

他毫无畏惧地回到伊甸来。

他在夜间逃奔，绕地球一周，[11]

于半夜回来，因为他怕白昼，

太阳的管理者尤烈儿远远地[12]

望见他入侵，预先警告基路伯[13]

要严加监视；他为极度的痛苦

所逼，连续飞行了七个夜的黑空间，

三次环绕赤道线，四次横切

夜的车辙，从此极到彼极，

横渡分至经线；第八夜回来时，

从天使守卫处对角的边境入口处

偷偷地潜行进来。那时有个地方

（现在没有了，那是罪，而不是时间最初

造成的变迁），底格里斯河从那里[14]

流经乐园脚下，流进地下的潜渊，

部分在生命树旁喷涌上来，

撒旦跟河水一同潜入地下，又和它一同喷涌上来。

成为一道泉水。撒旦跟河水一同

潜入地下，又和它一同喷涌上来，

包藏在升起的雾中，然后找个

潜伏的地方:海洋，他已经找遍了；

陆地，从伊甸飞越本都，[15]

米奥底斯海，飞越鄂毕河，[16]

再南下，远到南极地带；又

横着从奥伦特斯往西到德岭，[17]

被大洋拦住了。于是又飞到[18]

恒河与印度河奔流的地境。

这样，遍历山海全球，彷徨求索；

深入研究，看有什么最可利用，

把每一个生物都详细调查过，

发见蛇是野地里全部生物中

最灵巧狡猾的。经过深思熟虑，[19]

才做最后的决定，选择蛇，

欺诈的小鬼，为最合适的工具。

他就进入它里面去，把他那阴险的

诱惑隐藏起来，瞒过最锐利的

眼光。因为在聪明的蛇身上

有生就的灵巧，什么样的诡计

都不会引起特别的注意，

比起别的生物，最不会被疑心，

除了兽的意识，还有魔鬼的力量

在体内活动。他这样决定了，

但首先从心头的痛苦里面迸出

无限的激情，这样倾泻了感慨。

“啊，大地，你和天何等相似，

即使不说更好，却更适合于

诸神的居住，因为这是把旧的改造，

经过反复考虑才建筑起来的！

“啊，大地，你和天何等相似，即使不说更好，却更适合于诸神的居住。

天神为什么在有了更好的之后

再创造一个较次的呢？

你这地上的天，诸天环绕着你

跳舞，发着光，还带来灿烂的

供奉的灯火，光上更有光，

好像专为你有意集中一切

有神圣力量的宝贵的光线。

正如神为天的中心，同时又向

万物扩展；你在中央接受

从诸天体发来的光。万物

生长的功能在你而不在他们，

在草木之上有更高尚的生物，

顺序地赋予生命，由生长、

知觉、理性三个阶段发展，

而最后综合于人。围绕着你

周游是何等的高兴呀，如果

我能从中得到什么快乐——

变化万千的景色，山、谷、

河流、森林和平原，一会儿陆地，

一会儿海，一会儿又是茂林修竹的

岸边，有巉岩、洞窟！可是，

我在这些地方都得不到避难所。

我看见周围的乐事愈多，

便觉得内心的苛责愈烈，

好像受到矛盾可恶的包围；

一切的善，在我都变成恶毒，

在天上，我的境况更加恶劣。

除非征服天上的至尊，我不会

住在这里，不，也不会住在天上。

我不希望我所寻求的东西，

会使我自己减轻痛苦，不，

反倒因而更惨地祸及自身。

所以我只希望别人和我同流。

因为只有破坏才能缓和一下

我这残酷无情的思想。毁了他，

或者得到使他全部失坠的东西，

因为这些都是他创造的，这些

东西将跟着他，祸福相牵连。

那就让他牵连着祸灾，让破灭

扩大开去吧！号称全能的他，

六天六夜连续制造，谁知他

以前花了多长的时间去设计，

我只用一夜之间就把它破坏，

在地狱的诸当权者之中，唯我

独得光荣。好啊，我在一夜间，

把天使族的半数都从可耻的[20]

奴隶状态中解放出来，减少

他的崇拜者的数目。他遭到报应，

想要补充他所失去的数目——

他原来的力量已经用光了，如今

不能创造更多的天使了吗？（他们

原是他所造）还是因为不能

再苦待我们了，便用泥土制造

生物来取代我们的地位，厚赐他，

从如此卑贱的素质提高，牺牲

天上，牺牲我们，把我们的东西

夺去给他；他所宣布的都要完成。

他造了人，并为他造了这个

壮丽的世界，地球，为他的住家，

称他为主宰，啊，真是可耻！

命令插翼的天使，光艳的使者，

跟从侍候他，还要保护、看守

那住在地上的人。我害怕这些

守卫者，为要躲避，我包藏在

夜半蒸发的雾气中，暗中滑行，

窥探丛薮，可能遇见睡中的蛇，

可以在他那百结的盘褶中

隐藏我和我所带来的黑心肠。

啊，卑污堕落！我当初

曾和诸神坐在最高位上，现在

却容身于一动物的体内，和

畜生的黏液混在一起，似此憧憬

崇高神性的灵质，竟成肉身、兽身，

但野心、复仇，坠落成什么不行呢？

野心家早晚得降卑，高飞者

终必下落到原来卑微的地方。

复仇在开始时虽美，不久就自食苦果，

反跳回原处。让他去吧，我不在乎，

高攀既不及，其次又招我忌妒，

这个泥土造的人，天的新宠儿，

更是我们怨恨、憎恶的种子。

那么，以怨报怨才是最好的偿还。”

这样说着，他进行半夜的

搜索，通过燥湿的密林，像一片

黑雾低行，希望尽快寻到大蛇。

不久，他发现一条蛇在熟睡中，

盘成几个圈，弯弯曲曲，环绕萦回，

巧妙地把头部放在正中心。

不是在可怕的树荫，或阴沉的洞穴，

也没有毒，就在草上无忧地睡了。

恶魔从他的口进去，到了心胸

和头部，很快就使他把动物的意识

换作明智的活力；却不扰乱他的

睡眠，躲在里面等待曙光的来临。

现在，伊甸乐园里带露的朝花

妙香初放，圣光破晓时，在大地的

祭坛上飘着快乐的晨香，芬芳扑鼻，

万物都在向造物主献上无言的赞辞，

他发现一条蛇在熟睡中，盘成几个圈，弯弯曲曲，环绕萦回。

二人出来参加无声生物的合唱，

和有声礼拜同时交作，终于在

妙香与软风融和时节分享快乐。

于是讨论如何做好繁殖的工作，

因为他们人手不足，干不了那么

广大园地的活。夏娃先对丈夫说:

“亚当，我们仍做这园艺工作，

照料草、木、花卉，我们欣赏

这样快活的工作；但是还要更多人手

帮助我们；我们的工作愈干愈多，

愈修剪，反而愈繁生蔓长。

白天里我们修剪的繁枝，或砍或支

或捆扎，过一两夜便又放肆地，

嘲弄似地蔓生开来，几成野生的。

请你好好想办法，或者听我

原先想的那样去做；让我们分工，

你到你所喜欢的地方去，或者到

最重要的地方去，把这林荫路

一带的忍冬花卷起来，让常春藤

爬在适当的地方；我到小树丛那边

在天人花和蔷薇相混杂处干到中午。

因为我们整天相伴着工作，离得太近，

时常为选择工作而讨论、微笑，

耽误事情，每遇新情况又要谈论，

工作不免间断，虽然起得早，

功效却不大，常到晚餐时还完不了工。”

亚当温和地回答她说:

“一切生物中无比优秀的，

我唯一的夏娃，唯一的伴侣啊，

你很好地考虑并且说出了上帝所

命令我们在这里好好执行的业务，

没有我的赞许就通不过。因为

女人的可爱莫过于对家政的

考虑，促进丈夫的工作。

并且神要我们在休息怡养时，

用食物，或用交谈，心的粮食，

或用会心的微笑和顾盼，

并不要求拒绝谈笑而强加劳役。

微笑是从理性流露出来的，

并不赋予牲畜；它是爱的食粮，

爱不是人生最低的目的。

天神造我们不是为了繁忙劳苦；

而是为了快乐，与理性结合的快乐。

这些道路和花亭，只用我们合力，

便很容易保持整洁，等到不久，

年轻的手会帮助我们干活。

如果说谈话太多了，使你厌倦，

我愿意让步，暂时分离也不妨；

因为孤单，有时倒是最好的交际，

暂时的引退，倒能促使甜蜜的归来。

但我还是有些不放心，怕你离开我，

会有伤害临头。你知道，曾有警告，

说有恶敌嫉妒我们的幸福，为了

他自己的失望，想突然袭击，

使我们遭灾和受辱；他就在近处

埋伏窥视，一看见我们二人分离，

便想方设法来遂行他的意愿。

如果我们在一起，必要时可以

互相扶助，要欺侮我们就难了。

他的第一计划是把我们对上帝的

忠诚拉过去，或者打乱我们

夫妻的爱，使我们所享受的快乐

不再激起他的嫉妒。这是最恶毒的

手段，决不能让你离开我身边，

我忠诚，给你生命，始终庇护你，

妻子在危险和耻辱潜伏的时候，

待在丈夫身边最安全、合适，

他卫护她，和她同当最重的苦难。”

纯洁、威严的夏娃，像个

爱情真挚的人受了一些委屈似的，

严肃、认真而镇静地回答他说:

“天地之所生，大地的主宰啊！

有个敌人亡我之心不死，我知道，

是由于你的教导，也是夕花将闭时

归来，站在树荫后面，听临去的天使

泄露的。但我不愿意听到:我对神

和你的忠诚，受到你的怀疑，为了

我们有个敌人会来引诱。

敌人的暴力你不怕，因为我们

不可能死去或受苦，所以我们

不会受暴力打击，或者能打退它。

他的诡计是你所害怕的，和它

同样可怕的是:以为我的信和爱

会因他的诡计而动摇，或被勾引。

这种思想怎么会停泊在你心中？

亚当，你对亲爱的她误解了！”

亚当用安慰的话回答她:

“神和人的女儿，永生的夏娃！

你是这样天真烂漫，白璧无瑕；

我劝你留在我身边，不是因为

怀疑你，而是为了避免诱惑，

这是我们的敌人所处心积虑的。

诱惑者的图谋虽然终归徒劳，

但至少使被诱惑者蒙受污名，

他破坏你的信用，似乎不能保证

抗拒诱惑。你自己也知道，对陷害者

加以蔑视、愤怒、发火是无用的，因此

不要误会我不让你独处的苦衷。

敌人胆子虽大，也不敢同时

加害于两个人；即使敢于加害，

必先向我进攻。他的恶意和

虚伪你不能轻视，他能挑唆众天使

造反，当然是个机敏灵巧的；

你也不能空想别人的帮助。

我从你的顾盼中得到助力，

增加德性，在你面前更加聪明、

警觉、强壮，必要时更显强劲。

在你的注视之下，耻辱会被制胜、

被欺侮的耻辱，会产生极大的力量，

还会加紧团结。为什么你不会有

同样的感觉。有我在场的时候，

你和我可以一起对付试探，我就是

你经受试炼的德性的最好证人？”

喜爱天伦之乐的亚当这样说，

是出于关心和夫妻的爱；

可是夏娃却认为不够诚挚，

仍旧用温柔的声调回答道:

“如果这就是我们的环境，

在一个又狡猾又凶暴的敌人

威胁之下，住在狭窄的圈子里，

到处都是独力不能防御的险境，

每时每刻都在恐惧和危害之中，

那有什么乐趣呢？但危害并非

罪的先驱。敌人诱惑我们，

用假尊敬来奉承我们的高洁，

他的侮弄不能直接污损我们的

荣名，反而损及他自身。那样，

又有什么可怕得避开呢？

由于他的臆测错误，我们

可得双重的荣誉:心里得和平；

由事件的结果，可得天上的恩宠。

如果不是单独受试炼，单借外力，

那有什么信、爱、德之可言呢？

别怀疑我们的安乐可以完全

付托在智慧的造物主身上，

如果不能以独力或合力为保证，

我们的幸福就不可靠，那么，

伊甸也便显得不是伊甸了。”

亚当这样热情地回答她:

“女人啊，万物都按天神的旨意

所决定的那样去做为最好，

创造者的手所创造的一切东西，

从不留缺陷与瑕疵，何况造人呢？

或者卫护他幸福的境况，

卫护他，不让外来的暴力伤害；

危险就隐伏在自身内部，

但他自己的力量也能控制:

反抗自己的意愿便不受危害。

但上帝让意志自由，因为

顺从理性的意志便是自由。

他使理性判断公正，也让她谨防，

使它毅然不屈，免得那伪装者

施行突然袭击，做错误的指挥，

命令意志去做天神所严禁的事。

不是不信任，是温柔的爱的命令。

我必须经常照顾你，你也照顾我。

我们坚定地活着，也可能出轨，

理性可能会受到敌人的教唆，

遭遇到一些奇怪的事，陷入

不可预料的骗术，没有加强

严密的警戒，像她受的警告那样。

因此不要寻求诱惑，以能避免

为佳，你不离开我，似乎可避免。

试炼不速自来。你要证明

你的忠诚，先得证明你的顺从。

此外谁能知道？没有亲眼

看见你受试炼，谁能证明？

但对不求自来的试炼，你自己

以为能独受警戒而知防备，认为

二人在一起反容易大意，你就

去吧；在我身边不自由，去吧；

凭你的本性无邪，靠你固有的

德性，鼓足全力吧！上帝在你

身上已尽本分，你去尽你的吧。”

人类始祖这样说了，但

夏娃仍坚持己见，最后却

柔顺地回答说:

“那么，你

允许了，我受了警戒，特别是

你最后的论点:试炼不求自来时，

二人在一起更少准备，倒不如

我自个儿去，敌人未必会

先从弱者下手，如果这样，

他将遭到更可耻的失败。”

她这样说着，把手从丈夫

手中轻柔地抽回；好像奥丽亚德、[21]

或德莱亚德，或德丽亚的从者，[22]

森林的仙女一样轻轻走入丛林，

她那步行的姿态，女神似的

身段，比德丽亚还要优美，

虽没像她那样佩着箭箙等武装，

却携带了粗陋的园艺用具，

不是火锻成，可能是天使给的。

这样装束的她像是佩丽斯，[23]

或逃离维特姆诺斯的波莫娜，[24]

或未为育芙生普洛塞庇娜之前。

年华正茂的处女色列斯。[25]

亚当留恋着她，热烈的眼光

表示十分喜爱，长时间目送，

一再嘱咐她，务必早些回来，

她也频频相约，于中午时

回到庐舍，把一切家务安排

妥善，准备午餐和餐后的休息。

啊，多么错误、荒谬的打算！

不幸的夏娃，你打算回来！

多么别扭的事啊！从那时起，

你在乐园食不甘味，寝不安席！

伏兵躲在红花和绿荫之间，

带着地狱的切齿之恨在等待，

拦住你的路，夺去你的无邪、

忠诚、祝福，然后送你回去。

魔王走近去，经过杉、松、棕榈等亭亭玉立的乔木的树下横道。

因为那恶魔从天一破晓起，

就用蛇的形象而出现，他的

目标只有两个人，到处探寻，

这二人却包含着全人类。

他在庐舍里找，在地野里寻，

那儿一簇簇树丛，园林中最

怡神的地方，为娱乐而种植的地方。

在泉水旁，林荫浓绿的小溪边，

他寻找他们二人，但他

所切望的是遇见单独的夏娃。

他没想到马上有这样的机会，

这是喜出望外的，他探知

夏娃单独站着，包围在香云中，

半隐半现，繁茂的蔷薇簇拥

在她的四周，交相辉映。

她时时俯身扶起柔弱的茎和花，

都很鲜艳，有红的，有青的，

有金色斑点的，支不住，低头下垂，

她把它们支起来，以小山桃为纽带

互相支持；没想到，她自己也是

一朵最鲜艳的不支之花，离开

支柱太远，而暴风雨却近在眼前。

魔王走近去，经过杉、松、棕榈等

亭亭玉立的乔木的树下横道，

繁茂的小树丛和夏娃亲手修理过的

小径和花坛之间，时隐时现，

大胆地涡卷而行。这里比神话中的

花园更美妙，无论是复活了的

阿多尼斯的，还是老拉厄耳忒斯的[26]

儿子的东道主，著名的阿尔喀诺俄斯的。[27]

比神话以外，聪明的国王同他那[28]

漂亮的埃及妃嫔戏谑处更为可乐。

他十分喜爱这地方，更喜爱这人。

有如久笼在人口稠密的都市中，

住屋毗连，阴沟纵横污了空气，

一旦在夏天的早晨走出近郊，

呼吸在快乐的乡村和田野中，

凡所遇见的一切都给以喜悦，

谷物或干草的香味，母牛、奶场等

每一田园风光，每一田园声响。

如有仙女般的美丽贞女的脚步

踏过，一切愉快的东西便更愉快。

她是无比的，她的容姿看来像是

一切悦乐的凝聚集中。蛇怀着

这种悦乐，眺望这个花坛，

夏娃的幽栖处，如此清晨，如此孤寂。

她那仙女般的形象，天使的神情，

而更多温柔，更多女性的美，

她的文雅天真，她的每一姿态、

气度或最小的动作，都使他的

恶意退缩，甜美的魅力夺去

他带来的凶恶企图的凶恶性。

这其间，恶魔离去自己的恶而独立，

茫然若失，似有向善之心，放弃

仇恨、欺骗、憎恨、忌妒和复仇，

但长在心中的炽热地狱仍在燃烧，

曾在半空，迅速烧毁了喜悦，

现在这些不是为他而设的快乐，

愈多看愈使他苦恼。他立即重新

集结强烈憎恨，鼓起恶作剧的念头:

“思想啊，把我领导到何处去？

用多美的魅力带我到这儿来，

忘掉来此的原意，不是为爱，

而是为恨，也不是以乐园的希望

代替地狱，不希望在此尝味欢乐，

而是要毁灭一切欢乐，只留下

毁灭的欢乐。其他一切的悦乐，

对我不再存在了。因此，这个

对我微笑的机会，不可失去，

看，这个独处的女人正是施行

各种诱惑的好机会，她丈夫不在

近旁，我已回视一周，没有看见。

他那较高的智力、气力和勇敢，

我要躲开，他那英雄的肢体，

虽由泥土造成，却不可轻视，

刀枪不入，我不是他的敌手:

我不比当初在天上时，地狱

使我减色，痛苦使我变弱了。

她很美，神圣的美，适于诸神的爱，

不可怕，虽在爱和美中有恐怖，

非有更强的憎恨不能接近她，

更强的憎恨巧妙地假装做爱。

这就是我现在决定毁灭她的途径。”

人类的敌人，蛇的坏寄宿者

这样说后，走近夏娃去，不像他

后来那样迂回曲折地趴地而行，

而是用尾巴卷成一个圆底，

在上面盘起一圈圈高耸的迷塔，

头戴高冠，眼似红玉，还有

金碧辉煌的头颈，直立在他那

在草上波动的塔尖的中心；

他的容姿表现出心地的愉快。

后来再也没有那样可爱的蛇了。

在伊利里亚，由赫耳弥俄涅和卡德摩斯[29]

变的那些蛇，或埃皮达鲁斯的神；[30]

安扪大神或卡匹托林主神所变，

前者和奥林匹阿斯，后者和

生下罗马英雄西庇阿的女人[31]

所共同看见的蛇也都不能比。

开始时，他像偷儿想要接近她，但又怕

不方便，便从侧面，横着前进。

跟着又像个熟练的船夫，在河口

或峡口驶船，随着风向的转换

而改变舵的方位和风帆的方向。

他随机应变，为要惹夏娃注意，

便在她面前耍了一些玩意儿，

用尾巴卷成许多波浪似的圈圈。

她很忙，虽然听见木叶的沙沙声，

却没注意，像平时百兽在田野里，

很顺从地听从她的声音在她面前

嬉戏一样，比赛西呼召假装的[32]

畜类时更为听话。他现在胆子

更大了，不等召唤，就来

站在她的跟前；一味羡慕地望着:

频频低着小塔上的头和发光的

珐琅的颈项，谄媚地舔着

她所踩过的泥土。他那无声的表情

终于引起了夏娃注意他的戏耍，

他得到了夏娃的注意十分高兴，

便用蛇的舌头或声气的冲动，

这样开始他那欺诈性的诱惑。

“不要惊奇，女王啊，也许唯一

可惊的是您的惊奇，您那天惠娇美的

容颜上不要浮现嗔怪的神情，嘲笑

我的冒昧前来，这样无餍地注视，

敢于冒犯您眉宇的庄严，尤其是

独处时的庄严。美的造物主最美的

肖像啊，一切生物，您的万物，

随处都在凝望着您，看得出神了，

都一致歌颂赞叹您神圣的美；

但在这荒野的园子里，兽群之间，

粗野、浅薄的观众不能认识您

一半的美，除了一个外，谁个对你垂青？

（这一个是谁？）他能看出您是神中女神，

受您的从者，天使们的崇拜、供奉。”

诱惑者说了这样的谄谀之词，

奏了他的序曲。他的话进入

夏娃的心，虽然觉得声音有些奇怪；

终于不无惊奇地回答道:

“怎么一回事？人的语言

竟从畜生的舌头说出，表现了

人的思想？最初我以为天神

造畜生时把它们造成哑巴，

完全没有给以发音清晰的本能，

后来认为可以从它们的脸和

动作中看出它们表现一些理性，

却不明确。你，蛇啊，我知道

你是野地里最聪明的畜生，

但不知道你也赋有人的声音。

这样，请你重复这个奇迹，

说你是怎样从哑巴到会说话的？

你是怎样超过我平常所见

所接近的其他畜类的？说吧，

因为这样的奇迹值得注意。”

狡猾的诱惑者这样回答她:

“这美丽世界的女王，光辉的

夏娃啊！您命令我作答的这一切，

都容易回答，而且应该从命。

起初，我和其他吃草的畜生

一样，我的思想也卑陋浅薄，

跟我的食物没有什么不同，

除了辨别食物与性别之外，

一切较高的事物都不懂。

可是，有一天，我在野地里漫游，

忽然看见远处有一株宝树，

结着红色和金色相间的果子:

我走近去仔细看了一会；那时，

从树枝间，吹来了一阵香味，

激起我的食欲，使我喜欢它，

更甚于最好的茴香的香气，[33]

或母羊黄昏时下垂的乳房，

因小羊羔贪玩而没有去吮吸。

为要满足我的强烈欲望去尝味一下

那美丽的果子，我不迟延；

饥与渴一起来做强烈的教唆，

那诱人的果实的香气，更加

尖锐地促使我。一会儿，我就

攀上并缠绕着长满青苔的树干，

因为那树枝离地之高，要您

或亚当尽力高举才能够得上。

其他畜类围绕着树看，都怀有

同样的愿望，站着干望，但摘不到。

我攀到树的半高处，那儿挂着

累累的诱人果实，我摘吃个饱，

因为它味美无比，我觉得

正餐和泉饮都没有这样甘美。

终于吃饱了，不久就觉得自己

内部起了奇异的变化，逐步地

长出理性，再过不久又会说话了，

虽然外形仍保持这个样子。

从此，我的心思转向高处深处想，

用气宇阔达的心胸，观察上天、

下地、半空中一切美善的东西。

但我看出您具有一切神的美善，

在您的美中具有天仙的光辉，

一切的美都不能和您的相比，

使我不能不来对您看得出神，

并且崇拜您，神所正确宣称的

万物的主宰，宇宙的女王。”

着了魔的狡蛇这样说了；

夏娃更觉惊奇，便轻率地回答:

“蛇啊，你这过分的赞辞，使人

怀疑初次由你证明的那果实的

功能。但是，你说，那树长在哪儿？

离这儿有多远？因为天神在这

乐园中栽了许许多多的树，

种类繁多，有许多我们还不认识，

在这么丰富的物产中任我们选择，

还有很多果实未经采摘，仍旧

挂在枝头不朽不烂，为了人类

繁殖而存贮食粮，等待更多的

人手来帮助自然卸下重负。”

狡猾的毒蛇对她表示高兴:

“女王啊，路很好走，而且不远，

在一排山桃花的后面，泉水旁边，

一片平地上，花正盛开，没药

和香水薄荷的茂密小森林那里。

如果您允许我做向导的话，

我马上可以领您到那儿去。”

夏娃说:“那么领路吧！”

他领头，很快地涡卷而进，

把曲折错综的路走成直的，

急速向灾祸前进。他头上的

冠毛由希望而高扬，由快乐

而发光:好像夜所凝练，寒气

包围的浮游水汽所成的鬼火，

燃成摇曳不定的火焰，据说

有恶鬼参加，用虚妄的光挥舞

照耀，引领夜游者走入迷途、

沼泽、泥淖、池塘、水潭里去，

被吞没，死亡，而呼救无门。

阴险的蛇也这样一闪一闪地

陷害轻信的夏娃，人类的母亲，

领她到万祸之根，禁树那儿去。

当她望见那树时，便对向导说:

“蛇啊，我们最好别到这儿来，

这儿果子过剩，但不是我的果子，

它的功能怎样，只有你知道；

若真有这样的效力，实在奇怪！

但这棵树我们不能尝，不能摸，

天神这样命令的；这命令是他

天声的唯一掌上明珠。此外，

我们依照我们自身的法律而生活，

我们的理性就是我们的法律。”[34]

诱惑者诡诈地回答她说:

“不错！那么上帝可曾向地上

或空中的万物灵长宣告过，

不许吃园中一切树木的果子？”

夏娃天真地对他这样说:

“园中一切树木的果子我们都

可以吃，只是在园正中央这棵

美丽树木的果子，上帝说，

不可以吃，也不能摸，否则必死。”

她还未说完这简短的话，诱惑者

便更加胆大了，他装作对人热情

和爱护，对他的错误表示愤慨，

他开始扮演新的角色，鼓动激情，

心绪波动混乱而故作举止闲雅，

像是要开始做什么大事，他挺身而起。

现在虽然无声，却像一个老练的

著名雄辩家，在雅典或自由罗马的

讲坛上将做词藻绚丽的大义演说，

他冷静地站着，在鼓起如簧之舌

以前，他的姿势、动作和身段，

都赢得听众的注意，有时出于

正义的热情，连序言也来不及交代，

就从高潮开始。这诱惑者也这样

站着，移动着，向上伸，热情奔放地说:

“啊！神圣、聪明、给予智慧的树，

知识之母啊！我觉得你的力量

在我里面是清清楚楚的，不仅仅能

认识万物的本原，也能跟踪圣贤

至高的行动。这个宇宙的女王啊！[35]

不要相信那严厉的死的威胁，

你们不会死。你们怎么会死呢？

是因为果子吗？那东西给予

知识之外，还会给予生命。

因为威胁吗？你看我吧，我已经

接触它，尝味它，还活着，而且

我的命数受到更高的考验，比

命运所定的还要完全的生命。

难道对兽开放的东西对人倒关闭？

神竟为了这么小小的罪就大发雷霆？

他用死的痛苦来恐吓你们，

你们不管死是什么东西，去寻求

幸福的生活和分别善恶的知识，

你们的勇敢美德却不该称赞吗？

善的，该怎么判断？恶的若真坏，

为了避免它，怎么不该知道呢？

神若因此而伤害你们，那就是

不正义的了；不正义就不是神，

不用怕他，听从他。你们对死的

恐怖本身正好消除恐怖。那么，

为什么要禁止呢？为什么只威吓

你们，他的崇拜者，置你们于

卑下无知的地位呢？因他知道

你们吃它之时就是眼睛明亮之日，

你们原来蒙眬的双眼完全睁开，

你们就会和神一样知道善和恶。[36]

我在本质上是人了，你们也会

是神，我由兽变人，你们由人

变神，成了正比例。这样，

你们即使会死，那就是脱去人性

而穿上神性。死是求之不得的，

虽受些威吓，但不会带来更坏的东西。

诸神是什么，人竟不能像他们，

同享神的食物？神们最初存在，

就利用这一点，来增加我们的信念，

相信万物是从他们出来的。

我怀疑:这个美丽的大地，

由于阳光照暖而滋生万物，

但他们什么也没有产生。如果

产生了，谁吃了它，不等许可便能

直接产生智慧，是谁把辨别善恶的知识

封锁在这棵树上呢？况且人得了知识，

过错又在哪里？如果万物属于神，

那么你们的知识对他有何害处？

这棵树又怎么能违反他的意志呢？

若说出于嫉妒，嫉妒怎能居于

天神的圣心？这种种原因，

都表明你们需要这美丽的果子。

人间女神啊，伸出手来自由摘吃吧！”

他说完了。他那含有狡智的

言辞，太容易进入她的心了。

她盯住果子出神，仅仅看，就够

吸引人了，还在她的耳朵里响着

他那巧妙的言辞，充满着理由，

在她看来很有道理。那时节，

将近中午，那果子的香气激起

她难抑的食欲，摘食的欲念，

唆使她一双秀目渴望不止。但首先，

踌躇一会儿，她陷入这样的沉思:

“你是最好的果实，你的功能

伟大，毫无疑问，你虽和人隔离，

却值得赞颂，长时间的禁止后，

初次尝味，能使哑巴雄辩，

教无言的舌头能向你唱赞歌。

他不许我们用你，但不向我们

隐藏你的赞歌，把你叫作

知识的树，善和恶的知识树。

虽曾禁止我们尝味，但他的

禁令却更加宣扬了你，同时表示

你对善的传授，和我们的缺乏:

不知道善，便不可能得到善，

得而不知也等于完全没有得到。

说明白些，为什么单禁止知识？

禁止我们善，禁止我们聪明！

这样的禁令不能束缚人。如果

死用最后的羁绊束缚我们，

那么我们内心的自由有什么用？

说我们吃这美果时，就必须死！

蛇怎么不死？他吃了却还活着，

懂事，能说话，有理性，能辨别，

以前他是没有理性的。专为我们

发明了死吗？这个智慧的食粮，

为兽类保留却拒不给我们？

看来像是专为兽类的。第一个

尝试过的并不猜忌、虚伪和诡诈，

却亲近人，信心坚定，带来

喜悦等好事降临在他身上。

这样，还怕什么呢？不知善与恶，

怎能知神与死、法与罚的可畏？

这儿生长着治百病的圣果，

美丽悦目，激人食欲，还有

使人聪明的效力。那又何妨伸手

直接采摘，营养身和心呢？”

这样说着，她那性急的手，

就在这不幸的时刻伸出采果而食．

大地因而觉得伤心，“自然”从座位上

发出叹息，通过万物表示

犯罪的蛇溜回密林里去了。

灾祸临头，一切都完蛋的悲哀．

犯罪的蛇溜回密林里去了，

夏娃只管吃，别的都不顾了，

从此才知道尝试的快乐，这果子

从未尝试过，不管是真的，还是

为了要更高的知识而想象的；

此外，也不无成神的思想。

她无限贪婪地吃，却不知是

在吃着“死”。终于饱了，好像因酒

而兴奋，其乐融融，欣然自语道:

“啊，乐园中最高、无上、万能的

树啊，你给予智慧，起幸福的作用，

却不为人所知，无名地空垂美果，

毫无目的地创造，但从现在起，

每天早晨，我要用歌诗、颂词来

侍候你，帮你把满枝的重荷卸下，

给大家自由取用。我从你得到

知识上的成长，像神一样知道一切。

别的树觉得遗憾不能给予这样的

礼物，可是他们也有礼物，不过不同于

在这里所生长的。其次，我要

感谢你的经验，最好的向导啊！

若不跟从你，我至今仍是无知的。

你开辟了知识的道路，虽然她

还隐居在神秘里，但已接近了。

我恐怕也是神秘的。天很高，从高处，

很远地望见地上的每一事物。

我们伟大的禁制者还有其他

操心的事，会忘记不断的监视，他的

全部侦探都在他四周，可以放心。

可是怎样去见亚当呢？让他知道

我的变化，分享我的全部快乐，

还是不让，把这关于知识的

奇妙力量抓在手里，不让共有？

这样，就补足女性的缺陷，

更加惹他爱，更加和他平等，

恐怕有时候还能胜过他，这也不是

非分希望；因为劣者谁能自由？

这也许是好办法:但被神看见了，

死来临了怎么办？那时我是完了，

亚当和别的夏娃结合，和她

共过快活的日子，我消灭了！

想起这事来也等于死！因此，

我决定要和亚当祸福与共。

我爱他如此之深，和他一起时，

万死堪当，没有他，活着没有生趣。”

这样说着，她从树旁移步

回去，但首先向它的力量来源

行个深深的礼。那力量是诸神的

饮料，仙露中取来的知识之液，

在树里饱含着。这时亚当正在

焦急地等她回来，挑选最美的

花朵来编织花冠，去装饰她的

头发，表彰她的农活，和收获者

常对收获的女王所做的一样。[37]

他耐心等待着巨大的欢喜，

以及迟迟归来时的新的安慰。

但他的心魂不定，几次预感到

不祥的事。他觉得浑身震颤；

他出去迎接她，朝着早晨她

初别时走的那条路走去。

那路必经知识之树的近旁，

在那儿遇见她，她正要离开

那树回家，她手里拿着一枝

最美的果实，是新采折的，

鲜艳含笑，天香四溢。她急忙

迎上去，脸上表示谢罪之意

作为序曲，很快便自作辩解，

用婉约的言辞，随心所想地说:

“亚当啊，你不怪我回得太迟吗？

我离开了你便想念你，觉得好久

没有见到你的面，觉得爱的烦恼，

以前没有觉得过，今后再也不要

重尝草草离别而陷入思念的痛苦。

可是，我迟迟回来的原因很奇怪，

听起来也觉稀奇:这棵树并不像

我们所听说的，吃了很危险，

并会引出未知的祸患，

相反，它有神圣的效果，能使

尝试者睁开眼睛，成为诸神。

有人尝试过了，果真如此。

蛇很聪明，不像我们这般拘束，

他不服从，吃了这果子却没死，

如我们曾被恫吓的，相反地，

后果是能发出人的声音，有人的

意识，完满的理性，并有巧妙的

语言，能说服我，因此我尝味了

禁果，也得了相应的功效；

暗淡的眼睛明亮了，精神舒畅，

心胸扩大，逐渐成长而近于神性。

这些主要是为你去探求而来的，

没有你，我便无所求。幸福若有

你的份，对我是幸福；要不然，

没有你的份，很快就厌倦了。

因此，你也尝尝，和我同命运，

同等欢乐，和同等恋爱一样。

要不然，必因地位不同而分隔，

现在木已成舟，命运不许可时，

我要为你放弃神性也太晚了。”

夏娃这样用快乐的容色

讲述她的故事，但在脸颊上

燃烧着不安的闪光。亚当

一听到夏娃犯了死罪就惊倒，

茫然若失，一阵寒冷的战栗

通过全身的血管，关节松弛了。

特为夏娃编织的花冠从无力的

手中落下，蔷薇也枯萎散落了。

他无言地站着，脸色灰白，终于

这样向自己打破心中的沉默:

“啊，创造的绝艺，一切神工的

最后最好的杰作，赏心悦目的

创造物，圣、神、善、爱的万类中

最优秀卓绝的创造物啊！你是

怎么坠落的，怎么一下子就坠落、

玷污、凋零，而委身于死亡！

不，你是怎么违犯严厉的禁令，

怎么竟冒渎了神圣的禁果的？

可能是未知的敌人用可咒的

诡计欺骗了你，连我也得同死。

因为我的心已确定和你同死。

没有你，我怎么能活下去呢？

怎么能放弃和你愉快的谈话，

深结的爱，而孤单地活在野林里？

即使上帝另造一个夏娃，从我的

肋骨里取出，你的死又怎能叫我

忘怀！不，不，自然的链条拖着我；

你是我的肉中肉、骨中骨，

是祸是福，我都不能和你分离。”

他说了这话之后，好像一个

惊魂方定的人，经过一阵极端的

心绪纷乱，已经死心塌地，

用平静的语气，转向夏娃说:

“冒险的夏娃啊，你的大胆

勇敢行为，招来了多大的危险！

只为贪心去目睹那神圣的果子，

神圣而至下禁令，你却在不可

手触的戒令之下竟去尝味它！

但过去的事谁能挽回或取消呢？

万能的神和‘运命’也无能为力；

不过，你也许不会死，事情可能

不那么严重，被尝味过的果子，

首先受渎于蛇，在我们尝味

之前，已经是平凡不洁的了。

对他也许不会加以死刑。他活着，

如你所说的，活着，像我们人

一样过着较高级的生活，成了

我们强烈的诱因，他尝试了，

反而相当的高升，成了诸神，

或者天使半神。我想天神，

聪明的创造主，虽然威吓我们，

决不会严峻地要毁灭我们，

位在万物之上的造物；万物

是为我们造的，我们失坠了，

从属的东西也一定得失坠；

这样，神自己也将消亡、破灭，

取消自己的所为，以徒劳告终，

这样做决不是他所心愿的。

虽然他有力量可以重新创造，

但不会毁弃我们，免得敌人

取胜并扬言:‘上帝所最爱的人

失宠了，谁能使他长期喜爱？

他最初毁了我，现在又毁了人，

再其次轮到谁呢？’成了敌人

永久嘲讽的资料。但我和你是

注定同命运的，和你一同受罚；

和你相伴而死，虽死犹生。

在我的心里确实如此感觉，

自然的纽带把我们绑在一起，

你的就是我的，我的也是你的。

二人的遭遇不可分，我们是一个，

同一肉体，失去你就是失去我自己。”

亚当这么说，夏娃回答他:

“啊，卓越爱情的光荣的试炼。

灿烂的表记，崇高的实例！

我想和你竞赛，但不如你的全德，

我怎能遂愿呢，亚当？我只能

夸说自己从你肋旁进出，高兴地

听你说到我们的缘分，一心一德；

今天有了证据，宣告你的决心，

即使死或比死更可怕的事，都不能

把我们如此密爱深情的链环砸断。

如果尝味美果便是罪的话，

便和我同当同一过错，同一罪戾。

美果的功效，直接间接地显示

善的结果，显示你爱情的愉快

考验，否则如此灵效永无人知。

我想，如果威吓人的‘死’继续给我

试炼，我愿独自承担最坏的后果，

我宁愿抛开一切而死，不愿叫你

为刚才所表示的如此真实、忠诚、

无比的爱的实现而危及你的平安。

但我觉得事情的结果不是这样的，

不是死而是扩大的生，睁开的眼，

新的希望，新的喜悦。那味道的

神妙，使我觉得从前所尝的甘甜

都太平淡、粗糙了。亚当啊，放心

吃吧，把死的恐怖付之清风吧！”

这样说着，她拥抱了他，为了

喜悦而饮泣哽咽。因为他的爱是

如此高贵，为了她而敢犯神怒，

甚至于死。她大受感动，为了报答，

（这样坏的同情，配合这样好的报答）

她慷慨地从枝上把那诱人的美果

摘下来给他。他不迟疑地吃了，

违反自己的识见，溺爱地被

女性的魅力所胜。大地再次

从内部震颤，“自然”再度呻吟，

空中乱云飞渡，闷雷沉吟，

为人间原罪的成立痛哭而洒泪雨。

那时亚当毫不顾虑，只管吃个饱，

夏娃不怕重复前愆，更以情侣

身份多多安慰他。二人如醉于

新酒，尽情欢乐，想象心中的

神性长了翅膀，蹴地而起一般。

那伪果还扇起肉欲，表示远为

不同的作用。他以挑动春情的

欲眼投向夏娃，她也报以

同样的风情，二人的欲火

燃烧得正旺时，亚当开始调情:

“夏娃啊，现在我看到你

精巧美妙的味觉和见识，二者

之中，我们宁要味觉，称道味觉。

因此，称赞归于你。你今天供给了

这么好的食品。我们因不吃美果

而失去很多快乐；食而不知真味；

这样可乐的东西若要禁止的话，

我宁要这一棵树而禁其他的十棵。

来吧，这样充分地恢复了元气，

吃了这样的妙品，来玩一玩吧；

自从初次见你，和你结婚以来，

也曾盛装全相，却未有如今天

燃烧我的热情来欣赏你，

你现在比任何时候都美丽，

这就是这棵灵树的恩赐。”

他这样说后，抑制不住

淫欲的眼色和戏谑，夏娃也

充分理会，她眼中射着情火。

他抓住她的手，领她到一个

心爱的地方，树荫摇曳的岸边，

密枝交错，浓绿屋顶的庐舍。

以百花为床，三色堇、紫罗兰、

不凋花和风信子等，大地上

最清鲜，最柔软的休息处所。

二人在那里互相慰勉，尽情

相爱，恣意戏玩，且把罪行封存，

直到爱情的游戏玩倦了时，

睡眠的轻露压上了眼皮。

他们的魂灵在快乐的烟云

包围中游玩，致使神魂错乱了；

那虚假果子的力量迅速消散了，

那浓密的睡意，从不自然的毒气

出来，烦扰了犯罪的梦境的，

现在已经离开他们去了。二人

由于不眠而起床，相互对看，

逐渐觉得自己的眼睛明亮了。

自己的心神却愈来愈暗淡了。

天真，像面纱盖住他们而不知

罪恶的天真，离去了，正确的

信念，原有的正义和廉耻心

仍残留着，自觉赤身露体的羞耻；

他遮盖了羞耻，但他的衣物欲盖弥彰。

因此，赫拉克勒斯般强健的但族人

参孙，从非利士淫妇大利拉膝上，

一觉醒来发见全身气力被剃光了[38]

一样，二人全部的功德都失去了。

无言、狼狈，哑然而坐，茫然多时，

亚当虽然也和夏娃一样害羞，

终于勉强说出了这样的话:

“夏娃啊，在犯罪的时候，

你侧耳倾听那虚伪的虫豸，

不知是谁教它模仿人的声音，

使我们堕落是真，让我们长进

是假；自从我们开了眼以后，

我们的确知道了善和恶，

但善失去了，而恶却到手了。

知识就是这样的话，那是坏的，

知识之果让我们成为赤身裸体。

廉耻没有了，天真、忠信、纯洁

都没有了，我们日常的服饰[39]

也受到玷污、蒙垢，我们脸上

显示出不净的淫欲的表征；

万恶所萃的最后祸祟——羞辱

也来了。开头的小祸患更不必说了。

今后如何去见上帝或天使的面？

以前常以快乐、狂喜相见，现在呢？

那些天上的灵体将用强烈的

厌恶眼光，威吓下界的肉体。

啊，我在此独处，像山林野人，

在树林中间，日、星光线照不进的

高大林荫下，像夕暮一般阴暗。

遮盖我吧，松树、香柏树啊，

用你的无数枝丫隐蔽我吧！

隐蔽我在见不到神灵的地方吧！

目前，我们的处境坏透了，

要想个最好的方法遮盖最可羞，

最难看的部分，使我们互相看不见，

那就是采用阔大平滑的树叶，

缝起来，缠在我们腰间，

遮盖中间各部分，使新客人‘羞耻’

不会坐在那里，责备我们的不净。”

他们坐下来，哭，不仅双眼泪如雨降，而且在内心起了更险恶的风波，高度的激情。

他这样提议之后，二人一起

往茂密的树林里去；他们在那儿

选了无花果树，不以果实知名的树，[40]

但至今为印度人所知，盛产于

玛拉巴、德康地区，树枝宽而长，[41]

弯曲的树枝在地下生根，

子树生长在母树的周围，

圆柱高耸，荫成穹形，在其中步行

便起回音，印度牧人常常在那儿

避暑乘凉，在最繁茂的浓荫处

砍出一个小窗，从那儿瞭望畜群。

他们收集那些树叶，像阿玛逊[42]

的盾牌那么大的叶子，用最高的

手艺把它们缝合，缠在腰间，

无效的遮羞布啊，怎么能遮得住

他们的罪和可怕的耻辱；啊，

那怎能比得上原初赤露的光荣！

最近哥伦布发现的美洲野人，

也这样用羽毛的腰带围腰，

让身体的其他部分裸露在外，

野处于岛上的林中，多树林的岸边。

他们以为这样一遮，便盖住了

部分的羞耻，但心中并不安静。

他们坐下来，哭，不仅双眼

泪如雨降，而且在内心起了

更险恶的风波，高度的激情，

愤怒、怨恨、不信、猜疑、

吵闹，使整个心中动荡不安，

曾经完全平静一时的心境，

现在骚乱、颠簸。因为理性

不能治理，意志不听她的命令，

二者都屈服于肉欲，肉欲由卑微

上升、夺位而君临至高的理性，

自居于优胜的地位。亚当从这样

骚乱的心胸，变了样子和调子，

沉默一阵之后又重新对夏娃说:

“今天这个不幸的早晨，

你不知从哪里来的奇怪愿望，

想去漫游，若听我的话，留在

我身边，我们现在仍是幸福的，

不会像这个样子，全部的善被夺，

只留下羞耻、裸体和悲苦！

从今后，不要寻求不必要的理由

去证明自己的诚信:当他们热心

寻求证据时，完了，便是坠落的开始。”

很快就领会他的责备之意，

夏娃说:“从你口出来的是什么话，

严厉的亚当！你把灾难都归罪于

我的过错，你所说的漫游的愿望。

谁知道事情不会发生在你的身旁，

恐怕还会临到你自己身上呢！

如果你在那里，或者诱惑者在这里，

也难看破那巧言令色的蛇的狡计。

我和他之间没有什么仇恨的根源，

他为什么以恶意对我，加害于我。

我是永远不能离开你身边的吗？

像一根无生命的肋骨长在那里。

既然如此，你是我的头，为什么

不严厉地禁止我离开，让我

陷入危险，如你所说的呢？

那时你也太心软了，不坚决反对，

不，你允许、嘉奖而且恳切送行。

如果你坚持不动摇，拒绝我的

建议，我就不会犯罪而牵连到你。”

这时亚当初次发怒，回道:

“这就是你的爱，这就是你对我的

报答吗？忘恩负义的夏娃，

当你失坠时，我表示不变的恩爱，

难道不是我，本该活下去享受

不朽的幸福，却自愿和你同死吗？

现在还须为了你的罪而受谴责吗？

说我对你的限制不够严格；此外

我还能做什么呢？我曾警告你，

关心你，预先告诉你有危险的，

隐伏的敌人在伺机进攻的事。

再进一步就是强制了，而对于

自由意志，强制是没有地位的。

但你一味听从自信，自信不会

遇到危险，经得起光荣的试炼。

对此，我恐怕也有过失，我过分

称誉你的完善，没有罪恶敢于

诱惑你；现在我后悔错误，

那是我的罪，而你是谴责者。

过分相信女人的价值，让她的

意志来主治的，都要落到这结局。

她不能忍受限制；如任她自由，

从而发生灾祸时，她便首先

谴责他的心软而放任。”

他们二人这样互相斥责，

浪费时间，谁也不责备自己，

他们无益的争论似乎没个完。

No more of talk where God or Angel Guest

With Man, as with his Friend, familiar used

To sit indulgent, and with him partake

Rural repast, permitting him the while

Venial discourse unblamed: I now must change

Those Notes to Tragic; foul distrust, and breach

Disloyal on the part of Man, revolt,

And disobedience: on the part of Heaven

Now alienated, distance and distaste,

Anger and just rebuke, and judgement given,

That brought into this World a world of woe,

Sin and her shadow Death, and Misery

Death's Harbinger: Sad task, yet argument

Not less but more Heroic than the wrath

Of stern Achilles on his Foe pursued

Thrice Fugitive about Troy Wall; or rage

Of Turnus for Lavinia disespoused,

Or Neptune's ire or Juno's, that so long

Perplexed the Greek and Cytherea's Son;

If answerable style I can obtain

Of my Celestial Patroness, who deigns

Her nightly visitation unimplored,

And dictates to me slumbering, or inspires

Easy my unpremeditated Verse:

Since first this Subject for Heroic Song

Pleased me long choosing, and beginning late;

Not sedulous by Nature to indite

Wars, hitherto the only Argument

Heroic deemed, chief mastery to dissect

With long and tedious havock fabled Knights

In Battles feigned; the better fortitude

Of Patience and Heroic Martyrdom

Unsung; or to describe Races and Games,

Or tilting Furniture, emblazoned Shields,

Impresses quaint, Caparisons and Steeds;

Bases and tinsel Trappings, gorgeous Knights

At Joust and Tournament; then marshalled Feast

Served up in Hall with Sewers and Seneshals;

The skill of Artifice or Office mean,

Not that which justly gives Heroic name

To Person or to Poem. Mee of these

Nor skilled nor studious, higher Argument

Remains, sufficient of itself to raise

That name, unless an age too late, or cold

Climate, or Years damp my intended wing

Deprest, and much they may, if all be mine,

Not Hers who brings it nightly to my Ear.

The Sun was sunk, and after him the star

Of Hesperus, whose Office is to bring

Twilight upon the Earth, short Arbiter

’Twixt Day and night, and now from end to end

Night's Hemisphere had veiled the Horizon round:

When Satan who late fled before the threats

Of Gabriel out of Eden, now improved

In meditated fraud and malice, bent

On man's destruction, maugre what might hap

Of heavier on himself, fearless returned.

From compassing the Earth, cautious of day,

Since Uriel Regent of the Sun descried

His entrance, and foreworned the Cherubim

That kept their watch; thence full of anguish driven,

The space of seven continued Nights he rode

With darkness, thrice the Equinoctial Line

He circled, four times crossed the Car of Night

From Pole to Pole, traversing each Colure;

On the eighth returned; and, on the coast averse

From entrance or Cherubic Watch, by stealth

Found unsuspected way. There was a place,

Now not, though Sin, not Time, first wrought the

change,

Where Tigris at the foot of Paradise

Into a Gulf shot under ground, till part

Rose up a Fountain by the Tree of Life;

In with the River sunk, and with it rose

Satan involved in rising Mist, then sought

Where to lie hid; Sea he had searcht and Land

From Eden over Pontus, and the Pool

Maeotis, up beyond the River Ob;

Downward as far Antarctic; and in length

West from Orontes to the Ocean barred

At Darien, thence to the Land where flows

Ganges and Indus: thus the Orb he roamed

With narrow search; and with inspection deep

Considered every Creature, which of all

Most opportune might serve his Wiles, and found

The Serpent subtlest Beast of all the Field.

Him after long debate, irresolute

Of thoughts revolved, his final sentence chose

Fit Vessel, fittest Imp of fraud, in whom

To enter, and his dark suggestions hide

From sharpest sight: for in the wily Snake,

Whatever sleights none would suspicious mark,

As from his wit and native subtlety

Proceeding, which in other Beasts observed

Doubt might beget of Diabolic power

Active within beyond the sense of brute.

Thus he resolved, but first from inward grief

His bursting passion into plaints thus poured:

“O Earth, how like to Heaven, if not preferred

More justly, seat worthier of Gods, as built

With second thoughts, reforming what was old!

For what God after better worse would build？

Terrestrial Heaven, danced round by other Heavens

That shine, yet bear their bright officious Lamps,

Light above Light, for thee alone, as seems,

In thee concentring all their precious beams

Of sacred influence: As God in Heaven

Is Center, yet extends to all, so thou

Centring receivest from all those Orbs; in thee,

Not in themselves, all their known virtue appears

Productive in Herb, Plant, and nobler birth

Of Creatures animate with gradual life

Of Growth, Sense, Reason, all summed up in Man.

With what delight could I have walkt thee round

If I could joy in aught, sweet interchange

Of Hill and Valley, Rivers, Woods, and Plains,

Now Land, now Sea, and Shores with Forest crowned,

Rocks, Dens, and Caves; but I in none of these

Find place or refuge; and the more I see

Pleasures about me, so much more I feel

Torment within me, as from the hateful siege

Of contraries; all good to me becomes

Bane, and in Heaven much worse would be my state.

But neither here seek I, no nor in Heaven

To dwell, unless by mastering Heaven's Supreme;

Nor hope to be myself less miserable

By what I seek, but others to make such

As I, though thereby worse to me redound:

For only in destroying I find ease

To my relentless thoughts; and him destroyed,

Or won to what may work his utter loss,

For whom all this was made, all this will soon

Follow, as to him linkt in weal or woe,

In woe then; that destruction wide may range:

To mee shall be the glory sole among

The infernal Powers, in one day to have marred

What he, Almighty styled, six Nights and Days

Continued making, and who knows how long

Before had been contriving, though perhaps

Not longer than since I in one Night freed

From servitude inglorious wellnigh half

The Angelic Name, and thinner left the throng

Of his adorers: hee to be avenged,

And to repair his numbers thus impaired,

Whether such virtue spent of old now failed

More Angels to Create, if they at least

Are his Created or to spite us more,

Determined to advance into our room

A Creature formed of Earth, and him endow,

Exalted from so base original,

With Heavenly spoils, our spoils: What he decreed

He effected; Man he made, and for him built

Magnificent this World, and Earth his seat,

Him Lord pronounced, and, O indignity!

Subjected to his service Angel wings,

And flaming Ministers to watch and tend

Their earthly Charge: Of these the vigilance

I dread, and to elude, thus wrapt in mist

Of midnight vapour glide obscure, and pry

In every Bush and Brake, where hap may find

The Serpent sleeping, in whose mazy folds

To hide me, and the dark intent I bring.

O foul descent! that I who erst contended

With Gods to sit the highest, am now constrained

Into a Beast, and mixt with bestial slime,

This essence to incarnate and imbrute,

That to the highth of Deity aspired;

But what will not Ambition and Revenge

Descend to？who aspires, must down as low

As high he soared, obnoxious first or last

To basest things. Revenge, at first though sweet,

Bitter erelong back on itself recoils;

Let it; I reck not, so it ’light well aimed,

Since higher I fall short, on him who next

Provokes my envy, this new Favourite

Of Heaven, this Man of Clay, Son of despite,

Whom us the more to spite his Maker raised

From dust: spite then with spite is best repaid.”

So saying, through each Thicket Dank or Dry,

Like a black mist low creeping, he held on

His midnight search, where soonest he might find

The Serpent: him fast sleeping soon he found

In Labyrinth of many a round self-rolled,

His head the midst, well stored with subtile wiles:

Not yet in horrid Shade or dismal Den,

Nor nocent yet, but on the grassy Herb

Fearless unfeared he slept: in at his Mouth

The Devil entered, and his brutal sense,

In heart or head, possessing soon inspired

With act intelligential; but his sleep

Disturbed not, waiting close the approach of Morn.

Now when as sacred Light began to dawn

In Eden on the humid Flowers, that breathed

Their morning Incense, when all things that breathe,

From the Earth's great Altar send up silent praise

To the Creator, and his Nostrils fill

With grateful Smell, forth came the human pair

And joined their vocal Worship to the Choir

Of Creatures wanting voice, that done, partake

The season, prime for sweetest Scents and Airs:

Then cómmune how that day they best may ply

Their growing work: for much their work outgrew

The hands’dispatch of two Gardening so wide.

And Eve first to her Husband thus began.

“Adam, well may we labour still to dress

This Garden, still to tend Plant, Herb and Flower,

Our pleasant task enjoined, but till more hands

Aid us, the work under our labour grows,

Luxurious by restraint; what we by day

Lop overgrown, or prune, or prop, or bind,

One night or two with wanton growth derides

Tending to wild. Thou therefore now advise

Or hear what to my mind first thoughts present,

Let us divide our labours, thou where choice

Leads thee, or where most needs, whether to wind

The Woodbine round this Arbour, or direct

The clasping Ivy where to climb, while I

In yonder Spring of Roses intermixt

With Myrtle, find what to redress till Noon:

For while so near each other thus all day

Our task we choose, what wonder if so near

Looks intervene and smiles, or object new

Casual discourse draw on, which intermits

Our day's work brought to little, though begun

Early, and the hour of Supper comes unearned.”

To whom mild answer Adam thus returned.

“Sole Eve, Associate sole, to me beyond

Compare above all living Creatures dear,

Well hast thou motioned, well thy thoughts employed

How we might best fulfil the work which here

God hath assigned us, nor of me shalt pass

Unpraised: for nothing lovelier can be found

In woman, than to study houshold good,

And good works in her Husband to promote.

Yet not so strictly hath our Lord imposed

Labour, as to debar us when we need

Refreshment, whether food, or talk between,

Food of the mind, or this sweet intercourse

Of looks and smiles, for smiles from Reason flow,

To brute denied, and are of Love the food,

Love not the lowest end of human life.

For not to irksome toil, but to delight

He made us, and delight to Reason joined.

These paths and Bowers doubt not but our joint hands

Will keep from Wilderness with ease, as wide

As we need walk, till younger hands erelong

Assist us: But if much convérse perhaps

Thee satiate, to short absence I could yield.

For solitude sometimes is best society,

And short retirement urges sweet return.

But other doubt possesses me, lest harm

Befall thee severed from me; for thou knowest

What hath been warned us, what malicious Foe

Envying our happiness, and of his own

Despairing, seeks to work us woe and shame

By sly assault; and somewhere nigh at hand

Watches, no doubt, with greedy hope to find

His wish and best advantage, us asunder,

Hopeless to circumvent us joined, where each

To other speedy aid might lend at need;

Whether his first design be to withdraw

Our fealty from God, or to disturb

Conjugal Love, than which perhaps no bliss

Enjoyed by us excites his envy more;

Or this, or worse, leave not the faithful side

That gave thee being, still shades thee and protects.

The Wife, where danger or dishonour lurks,

Safest and seemliest by her Husband stays,

Who guards her, or with her the worst endures.”

To whom the Virgin Majesty of Eve,

As one who loves, and some unkindness meets,

With sweet austere composure thus replied.

“Offspring of Heaven and Earth, and all Earth's

Lord,

That such an Enemy we have, who seeks

Our ruin, both by thee informed I learn,

And from the parting Angel overheard

As in a shady nook I stood behind,

Just then returned at shut of Evening Flowers.

But that thou shouldst my firmness therefore doubt

To God or thee, because we have a foe

May tempt it, I expected not to hear.

His violence thou fearest not, being such,

As wee, not capable of death or pain,

Can either not receive, or can repel.

His fraud is then thy fear, which plain infers

Thy equal fear that my firm Faith and Love

Can by his fraud be shaken or seduced;

Thoughts, which how found they harbour in thy breast,

Adam, misthought of her to thee so dear？”

To whom with healing words Adam replied.

“Daughter of God and Man, immortal Eve,

For such thou art, from sin and blame entire:

Not diffident of thee do I dissuade

Thy absence from my sight, but to avoid

The attempt itself, intended by our Foe.

For hee who tempts, though in vain, at least asperses

The tempted with dishonour foul, supposed

Not incorruptible of Faith, not proof

Against temptation: thou thyself with scorn

And anger wouldst resent the offered wrong,

Though ineffectual found: misdeem not then,

If such affront I labour to avert

From thee alone, which on us both at once

The Enemy, though bold, will hardly dare,

Or daring, first on mee the assault shall ’light.

Nor thou his malice and false guile contemn;

Subtle he needs must be, who could seduce

Angels, nor think superfluous others’aid.

I from the influence of thy looks receive

Access in every Virtue, in thy sight

More wise, more watchful, stronger, if need were

Of outward strength; while shame, thou looking on,

Shame to be overcome or over-reacht

Would utmost vigour raise, and raised unite.

Why shouldst not thou like sense within thee feel

When I am present, and thy trial choose

With me, best witness of thy Virtue tried.”

So spake domestic Adam in his care

And Matrimonial love, but Eve, who thought

Less áttribúted to her Faith sincere,

Thus her reply with accent sweet renewed.

“If this be our condition, thus to dwell

In narrow circuit straitened by a Foe,

Subtle or violent, we not endued

Single with like defence, wherever met,

How are we happy, still in fear of harm？

But harm precedes not sin: only our Foe

Tempting affronts us with his foul esteem

Of our integrity: his foul esteem

Sticks no dishonour on our Front, but turns

Foul on himself; then wherefore shunned or feared

By us？who rather double honour gain

From his surmise proved false, find peace within,

Favour from Heaven, our witness from the event.

And what is Faith, Love, Virtue unassayed

Alone, without exteriour help sustained？

Let us not then suspect our happy State

Left so imperfect by the Maker wise,

As not secure to single or combined.

Frail is our happiness, if this be so,

And Eden were no Eden, thus exposed.”

To whom thus Adam fervently replied.

“O Woman, best are all things as the will

Of God ordained them, His creating hand

Nothing imperfect or deficient left

Of all that he Created, much less Man,

Or aught that might his happy State secure,

Secure from outward force; within himself

The danger lies, yet lies within his power:

Against his will he can receive no harm.

But God left free the Will, for what obeys

Reason, is free, and Reason he made right,

But bid her well beware, and still erect,

Lest by some fair appearing good surprised

She dictate false, and misinform the Will

To do what God expressly hath forbid.

Not then mistrust, but tender love enjoins,

That I should mind thee oft, and mind thou me.

Firm we subsist, yet possible to swerve,

Since Reason not impossibly may meet

Some specious object by the Foe suborned,

And fall into deception unaware,

Not keeping strictest watch, as she was warned.

Seek not temptation then; which to avoid

Were better, and most likely if from mee

Thou sever not: Trial will come unsought.

Wouldst thou approve thy constancy, approve

First thy obedience; the other who can know,

Not seeing thee attempted, who attest？

But, if thou think, trial unsought may find

Us both securer than thus warned thou seemest,

Go; for thy stay, not free, absents thee more;

Go in thy native innocence, rely

On what thou hast of virtue, summon all,

For God towards thee hath done his part, do thine.”

So spake the Patriarch of Mankind, but Eve

Persisted, yet submiss, though last, replied.

“With thy permission then, and thus forewarned

Chiefly by what thy own last reasoning words

Touched only, that our trial, when least sought,

May find us both perhaps far less prepared,

The willinger I go, nor much expect

A Foe so proud will first the weaker seek;

So bent, the more shall shame him his repulse.”

Thus saying, from her Husband's hand her hand

Soft she withdrew, and like a Wood-Nymph light

Oread or Dryad, or of Delia's Train,

Betook her to the Groves, but Delia's self

In gait surpassed, and Goddess-like deport,

Though not as she with Bow and Quiver armed,

But with such Gardening Tools as Art yet rude,

Guiltless of fire had formed, or Angels brought.

To Pales, or Pomona, thus adorned,

Likest she seemed, Pomona when she fled

Vertumnus, or to Ceres in her Prime,

Yet Virgin of Proserpina from Jove.

Her long with ardent look his Eye pursued

Delighted, but desiring more her stay.

Oft he to her his charge of quick return

Repeated, shee to him as oft engaged

To be returned by Noon amid the Bower,

And all things in best order to invite

Noontide repast, or Afternoon's repose.

O much deceived, much failing, hapless Eve,

Of thy presumed return! event perverse!

Thou never from that hour in Paradise

Foundest either sweet repast, or sound repose;

Such ambush hid among sweet Flowers and Shades

Waited with hellish rancour imminent

To intercept thy way, or send thee back

Despoiled of Innocence, of Faith, of Bliss.

For now, and since first break of dawn the Fiend,

Mere serpent in appearance, forth was come,

And on his Quest, where likeliest he might find

The only two of Mankind, but in them

The whole included Race, his purposed prey.

In Bower and Field he sought, where any tuft

Of Grove or Garden-Plot more pleasant lay,

Their tendance or Plantation for delight,

By Fountain or by shady Rivulet

He sought them both, but wished his hap might find

Eve separate, he wished, but not with hope

Of what so seldom chanced, when to his wish,

Beyond his hope, Eve separate he spies,

Veiled in a Cloud of Fragrance, where she stood,

Half spied, so thick the Roses blushing round

About her glowed, oft stooping to support

Each Flower of slender stalk, whose head though gay

Carnation, Purple, Azure, or speckt with Gold,

Hung drooping unsustained, them she upstays

Gently with Myrtle band, mindless the while,

Herself, though fairest unsupported Flower,

From her best prop so far, and storm so nigh.

Nearer he drew, and many a walk traversed

Of stateliest Covert, Cedar, Pine, or Palm,

Then voluble and bold, now hid, now seen

Among thick-woven Arborets and Flowers

Imbordered on each Bank, the hand of Eve:

Spot more delicious than those Gardens feigned

Or of revived Adonis, or renowned

Alcinous, host of old Laertes’Son,

Or that, not Mystic, where the Sapient King

Held dalliance with his fair Egyptian Spouse.

Much hee the Place admired, the Person more.

As one who long in populous City pent,

Where Houses thick and Sewers annoy the Air,

Forth issuing on a Summer's Morn to breathe

Among the pleasant Villages and Farms

Adjoined, from each thing met conceives delight,

The smell of Grain, or tedded Grass, or Kine,

Or Dairy, each rural sight, each rural sound;

If chance with Nymphlike step fair Virgin pass,

What pleasing seemed, for her now pleases more,

She most, and in her look sums all Delight.

Such Pleasure took the Serpent to behold

This Flowery plat, the sweet recess of Eve

Thus early, thus alone; her heavenly form

Angelic, but more soft, and Feminine,

Her graceful Innocence, her every Air

Of gesture or least action overawed

His Malice, and with rapine sweet bereaved

His fierceness of the fierce intent it brought:

That space the Evil one abstracted stood

From his own evil, and for the time remained

Stupidly good, of enmity disarmed,

Of guile, of hate, of envy, of revenge;

But the hot Hell that always in him burns,

Though in mid Heaven, soon ended his delight,

And tortures him now more, the more he sees

Of pleasure not for him ordained: then soon

Fierce hate he recollects, and all his thoughts

Of mischief, gratulating, thus excites.

“Thoughts, whither have ye led me, with what

sweet

Compulsion thus transported to forget

What hither brought us, hate, not love, nor hope

Of Paradise for Hell, hope here to taste

Of pleasure, but all pleasure to destroy,

Save what is in destroying, other joy

To me is lost. Then let me not let pass

Occasion which now smiles, behold alone

The Woman, opportune to all attempts,

Her Husband, for I view far round, not nigh,

Whose higher intellectual more I shun,

And strength, of courage haughty, and of limb

Heroic built, though of terrestrial mould,

Foe not informidable, exempt from wound,

I not; so much hath Hell debased, and pain

Enfeebled me, to what I was in Heaven.

Shee fair, divinely fair, fit Love for Gods,

Not terrible, though terror be in Love

And beauty, not approacht by stronger hate,

Hate stronger, under show of Love well-feigned,

The way which to her ruin now I tend.”

So spake the Enemy of Mankind, enclosed

In Serpent, Inmate bad, and towards Eve

Addressed his way, not with indented wave,

Prone on the ground, as since, but on his rear,

Circular base of rising folds, that towered

Fold above fold a surging Maze, his Head

Crested aloft, and Carbuncle his Eyes;

With burnisht Neck of verdant Gold, erect

Amidst his circling Spires, that on the grass

Floated redundant: pleasing was his shape,

And lovely, never since of Serpent kind

Lovelier, not those that in Illyria changed

Hermione and Cadmus, or the God

In Epidaurus; nor to which transformed

Ammonian Jove, or Capitoline was seen,

Hee with Olympias, this with her who bore

Scipio the heighth of Rome. With tract oblique

At first, as one who sought accéss, but feared

To interrupt, side-long he works his way.

As when a Ship by skilful Steersmen wrought

Nigh River's mouth or Foreland, where the Wind

Veers oft, as oft so steers, and shifts her Sail:

So varied hee, and of his tortuous Train

Curled many a wanton wreath in sight of Eve,

To lure her Eye; shee busied heard the sound

Of rustling Leaves, but minded not, as used

To such disport before her through the Field,

From every Beast, more duteous at her call,

Than at Circean call the Herd disguised.

Hee bolder now, uncalled before her stood;

But as in gaze admiring: Oft he bowed

His turret Crest, and sleek enamelled Neck,

Fawning, and licked the ground whereon she trod.

His gentle dumb expression turned at length

The Eye of Eve to mark his play; he glad

Of her attention gained, with Serpent Tongue

Organic, or impulse of vocal Air,

His fraudulent temptation thus began.

“Wonder not, sovran Mistress, if perhaps

Thou canst, who art sole Wonder, much less arm

Thy looks, the Heaven of mildness, with disdain,

Displeased that I approach thee thus, and gaze

Insatiate, I thus single, nor have feared

Thy awful brow, more awful thus retired.

Fairest resemblance of thy Maker fair,

Thee all things living gaze on, all things thine

By gift, and thy Celestial Beauty adore

With ravishment beheld, there best beheld

Where universally admired; but here

In this enclosure wild, these Beasts among,

Beholders rude, and shallow to discern

Half what in thee is fair, one man except,

Who sees thee？(and what is one？) who shouldst be seen

A Goddess among Gods, adored and served

By Angels numberless, thy daily Train.”

So glozed the Tempter, and his Proem tuned;

Into the Heart of Eve his words made way,

Though at the voice much marvelling; at length

Not unamazed she thus in answer spake.

“What may this mean？Language of Man pronounced

By Tongue of Brute, and human sense exprest？

The first at least of these I thought denied

To Beasts, whom God on their Creation-Day

Created mute to all articulate sound;

The latter I demur, for in their looks

Much reason, and in their actions oft appears.

Thee, Serpent, subtlest beast of all the field

I knew, but not with human voice endued;

Redouble then this miracle, and say,

How camest thou speakable of mute, and how

To me so friendly grown above the rest

Of brutal kind, that daily are in sight？

Say, for such wonder claims attention due.”

To whom the guileful Tempter thus replied.

“Empress of this fair World, resplendent Eve,

Easy to mee it is to tell thee all

What thou commandest, and right thou shouldst be

obeyed:

I was at first as other Beasts that graze

The trodden Herb, of abject thoughts and low,

As was my food, nor aught but food discerned

Or Sex, and apprehended nothing high:

Till on a day roving the field, I chanced

A goodly Tree far distant to behold

Loaden with fruit of fairest colours mixt,

Ruddy and Gold: I nearer drew to gaze;

When from the boughs a savoury odour blown,

Grateful to appetite, more pleased my sense

Than smell of sweetest Fennel, or the Teats

Of Ewe or Goat dropping with Milk at Even,

Unsucked of Lamb or Kid, that tend their play.

To satisfy the sharp desire I had

Of tasting those fair Apples, I resolved

Not to defer; hunger and thirst at once,

Powerful persuaders, quickened at the scent

Of that alluring fruit, urged me so keen.

About the Mossy Trunk I wound me soon,

For high from ground the branches would require

Thy utmost reach or Adam's: Round the Tree

All other Beasts that saw, with like desire

Longing and envying stood, but could not reach.

Amid the Tree now got, where plenty hung

Tempting so nigh, to pluck and eat my fill

I spared not, for such pleasure till that hour

At Feed or Fountain never had I found.

Sated at length, erelong I might perceive

Strange alteration in me, to degree

Of Reason in my inward Powers, and Speech

Wanted not long, though to this shape retained.

Thenceforth to Speculations high or deep

I turned my thoughts, and with capacious mind

Considered all things visible in Heaven,

Or Earth, or Middle, all things fair and good;

But all that fair and good in thy Divine

Semblance, and in thy Beauty's heavenly Ray

United I beheld; no Fair to thine

Equivalent or second, which compelled

Mee thus, though importúne perhaps, to come

And gaze, and worship thee of right declared

Sovran of Creatures, universal Dame.”

So talked the spirited sly Snake; and Eve,

Yet more amazed unwary thus replied.

“Serpent, thy overpraising leaves in doubt

The virtue of that Fruit, in thee first proved:

But say, where grows the Tree, from hence how far？

For many are the Trees of God that grow

In Paradise, and various, yet unknown

To us, in such abundance lies our choice,

As leaves a greater store of Fruit untoucht,

Still hanging incorruptible, till men

Grow up to their provision, and more hands

Help to disburden Nature of her Bearth.”

To whom the wily Adder, blithe and glad.

“Empress, the way is ready, and not long,

Beyond a row of Myrtles, on a Flat,

Fast by a Fountain, one small Thicket past

Of blowing Myrrh and Balm; if thou accept

My conduct, I can bring thee thither soon.”

“Lead then,”said Eve. Hee leading swiftly rolled

In tangles, and made intricate seem straight,

To mischief swift. Hope elevates, and joy

Brightens his Crest, as when a wandering Fire

Compáct of unctuous vapour, which the Night

Condenses, and the cold environs round,

Kindled through agitation to a Flame,

Which oft, they say, some evil Spirit attends,

Hovering and blazing with delusive Light,

Misleads the amazed Night-wanderer from his way

To Bogs and Mires, and oft through Pond or Pool,

There swallowed up and lost, from succour far.

So glistered the dire Snake, and into fraud

Led Eve our credulous Mother, to the Tree

Of prohibition, root of all our woe;

Which when she saw, thus to her guide she spake.

“Serpent, we might have spared our coming hither,

Fruitless to me, though Fruit be here to excess,

The credit of whose virtue rest with thee,

Wondrous indeed, if cause of such effects.

But of this Tree we may not taste nor touch;

God so commanded, and left that Command

Sole Daughter of his voice; the rest, we live

Law to ourselves; our Reason is our Law.”

To whom the Tempter guilefully replied.

“Indeed？hath God then said that of the Fruit

Of all these Garden trees ye shall not eat,

Yet Lords declared of all in Earth or Air？”

To whom thus Eve yet sinless.“Of the Fruit

Of each Tree in the Garden we may eat,

But of the Fruit of this fair Tree amidst

The Garden, God hath said, Ye shall not eat

Thereof, nor shall ye touch it, lest ye die.”

She scarce had said, though brief, when now

more bold

The Tempter, but with show of Zeal and Love

To Man, and indignation at his wrong,

New part puts on, and as to passion moved,

Fluctuates disturbed, yet comely, and in act

Raised, as of some great matter to begin.

As when of old some Orator renowned

In Athens or free Rome, where Eloquence

Flourished, since mute, to some great cause addrest,

Stood in himself collected, while each part,

Motion, each act won audience ere the tongue,

Sometimes in heighth began, as no delay

Of Preface brooking through his Zeal of Right.

So standing, moving, or to heighth upgrown

The Tempter all impassioned thus began.

“O Sacred, Wise, and Wisdom-giving Plant,

Mother of Science, Now I feel thy Power

Within me clear, not only to discern

Things in their Causes, but to trace the ways

Of highest Agents, deemed 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 Threatener？look on mee,

Mee who have touched and tasted, yet both live,

And life more perfect have attained than Fate

Meant mee, by venturing higher than my Lot.

Shall that be shut 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 denounced, whatever thing Death be,

Deterred 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 shunned？

God therefore cannot hurt ye, and be just;

Not just, not God; not feared then, nor obeyed:

Your fear itself of Death removes the fear.

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

Opened and cleared, and ye shall be as Gods,

Knowing both Good and Evil as they know.

That ye should be as Gods, since I as Man,

Internal Man, is but proportion meet,

I of brute human, yee of human Gods.

So ye shall die perhaps, by putting off

Human, to put on Gods, death to be wisht,

Though threatened, which no worse than this can bring.

And what are Gods that Man may not become

As they, participating God-like 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 see,

Warmed by the Sun, producing every kind,

Them nothing: If they all things, who enclosed

Knowledge of Good and Evil in this Tree,

That whoso eats thereof, forthwith attains

Wisdom without their leave？and wherein lies

The offence, that Man should 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 heavenly breasts？these, these and many more

Causes import your need of this fair Fruit.

Goddess humane, reach then, and freely taste.”

He ended, and his words replete with guile

Into her heart too easy entrance won:

Fixt on the Fruit she gazed, which to behold

Might tempt alone, and in her ears the sound

Yet rung of his persuasive words, impregned

With Reason, to her seeming, and with Truth;

Meanwhile the hour of Noon drew on, and waked

An eager appetite, raised by the smell

So savoury of that Fruit, which with desire,

Inclinable now grown to touch or taste,

Solicited her longing eye; yet first

Pausing awhile, thus to herself she mused.

“Great are thy Virtues, doubtless, best of Fruits,

Though kept from Man, and worthy to be admired,

Whose taste, too long forborne, at first assay

Gave elocution to the mute, and taught

The Tongue not made for Speech to speak thy praise:

Thy praise hee also who forbids thy use,

Conceals not from us, naming thee the Tree

Of Knowledge, knowledge both of good and evil;

Forbids us then to taste, but his forbidding

Commends thee more, while it infers the good

By thee communicated, and our want:

For good unknown, sure is not had, or had

And yet unknown, is as not had at all.

In plain then, what forbids he but to know,

Forbids us good, forbids us to be wise？

Such prohibitions bind not. But if Death

Bind us with after-bands, what profits then

Our inward freedom？In the day we eat

Of this fair Fruit, our doom is, we shall die.

How dies the Serpent？hee hath eaten and lives,

And knows, and speaks, and reasons, and discerns,

Irrational till then. For us alone

Was death invented？or to us denied

This intellectual food, for beasts reserved？

For Beasts it seems: yet that one Beast which first

Hath tasted, envies not, but brings with joy

The good befallen him, Author unsuspect,

Friendly to man, far from deceit or guile.

What fear I then, rather what know to fear

Under this ignorance of Good and Evil,

Of God or Death, of Law or Penalty？

Here grows the Cure of all, this Fruit Divine,

Fair to the Eye, inviting to the Taste,

Of virtue to make wise: what hinders then

To reach, and feed at once both Body and Mind？”

So saying, her rash hand in evil hour

Forth reaching to the Fruit, she plucked, she ate:

Earth felt the wound, and Nature from her seat

Sighing through all her Works gave signs of woe,

That all was lost. Back to the Thicket slunk

The guilty Serpent and well might, for Eve

Intent now wholly on her taste, naught else

Regarded, such delight till then, as seemed,

In Fruit she never tasted, whether true

Or fancied so, through expectation high

Of knowledge, nor was Godhead from her thought.

Greedily she ingorged without restraint,

And knew not eating Death: Satiate at length,

And heightened as with Wine, jocund and boon,

Thus to herself she pleasingly began.

“O Sovran, virtuous, precious of all Trees

In Paradise, of operation blest

To Sapience, hitherto obscured, infamed.

And thy fair Fruit let hang, as to no end

Created; but henceforth my early care,

Not without Song, each Morning, and due praise

Shall tend thee, and the fertile burden ease

Of thy full branches offered free to all;

Till dieted by thee I grow mature

In knowledge, as the Gods who all things know;

Though others envy what they cannot give:

For had the gift been theirs, it had not here

Thus grown. Experience, next to thee I owe,

Best guide; not following thee, I had remained

In ignorance, thou openest Wisdom's way,

And givest accéss, though secret she retire.

And I perhaps am secret; Heaven is high,

High and remote to see from thence distinct

Each thing on Earth; and other care perhaps

May have diverted from continual watch

Our great Forbidder, safe with all his Spies

About him. But to Adam in what sort

Shall I appear？shall I to him make known

As yet my change, and give him to partake

Full happiness with mee, or rather not,

But keeps the odds of Knowledge in my power

Without Copartner？so to add what wants

In Female Sex, the more to draw his Love,

And render me more equal, and perhaps,

A thing not undesirable, sometime

Superior; for inferior, who is free？

This may be well: but what if God have seen,

And Death ensue？then I shall be no more,

And Adam wedded to another Eve,

Shall live with her enjoying, I extinct;

A death to think. Confirmed then I resolve,

Adam shall share with me in bliss or woe:

So dear I love him, that with him all deaths

I could endure, without him live no life.”

So saying, from the Tree her step she turned,

But first low Reverence done, as to the power

That dwelt within, whose presence had infused

Into the plant sciential sap, derived

From Nectar, drink of Gods. Adam the while

Waiting desirous her return, had wove

Of choicest Flowers a Garland to adorn

Her Tresses, and her rural labours crown

As Reapers oft are wont their Harvest Queen.

Great joy he promised to his thoughts, and new

Solace in her return, so long delayed;

Yet oft his heart, divine of something ill,

Misgave him; hee the faltering measure felt;

And forth to meet her went, the way she took

That Morn when first they parted; by the Tree

Of Knowledge he must pass, there he her met,

Scarce from the Tree returning; in her hand

A bough of fairest fruit that downy smiled,

New-gathered, and ambrosial smell diffused.

To him she hasted; in her face excuse

Came Prologue, and Apology too prompt,

Which with bland words at will she thus addrest.

“Hast thou not wondered, Adam, at my stay？

Thee I have misst, and thought it long, deprived

Thy presence, agony of love till now

Not felt, nor shall be twice, for never more

Mean I to try, what rash untried I sought,

The pain of absence from thy sight. But strange

Hath been the cause, and wonderful to hear:

This Tree is not as we are told, a Tree

Of danger tasted, nor to evil unknown

Opening the way, but of Divine effect

To open Eyes, and make them Gods who taste;

And hath been tasted such: the serpent wise,

Or not restrained as wee, or not obeying,

Hath eaten of the fruit, and is become,

Not dead, as we are threatened, but thenceforth

Endued with human voice and human sense,

Reasoning to admiration, and with mee

Persuasively hath so prevailed, that I

Have also tasted, and have also found

The effects to correspond, opener mine Eyes,

Dim erst, dilated Spirits, ampler Heart,

And growing up to Godhead; which for thee

Chiefly I sought, without thee can despise.

For bliss, as thou hast part, to me is bliss,

Tedious, unshared with thee, and odious soon.

Thou therefore also taste, that equal Lot

May join us, equal joy, as equal Love;

Lest thou not tasting, different degree

Disjoin us, and I then too late renounce

Deity for thee, when Fate will not permit.”

Thus Eve with Countenance blithe her story told;

But in her Cheek distemper flushing glowed.

On the other side, Adam, soon as he heard

The fatal Trespass done by Eve, amazed,

Astonied stood and Blank, while horror chill

Ran through his veins, and all his joints relaxed;

From his slack hand the Garland wreathed for Eve

Down dropped, and all the faded Roses shed:

Speechless he stood and pale, till thus at length

First to himself he inward silence broke.

“O fairest of Creation, last and best

Of all God's Works, Creature in whom excelled

Whatever can to sight or thought be formed,

Holy, divine, good, amiable, or sweet!

How art thou lost, how on a sudden lost,

Defaced, deflowered, and now to Death devote？

Rather how hast thou yielded to transgress

The strict forbiddance, how to violate

The sacred Fruit forbidden! some cursed fraud

Of enemy hath beguiled thee, yet unknown,

And mee with thee hath ruined, for with thee

Certain my resolution is to Die;

How can I live without thee, how forgo

Thy sweet Converse and love so dearly joined,

To live again in these wild Woods forlorn？

Should God create another Eve, and I

Another Rib afford, yet loss of thee

Would never from my heart; no no, I feel

The Link of Nature draw me: Flesh of Flesh,

Bone of my Bone thou art, and from thy State

Mine never shall be parted, bliss or woe.”

So having said, as one from sad dismay

Recomforted, and after thoughts disturbed

Submitting to what seemed remédiless,

Thus in calm mood his Words to Eve he turned.

“Bold deed thou hast presumed, adventurous Eve,

And peril great provoked, who thus hast dared

Had it been only coveting to Eye

That sacred Fruit, sacred to abstinence,

Much more to taste it under ban to touch.

But past who can recall, or done undo？

Not God Omnipotent, nor Fate, yet so

Perhaps thou shalt not Die, perhaps the Fact

Is not so heinous now, foretasted Fruit,

Profaned first by the Serpent, by him first

Made common and unhallowed ere our taste;

Nor yet on him found deadly, yet he lives,

Lives, as thou saidst, and gains to live as Man

Higher degree of Life, inducement strong

To us, as likely tasting to attain

Proportional ascent, which cannot be

But to be Gods, or Angels Demi-Gods.

Nor can I think that God, Creator wise,

Though threatening, will in earnest so destroy

Us his prime Creatures, dignified so high,

Set over all his Works, which in our Fall,

For us created, needs with us must fail,

Dependant made; so God shall uncreate,

Be frustrate, do, undo, and labour lose,

Not well conceived of God, who though his Power

Creation could repeat, yet would be loath

Us to abolish, lest the Adversary

Triumph and say;‘Fickle their State whom God

Most Favours, who can please him long？Mee first

He ruined, now Mankind; whom will he next？’

Matter of scorn, not to be given the Foe.

However I with thee have fixt my Lot,

Certain to undergo like doom, if Death

Consort with thee, Death is to mee as Life;

So forcible within my heart I feel

The Bond of Nature draw me to my own,

My own in thee, for what thou art is mine;

Our State cannot be severed, we are one,

One Flesh; to lose thee were to lose myself.”

So Adam, and thus Eve to him replied.

“O glorious trial of exceeding Love,

Illustrious evidence, example high!

Engaging me to emulate, but short

Of thy perfection, how shall I attain,

Adam, from whose dear side I boast me sprung,

And gladly of our Union hear thee speak,

One Heart, one Soul in both; whereof good proof

This day affords, declaring thee resolved,

Rather than Death or aught than Death more dread

Shall separate us, linkt in Love so dear,

To undergo with mee one Guilt, one Crime,

If any be, of tasting this fair Fruit,

Whose virtue, for of good still good proceeds,

Direct, or by occasion hath presented

This happy trial of thy Love, which else

So eminently never had been known.

Were it I thought Death menaced would ensue

This my attempt, I would sustain alone

The worst, and not persuade thee, rather die

Deserted, than oblige thee with a fact

Pernicious to thy Peace, chiefly assured

Remarkably so late of thy so true,

So faithful Love unequalled; but I feel

Far otherwise the event, not Death, but Life

Augmented, opened Eyes, new Hopes, new Joys,

Taste so Divine, that what of sweet before

Hath toucht my sense, flat seems to this, and harsh.

On my experience, Adam, freely taste,

And fear of Death deliver to the Winds.”

So saying, she embraced him, and for joy

Tenderly wept, much won that he his Love

Had so ennobled, as of choice to incur

Divine displeasure for her sake, or Death.

In recompense (for such compliance bad

Such recompense best merits) from the bough

She gave him of that fair enticing Fruit

With liberal hand: he scrupled not to eat

Against his better knowledge, not deceived,

But fondly overcome with Female charm.

Earth trembled from her entrails, as again

In pangs, and Nature gave a second groan,

Sky loured and muttering Thunder, some sad drops

Wept at completing of the mortal Sin

Original; while Adam took no thought,

Eating his fill, nor Eve to iterate

Her former trespass feared, the more to soothe

Him with her loved society, that now

As with new Wine intoxicated both

They swim in mirth, and fancy that they feel

Divinity within them breeding wings

Wherewith to scorn the Earth: but that false Fruit

Far other operation first displayed,

Carnal desire inflaming, hee on Eve

Began to cast lascivious Eyes, she him

As wantonly repaid; in Lust they burn:

Till Adam thus ’gan Eve to dalliance move.

“Eve, now I see thou art exact of taste,

And elegant, of Sapience no small part,

Since to each meaning savour we apply,

And Palate call judicious; I the praise

Yield thee, so well this day thou hast purveyed.

Much pleasure we have lost, while we abstained

From this delightful Fruit, nor known till now

True relish, tasting; if such pleasure be

In things to us forbidden, it might be wished,

For this one Tree had been forbidden ten.

But come, so well refreshed, now let us play,

As meet is, after such delicious Fare;

For never did thy Beauty since the day

I saw thee first and wedded thee, adorned

With all perfections, so inflame my sense

With ardour to enjoy thee, fairer now

Than ever, bounty of this virtuous Tree.”

So said he, and forbore not glance or toy

Of amorous intent, well understood

Of Eve, whose Eye darted contagious Fire.

Her hand he seized, and to a shady bank,

Thick overhead with verdant roof embowered,

He led her nothing loath; Flowers were the Couch,

Pansies, and Violets, and Asphodel,

And Hyacinth, Earth's freshest softest lap.

There they their fill of Love and Love's disport

Took largely, of their mutual guilt the Seal,

The solace of their sin, till dewy sleep

Oppressed them, wearied with their amorous play.

Soon as the force of that fallacious Fruit,

That with exhilarating vapour bland

About their spirits had played, and inmost powers

Made err, was now exhaled, and grosser sleep

Bred of unkindly fumes, with conscious dreams

Encumbered, now had left them, up they rose

As from unrest, and each the other viewing,

Soon found their Eyes how opened, and their minds

How darkened; innocence, that as a veil

Had shadowed them from knowing ill, was gone,

Just confidence, and native righteousness,

And honour from about them, naked left

To guilty shame; hee covered, but his Robe

Uncovered more. So rose the Danite strong

Herculean Samson, from the Harlot-lap

Of Phílistéan Dálilah, and waked

Shorn of his strength. They destitute and bare

Of all their virtue: silent, and in face

Confounded long they sat, as strucken mute,

Till Adam, though not less than Eve abasht,

At length gave utterance to these words constrained.

“O Eve, in evil hour thou didst give ear

To that false Worm, of whomsoever taught

To counterfeit Man's voice, true in our Fall,

False in our promised Rising; since our Eyes

Opened we find indeed, and find we know

Both Good and Evil, Good lost, and Evil got,

Bad Fruit of Knowledge, if this be to know,

Which leaves us naked thus, of Honour void,

Of Innocence, of Faith, of Purity,

Our wonted Ornaments now soiled and stained,

And in our Faces evident the signs

Of foul concupiscence; whence evil store;

Even shame, the last of evils; of the first

Be sure then. How shall I behold the face

Henceforth of God or Angel, erst with joy

And rapture so oft beheld？those heavenly shapes

Will dazzle now this earthly with their blaze

Insufferably bright. O might I here

In solitude live savage, in some glade

Obscured, where highest Woods impenetrable

To Star or Sun-light, spread their umbrage broad,

And brown as Evening: Cover me ye Pines,

Ye Cedars, with innumerable boughs

Hide me, where I may never see them more.

But let us now, as in bad plight, devise

What best may for the present serve to hide

The Parts of each from other, that seem most

To shame obnoxious, and unseemliest seen,

Some Tree whose broad smooth Leaves together sewed,

And girded on our loins, may cover round

Those middle parts, that this newcomer, Shame,

There sit not, and reproach us as unclean.”

So counselled hee, and both together went

Into the thickest Wood, there soon they chose

The Figtree, not that kind for Fruit renowned,

But such as at this day to Indians known

In Malabar or Decan spreads her Arms

Branching so broad and long, that in the ground

The bended Twigs take root, and Daughters grow

About the Mother Tree, a Pillared shade

High overarched, and echoing Walks between;

There oft the Indian Herdsman shunning heat

Shelters in cool, and tends his pasturing Herds

At Loopholes cut through thickest shade: Those Leaves

They gathered, broad as Amazonian Targe,

And with what skill they had, together sewed,

To gird their waist, vain Covering if to hide

Their guilt and dreaded shame; O how unlike

To that first naked Glory. Such of late

Columbus found the American so girt

With feathered Cincture, naked else and wild

Among the Trees on Isles and woody Shores.

Thus fenced, and as they thought, their shame in part

Covered, but not at rest or ease of Mind,

They sat them down to weep, nor only Tears

Rained at their Eyes, but high Winds worse within

Began to rise, high Passions, Anger, Hate,

Mistrust, Suspicion, Discord, and shook sore

Their inward State of Mind, calm Region once

And full of Peace, now tost and turbulent:

For Understanding ruled not, and the Will

Heard not her lore, both in subjection now

To sensual Appetite, who from beneath

Usurping over sovran Reason claimed

Superiour sway: From thus distempered breast,

Adam, estranged in look and altered style,

Speech intermitted thus to Eve renewed.

“Would thou hadst hearkened to my words, and

stayed

With me, as I besought thee, when that strange

Desire of wandering this unhappy Morn,

I know not whence possessed thee; we had then

Remained still happy, not as now, despoiled

Of all our good, shamed, naked, miserable.

Let none henceforth seek needless cause to approve

The Faith they owe; when earnestly they seek

Such proof, conclude, they then begin to fail.”

To whom soon moved with touch of blame thus Eve.

“What words have passed thy Lips, Adam severe,

Imputest thou that to my default, or will

Of wandering, as thou callest it, which who knows

But might as ill have happened thou being by,

Or to thyself perhaps: hadst thou been there,

Or here the attempt, thou couldst not have discerned

Fraud in the Serpent, speaking as he spake;

No ground of enmity between us known,

Why hee should mean me ill, or seek to harm.

Was I to have never parted from thy side？

As good have grown there still a lifeless Rib.

Being as I am, why didst not thou the Head

Command me absolutely not to go,

Going into such danger as thou saidest？

Too facile then, thou didst not much gainsay,

Nay, didst permit, approve, and fair dismiss.

Hadst thou been firm and fixt in thy dissent,

Neither had I transgressed, nor thou with mee.”

To whom then first incenst Adam replied.

“Is this the Love, is this the recompense

Of mine to thee, ingrateful Eve, exprest

Immutable when thou wert lost, not I,

Who might have lived and joyed immortal bliss,

Yet willingly chose rather Death with thee:

And am I now upbraided, as the cause

Of thy transgressing？not enough severe,

It seems, in thy restraint: what could I more？

I warned thee, I admonished thee, foretold

The danger, and the lurking Enemy

That lay in wait; beyond this had been force,

And force upon free Will hath here no place.

But confidence then bore thee on, secure

Either to meet no danger, or to find

Matter of glorious trial; and perhaps

I also erred in overmuch admiring

What seemed in thee so perfect, that I thought

No evil durst attempt thee, but I rue

The error now, which is become my crime,

And thou the accuser. Thus it shall befall

Him who to worth in Women overtrusting,

Lets her Will rule; restraint she will not brook,

And left to herself, if evil thence ensue,

Shee first his weak indulgence will accuse.”

Thus they in mutual accusation spent

The fruitless hours, but neither self-condemning,

And of their vain contést appeared no end.

————————————————————

注解：

[1] 阿喀琉斯（Achilleus）的盛怒，是荷马史诗《伊利亚特》的主题。它的开头是：“缪斯啊，请歌咏珀琉斯之子阿喀琉斯的愤怒，这一怒给阿开亚人带来无数的灾难……”该书第22章，写阿喀琉斯因密友在战场被特洛伊的主将赫克托耳杀死而大怒出战，追赶赫克托耳绕城三匝的故事。

[2] 勇士图努斯（turnus）曾和列夏姆王的女儿拉威尼亚（lavinia）订婚，后因女方主动解约，嫁给埃涅阿斯（Aenéas），两勇士斗争，图努斯被杀。埃涅阿斯是从意大利来的鲁溪里之王，为维吉尔史诗《埃涅阿斯纪》的主人公。

[3] 希腊人，指奥德修斯（Odysseus）。他在特洛伊战争后回国时触怒了海神尼普顿，漂流海上十年之久。这是荷马史诗《奥德赛》的主题。

[4] 西莎利亚之子，即埃涅阿斯。他是安喀赛斯和阿佛洛狄忒的儿子，因触怒于神后朱诺而漂流海上，遇到种种灾难。西莎利亚是克列特岛中一地名，据传说，女神阿佛洛狄忒或是该岛附近海浪泡沫所生。

[5] 弥尔顿早于青壮年时代就想写一部不朽的长篇巨著，经过长时间的考虑之后，决定写《失乐园》长诗（1640年左右）；真正开始写作于1658年。

[6] 描写竞走和竞技，指《伊利亚特》第23章，帕特洛克罗斯的葬礼中举行；《埃涅阿斯纪》第5章的特洛伊竞技。

[7] 华贵骑士，指中世纪描写骑士冒险的传奇诗，如意大利波亚尔多的《恋爱的奥兰多》、阿里奥斯多的《疯狂的奥兰多》、塔索的《解放了的耶路撒冷》、英国斯宾赛的《仙后》等。

[8] 时代过晚，是说近代已不是产生古代英雄史诗或中世纪骑士传奇的时代。他所要写的当有所独创。风土寒冷，弥尔顿认为不适宜于诗人才情的发展。

[9] 年龄，弥尔顿写这诗时快近六十岁了。他在三十年代，年富力强时，曾有志写一部关于英国人民抵抗萨克森入侵的史诗。到了参加革命斗争以后，便决定写《失乐园》。

[10] 弥尔顿说他的长诗和古代、中世纪的不同。主题、题材和风格都不一样。他的女诗神不是普通的缪斯而是天上的灵。原诗这一行里的“她”指他的天诗神，指导他写诗的女神。她给的灵感是《失乐园》，人类原始的史诗。

[11] 《旧约·约伯记》一．7：“耶和华问撒旦说，‘你从哪里来？’撒旦回答说，‘我从地上走来走去，往返而来。’”

[12] 尤烈儿（Uriel）是太阳的管理者，天使中眼睛最亮的。

[13] 基路伯是天使的一种，主要任务是保卫工作。

[14] 弥尔顿以为伊甸园在底格里斯河上，《创世记》二．10所说的“有河从伊甸流出来滋润那园子”的河就是底格里斯。

[15] 本都（pontus），黑海古名。

[16] 米奥底斯海，即亚速海，与黑海相通。鄂毕河（Ob），西伯利亚一大河。

[17] 奥伦特斯河在黎巴嫩，有阿波罗的神庙。德岭为巴拿马地峡。

[18] 大洋指太平洋。

[19] 《创世记》三．1：“耶和华上帝所造的，唯有蛇比田野一切的活物更狡猾。”

[20] 半数是夸大之词，原是三分之一天使跟他造反。

[21] 奥丽亚德（Oread），山岳洞窟的女仙。

[22] 德莱亚德（dryad），树木之女神或树精。德丽亚（delia），即黛安娜（diana），月亮的神，也是狩猎的神。她手拿弓箭，身佩箭箙。

[23] 佩丽斯（pales），罗马神话中的牧羊人的保护女神。

[24] 维特姆诺斯（Vertumnus），罗马的季节、果树等的神，他能变成各种人的形象，向果树的仙女波莫娜（pomona）求婚，几次被拒绝，终于成功。见奥维德《变形记》第14章。

[25] 色列斯（seres），农业、果木的女神，为育芙（即宙斯）生下一女名普洛塞庇娜（即珀耳塞福涅——见第四卷注[21]），嫁与冥王。

[26] 阿多尼斯（Adonis），爱神维纳斯所爱的美少年，他在黎巴嫩山中打猎被野猪咬伤而死，女神哀哭祈祷，让他复活，每年和她同居六个月。他的花园是有名的。拉厄耳忒斯（laertes）的儿子就是奥德修斯，《奥德赛》的主人公。

[27] 阿尔喀诺俄斯（Alcinous），弗西亚岛的王，热情招待奥德修斯于他的名园。在《奥德赛》第7章有园游的描写。

[28] 聪明的国王，指所罗门，他后宫有妃嫔、妻妾成千，宫殿豪华，园林壮丽。他最爱的妃子是埃及法老的女儿，为她营造各种的果园，如葡萄园、核桃园等。有人说，称为“所罗门之歌”的《雅歌》第6、7两章所歌颂的就是她。

[29] 伊利里亚（Illyria），在巴尔干半岛西岸，希腊北部。卡德摩斯（Cadmus），腓尼基的王，宙斯把赫耳弥俄涅（Hermione）给他为妻，二人老后，来到伊利里亚求神赐死而变成蛇。

[30] 埃皮达鲁斯（Epidaurus），伯罗奔尼撒半岛东岸的一小城。希腊神话阿波罗有个儿子长于医道，生于该城，成了医药之神。罗马疫病流行时，派使者去请愿；医神以蛇的形象出现，和使者同去罗马消灭疫病。

[31] 安扪大神称为“利比亚的育芙”；卡匹托林主神，称为“卡匹托林的朱庇特”。前者为亚力山大帝的父亲腓力二世，奥林匹阿斯（Olympias）是他妻子，生亚力山大；后者是罗马英雄西庇阿（scipio）的父亲，西庇阿打败了迦太基的汉尼拔（Hannibal），被称为“罗马的精华”。

[32] 喀耳刻（Circe）是个妖精，能挥魔杖把人变成畜生。奥德修斯到了她所住的海岛上，由于神使赫耳墨斯的指示而破她的妖术。她变的畜生，形似畜生而本质还是人，所以说是“假装的畜类”。

[33] 据说蛇最喜欢茴香，也喜欢吸山羊的乳房。

[34] 《新约·罗马书》二．14：“没有律法的外邦人，若顺着本性行律法上的事，他们虽然没有律法，自己就是自己的律法。”

[35] 这个宇宙，指上帝用六天六夜所造的新宇宙，对旧有的而言。

[36] 《创世记》三．4—5：“蛇对女人说，你们不一定死，因为上帝知道你们吃的日子眼睛就明亮了。”

[37] 在收获时节的祭礼中举起美丽的农业女神色列斯（Ceres）的像而游行，或选择少女来抬着游行。

[38] 但族人参孙是犹太的士师，力大无比，敌人非常害怕他；他娶了非利士的妓女大利拉为妻，敌人探知他的力气全在头发，如果剪去头发，便无力气了。敌人买通大利拉剪他的发，叫他枕在她膝头睡觉，偷偷剪去全部头发，他一觉醒来全无力气，因而被俘。事见《旧约·士师记》，十三—十六章。

[39] 未有衣服之时，天真无邪的纯朴便是日常的服饰，光艳神圣的服饰。

[40] 印度的无花果树，是指榕树。

[41] 玛拉巴（Malabar），德康（decan）是印度西边的地名。

[42] 亚马逊（Amazon）是个勇敢的女人族，打仗时用的盾牌是新月形的。榕树叶没有盾牌那么大，可能是芭蕉的叶。弥尔顿根据17世纪的植物书，把Banana（芭蕉）误作Banian（榕树）。

第十卷

提纲

人的犯禁被发觉后，守卫的天使便离开乐园回到天上去，证明自己并没有放松警戒。上帝声言:撒旦进入园内，不是他们所能防范的。上帝派遣他的儿子去审理犯禁者，神子降临，给以判决，并可怜他们二人，给以衣物蔽身，然后返回天上。坐在地狱门口的“罪”和“死”动了奇妙的怀念之情，觉得撒旦在新世界的阴谋成功了，人类犯罪了，便不愿老守住地狱，决心要追随他们的父亲撒旦，到人类那里去。为要把地狱到这个世界的道路修得好走些，他们照撒旦所走的路线，在混沌界上面筑起一条大路或桥梁。正当他们准备动身回地狱时，遇到撒旦很自负地乘胜回归地狱，互相庆贺一番。撒旦回到万魔殿，在全体会众面前夸说自己对人类的阴谋成功。听众没有喝彩，只听得全会众的咝咝声。他们和他同时突然变形为蛇，和他在乐园时一样。在他们的眼前，幻出一幅禁树生长的景象，他们贪馋地伸长身子去摘取果子来吃，但满嘴是尘土和苦灰。“罪”和“死”仍进行他们的工作。上帝预告神子将最终战胜他们而万象更新；但目前，命令天使们在天上和元素中做一些变化。亚当愈来愈认识自己堕落的处境，感到深切的悲哀，拒绝夏娃的安慰。夏娃坚持并说服了他。她为了避免落到自己子孙身上的诅咒，建议亚当用暴力；他不赞成，却叫她想起她的子孙可以对蛇报复的诺言，从而抱较好的希望，劝勉她和他一起用悔罪和祈愿来平息神怒。

那时撒旦在乐园中所干的，

极端恶毒的，可憎的行为——

以蛇的形象出现而诱骗夏娃，

夏娃又去引诱丈夫偷尝禁果的事

天上都已经知道了。有什么事

能逃脱明察秋毫的神眼，能欺骗

他那全知的圣心呢？聪明正直的神

虽然给人的心智以全副的力量

和自由意志为武装，足以识破敌人

或伪装朋友的各种诡计，

却不能防范撒旦的试探。

无论是谁来试探，都应该

随时随地知道，并且记住

“勿尝禁果”的至高命令；

既然违背了命令，刑罚怎能幸免？

况且罪上加罪，只配坠落沉沦。[1]

天使的卫队急速从乐园飞升，

回到天上去，为了人类的可悲事件

无言以对，两人的情况他们都知道，

只是那狡猾的魔王怎样偷进乐园

却没有看见，真是奇怪。这不幸的

消息很快就从地上传进天门，

凡听到的都觉得扫兴。那时，

暗中伤心的情绪也表现于苍天的

脸容上，幸有怜悯交融在一起，

还不致破坏他们的幸福。

天上的大众纷纷跑来，

向他们打听事件的经过详情。

为了把事实解释清楚，把严密的

警戒说明，他们急速奔向至高的

宝座前，很顺利地证明了情况。

那时，至尊永生的父，从他所在的

神秘云层中，用雷鸣般的声音宣布。

“云集的天使们和未完成使命

而归来的天使们呀，不要为了这个

从地上来的消息而沮丧、忧惊，

这是你们忠诚戒备所不及防范的，

当这个诱惑者最初越过地狱深渊时，

我就预告过将要发生的事情。

那时我曾说过，他将要得逞，

完成他的坏使命——把人引诱，

人受了谄媚而忘了一切，听信谎言，

违背他的创造者；我的用心是

既不要他的堕落一定成为事实，

也不用丝毫的外力去干预

他的自由意志，只要保留

平衡的状态，一任意志的倾向。

可是他竟堕落了，现在只好

照他的罪行宣布他的死刑。

他所害怕的死刑是定了，立即执行，

一切的妄想都是枉费心机，

今天就会知道，决不能宽恕、赦免。

正义不能转变为滥用的恩赐。

可是我好派谁去审判他们呢？

除了你，代替我的神子外还派谁呢？[2]

我已经把全部案件转交给你，

无论是天上的，地上的或地狱的。

我派你，人的朋友和中保，[3]

自愿做他们的救赎者和解放者，

而且愿意降生为人，去审判

堕落的人，这就很容易明白:

我的用心是要慈悲与公正并行。”

天父这样说后，把他的荣光

展现在他的右边，神子的上方，

大放清纯的、神性的光辉，

神子满被光华，表露出父的一切，[4]

如此神圣，又如此温柔地答道:

“永恒的父呀，您的任务

是发命令，我的任务是在天上

或地上执行您的至高意志，[5]

做您的爱子，永得喜乐。

我将往地上去审判这些罪人；

可是您知道，不论谁去审判，

时候一到，极刑必定落在我身上。[6]

我在您面前做了保证，决不后悔，[7]

愿以此身分担他们的罪刑，我将

用我所得的权力去执行审判；

不过还要充分显示慈悲和公正，

两相协调，并且使您满意。

除了受审判的两个人以外，

谁也不用参加，所以不用侍从。

至于那逃避罪责的第三者，[8]

违背一切法规，那就让他

缺席受宣判吧，蛇的罪证无可推诿。”

他这样说着，从他那

荣光照耀的座位上站起来，

在至高的座位旁边交相辉映:

侍候他的上天使，掌权者、

公侯、权贵等，陪伴他到了天门，

从那里，可以一眼望到伊甸

和两者之间沿路的风光。

他往下降落，其神速，不能

以时间计，飞快的分秒也不能计算。

现在，时间早已过了中午，太阳

已经西斜，天起微风把大地吹醒，

迎来晚凉，神子的怒气已平息，

更觉清凉；他以善良的审判官

和中保的身份来临。那夫妇二人

在红日西坠时，听见柔和的风儿

吹来上帝在园中走路的声音，

就躲进最茂密的树丛中去，

上帝走近时，大声呼叫亚当:[9]

在红日西坠时，听见柔和的风儿吹来上帝在园中走路的声音，就躲进最茂密的树丛中去。

“你在哪里，亚当，远远地

看见我，却不来欢迎吗？是因为

把你撂在这儿，冷淡对你，

你不高兴了吗？以前迎接我时

是那么热情，那么自然；

这一回是因为我来得太突然了？

难道有什么事情阻挡你吗？

难道有什么变故吗？出来吧！”

他出来了，带同夏娃，

她是首先犯禁的，所以更加尴尬，

两人都心慌，面带愧色。

无论是对神或二人相对，都不见

爱娇的脸色，只有知罪、羞惭、

烦躁、失望、愤怒、顽强、

怨恨和狡诈。因此，亚当

迟疑了很久，才简单地答道:

“我听见您在园中，害怕

您的声音，因为赤身露体，躲起来了。”

慈祥的判官没有责备他，答道:

“你常听我的声音，一向不怕，

总是高兴的，这回怎么害怕了？

至于说你赤身露体，是谁告诉你的？

你是不是吃过我禁止你吃的

那棵树上的果子了呢？”

亚当忍着痛苦回答他说:

“啊，天啊！我今天站在判官前，

实在是左右为难。我该自己负起

全部罪责呢？还是责难我的伴侣，

我生命的另一半边身呢？

她对我一向忠诚，她的过错，

我当隐瞒，不为自己的委屈

而暴露、责备她；可是严峻的

命运和灾祸的急迫，使我屈服。

不然的话，罪与罚不管怎么难当，

都全部落在我的头上来吧。

我即使沉默不说，您也不难看破

我的隐私。您为我创造，用以

帮助我的这个女人，确是您

完善的礼物，如此美好，合适，

如此神圣、受用，致使她的手

所给的东西，我一概不怀疑，

她过去所做的事，我认为都是

真诚的，她这一回的作为，

似乎也是如此。她给了我

那棵树上的果子，我就吃了。”

神子这样回答他说:

“难道她是你的上帝吗？你听从

她比听从上帝的声音还重要吗？

你是男性，上帝把你造出来，

放在她的上头，她是从你而造，

为你而造的，难道你向她让位，

以为她比你更优胜或者和你平等，

做你的向导吗？你的完全性、

真正威严，不是远胜于她吗？

她的确很美很可爱，足以引起

你的怜爱，但不能叫你服从她呀！

她的资质作为手下是很好的，

但不能操统治权，她是你的一部分，

是你的伙伴，你该有自知之明。”

说了之后，就向夏娃问一句:

“说吧，女人，你这干的是什么事？”

愁苦的夏娃淹没在羞耻中，

她马上就承认了，但在审判者

面前，还不敢大胆、多嘴，

只红着脸，简短地这样回答:

“蛇欺骗了我，我就吃了。”

神子听了这话，便不犹豫地

对被告的蛇进行了判决，

蛇虽然是畜生，不过是做坏事的工具，[10]

不能把渎损造物的目的的罪责

转归于他，但他的本性是恶的，

所以当时对他的咒诅也是正当的。

可是不能向他了解更多的人事，

（因为他不知其他更多的人事）

那个罪行是确定了，然而按

上帝当时的神秘想法，还是

应加刑罚于罪魁撒旦，因此，

他给蛇下了这样的咒诅:

“你做了这等事，就比

所有的牲畜和野地里的兽类

都更可咒诅。你将要永生

永世用腹部爬行着走路，

你一辈子都要吃尘土过日子。

我将在你和女人之间放置憎恨

你的后代和她的后裔相互为仇，

她的后裔伤你的头，你伤他的踵。”

宣布了这样的神谕，到“第二夏娃”[11]

玛利亚的儿子耶稣看见太空之王撒旦[12]

从天上闪电般坠落时方始实现。[13]

那时他从坟墓中出来，灭了坠落天使，

公开宣示胜利而辉煌地升天去，[14]

把囚犯逮捕，带他通过太空，

长期被掠夺的魔王的领地。

今天预言了魔王的致命伤，

他终于要被蹂躏在我们的脚下。[15]

神子回头向女人这样宣告:

“我将把你的痛苦在怀孕时

大大增加。你要在痛苦中生小孩，

你还得服从你丈夫的意志，

他必将君临于你，管制你。”[16]

最后，他又向亚当宣告:

“因为你听从了你妻子的话，

吃了我禁止你们吃的那树的果子，

连土地也因为你而受到咒诅，

因此你一辈子必须劳苦过日子；

土地连荆棘和蓟草都不生长，

你只好吃野地里的野菜。你必须

汗流满面才得糊口，直到你

最后归回土地，因你原本出自泥土，[17]

你既生自尘土，将来也归回尘土。”

派来做判官和救主的神子

这样宣判了人，但那天宣示立即

执行的死刑，却延迟了很长时间。

接着，他又可怜二人在露天里

赤身露体站在他面前的情景，

觉得必须改变，想到他自己将甘愿

取奴仆的形象，为他的奴仆洗脚，[18]

如今身为神圣家族之父，要么

杀了他，要么用兽皮裹他们的裸体，

或者像蛇一样，给以新衣去更换；

给敌人衣服穿，不算过分。[19]

他不仅用兽皮遮蔽他们的形体，

更加丑恶的是内心的赤裸，要用

正义的衣袍把他们打扮，不使[20]

暴露在他父亲眼前。他允许神子

迅速飞升，归回他万福的胸怀，

重新享受他原有的荣光；而且

平心静气地向他报告一切

人间处理的经过和妥善安排的

情况，虽然他是无所不知的，

与此同时，在地上的犯禁

和判罪之前，在地狱的大门内，

“罪”和“死”相对而坐。自从魔王

通过门禁以来，这门一直敞开着，

狂怒的火焰从门内喷出，远远喷进

混沌界，门是“罪”开的，她对“死”说:

“儿啊，我们为什么现在还

在这儿闲坐着对看呢？我们伟大的

父亲撒旦已经在别的世界发迹了，

我们是他所爱的儿女，该有更好的[21]

地位了。不能有别的情况，只会成功。

如果不幸被惩罚者赶出来的话，

他早就该回来了，这儿是他受刑

或受报复的最适当的地方。

我觉得从我的内心升起一股

新的力量，长出翅膀，可以

在这深渊之外取得广大的领土；

不论用什么东西吸引我去，

用交感作用，用自然的权力，[22]

用最远的遥控力量结合起来的

亲和力等类最神秘的传递方法。

你是我不可分离的影子，

不能不跟我去，什么力量

都不能把罪恶和死亡分开。

可是他在回来的路上会有

种种险阻，要越过这个茫茫深渊

几乎不可能，我们二人，对于

冒险事业还是很合适的，

若能筑起一条大桥，横跨地狱

和撒旦正在征服的新世界之间，

作为交通、移居最便利的通行大道，

全地狱大军团的无上丰碑。

这新生的引力和本能，如此

强烈地催促我，决不可错过机会。”

瘦削的“影子”马上回答说:

“依照命运和强烈倾向所引导的路

走去吧；我在你所领导的路上

决不落后，也不会迷误，我能嗅到

积尸和无数食饵的臭气，我比那里的

一切生物更善于品尝死的风味，

我也能为你的事业奔走策划，

给你同等力量的帮助而不致短缺。”

他这样说着，满怀喜悦的心情，

嗅着地上死的气味，好像一群

贪婪的鸟，从百里外就能嗅到[23]

第二天战场上该在血战中战死的

活尸的气味，匆匆飞向驻军的阵地。

那个狰狞可怖的形体这么嗅着，

把他宽大的鼻孔转向阴沉的天空，

老远就敏锐地闻到猎物的气味。

于是二魔飞出地狱的大门，

分别飞进广漠紊乱，潮湿黑暗的

混沌界，强力地（他们的力量很大）

奋翮于众水之上；他们碰到了许多

软、硬的东西，上下飘荡，左右冲激，

好像在翻腾的海上，或群集拥挤，

或你追我赶，从各方冲向地狱的门。

犹如两极的大风在北冰洋上

冲突之后，把冰山吹集拢来，

堵塞想象中从佩佐拉港外到东方[24]

富庶的中国口岸的去路一样。

“死”用三叉戟把堆集起来的泥土

固定住，用冷硬的化石锤子拍实，

好像当初固住德洛的浮岛一般；[25]

另外，他又瞪眼，用戈耳工般[26]

可怕的神情吓住它，使它不动，

再用柏油来加固它。它和地狱

大门一样宽，和地狱的底层

一样深，用沙砾堆积起来的，

坚固的大堤就屹立在那

起着泡沫的深渊上面，高高的

弓形的长桥，不知其几千万里，

和巨大绵延的坚壁相连接。

如今这无可防御的世界，

为“死”所控制，大桥成了那儿

和地狱之间的一条宽阔、平滑，

畅通无阻的交通大道。

如果以大比小，则可比薛西斯[27]

想要夺取希腊的自由，从首都

苏萨那高大的门诺念宫殿[28]

来到海上，在希列斯庞海峡上[29]

架起长桥，沟通亚、欧二洲，

几次鞭打那些激愤不驯的浪潮，[30]

因为它们几次摧毁了大桥。

他们终于用神奇的架桥技术

完成了这项工程，在狂涛滚滚的

深渊上架起这样一条悬空的，

岩石的栈道，顺着撒旦的踪迹，

来到比混沌较为舒适的地方，他

最初歇翼在混沌界外，就是

这个圆形世界光秃不毛的外侧，

在狂怒的渊面上造成了这样的

大石桥。他们还用金刚石的钉

和链条加固了全桥，使它永固。

就在这块小地方，天国得以和

这个世界的边界相接，左边通到

地狱的是条长石路插在中间；[31]

看来这三个方面，各有不同的

道路通向自己的地方。现在，

他们要往地球去，首先要去乐园时，

恰巧看见，在太阳于白羊星座初升时。

撒旦正以天使的光辉姿态，

从人马座和天蝎宫之间向天心前进。[32]

他已经变形了，但是，虽已变形，

自己的儿子一看就认出来。

他诱惑了夏娃后，便偷偷地

溜进深林的边缘，窥视后果，

他改变形状，看见他的诈术

被夏娃无意中拿去施加

在她的丈夫身上，看见

他们俩害羞，寻求衣裳

却寻不到。但当他看见那

审判他们的神子降临时，

他就害怕，逃走了。他虽然

不希望能逃脱罪责，但可以

暂时避开当场被逮的难堪，

恐惧、罪刑、神的激怒，会

突然落到他身上。这事过去了，

到夜间，他又转来，听到这对

夫妇在悲苦中的对话和种种叹息，

于是他琢磨自己的命运:

命运一时不可知，那是未来的事，

现在不如先带着喜报回地狱去。

他在混沌深渊的岸边，这条

可惊的新筑大桥的桥头，

想不到会遇见自己的亲儿女。

重逢是件大喜事，再看看

那大桥，更加增添了喜悦。

他惊奇地站着，过一会儿，

他那妖艳的女儿“罪”打破沉默:

“父亲呀，这些是您的

伟业，您的战利品，看来好像

不是您自己的，实际上您是

它们的创造者和支柱。因为

我的心，由于一种神秘的和谐，

和您的心一起跳动，美妙地

结合在一起，您在地球上的成功，

正如您现在脸上所显露的，

直接在我心里感觉到了。

我和您即使隔开几个世界，

也能感觉到:我和您这儿子

不能不追随您。命定的因果

把我们三个结合在一起。

地狱已经不能圈住我们，

这个难渡的幽暗深渊也不能

阻挡您的光辉业迹的发展。

您已经成全我们狱门内囚徒的

自由至今，给我们力量，使我们

能够在这个幽暗的深渊上造起

这样的大桥。这个世界完全

是您的了；您的德性获得了

不是您手所造的东西；您的

卓越智慧得到了战争中之所失，

充分补偿了在天上的失败。

您将君临这个世界，这在天上

却未能做到；让他在天上称帝，

永远统治下去吧，如战场所决定的；

让他退出这个新世界，让他和

他自己的命运相隔离，从此

和您分享一切的主权，把他那

天上的方域和您这个圆世界[33]

分清彼疆尔界，要不然，再较量

一次，进一步动摇他的宝座。”

幽暗的王高兴地回答道:[34]

“美丽的女儿啊，你和你的

儿子兼孙子，高度证明了

撒旦种族的赋禀（我以这个

‘天上全能王的敌手’称号而自豪），

这是我和我全地狱天使军，在天门

近处胜利上加胜利所得的荣誉。

再配上我的永远光荣的事业，

把地狱和这个世界连接在一起，

成为一个畅通无阻的国土，

一个大陆。因此我要从你们造的

宽广道路下去，经过幽暗界，

到我的同盟诸天军那边去，

把我的成功告诉他们，让他们

一同快活；在此期间，你们二人

可以从你们所造的这条大路，

从无数的繁星之间，直达乐园。

你们就住在那儿，幸福地治理

地上和空中，特别是为万物

灵长的人类，先使他们做定

你们的奴隶，最后杀掉他们。

用我的代理人的名义派你们去，

做地球上的全权者，握有

从我这里出去的无敌力量。

我掌握着这个新王国的治权，

全靠你们的协助，通过‘罪’

到‘死’，显示我的功勋。只要

你们协力合作得好，地狱的事

就不愁受损害，去吧，要坚强！”[35]

他这样说着送走了他们，

他们从繁密的星座中间

全速前进，去扩大他们的破坏。

受了毒气冲击的星星变苍白了，

受了瘴气打击的各行星，

蒙受了真正的亏蚀。撒旦

从大桥走下去，向着地狱的大门。

两边混沌汹涌吼叫，激起大浪，

往返冲击桥墩，嘲笑他的愤激。

撒旦走过那敞开着的，没有

守卫的地狱大门，看四边都是

荒凉的景象。因为被派坐守

在那里的离开了职守，飞到

上面世界去了，其余的都退到

地狱深处，万魔殿的围墙附近，

撒旦被譬作明星，被夸耀的

路西法王位所在的都城去了。[36]

大军团正在那里张望，头头们

在开会讨论，派出使者，深恐

在那里焦急等待他们的大冒险家早些从另一世界侦察归来。

魔王会遭到厄运的截击。

他在临行时曾这样吩咐过，

他们照样办了。——好像

鞑靼人从俄罗斯撤退，越过

雪原，经过阿斯特拉坎，[37]

或像波斯王逃离土耳其新月之角，

退出阿拉丢尔的全部荒漠地界，[38]

退到吐利斯或卡斯滨一样。[39]

这些被逐出天界的大军退到

都城的周围，严加防守，使地狱

一望无际的边界成为荒芜一片，

在那里焦急等待他们的大冒险家

早些从另一世界侦察归来。

他以天军最低级士兵的姿态，

隐蔽地从众人中间走过去，

从地狱的大殿门口进到里面，

悄悄地登上他的高座，在华丽的

天灵盖之下，高台的上端，

放射着帝王的光彩。霎时间，

他坐下来，悄悄地环视四周:

终于，他那灿烂的头颅，比星光

更加辉煌的形象，好像从云中

显露出来，那是他坠落后残留

的余辉，或者是伪装的光辉。

地狱的群众突然见此光辉，

全都惊住了，见此大能的领袖

归来了，便欢声雷动。正在

开会议论的头领们从暗淡的

议会中站起来，匆忙地走进去，

带着同样的喜悦走近他，表示祝贺。

他用手势叫他们少安毋躁，

用这样的话引起大家注意:

“诸位王、公，有势、有德、

有权的，你们将得到的占有物，

不仅是权利，还有我这回

得来的望外的成功；我这次回来

召集你们，向你们宣布这个成功，

将要胜利地领导你们走出这个

可厌、可咒诅的地牢，灾难的

住处，暴君给我们的监狱；

现在要像个主人去占有一个

广大的世界，和我们的故乡

天国不差多少。那是我冒大险，

辛苦得来的。关于我所做的事，

所受的烦恼，怎样艰苦地

渡过混沌界，那可怕、空虚、

浩茫、广大无垠的大深渊，

说来话长；现在为了你们的

光荣的进军，‘罪’和‘死’

已经在那上面筑起了大路。

但我曾跋涉陌生的路程，

不得不在没有路的渊面上飞行，

闯进了无始的‘夜国’，混沌的腹地，

他们为了隐瞒秘密，诉诸至高的

命运，大吵大闹，骚音沸腾，[40]

妨碍我的生疏旅途，我费尽心思，

去寻找新造的世界，就是那传闻

已久，在天上盛传的新造世界，

一个组织完善的可惊的地方。

在乐园中安置着的人，因为我们

被流放而得到幸福。我用诈术

假意赞美创造主而骗了他；

更加使你们惊奇的是用一个苹果。

上帝发怒了，真是可笑！他把

喜爱的人和世界的一切都丢弃给

满堂都喧闹着咝咝的骚音，充塞着首尾交错的怪物。

‘罪’和‘死’，就是交给我们。

我们不费劳苦、危险或惊恐，

就能在其中逍遥和居住，

像人统治万物一样，统治人。

的确，他也审判了我，实际上

不是我而是残忍的蛇，我借了蛇的形象

去欺骗人和牲畜。他给我的是敌意，

把其置于我和人之间，说我将

咬伤他的脚后跟，而他的子孙

将会不时打破我的头。

要获得一个世界，谁能免得了

损伤或更多痛苦的代价呢？

你们已经听了我的报告，群神们，

现在只有起而进入至福，岂有他哉？”

这样说了之后，他站了一会儿，

等待全体的鼓掌喝彩声，充满

他的耳朵；结果却相反，只听得

四围都响起了无数的舌头

发出责骂声和咝咝声。他惊异，

但接着，更可惊异的是他自己；

他觉得他的脸被拉长，变瘦变尖，

他的双臂缠绕肋骨，双腿相缠，

终于摔倒下来，腰部爬在地上，

变成一条巨大的蛇，虽经挣扎，

终于无效，一种更大的力量

支配着他，照着审判所定的刑罚，

变成他犯罪作案时的形状。

他想说话，但却以双叉的舌头，

只能发出咝咝声，互叱声；

因为他那些大胆叛逆的从犯们

都同样变为蛇了。满堂都喧闹着

咝咝的骚音，充塞着首尾交错的

怪物，有蝎子，毒蛇，有可怕的

两头蛇、角蛇、水蛇、阴郁的[41]

海蛇、热病蛇，即使蛇发女神[42]

滴血的地方，或在蛇岛上，[43]

都没有这么多的蛇密集在一起。

但他在群蛇之中仍是最大的，

他长大成了龙，比太阳在派索谷[44]

用黏土造的派松巨龙还要大，[45]

他的势力似乎仍在群蛇之上。

他们全都跟从他出发到

原野上去，在那里有从天上

坠落的叛军残部在警戒着，

或者在整理队伍，意气扬扬地

等待着观望凯旋、光荣的首长。

他们所目睹的却是另一种光景，

一大群丑陋的蛇。恐怖落在

他们身上，可怕的同感；他们都

觉得自己也变成了眼前的东西；

他们的手落下了，枪枝、盾牌

落下了，身体也倒下了，悲惨的

咝咝声接连不断，像是传染病，

都变成同样悲惨的形状，

和他们的罪与罚相当。这样，

他们意想中的喝彩，变成了

嘲骂的咝咝声，凯歌变成耻辱，

从他们自己的嘴喷向自己身上。

当他们变形的时候，在近旁

生长出一片丛林，按照上帝的

意愿，增加他们的刑罚，像在

乐园里结出美丽的果实，作为

诱惑夏娃的钓饵时一样。

他们定睛熟视这个奇异的光景，

心想，不只一棵禁树而是很多，

为要增加他们更多的灾祸和耻辱；

但为焦渴和饥饿所催逼，

明知是诱骗，却又饥渴难忍，

他们盘蜷堆叠起来爬上树去，

密密麻麻地坐在树上，比墨纪拉[46]

蛇的发绺儿还更稠密地拥挤着。

他们贪婪地采摘那些美丽果实，

像所多玛城被焚处，沥青海边的[47]

苹果一样。这是更大的欺骗，

不但骗了触觉，而且骗了味觉，

他们为了充饥，便高兴地

狼吞虎咽起来，谁知那不是

什么水果，而满口都是苦灰，

都高声地把那怪味啐吐出来。

他们为饥渴所逼，再做几次尝试，

几次都觉得恶心，无比可厌的

怪味，也只好让满口的煤渣

折腾着双颚。他们一次又一次地

陷入同样的妄想，不像他们

所战胜的人，只上当一次。

他们这样忍受长期的饥饿

和不停的呵叱，直到准许

恢复原形时，有人说他们受命

每年在固定的几天中，为了挫伤

他们的骄气和诱惑人的喜悦，

忍受年复一年的屈辱。但在[48]

异教徒中散布着另一种传说:

赢得人类的是一条叫作奥非安的蛇[49]

和他的老婆幼里诺姆，她可能就是[50]

统治广大领土的夏娃，她最初

统治俄林普斯那巍峨的神山，

到末了被萨图恩和奥甫丝所驱逐；

然后生下了狄克忒安的育芙。[51]

说了这话之后，他们各奔前程。

与此同时，那地狱的一对

很快就到了乐园，“罪”从前

曾以行动在那儿得势过，如今

却以躬身定居其中；“死”在她

后面亦步亦趋，只是还不曾骑上

他的灰色马；“罪”这样对他说:[52]

“撒旦的孙子，战胜万物的

‘死’啊！你对我们的帝国怎么看？[53]

虽然所得不易，但比起在地狱

黑暗的门旁看守、无名、无畏，处于

半饥饿状态下，不是好多了吗？”

“罪”所生的怪物（死）马上回答道:

“对于为永远的饥饿所苦的我，

无论地狱、乐园或天国都一样，

哪儿可得饵食最多，哪儿最好。

这里的饵食虽多，但总觉得不足以

填满胃囊，这个皮肤松弛的巨体。”

这乱伦的母亲这样回答他说:

“你不妨先吃吃这些花、草和果实；

其次吃一切的走兽、飞鸟和鱼类，

暂且作为低级食品，把‘时间的镰刀’[54]

所割下的东西，尽量吃个够吧；

等到我通过全族住到人类中去时，

污染他们的思想、容貌、言语和行为，

把他烹调，给你做最美味的饵食。”

说了这话之后，他们各奔前程，

去毁灭万物，或把它们弄成必灭的，

而且使早晚要毁灭的早些毁灭。

全能的天帝看见这个情况，

便从列圣之间超越的高位上

对辉煌的天族发出这样的声音:

“看那些地狱的群狗，一心想要

进行破坏，糟踏那边的世界，那是

我如此美好地创造了的，本来可以

保持原状，可惜因为人的愚蠢，

引进这些破坏的暴徒，他们如此

容易进去，而且取得这么高的

地位，雄视一切，让我的敌手

得意扬扬，还以为是我的愚蠢

所致，地狱的王和仆从们也这样看，

他们嘲笑我，以为我兴致大发，

把一切都送给他们，随随便便地

向他们的暴政让步，却不知我召唤

地狱的群狗来舐去人间污秽罪孽，

落在纯净东西上面的脏污和渣滓，

直到被腐肉碎骨塞饱到胀破的程度。

我喜爱的儿呀，你用胜利的铁腕一扔，[55]

罪和死，以及张开大口的坟墓，

都被扔过混沌界而堵住地狱的入口，

使那些贪婪的颚都被封闭住了；

然后，天、地更新，恢复纯净，

成为圣洁，将永远不受污染。

到那时，对他们两个的咒语将显威力。”

他说完时，天上的听众高歌

“哈利路亚”，犹如诸海洋的澎湃，

大众一起唱道:“您的道路正直，

对您创造的万物所下的命令公正。

谁能把您削弱呢？其次赞美神子；

被指定为人类的救赎者，由于他，

新天新地将为万代兴起，或从天降临。”[56]

他们唱这支歌时，造物主指名叫出

强力天使，给以几种相应的任务。

太阳最先受命如此移动而光照，

给地球以严寒和酷暑的影响，

从北方带来的叫作衰老之冬，

从南方带来夏至的酷暑。

对于清白的月亮也规定了任务，

对于其他五星，则指定其他行星的[57]

运转路线和位置，就是十二宫的[58]

六分之一，四分之一，三分之一，

毒宫的对座，并规定什么时候

会遇见不吉的接连位置，还要[59]

指点恒星，当于何时发挥坏的

作用，何者与日俱升或降落，[60]

掀起狂风暴雨来扰乱。对于风，

要它们各从其方位，规定何时

用暴风雨扰乱海、空、陆地；

规定雷电，何时轰鸣，恐吓暗空。

有的说，他命令天使把地极扭转，

比太阳的轴心倾斜二十多度，

他们尽力把中心的球推歪斜了。[61]

有的说，太阳受命从黄道向右转，[62]

往上升到双子宫、伴同七曜姊妹星的[63]

金牛宫和夏至线上的巨蟹宫，[64]

然后急转直下，经过狮子宫，[65]

处女宫、天秤宫，深入到山羊宫，[66]

这是要给各国土地的季节带来变化。

否则春天永远常在地球上开花微笑，

除了极圈以外的人们只见昼夜相等；

在两极的人看来，昼夜长明，

为了补偿他的距离，太阳低垂，[67]

看来总是在地平线上回转，使人不辨

东和西，因此从寒冷的艾斯托替兰到[68]

南方马格兰的低地，都不得降雪。[69]

太阳为了要照耀那禁果，好像有意

避开堤厄斯忒斯的宴席而改变了轨道；[70]

否则，住着人的世界，虽然无罪，

也怎能逃避得了比今天更加

刺骨的严寒和灼肤的酷暑呢？

在天上，这些变化虽然很慢，

但在海上、地上也一同发生变化——

如星星的毒气，腐烂有害的云雾，

炎热的蒸汽等等。现在从诺龙北加的

北部和撒模特北海岸来的冰、雪、[71]

雹和狂风，冲破他们铜的地牢，[72]

北风、东北风、高声尖啸的西北风、

西北北风，翻森覆海，驱逐南来的

逆风而颠覆它，从赛拉里昂山上[73]

浓黑雷云吹来的南风和西南风，以及

啸声凄厉的，横吹的东南风和西南风。

暴行是由这些无生物开始的；

但“罪”的长女“不和”首先由于

强烈的反感，在无理智的东西中

带来了“死”。如今，兽和兽，

鸟和鸟，鱼和鱼开始打仗了。

大家都停止吃草而互相吞食。

而且很多东西不怕人，却躲避他，

或以残酷的形象，白眼看他过去。

这些都是外加的悲惨事件，

亚当已经看到一些，是从荫庇的

暗处看到的，他沉没于悲哀之中。

但更坏的事是从内心觉得的，

在激情大海的风波中漂荡，他用

这样愁苦的哀诉，希望卸下重负:[74]

“啊，从幸福来的悲惨！难道

这就是这个光荣新世界的结局吗？

我原是那光荣的光荣，现在祝福

成了咒诅，原先无上幸福的

上帝的面庞，现在对我隐蔽了。

如果悲惨事到此为止，那还算好，

我承担它，接受我所该承担的。

可是这还不够，我的一饮一食

和生殖子孙，都将是咒诅的延长。

啊，曾听说过:‘繁殖吧，增加

人口吧！’可是现在听到的是

‘死吧！’落在我头上的除咒诅

之外，还能增添、繁殖什么呢？

今后世世代代因我而得祸的人，

谁不把咒诅加在我的头上呢？

‘我的远祖污染了我的生活，

因此我要感谢亚当’。这感谢

将成为咒骂。这样，我自己的

咒诅长留下去，而子孙的一切

咒骂都要强烈地反拨到我身上来，

像自然的重量都预应到重心一样。[75]

啊，乐园的瞬间速逝的快乐，

将要付出无休止的灾祸为代价！

造物主啊，难道我曾要求您

用泥土把我造成人吗？难道我

曾恳求您把我从黑暗中救出，

把我安置在乐园之中吗？

我想，如果我生而不合适，

不如把我回复到原来的尘土去。

我愿意放弃或归还我所受的

一切，因为您的条件太难，

我办不到，我没有具备您所

要求的美德。对我的过失，

给以足够的刑罚好了，为什么

加我以没完没了的灾难感呢？

您的正义似乎很难理解；

其实我这样争论已经太晚了。

在这些条件提出时，不管什么，

当时就该拒绝，你竟接受了。

你竟先欣赏善良，然后挑剔

条件吗？上帝虽然没有你的

许可而造了你，如果你的儿子

背叛你，责备你，反对你:

‘你为什么生我？我不要出生，’

那时你怎么样？你能容许他

这样傲慢无礼，说这些侮辱话吗？

况且你没有选择，只能按照

自然的需要而生了他。上帝

选择并造你做他的所有物，

他的所有物要为他服务，

给你的赏赐是出于他的恩惠，

对你的刑罚是公正的，

是按着他的意志而行的。

就这么着吧，我服从，他的

命定很好。我本是尘土，终将

归于尘土。啊，什么时候都行！

他今天宣判，该立刻执行，

为什么迟延，延长我的生命呢？

为什么又用死来玩弄我，

继续折磨我于没有死的痛苦中呢？

按照宣判，让我死去，变成

无知无觉的泥土多么好呀；

我倒下，如同投进母亲的怀抱，

多么幸福呀！在那儿，我休息，

安心睡觉，他的可怕声音

不再如雷贯我双耳。对我和

我的子孙，不再有更坏的事

所生的恐惧，不再用痛苦的

预想来苛责我。然而，我还有

一个疑问，我不会完全死去，

纯净生命的气息，上帝吹入

人身中的灵气，不可能[76]

和泥土的身体一同消亡；

那么，在坟墓里或其他

凄凉的地方，一面活着一面死，

这又活又死的情况有谁知道？

果然如此的话，想来可怕！

但为什么呢？犯罪的只是生命的活气；

那么，除生命和罪之外，死的

是什么呢？身体原来既没有

生命，又没有罪呀。因此我

整个都得死:这就解决了疑问，[77]

因为这没有超越过人智。万物的

主宰是无限的，难道他的怒气

也是这样吗？反正人不是这样，

他命定必死。怎么能把无限的

愤怒加在有限而必死的人身上呢？

他能叫不死者去死吗？那将会是

奇怪的矛盾，证据是微弱无力的，

对上帝自己来说，想必不可能这样。[78]

难道他为了愤怒，便在受刑罚者

身上，把有限伸延为无限，用以

满足他那永远不能满足的严酷吗？

要那样，便是把他的宣判扩大到

土地和自然的法则以外去了，

由于自然的法则，其他一切的动因

都要适应物质的受容力而运动，

而不是扩展到自身力量以外去。

虽然如此，死不像我所想的那样，

是夺去感觉的一击，而是从今而后

永无终穷的悲惨，无论我的内部

或外部都觉得无尽头的悲苦。哎，

那恐怖，在我无防御的头上来回

不断地轰鸣。‘死’和我永远成为一体；[79]

我也不只自己，子子孙孙都咒诅我。

子孙们呀，我该有美好的遗产留给

你们；啊，我自己把它耗尽，没有

什么留给你们的了！这样剥夺了你们的

承继权，你们怎能变咒诅为祝福呢！

啊，全人类为了一个人的犯罪，

而使无辜者都判罪？即使他们没有罪？[80]

可是他们全都腐败了，心地、意志

都败坏了，不但在行为上，在意志

方面也和我一样，还能生出什么好的呢？

他们怎么会蒙允许站在上帝面前呢？

我终究要向上帝力争，非昭雪不可。

我的一切空虚遁辞和各种理由，

虽经转弯抹角，终于只能导致

伏罪。一切腐败的源头在于我，

一切罪责，从头到尾都落我头上。

上帝的愤怒也这样！愚蠢的愿望！

你比地球更能负重吗？这罪责

虽然和那坏女人分担了，但仍比

全地界更为沉重得多。这样，

你所愿、所怕的，一切都毁了，

和逃难时的希望一样破灭，结论是

罪罚空前绝后，只有撒旦的差可相比。

啊，良知，你把我逼进何等恐怖

和战栗的深渊，没有出来的路，

只能从深处沉入更深的渊底！”

亚当这样独自高声悲叹。那是

静寂的一夜，不像人类坠落以前

那样晴朗、凉快、柔和了，而是

伴着黝黑的天空，潮湿和可怕的，

幽暗的一夜，那幽暗在他悔罪的

良知上，用双重的恐怖表现一切。

在地上，冰冷的地上，他伸腰躺下，

频频诅咒他的创造主，自从犯罪

被判决以后，几度延迟死刑的执行。

他说:“为什么不给我快死，给我

所渴望的—击，结果了我呢？难道

真理不守信用，神圣的正义不求正确？

‘死’竟求而不来，神圣正义也姗姗来迟。

森林啊，泉水啊，山冈、溪谷、树荫啊！

我先前在你们的荫下所教的歌曲，

竟得到极其不同的反响为酬和。”

夏娃独自坐着，心怀哀愁，她见

亚当如此苦恼，便走近去，

用温柔的话语试一试他的激情，

但他用严厉的眼光训斥她道:

“别让我看见你，你这条蛇！

这个名字对你最合适，你和他联盟，

同样虚伪和可恨；你的体态像蛇，

你的和颜悦色显示内心的诡诈，

警戒其他造物今后要防备你，免得

天姿里面隐藏的地狱虚伪网住他们。

没有你，我原本是幸福的；要不是

你的骄矜和浮夸的虚荣，

在最危险的时刻，不听我事先警告，

不重视对你的怀疑，一心只想胜过

一切，甚至恶魔，和他一见高低。

不料一遇见了蛇，就被愚弄、欺骗了，

你被他骗，我被你骗，我本信任你，

认为你是聪明的、坚定的，成熟的，

是能够抵挡一切袭击的；

却不知道只是虚有其表，不是真德，

整个是从我的肋旁取出来的，

是弯曲的肋骨，是我沾了不幸的

左肋。如果是我多余的部分，[81]

拔出来扔掉就算了。为什么上帝，

聪明的创造主，住在最高天上的

阳性的神明，竟会在地上造出

这样新奇小巧的东西，大自然的

美的瑕疵；若只造男人和天使来

充满世界，不造女人，用其他方法

来生殖人类的后代，该多好呢！[82]

这个祸水一降下来，便愈降愈多，[83]

在地上产生的无数乱子，都是由于

女性的罗网，和那些与女性结亲者

之间的纠葛:或者因为找不到

合适的对象，只好退而求其次，

结果给他带来不幸和错误，或者

两相爱恋，却为父母所阻挡；或者

选中了佳丽，却相见恨晚，

被自己憎恨的无耻情敌强夺了去。

这就是惹起人世间无穷灾害，

破坏家庭和平生活的原因。”

他不再说了，转过身去，

夏娃没有反驳，眼泪不住地流，

头发散乱，谦卑地伏在他脚下，

抱住他的双腿，祈求和解，

并且这样进行她的辩解道:

“不要这样抛弃我，亚当！

皇天明鉴我真诚的爱，对于你，

我衷心怀着尊敬，我在无意中

犯了天条，不幸地被欺骗了。

我恳求你，抱住你的双膝，

不要在这极端苦恼的时候，

夺去我赖以活命的力量和支柱，

你的温柔容颜、你的帮助和忠言。

被你抛弃之后，叫我到哪儿去呢？

在哪儿可以维持我的生活呢？

我们活着，即使是短短的时间，

让我们二人中间保持和平，

二人一起，共同受害，共同对敌，

就是那残忍的蛇，他把明白的

罪案转嫁给我们。不要为了

这个不幸事件而恨我，我是毁了，

我比你更加可悲，二人都犯了罪，

但你只背叛了神，我却背叛了神和你，

我要回到审判的地方去，用哭声

上达天庭，苦苦哀求，把全部罪名

从你头上转移，全部归在我身上，

你这些灾祸的根源在于我，上帝

愤怒的唯一正确目标是我，是我。”

她哭完了，从认罪、悲痛，

到心境平静，她一直俯伏着不动，

她那谦卑的态度，使亚当动了怜悯。

一会儿，他心想:先前，她是他的

生命，他唯一的安慰，现在俯伏于他的

脚下，苦恼万分，向他要求和解，帮助；

如此美眷，使他的暴怒全消，好像

被解除了武装，便用和缓的话鼓励她:

“愿将全部罪罚落在自己身上，

这是你不自知而作过分的愿望，

和你从前一样，一向粗心大意，

啊，先承担你自己的部分吧，上帝的

全部怒气是难以承当的，你所

觉得的只是极小部分，连我的

不高兴你都受不了呢！如果祈祷

能够改变神的法令，我将比你

更快地跑向前去，用更高的声音

呼吁，请求把全部刑罚落我头上，

宽容你的脆弱，赦免柔弱的女性，

一切罪责归我，由我出面承当。

起来吧，我们不要再争，够了，

不要再互相责备了。从此互相爱怜，

把所负担的悲愁轻减。照我看来，

今天所宣告的死，不会立刻来临，要在

缓刑中增加我们的痛苦，把长期的

死的痛苦延长到我们不幸的子孙！”

夏娃的心情恢复了，如此答道:

“亚当呀，由于悲苦的实验，我知道

刚才我说的话很多错误，结果当然不好，

在你听来是何等的轻微呀。

虽然我是坏人，重新得到你的欢迎，

还有希望重新得到你的爱，这是

我心中唯一的满足，生也好，死也好，

我不安的心中所思念的都不瞒你:

我思想，我们的苦难可得解救，

困苦艰难也容易熬过，容易抉择。

想到我们的子孙令人忧伤而愁绪万端，

他们一生下来就蒙受一定的灾祸，

终于被死所吞没，可怜地承受

别人的不幸，我们把自己亲生的

送到这个可咒诅的世界上来，成为

悲苦的族类，受尽悲惨生涯之后，

成了那丑恶怪物的饵食。在这不幸的

族类未受胎之前或未生之前，不让出世，

这主权在你。你没有子女，就绝种吧:

这样，‘死’就上当，找不到饵食，

只能拿我们二人的老骨头去填充

他那辘辘饥肠。如果你认为很难

克制谈情、说爱、顾盼、体贴和

甜蜜的拥抱，在爱娇面前无法制止

心猿意马的话，那是可悲的，

要受极大的痛苦，为了我们自己

和子孙，不如一下子就从恐惧中

解放出来，我们马上就去找‘死’吧，

如果找不到他，就用我们自己的手去

完成他的职务。为什么还站在恐惧之下

战栗，表示除死以外没有其他的

结束！我们有权可用许多方法去死，

最便捷的是用毁灭去破坏毁灭。”[84]

她说到这里，停住了。可能是

被激烈的失望打断了。她的脸颊苍白，

像死了一样，她一心只想着死。

但亚当并没有被她说的话所动摇，

反而更加热切地怀着更好的希望，

决心去劳动，他这样回答夏娃:

“夏娃呀，你蔑视人生和幸福，

证明你身上有着比你所蔑视的

更高尚更优美的东西；但是，

因此而产生自我毁灭的思想，

那就破坏了你原有的卓越思想，

你的蔑视也就包含着苦恼和悔恨

失去你过分爱着的生命和幸福。

如果是悲苦到极点时，妄想死，

那就是想要逃避已宣布的罪罚，

毫无疑问，上帝要发泄他的报复怒火，

会采用比先发制人更加聪明的办法。

我更怕的不是那抢掠成性的死，不会放过

我们由于宣判应付出的痛苦；而是

这样顽固的行为，会挑起至尊者

让死来住在我们里面。因此我们

必须去探寻更加稳妥的决策；

照我看，得先回忆一下判语中的:

‘你的种子要打伤蛇的头’；可悲的赔偿！

我推想，这无非是因为我们的大敌

撒旦，变成蛇的形象来欺骗我们。

粉碎他的头，确实是复仇。如果

依你的建议，毁灭我们自己或者绝种

的决定，就会失去复仇的机会；这样

就使敌人逃脱判定的刑罚，反而

把刑罚双倍地加在我们身上。

你就别再提自暴自弃和自愿

绝种的话了。那是表示我们

自绝于希望，而只意味着

怨恨和高傲，短见和侮蔑，

对上帝的反抗，拒绝他正当地

放正我们颈上的轭。要想一想，

当时他听到并审判我们犯的罪时

是何等的平心静气和温情脉脉，

没有发怒或责骂。我们想要即刻

毁灭，那是意味着要当天就死，

那么，你看吧，警告你的只是

怀胎和生产的痛苦，孩子出生后，

马上偿还你欢喜，怀胎的成果。

对我的诅咒只是斜睨一下大地，

说我必须劳动才能得食。这有

什么不好呢？懒惰原是更坏的事；

我的劳动可以养活我。他不让

严寒和酷暑损害我们，随时关心

我们，我们没有要求的东西，

他都准备好了，还亲手拿衣裳穿在

我们可耻的身上。他审判时

心怀怜悯。若是我们向他祈求，

恩赐便更多了，他会打开耳朵，

他的心将倾向于怜悯，将教我们

怎样避免严酷的季节、雨、雪、

冰、雹，在这座山上显现出天色的[85]

各种变化，当潮湿的风儿劲吹，

扰乱这些美丽、繁茂树木的秀发时，

叫我们找个更好的隐遮处，找个

更暖和的地方去舒活我们麻痹的手足。

当红日落山，寒夜来临之前，

由反射而集合起来的光线，燃烧

干燥的物体，或用两物相碰撞，

摩擦空气而取火的方法，譬如

刚才的丛云杂揉，被风一推挤，

发生剧烈的冲突，迸出闪电，

火焰斜喷下来，燃烧枞树、松树等

多油的树皮，像是补充了太阳的

光线，从远方送来快适的热气。

这样用火或其他方法，在我们

做了坏事时，就用灾难的方法教我们

祈祷，请求慈悲。这样，我们就

不必害怕度过这一生，他会给我们

很多安慰，直到最后，回到尘土，

那是我们最后回到家乡安息。

最好还是到神审判我们的地方去，

恭恭敬敬地伏在他面前，谦虚地

承认自己的错误，祈求宽恕，

用眼泪洒满大地，叹息充满天空，

出于真正悔改的心，无伪的悲哀，

谦卑的歉意。无疑地，他会发慈心，

回心转意，变不高兴为高兴。在他

盛怒到极点时，也不过面带庄严；

在他高兴时，除了光辉的善意、

恩惠、慈悲之外还有什么呢？”

我们悔罪的先祖这样一说，

夏娃也一同悔罪:二人便去

原先神审判他们的地方，

恭恭敬敬地俯伏在神座面前，

一同忏悔，祈求宽恕，泪洒

大地，叹息声充满空中，

表现出自无伪的悲哀忏悔的

心情，以及谦卑的歉意。

Meanwhile the heinous and despiteful act

Of Satan done in Paradise, and how

Hee in the Serpent had perverted Eve,

Her husband shee, to taste the fatal fruit,

Was known in Heaven; for what can 'scape the Eye

Of God All-seeing or deceive his Heart

Omniscient, who in all things wise and just,

Hindered not Satan to attempt the mind

Of Man, with strength entire, and free Will armed,

Complete to have discovered and repulst

Whatever wiles of Foe or seeming Friend.

For still they knew, and ought to have still remembered

The high Injunction not to taste that Fruit,

Whoever tempted; which they not obeying,

Incurred, what could they less, the penalty,

And manifold in sin, deserved to fall.

Up into Heaven from Paradise in haste

The Angelic guards ascended, mute and sad

For Man, for of his state by this they knew,

Much wondering how the subtle Fiend had stolen

Entrance unseen. Soon as the unwelcome news

From Earth arrived at Heaven Gate, displeased

All were who heard, dim sadness did not spare

That time Celestial visages, yet mixt

With pity, violated not their bliss.

About the new-arrived, in multitudes

The ethereal People ran, to hear and know

How all befel: they towards the Throne Supreme

Accountable made haste to make appear

With righteous plea, their utmost vigilance,

And easily approved; when the most High

Eternal Father from his secret Cloud,

Amidst in Thunder uttered thus his voice.

“Assembled Angels, and ye Powers returned

From unsuccessful charge, be not dismayed,

Nor troubled at these tidings from the Earth,

Which your sincerest care could not prevent,

Foretold so lately what would come to pass,

When first this Tempter crossed the Gulf from Hell.

I told ye then he should prevail and speed

On his bad Errand, Man should be seduced

And flattered out of all, believing lies

Against his Maker; no Decree of mine

Concurring to necessitate his Fall,

Or touch with lightest moment of impulse

His free Will, to her own inclining left

In even scale. But fallen he is, and now

What rests, but that the mortal Sentence pass

On his transgression, Death denounced that day,

Which he presumes already vain and void,

Because not yet inflicted, as he feared,

By some immediate stroke; but soon shall find

Forbearance no acquittance ere day end.

Justice shall not return as bounty scorned.

But whom send I to judge them？whom but thee

Vicegerent Son, to thee I have transferred

All Judgement, whether in Heaven, or Earth, or Hell.

Easy it may be seen that I intend

Mercy colléague with Justice, sending thee

Man's Friend, his Mediator, his designed

Both Ransom and Redeemer voluntary,

And destined Man himself to judge Man fallen.”

So spake the Father, and unfolding bright

Towards the right hand his Glory, on the Son

Blazed forth unclouded Deity; he full

Resplendent all his Father manifest

Expressed, and thus divinely answered mild.

“Father Eternal, thine is to decree,

Mine both in Heaven and Earth to do thy will

Supreme, that thou in mee thy Son beloved

Mayest ever rest well pleased. I go to judge

On Earth these thy transgressors, but thou knowest,

Whoever judged, the worst on mee must light,

When time shall be, for so I undertook

Before thee; and not repenting, this obtain

Of right, that I may mitigate their doom

On me derived, yet I shall temper so

Justice with Mercy, as may illústrate most

Them fully satisfied, and thee appease.

Attendance none shall need, nor Train, where none

Are to behold the Judgement, but the judged,

Those two; the third best absent is condemned,

Convict by flight, and Rebel to all Law

Conviction to the Serpent none belongs.”

Thus saying, from his radiant Seat he rose

Of high collateral glory: him Thrones and Powers,

Princedoms, and Dominations ministrant

Accompanied to Heaven Gate, from whence

Eden and all the Coast in prospect lay.

Down he descended straight; the speed of Gods

Time counts not, though with swiftest minutes winged.

Now was the Sun in Western cadence low

From Noon, and gentle Airs due at their hour

To fan the Earth now waked, and usher in

The Evening cool when he from wrath more cool

Came the mild Judge and Intercessour both

To sentence Man: the voice of God they heard

Now walking in the Garden, by soft winds

Brought to their Ears, while day declined, they heard,

And from his presence hid themselves among

The thickest Trees, both Man and Wife, till God

Approaching, thus to Adam called aloud.

“Where art thou Adam, wont with joy to meet

My coming seen far off？I miss thee here,

Not pleased, thus entertained with solitude,

Where obvious duty erewhile appeared unsought:

Or come I less conspicuous, or what change

Absents thee, or what chance detains？Come forth.”

He came, and with him Eve, more loath, though first

To offend, discountenanced both, and discomposed;

Love was not in their looks, either to God

Or to each other, but apparent guilt,

And shame, and perturbation, and despair,

Anger, and obstinacy, and hate, and guile.

When Adam faltering long, thus answered brief.

“I heard thee in the Garden, and of thy voice

Afraid, being naked, hid myself.”To whom

The gracious Judge without revile replied.

“My voice thou oft hast heard, and hast not feared,

But still rejoiced, how is it now become

So dreadful to thee？that thou art naked, who

Hath told thee？hast thou eaten of the Tree

Whereof I gave thee charge thou shouldst not eat？”

To whom thus Adam sore beset replied.

“O Heaven! in evil strait this day I stand

Before my Judge, either to undergo

Myself the total Crime, or to accuse

My other self, the partner of my life;

Whose failing, while her Faith to me remains,

I should conceal, and not expose to blame

By my complaint; but strict necessity

Subdues me, and calamitous constraint,

Lest on my head both sin and punishment,

However insupportable, be all

Devolved; though should I hold my peace, yet thou

Wouldst easily detect what I conceal.

This Woman whom thou madest to be my help,

And gavest me as thy perfect gift, so good,

So fit, so ácceptáble, so Divine,

That from her hand I could suspect no ill,

And what she did, whatever in itself,

Her doing seemed to justify the deed;

Shee gave me of the Tree, and I did eat.”

To whom the sovran Presence thus replied.

“Was she thy God, that her thou didst obey

Before his voice, or was she made thy guide,

Superiour, or but equal, that to her

Thou didst resign thy Manhood, and the Place

Wherein God set thee above her made of thee,

And for thee, whose perfection far excelled

Hers in all real dignity: Adorned

She was indeed, and lovely to attract

Thy Love, not thy Subjection, and her Gifts

Were such as under Government well seemed,

Unseemly to bear rule, which was thy part

And person, hadst thou known thyself aright.”

So having said, he thus to Eve in few:

“Say Woman, what is this which thou hast done？”

To whom sad Eve, with shame nigh overwhelmed

Confessing soon, yet not before her Judge

Bold or loquacious, thus abasht replied.

“The Serpent me beguiled and I did eat.”

Which when the Lord God heard, without delay

To judgement he proceeded on the accused

Serpent though brute, unable to transfer

The Guilt on him who made him instrument

Of mischief, and polluted from the end

Of his Creation; justly then accurst,

As vitiated in Nature: more to know

Concerned not Man (since he no further knew)

Nor altered his offence; yet God at last

To Satan first in sin his doom applied,

Though in mysterious terms, judged as then best:

And on the Serpent thus his curse let fall.

“Because thou hast done this, thou art accurst

Above all Cattle, each Beast of the Field;

Upon thy Belly groveling thou shalt go,

And dust shalt eat all the days of thy Life.

Between Thee and the Woman I will put

Enmity, and between thine and her Seed;

Her Seed shall bruise thy head, thou bruise his heel.”

So spoke this Oracle, then verified

When Jesus son of Mary second Eve,

Saw Satan fall like Lightning down from Heaven,

Prince of the Air; then rising from his Grave

Spoiled Principalities and Powers, triumpht

In open show, and with ascension bright

Captivity led captive through the Air,

The Realm itself of Satan long usurpt,

Whom he shall tread at last under our feet;

Even hee who now foretold his fatal bruise,

And to the Woman thus his Sentence turned.

“Thy sorrow I will greatly multiply

By thy Conception; Children thou shalt bring

In sorrow forth, and to thy Husband's will

Thine shall submit, hee over thee shall rule.”

On Adam last thus judgement he pronounced.

“Because thou hast hearkened to the voice of thy Wife,

And eaten of the Tree concerning which

I charged thee, saying: Thou shalt not eat thereof,

Cursed is the ground for thy sake, thou in sorrow

Shalt eat thereof all the days of thy Life;

Thorns also and Thistles it shall bring thee forth

Unbid, and thou shalt eat the Herb of the Field,

In the sweat of thy Face shalt thou eat Bread,

Till thou return unto the ground, for thou

Out of the ground wast taken, know thy Birth,

For dust thou art, and shalt to dust return.”

So judged he Man, both Judge and Saviour sent,

And the instant stroke of Death denounced that day

Removed far off; then pitying how they stood

Before him naked to the air, that now

Must suffer change, disdained not to begin

Thenceforth the form of servant to assume,

As when he washed his servants, feet, so now

As Father of his Family he clad

Their nakedness with Skins of Beasts, or slain,

Or as the Snake with youthful Coat repaid;

And thought not much to clothe his Enemies:

Nor hee their outward only with the Skins

Of Beasts, but inward nakedness, much more

Opprobrious, with his Robe of righteousness,

Arraying covered from his Father's sight.

To him with swift ascent he up returned,

Into his blissful bosom reassumed

In glory as of old, to him appeased

All, though all-knowing, what had past with Man

Recounted, mixing intercession sweet.

Meanwhile ere thus was sinned and judged on Earth,

Within the Gates of Hell sat Sin and Death,

In counterview within the Gates, that now

Stood open wide, belching outrageous flame

Far into Chaos, since the Fiend passed through,

Sin opening, who thus now to Death began.

“O Son, why sit we here each other viewing

Idly, while Satan our great Author thrives

In other Worlds, and happier Seat provides

For us his offspring dear？It cannot be

But that success attends him; if mishap,

Ere this he had returned, with fury driven

By his Avengers, since no place like this

Can fit his punishment, or their revenge.

Methinks I feel new strength within me rise,

Wings growing, and Dominion given me large

Beyond this Deep; whatever draws me on,

Or sympathy, or some connatural force

Powerful at greatest distance to unite

With secret amity things of like kind,

By secretest conveyance. Thou my Shade

Inseparable must with me along:

For Death from Sin no power can separate.

But lest the difficulty of passing back

Stay his return perhaps over this Gulf

Impassable, impervious, let us try

Adventurous work, yet to thy power and mine

Not unagreeable, to found a path

Over this Main from Hell to that new World

Where Satan now prevails, a Monument

Of merit high to all the infernal Host,

Easing their passage hence, for intercourse,

Or transmigration, as their lot shall lead.

Nor can I miss the way, so strongly drawn

By this new-felt attraction and instínct.”

Whom thus the meager Shadow answered soon.

“Go whither Fate and inclination strong

Leads thee, I shall not lag behind, nor err

The way, thou leading, such a scent I draw

Of carnage, prey innumerable, and taste

The savour of Death from all things there that live:

Nor shall I to the work thou enterprisest

Be wanting, but afford thee equal aid.”

So saying, with delight he snuffed the smell

Of mortal change on Earth. As when a flock

Of ravenous Fowl, though many a League remote,

Against the day of Battle, to a Field,

Where Armies lie encampt, come flying, lured

With scent of living Carcasses designed

For death, the following day, in bloody fight.

So scented the grim Feature, and upturned

His Nostril wide into the murky Air,

Sagacious of his Quarry from so far.

Then Both from out Hell Gates into the waste

Wide Anarchy of Chaos damp and dark

Flew diverse, and with Power (their Power was great)

Hovering upon the Waters; what they met

Solid or slimy, as in raging Sea

Tost up and down, together crouded drove

From each side shoaling towards the mouth of Hell.

As when two Polar Winds blowing adverse

Upon the Cronian Sea, together drive

Mountains of Ice, that stop the imagined way

Beyond Petsora Eastward, to the rich

Cathaian coast. The aggregated Soil

Death with his Mace petrifick, cold and dry,

As with a Trident smote, and fixed as firm

As Delos floating once; the rest his look

Bound with Gorgonian rigour not to move,

And with Asphaltic slime; broad as the Gate,

Deep to the Roots of Hell the gathered beach

They fastened, and the Mole immense wrought on

Over the foaming deep high Archt, a Bridge

Of length prodigious joining to the Wall

Immoveable of this now fenceless world

Forfeit to Death; from hence a passage broad,

Smooth, easy, inoffensive down to Hell.

So, if great things to small may be compared,

Xerxes, the Liberty of Greece to yoke,

From Susa his Memnonian Palace high

Came to the Sea, and over Hellespont

Bridging his way, Europe with Asia joined,

And scourged with many a stroke the indignant waves.

Now had they brought the work by wonderous Art

Pontifical, a ridge of pendant Rock

Over the vext Abyss, following the track

Of Satan to the selfsame place where hee

First lighted from his Wing, and landed safe

From out of Chaos to the outside bare

Of this round World: with Pins of Adamant

And Chains they made all fast, too fast they made

And durable; And now in little space

The Confines met of Empyrean Heaven

And of this World; and on the left hand Hell

With long reach interposed; three several ways

In sight, to each of these three places led.

And now their way to Earth they had descried,

To Paradise first tending, when behold

Satan in likeness of an Angel bright

Betwixt the Centaur and the Scorpion steering

His Zenith, while the Sun in Aries rose:

Disguised he came, but those his Children dear

Their Parent soon discerned, though in disguise.

Hee, after Eve seduced, unminded slunk

Into the Wood fast by, and changing shape

To observe the sequel, saw his guileful act

By Eve, though all unweeting, seconded

Upon her husband, saw their shame that sought

Vain covertures; but when he saw descend

The Son of God to judge them, terrified

Hee fled; not hoping to escape, but shun

The present, fearing guilty what his wrath

Might suddenly inflict; that past, returned

By Night, and listening where the hapless Pair

Sat in their sad discourse, and various plaint,

Thence gathered his own doom, which understood

Not instant, but of future time, with joy

And tidings fraught, to Hell he now returned

And at the brink of Chaos, near the foot

Of this new wonderous Pontifice, unhoped

Met who to meet him came, his Offspring dear.

Great joy was at their meeting, and at sight

Of that stupendious Bridge his joy increased.

Long he admiring stood, till Sin, his fair

Enchanting Daughter, thus the silence broke.

“O Parent, these are thy magnific deeds,

Thy trophies, which thou viewest as not thine own,

Thou art their Author and prime Architect:

For I no sooner in my Heart divined,

My Heart, which by a secret harmony

Still moves with thine, joined in connexion sweet,

That thou on earth hadst prospered, which thy looks

Now also evidence, but straight I felt

Though distant from thee Worlds between, yet felt

That I must after thee with this thy Son;

Such fatal consequence unites us three:

Hell could no longer hold us in our bounds,

Nor this unvoyageable Gulf obscure

Detain from following thy illustrious track.

Thou hast achieved our liberty, confined

Within Hell Gates till now, thou us impowered

To fortify thus far, and overlay

With this portentous Bridge the dark Abyss.

Thine now is all this World, thy virtue hath won

What thy hands builded not, thy Wisdom gained

With odds what War hath lost, and fully avenged

Our foil in Heaven; here thou shalt Monarch reign,

There didst not; there let him still Victor sway,

As Battle hath adjudged; from this new World

Retiring, by his own doom alienated,

And henceforth Monarchy with thee divide

Of all things, parted by the Empyreal bounds,

His Quadrature, from thy Orbicular World,

Or try thee now more dangerous to his Throne.”

Whom thus the Prince of Darkness answered glad.

“Fair Daughter, and thou Son and Grandchild both,

High proof ye now have given to be the Race

Of Satan (for I glory in the name,

Antagonist of Heaven's Almighty King)

Amply have merited of me, of all

The Infernal Empire, that so near Heaven's door

Triumphal with triumphal act have met,

Mine with this glorious Work, and made one Realm

Hell, and this World, one Realm, one Continent

Of easy thoroughfare. Therefore while I

Descend through Darkness, on your Road with ease

To my associate Powers, them to acquaint

With these successes, and with them rejoice,

You two this way, among these numerous Orbs

All yours, right down to Paradise descend;

There dwell and Reign in bliss, thence on the Earth

Dominion exercise and in the Air,

Chiefly on Man, sole Lord of all declared,

Him first make sure your thrall, and lastly kill.

My Substitutes I send ye, and Create

Plenipotent on Earth, of matchless might

Issuing from mee: on your joint vigor now

My hold of this new Kingdom all depends,

Through Sin to Death exposed by my explóit.

If your joint power prevail, the affairs of Hell

No detriment need fear, go and be strong.”

So saying he dismissed them, they with speed

Their course through thickest Constellations held

Spreading their bane; the blasted Stars looked wan,

And Planets, Planet-struck, real Eclipse

Then suffered. The other way Satan went down

The Causey to Hell Gate; on either side

Disparted Chaos over-built exclaimed,

And with rebounding surge the bars assailed,

That scorned his indignation: through the Gate,

Wide open and unguarded, Satan passed,

And all about found desolate; for those

Appointed to sit there, had left their charge,

Flown to the upper World; the rest were all

Far to the inland retired, about the walls

Of Pandemonium, City and proud seat

Of Lucifer, so by allusion called

Of that bright Star to Satan paragoned.

There kept their Watch the Legions, while the Grand

In Council sat, solicitous what chance

Might intercept their Emperor sent, so hee

Departing gave command, and they observed.

As when the Tartar from his Russian Foe

By Astracan over the Snowy Plains

Retires, or Bactrian Sophi from the horns

Of Turkish Crescent, leaves all waste beyond

The Realm of Aladule, in his retreat

To Tauris or Casbeen. So these the late

Heaven-banisht Host, left desert utmost Hell

Many a dark League, reduced in careful Watch

Round their Metropolis; and now expecting

Each hour their great adventurer from the search

Of foreign Worlds: he through the midst unmarkt,

In show plebeian Angel militant

Of lowest order, past; and from the door

Of that Plutonian Hall, invisible

Ascended his high Throne, which under state

Of richest texture spread, at the upper end

Was placed in regal lustre. Down awhile

He sat, and round about him saw unseen:

At last as from a Cloud his fulgent head

And shape star-bright appeared, or brighter, clad

With what permissive glory since his fall

Was left him, or false glitter: All amazed

At that so sudden blaze the Stygian throng

Bent their aspéct, and whom they wished beheld,

Their mighty Chief returned: loud was the acclaim:

Forth rushed in haste the great consulting Peers,

Raised from their dark Divan, and with like joy

Congratulant approached him, who with hand

Silence, and with these words attention won.

“Thrones, Dominations, Princedoms, Virtues,

Powers,

For in possession such, not only of right,

I call ye and declare ye now, returned

Successful beyond hope, to lead ye forth

Triumphant out of this infernal Pit

Abominable, accurst, the house of woe,

And Dungeon of our Tyrant: Now possess,

As Lords, a spacious World, to our native Heaven

Little inferior, by my adventure hard

With peril great achieved. Long were to tell

What I have done, what suffered, with what pain

Voyaged the unreal, vast, unbounded deep

Of horrible confusion, over which

By Sin and Death a broad way now is paved

To expedite your glorious march; but I

Toiled out my uncouth passage, forced to ride

The untractable Abyss, plunged in the womb

Of unoriginal Night and Chaos wild,

That jealous of their secrets fiercely opposed

My journey strange, with clamorous uproar

Protesting Fate supreme; thence how I found

The new created World, which fame in Heaven

Long had foretold, a Fabric wonderful

Of absolute perfection, therein Man

Placed in a Paradise, by our exíle

Made happy: Him by fraud I have seduced

From his Creator; and the more to increase

Your wonder, with an Apple; he thereat

Offended, worth your laughter, hath given up

Both his beloved Man and all his World,

To Sin and Death a prey, and so to us,

Without our hazard, labour, or alarm,

To range in, and to dwell, and over Man

To rule, as over all he should have ruled.

True is, me also he hath judged, or rather

Mee not, but the brute Serpent in whose shape

Man I deceived: that which to me belongs,

Is enmity, which he will put between

Mee and mankind; I am to bruise his heel;

His seed, when is not set, shall bruise my head:

A World who would not purchase with a bruise,

Or much more grievous pain？Ye have the account

Of my performance: What remains, ye Gods,

But up and enter now into full bliss.”

So having said, awhile he stood, expecting

Their universal shout and high applause

To fill his ear, when contrary he hears

On all sides, from innumerable tongues

A dismal universal hiss, the sound

Of public scorn; he wondered, but not long

Had leisure, wondering at himself now more;

His Visage drawn he felt to sharp and spare,

His Arms clung to his Ribs, his Legs entwining

Each other, till supplanted down he fell

A monstrous Serpent on his Belly prone,

Reluctant, but in vain, a greater power

Now ruled him, punisht in the shape he sinned,

According to his doom: he would have spoke,

But hiss for hiss returned with forked tongue

To forked tongue; for now were all transformed

Alike, to Serpents all as áccessóries

To his bold Riot: dreadful was the din

Of hissing through the Hall, thick swarming now

With complicated monsters, head and tail,

Scorpion and Asp, and Amphisboena dire,

Cerastes horned, Hydrus, and Ellops drear,

And Dipsas (Not so thick swarmed once the Soil

Bedropt with blood of Gorgon, or the Isle

Ophiusa) but still greatest hee the midst,

Now Dragon grown, larger than whom the Sun

Engendered in the Pythian Vale or slime,

Huge Python, and his Power no less he seemed

Above the rest still to retain; they all

Him followed issuing forth to the open Field,

Where all yet left of that revolted Rout

Heaven-fallen, in station stood or just array,

Sublime with expectation when to see

In Triumph issuing forth their glorious Chief;

They saw, but other sight instead, a crowd

Of ugly Serpents; horror on them fell,

And horrid sympathy; for what they saw,

They felt themselves now changing; down their arms,

Down fell both Spear and Shield, down they as fast,

And the dire hiss renewed, and the dire form

Catcht by Contagion, like in punishment,

As in their crime. Thus was the applause they meant,

Turned to exploding hiss, triumph to shame

Cast on themselves from their own mouths. There stood

A Grove hard by, sprung up with this their change,

His will who reigns above, to aggravate

Their penance, laden with fair Fruit, like that

Which grew in Paradise, the bait of Eve

Used by the Tempter: on that prospect strange

Their earnest eyes they fixed, imagining

For one forbidden Tree a multitude

Now risen, to work them further woe or shame;

Yet parcht with scalding thirst and hunger fierce,

Though to delude them sent, could not abstain,

But on they rolled in heaps, andup the Trees

Climbing, sat thicker than the snaky locks

That curled Megæra: greedily they plucked

The Fruitage fair to sight, Like that which grew

Near that bituminous Lake where Sodom flamed;

This more delusive, not the touch, but taste

Deceived; they fondly thinking to allay

Their appetite with gust, instead of Fruit

Chewed bitter Ashes, which the offended taste

With spattering noise rejected: oft they assayed,

Hunger and thirst constraining, drugged as oft,

With hatefullest disrelish writhed their jaws

With soot and cinders filled; so oft they fell

Into the same illusion, not as Man

Whom they triumphed once lapst. Thus were they

plagued

And worn with Famine, long and ceaseless hiss,

Till their lost shape, permitted, they resumed,

Yearly enjoined, some say, to undergo,

This annual humbling certain numbered days,

To dash their pride, and joy for Man seduced.

However some tradition they dispersed

Among the Heathen of their purchase got,

And Fabled how the Serpent, whom they called

Ophion with Eurynome, the wide-

Encroaching Eve perhaps, had first the rule

Of high Olympus, thence by Saturn driven

And Ops, ere yet Dictæan Jove was born.

Meanwhile in Paradise the hellish pair

Too soon arrived, Sin there in power before,

Once actual, now in body, and to dwell

Habitual habitant; behind her Death

Close following pace for pace, not mounted yet

On his pale Horse: to whom Sin thus began.

Second of Satan sprung, all-conquering Death,

What thinkest thou of our Empire now, though earned

With travail difficult, not better far

Than still at Hell's dark threshold to have sat watch,

Unnamed, undreaded, and thyself half starved？”

Whom thus the Sin-born Monster answered soon.

“To mee, who with eternal Famine pine,

Alike is Hell, or Paradise, or Heaven,

There best, where most with ravin I might meet;

Which here, though plenteous, all too little seems

To stuff this Maw, this vast unhide-bound Corpse.”

To whom the incestuous Mother thus replied.

“Thou therefore on these Herbs, and Fruits, and Flowers,

Feed first, on each Beast next, and Fish, and Fowl,

No homely morsels, and whatever thing

The Scyth of Time mows down, devour unspared,

Till I in Man residing through the Race,

His thoughts, his looks, words, actions all infect,

And season him thy last and sweetest prey.”

This said, they both betook them several ways,

Both to destroy, or unimmortal make

All kinds, and for destruction to mature

Sooner or later; which the Almighty seeing,

From his transcendent Seat the Saints among,

To those bright Orders uttered thus his voice.

“See with what heat these Dogs of Hell advance

To waste and havock yonder World, which I

So fair and good created, and had still

Kept in that state, had not the folly of Man

Let in these wasteful Furies, who impute

Folly to me, so doth the Prince of Hell

And his Adherents, that with so much ease

I suffer them to enter and possess

A place so heavenly, and conniving seem

To gratify my scornful Enemies,

That laugh, as if transported with some fit

Of Passion, I to them had quitted all,

At random yielded up to their misrule;

And know not that I called and drew them thither

My Hell-hounds, to lick up the draff and filth

Which man's polluting Sin with taint hath shed

On what was pure, til crammed and gorged, nigh burst

With suckt and glutted offal, at one sling

Of thy victorious Arm, well-pleasing Son,

Both Sin, and Death, and yawning Grave at last

Through Chaos hurled, obstruct the mouth of Hell

For ever, and seal up his ravenous Jaws.

Then Heaven and Earth renewed shall be made pure

To sanctity that shall receive no stain:

Till then the Curse pronounced on both precedes.”

Hee ended, and the heavenly Audience loud

Sung Halleluia, as the sound of Seas,

Through multitude that sung:“Just are thy ways,

Righteous are thy Decrees on all thy Works;

Who can extenuate thee？Next, to the Son,

Destined restorer of Mankind, by whom

New Heaven and Earth shall to the Ages rise,

Or down from Heaven descend.”Such was their

song,

While the Creator calling forth by name

His mighty Angels gave them several charge,

As sorted best with present things. The Sun

Had first his precept so to move, so shine,

As might affect the Earth with cold and heat

Scarce tolerable, and from the North to call

Decrepit Winter, from the South to bring

Solstitial summer's heat. To the blanc Moon

Her office they prescribed, to the other five

Their planetary motions and aspécts

In Sextile, Square, and Trine, and Opposite,

Of noxious efficacy, and when to join

In Synod unbenign, and taught the fixt

Their influence malignant when to shower,

Which of them rising with the Sun, or falling,

Should prove tempestuous: To the Winds they set

Their corners, when with bluster to confound

Sea, Air, and Shore, the Thunder when to roll

With terror through the dark Aereal Hall.

Some say he bid his Angels turn askance

The Poles of Earth twice ten degrees and more

From the Sun's Axle; they with labour pushed

Oblique the Centric Globe: Some say the Sun

Was bid turn Reins from the Equinoctial Road

Like distant breadth to Taurus with the Seven

Atlantic Sisters, and the Spartan Twins

Up to the Tropic Crab; thence down amain

By Leo and the Virgin and the Scales,

As deep as Capricorn, to bring in change

Of Seasons to each Clime; else had the Spring

Perpetual smiled on Earth with vernant Flowers,

Equal in Days and Nights, except to those

Beyond the Polar Circles; to them Day

Had unbenighted shone, while the low Sun

To recompense his distance, in their sight

Had rounded still the Horizon, and not known

Or East or West, which had forbid the Snow

From cold Estotiland, and South as far

Beneath Magellan. At that tasted Fruit

The Sun, as from Thyestean Banquet, turned

His course intended; else how had the World

Inhabited, though sinless, more than now,

Avoided pinching cold and scorching heat？

These changes in the Heavens, though slow, produced

Like change on Sea and Land, sideral blast,

Vapour, and Mist, and Exhalation hot,

Corrupt and Pestilent: Now from the North

Of Norumbega, and the Samoed shore

Bursting their brazen Dungeon, armed with ice

And snow and hail and stormy gust and flaw,

Boreas and Cæcias and Argestes loud

And Thrascias rend the Woods and Seas upturn;

With adverse blast up-turns them from the South

Notus and Afer black with thunderous Clouds

From Serraliona; thwart of these as fierce

Forth rush the Levant and the Ponent Winds

Eurus and Zephyr with their lateral noise,

Sirocco, and Libecchio. Thus began

Outrage from lifeless things; but Discord first

Daughter of Sin, among the irrational,

Death introduced through fierce antipathy:

Beast now with Beast ’gan war, and Fowl with Fowl,

And Fish with Fish; to graze the Herb all leaving,

Devoured each other; nor stood much in awe

Of Man, but fled him, or with countenance grim

Glared on him passing: these were from without

The growing miseries, which Adam saw

Already in part, though hid in gloomiest shade,

To sorrow abandoned, but worse felt within,

And in a troubled Sea of passion tost,

Thus to disburden sought with sad complaint.

“O miserable of happy! is this the end

Of this new glorious World, and mee so late

The Glory of that Glory, who now become

Accursed of blessed, hide me from the face

Of God, whom to behold was then my heighth

Of happiness: yet well, if here would end

The misery, I deserved it, and would bear

My own deservings; but this will not serve;

All that I eat or drink, or shall beget,

Is propagated curse. O voice once heard

Delightfully, Increase and multiply,

Now death to hear! for what can I increase

Or multiply, but curses on my head？

Who of all Ages to succeed, but feeling

The evil on him brought by me, will curse

My Head,‘Ill fare our Ancestor impure,

For this we may thank Adam’; but his thanks

Shall be the execration; so besides

Mine own that bide upon me, all from mee

Shall with a fierce reflux on me rebound,

On mee as on their natural center ’light

Heavy, though in their place. O fleeting joys

Of Paradise, dear bought with lasting woes!

Did I request thee, Maker, from my Clay

To mould me Man, did I solicit thee

From darkness to promote me, or here place

In this delicious Garden？as my Will

Concurred not to my being, it were but right

And equal to reduce me to my dust,

Desirous to resign, and render back

All I received, unable to perform

Thy terms too hard, by which I was to hold

The good I sought not. To the loss of that,

Sufficient penalty, why hast thou added

The sense of endless woes？inexplicable

Thy Justice seems; yet to say truth, too late,

I thus contest; then should have been refus’d

Those terms whatever, when they were propos’d:

Thou didst accept them; wilt thou enjoy the good,

Then cavil the conditions？and though God

Made thee without thy leave, what if thy Son

Prove disobedient, and reprov’d, retort,

‘Wherefore didst thou beget me？I sought it not’:

Wouldst thou admit for his contempt of thee

That proud excuse？yet him not thy election,

But Natural necessity begot.

God made thee of choice his own, and of his own

To serve him, thy reward was of his grace,

Thy punishment then justly is at his Will.

Be it so, for I submit, his doom is fair,

That dust I am, and shall to dust return:

O welcome hour whenever! why delays

His hand to execute what his Decree

Fix’d on this day？why do I overlive,

Why am I mockt with death, and lengthened out

To deathless pain？how gladly would I meet

Mortality my sentence, and be Earth

Insensible, how glad would lay me down

As in my Mother's lap？there I should rest

And sleep secure; his dreadful voice no more

Would Thunder in my ears, no fear of worse

To me and to my offspring would torment me

With cruel expectation. Yet one doubt

Pursues me still, lest all I cannot die,

Lest that pure breath of Life, the Spirit of Man

Which God inspired, cannot together perish

With this corporeal Clod; then in the Grave,

Or in some other dismal place, who knows

But I shall die a living Death？O thought

Horrid, if true! yet why？It was but breath

Of Life that sinned; what dies but what had life

And sin？the Body properly had neither.

All of me then shall die: let this appease

The doubt, since human reach no further knows.

For though the Lord of all be infinite,

Is his wrath also？be it, man is not so,

But mortal doomed. 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

Of weakness, not of Power. Will he, draw out,

For anger's sake, finite to infinite

In punished man, to satisfy his rigour

Satisfied never; that were to extend

His Sentence beyond dust and Nature's Law,

By which all Causes else according still

To the reception of their matter act,

Not to the extent of their own Sphere. But say

That Death be not one stroke, as I supposed,

Bereaving sense, but endless misery

From this day onward, which I feel begun

Both in me, and without me, and so last

To perpetuity; Ay me, that fear

Comes thundering back with dreadful revolution

On my defenceless head; both Death and I

Am found Eternal, and incorporate both,

Nor I on my part single, in mee all

Posterity stands cursed: Fair Patrimony

That I must leave ye, Sons; O were I able

To waste it all myself, and leave ye none!

So disinherited how would you bless

Me now your Curse! Ah, why should all mankind

For one man's fault thus guiltless be condemned,

If guiltless？But from mee what can proceed,

But all corrupt, both Mind and Will depraved,

Not to do only, but to will the same

With me？how can they then acquitted stand

In sight of God？Him after all Disputes

Forced I absolve: all my evasions vain

And reasonings, though through Mazes, lead me still

But to my own conviction: first and last

On mee, mee only, as the source and spring

Of all corruption, all the blame ’lights due;

So might the wrath. Fond wish!couldst thou support

That burden heavier than the Earth to bear,

Than all the World much heavier, though divided

With that bad Woman？Thus what thou desirest

And what thou fearest, alike destroys all hope

Of refuge, and concludes thee miserable

Beyond all past example and future,

To Satan only like both crime and doom.

O Conscience, into what Abyss of fears

And horrours hast thou driven me; out of which

I find no way, from deep to deeper plunged!”

Thus Adam to himself lamented loud

Through the still Night, not now, as ere man fell,

Wholesome and cool, and mild, but with black Air

Accompanied, with damps and dreadful gloom,

Which to his evil Conscience represented

All things with double terror: On the ground

Outstretcht he lay, on the cold ground, and oft

Cursed his Creation, Death as oft accused

Of tardy execution, since denounced

The day of his offence.“Why comes not Death,”

Said he,“with one thrice ácceptáble stroke

To end me？Shall Truth fail to keep her word,

Justice Divine not hasten to be just？

But Death comes not at call, Justice Divine

Mends not her slowest pace for prayers or cries.

O Woods, O Fountains, Hillocks, Dales, and Bowers,

With other echo late I taught your Shades

To answer, and resound far other Song.”

Whom thus afflicted when sad Eve beheld,

Desolate where she sat, approaching nigh,

Soft words to his fierce passion she assayed:

But her with stern regard he thus repelled.

“Out of my sight, thou Serpent, that name best

Befits thee with him leagued, thyself as false

And hateful; nothing wants, but that thy shape,

Like his, and colour Serpentine may show

Thy inward fraud, to warn all Creatures from thee

Henceforth; lest that too heavenly form, pretended

To hellish falshood, snare them. But for thee

I had persisted happy, had not thy pride

And wandering vanity, when least was safe,

Rejected my forewarning, and disdained

Not to be trusted, longing to be seen

Though by the Devil himself, him overweening

To over-reach, but with the Serpent meeting

Fooled and beguiled, by him thou, I by thee,

To trust thee from my side, imagined wise,

Constant, mature, proof against all assaults,

And understood not all was but a show

Rather than solid virtue, all but a Rib

Crooked by nature, bent, as now appears,

More to the part siníster from me drawn,

Well if thrown out, as supernumerary

To my just number found. O why did God,

Creator wise, that peopled highest Heaven

With Spirits Masculine, create at last

This novelty on Earth, this fair defect

Of Nature, and not fill the World at once

With Men as Angels without Feminine,

Or find some other way to generate

Mankind？this mischief had not been befallen,

And more that shall befall, innumerable

Disturbances on Earth through Female snares,

And strait conjunction with this Sex: for either

He never shall find out fit Mate, but such

As some misfortune brings him, or mistake,

Or whom he wishes most shall seldom gain

Through her perverseness, but shall see her gained

By a far worse, or if she love, withheld

By Parents, or his happiest choice too late

Shall meet, already linkt and Wedlock-bound

To a fell Adversary, his hate or shame:

Which infinite calamity shall cause

To Human life, and houshold peace confound.”

He added not, and from her turned, but Eve

Not so repulst, with Tears that ceased not flowing,

And tresses all disordered, at his feet

Fell humble, and embracing them, besought

His peace, and thus proceeded in her plaint.

“Forsake me not thus, Adam, witness Heaven

What love sincere, and reverence in my heart

I bear thee, and unwitting have offended,

Unhappily deceived; thy suppliant

I beg, and clasp thy knees; bereave me not,

Whereon I live, thy gentle looks, thy aid,

Thy counsel in this uttermost distress,

My only strength and stay: forlorn of thee,

Whither shall I betake me, where subsist？

While yet we live, scarce one short hour perhaps,

Between us two let there be peace, both joining,

As joined in injuries, one enmity

Against a Foe by doom express assigned us,

That cruel Serpent: On me exercise not

Thy hatred for this misery befallen,

On me already lost, me than thyself

More miserable; both have sinned, but thou

Against God only, I against God and thee,

And to the place of judgement will return,

There with my cries importune Heaven, that all

The sentence from thy head removed may ’light

On me, sole cause to thee of all this woe,

Mee mee only just object of his ire.”

She ended weeping, and her lowly plight,

Immovable till peace obtained from fault

Acknowledged and deplored, in Adam wrought

Commiseration; soon his heart relented

Towards her, his life so late and sole delight,

Now at his feet submissive in distress,

Creature so fair his reconcilement seeking,

His counsel whom she had displeased, his aid;

As one disarmed, his anger all he lost,

And thus with peaceful words upraised her soon.

“Unwary, and too desirous, as before,

So now of what thou knowest not, who desirest

The punishment all on thyself; alas,

Bear thine own first, ill able to sustain

His full wrath whose thou feelest as yet least part,

And my displeasure bearest so ill. If Prayers

Could alter high Decrees, I to that place

Would speed before thee, and be louder heard,

That on my head all might be visited,

Thy frailty and infirmer Sex forgiven,

To me committed and by me exposed.

But rise, let us no more contend, nor blame

Each other, blamed enough elsewhere, but strive

In offices of Love, how we may lighten

Each other's burden in our share of woe;

Since this day's Death denounced, if aught I see,

Will prove no sudden, but a slow-paced evil,

A long day's dying to augment our pain,

And to our Seed (O hapless Seed!) derived.”

To whom thus Eve, recovering heart, replied.

“Adam, by sad experiment I know

How little weight my words with thee can find,

Found so erroneous, thence by just event

Found so unfortunate; nevertheless,

Restored by thee, vile as I am, to place

Of new acceptance, hopeful to regain

Thy Love, the sole contentment of my heart,

Living or dying from thee I will not hide

What thoughts in my unquiet breast are risen,

Tending to some relief of our extremes,

Or end, though sharp and sad, yet tolerable,

As in our evils, and of easier choice.

If care of our descent perplex us most,

Which must be born to certain woe, devoured

By Death at last, and miserable it is

To be to others cause of misery,

Our own begotten, and of our Loins to bring

Into this cursed World a woeful Race,

That after wretched Life must be at last

Food for so foul a Monster, in thy power

It lies, yet ere Conception to prevent

The Race unblest, to being yet unbegot.

Childless thou art, Childless remaine: So Death

Shall be deceived his glut, and with us two

Be forced to satisfy his Ravenous Maw.

But if thou judge it hard and difficult,

Conversing, looking, loving, to abstain

From Love's due Rites, Nuptial embraces sweet,

And with desire to languish without hope,

Before the present object languishing

With like desire, which would be misery

And torment less than none of what we dread,

Then both ourselves and Seed at once to free

From what we fear for both, let us make short,

Let us seek Death, or hee not found, supply

With our own hands his Office on ourselves;

Why stand we longer shivering under fears,

That show no end but Death, and have the power,

Of many ways to die the shortest choosing,

Destruction with destruction to destroy.”

She ended here, or vehement despair

Broke off the rest; so much of Death her thoughts

Had entertained, as dyed her Cheeks with pale.

But Adam with such counsel nothing swayed,

To better hopes his more attentive mind

Labouring had raised, and thus to Eve replied.

“Eve, thy contempt of life and pleasure seems

To argue in thee something more sublime

And excellent than what thy mind contemns;

But self-destruction therefore sought, refutes

That excellence thought in thee, and implies,

Not thy contempt, but anguish and regret

For loss of life and pleasure overloved.

Or if thou covet death, as utmost end

Of misery, so thinking to evade

The penalty pronounced, doubt not but God

Hath wiselier armed his vengeful ire than so

To be forestalled; much more I fear lest Death

So snatcht will not exempt us from the pain

We are by doom to pay; rather such acts

Of cóntumácy will provoke the highest

To make death in us live: Then let us seek

Some safer resolution, which methinks

I have in view, calling to mind with heed

Part of our Sentence, that thy Seed shall bruise

The Serpent's head; piteous amends, unless

Be meant, whom I conjecture, our grand Foe

Satan, who in the Serpent hath contrived

Against us this deceit: to crush his head

Would be revenge indeed; which will be lost

By death brought on ourselves, or childless days

Resolved, as thou proposest; so our Foe

Shal 'scape his punishment ordained, and wee

Instead shall double ours upon our heads.

No more be mentioned then of violence

Against ourselves, and wilful barrenness,

That cuts us off from hope, and savours only

Rancour and pride, impatience and despite,

Reluctance against God and his just yoke

Laid on our Necks. Remember with what mild

And gracious temper he both heard and judged

Without wrath or reviling; wee expected

Immediate dissolution, which we thought

Was meant by Death that day, when lo, to thee

Pains only in Child-bearing were foretold,

And bringing forth, soon recompensed with joy,

Fruit of thy Womb: On mee the Curse aslope

Glanced on the ground, with labour I must earn

My bread; what harm？Idleness had been worse;

My labour will sustain me; and lest Cold

Or Heat should injure us, his timely care

Hath unbesought provided, and his hands

Clothed us unworthy, pitying while he judged;

How much more, if we pray him, will his ear

Be open, and his heart to pity incline,

And teach us further by what means to shun

The inclement Seasons, Rain, Ice, Hail and Snow,

Which now the Sky with various Face begins

To show us in this Mountain, while the Winds

Blow moist and keen, shattering the graceful locks

Of these fair spreading Trees; which bids us seek

Some better shroud, some better warmth to cherish

Our Limbs benummed, ere this diurnal Star

Leave cold the Night, how we his gathered beams

Reflected, may with matter sere foment,

Or by collision of two bodies grind

The Air attrite to Fire, as late the Clouds

Justling or pusht with Winds rude in their shock

Tine the slant Lightning, whose thwart flame driven

down

Kindles the gummy bark of Fir or Pine,

And sends a comfortable heat from far,

Which might supply the Sun: such Fire to use,

And what may else be remedy or cure

To evils which our own misdeeds have wrought,

Hee will instruct us praying, and of Grace

Beseeching him, so as we need not fear

To pass commodiously this life, sustained

By him with many comforts, till we end

In dust, our final rest and native home.

What better can we do, than to the place

Repairing where he judged us, prostrate fall

Before him reverent, and there confess

Humbly our faults, and pardon beg, with tears

Watering the ground, and with our sighs the Air

Frequenting, sent from hearts contrite, in sign

Of sorrow unfeigned, and humiliation meek.

Undoubtedly he will relent and turn

From his displeasure; in whose look serene,

When angry most he seemed 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 confessed

Humbly their faults, and pardon begged, with tears

Watering the ground, and with their sighs the Air

Frequenting, sent from hearts contrite, in sign

Of sorrow unfeigned, and humiliation meek.

————————————————————

注解：

[1] 罪上加罪，偷尝禁果是一罪；神学家还加上：溺爱妻子、不信、傲慢等罪。

[2] 《约翰福音》五．22：“父不审判什么人，乃将审判的事全交与子。”

[3] 神子降生为人，为人中保，为人牺牲、赎罪。这是保罗以来的基督教根本教义。弥尔顿时代的人多信仰这一教义，反映在《失乐园》中。

[4] 《希伯来书》一．3：“他是神荣耀所发的光辉，是神本体的真像，常用他全能的命令托住万有。他洗净了人的罪，就坐在高天至大者的右边。”

[5] 《约翰福音》四．34：“耶稣说：‘我的食物就是遵行差我来者的旨意，做成他的工。’”

[6] 极刑就是死刑。

[7] 做了保证，指本诗卷三227行以下的一段话。保证为做赎罪，担当人的罪去死。

[8] 第三者指蛇，撒旦的假象。他逃避罪责，就是畏罪，证明他犯了一切罪。

[9] 亚当夫妇犯禁后，听见上帝的脚步声，就躲进密林，事见《创世记》三。神子这时代替天神呼叫他们，这是审判的开始。

[10] 《创世记》三．14：“耶和华上帝对蛇说：‘你既做了这事，就必受咒诅，比一切牲畜野兽更甚。你必用肚子行走，终身吃土。’”

[11] “第二夏娃”是耶稣的生母玛利亚；“第二亚当”是耶稣。

[12] 太空之王，见《以弗所书》二．2：“顺服空中掌权者的首领，就是现今悖逆之子心中运行的邪灵。”

[13] 《路加福音》一〇．18：“我曾看见撒旦从天上坠落，像闪电一样。”

[14] 《哥罗西书》二．15：“既将一切执政的掌权的掳来，明显给众人看，就仗着十字架夸胜。”

[15] 《罗马书》一六．20：“赐平安的神，快要将撒旦践踏在你们脚下。”

[16] 《创世记》三．16。

[17] 《创世记》三．17，18。

[18] 奴仆的形象：见《腓立比书》二．6, 7：“他本有神的形象，……反倒虚己，取了奴仆的形象，……且死在十字架上。”为他的奴仆洗脚：见《约翰福音》一三．4，5：“耶稣……就离席站起来脱了衣服，拿一条毛巾束腰。随后把水倒在盆里，就洗门徒的脚，并用自己所束的毛巾擦干。”

[19] 这里的敌人指亚当和夏娃。《罗马书》五．10：“因为我们做仇敌的时侯，且借着神儿子的死，得与神和好。既已和好，就更要因他的生得救了。”

[20] 正义的衣袍，见《以赛亚书》六一．10：“因他以拯救为衣给我穿上，以公义为袍给我披上，好像新郎戴上华冠，又像新妇佩戴妆饰。”

[21] “罪”是撒旦脑袋里蹦出来的女儿，生得妖艳，撒旦和她相爱，生下儿子叫“死”，所以她和他都是撒旦的儿女，而“死”是儿子又兼为孙子。

[22] 交感作用（sympathy），十七世纪中叶，医学上发明的一种疗法，即用伤过人的剑或用患者的血滴过的东西来医治创伤。

[23] 贪婪的鸟，指兀鹫，这鸟在希腊神话中是嗜吃人肉的猛禽，它曾啄食盗天火给人而被绑在荒山岩尖的普罗米修斯的腑脏。罗马诗人鲁康描写过这种兀鹫在罗马军队的后面盘旋嗅闻死尸的情状。有人说这种贪婪的鸟能闻几百英里外死尸的气味。有人说凡有死尸，它们在三天前就闻到了。

[24] 佩佐拉（petsora）河在俄国东北部，注入北冰洋，其入口处为佩佐拉港湾。从那里到中国东方口岸的路线是诗人想象的。

[25] 德洛浮岛（delos）是希腊西克拉德群岛中最小的岛，是海神呼唤出来的，浮动漂荡不定。宙斯的妾勒托（leto）被赫拉迫害逃到德洛岛，宙斯帮她隐蔽起来，并用锁链把浮岛系在海底，固定它。勒托在那里生下阿波罗和阿耳忒弥斯双胞胎。

[26] 戈耳工（Gorgon）是希腊神话中西海岸的蛇发三女怪，其中以美杜莎（Medusa）为最丑、最凶。注视她的人会变为石头。

[27] 薛西斯（Xerxes），波斯国王（公元前519—464？），称大帝，在萨拉米（salamis）与希腊军战而败绩。

[28] 苏萨（susa）波斯首都，高大的宫殿叫门诺念（Memnonian）。

[29] 希列斯庞海峡，即达达尼尔海峡的古名。

[30] 在海峡筑桥时，最初的船桥被暴风所破坏，薛西斯怒而命令将希列斯庞海峡鞭打三百杖。

[31] 一条阶梯从天上通到新宇宙的表面，一条是新宇宙内部通到它的起点，三是“罪”和“死”所筑的桥，插在前两者之间。

[32] 这几行是说：撒旦怕被尤烈儿发现，避开太阳，特地绕道向新宇宙的出口飞行，从地球看来是天心。“白羊宫”是十二宫中的第一宫，太阳于春分日进入。“人马星座”又称“半羊星座”，神话中有个骑羊的半人半马的怪物。“天蝎宫”是十二宫中的第八宫，冬至日太阳进入，与白羊宫离得很远。

[33] 天国的疆土是方的，见《启示录》二一．16：“城（天上的耶路撒冷）是四方的，长宽一样。”

[34] 幽暗的王，见《以弗所书》六．12：因我们并不是与属血气的争战，乃是与那些执政的、掌权的、管辖这幽暗世界的，以及天空属灵气的恶魔争战。

[35] 损害（detriment），典出罗马共和国在授予执政官职时的誓词中有“共和国不受任何损害”一语。

[36] 路西法（lucifer）是明星即金星之意。早期基督教教父耶柔姆说，撒旦在未犯罪以前本名路西法。

[37] 阿斯特拉坎（Astracan）在俄国东南部的伏尔加河三角洲，为里海的要港。

[38] 波斯王，指巴克特里亚王（Bactrian sophi），巴克特里亚是地名，代表波斯。新月之角，指土耳其的土地。阿拉丢尔是被土耳其色里木一世（1465—1520）打败并杀死的王，他的领地在幼发拉底河东的阿美尼亚。

[39] 吐利斯（tauris）在波斯的西北部，是德黑兰、土耳其、俄国的交界处。卡斯滨（Casbeen）在德黑兰的北面。

[40] 诉诸至高的命运，混沌界的秘密是不可以告诉他人的，这是至高的宿命。但混沌王现在指导了撒旦所要去的路途，引起了吵闹。

[41] 两头蛇是首尾都有眼睛的蛇，进退如意。角蛇是有角的蛇，但丁所写的复仇三女神的头发就是小角蛇。

[42] 热病蛇咬了人以后就发高烧，咽喉干燥。

[43] 蛇发女神就是三戈耳工中的美杜莎，凡看见她的要变成石头。征服者珀耳修斯取了她的头，在归途中飞过利比亚上空时，美杜莎的头滴血在地上，变成各种各样的蛇，因此利比亚这个国多毒蛇。（见《变形记》第4章417行以下）蛇岛是地中海的一个小岛，在西班牙之东。

[44] 大龙：《启示录》一二．3，4：“有一条大红龙，七头十角，七头上戴着七个冠冕。它的尾巴拖拉着天上星辰的三分之一，摔在地上。”

[45] 派松巨龙（Huge python），希腊神话中栖于巴那索斯山洞的大蛇，为日神阿波罗所射死。《变形记》（一）说它跨着高山的大部，大得可怕。

[46] 墨纪拉（Megaera），三个蛇发的复仇怪物之一。

[47] 所多玛和蛾摩拉二城同为天火所烧毁，见《创世记》一九．24—28。沥青海就是死海，海四周产的苹果叫作“死海苹果”，或“所多玛苹果”。据说那里的苹果熟时，用手一拿就破裂，只留下一些果皮和纤维。

[48] 忍受年复一年的屈辱，不知出典何自；有的注家说是受了阿里奥斯托《疯狂的奥兰多》的启发；其中（四三．98）有“每第七天，我们都不能不变成蛇的形态”之句。这里的“我们”是恶魔曼托一伙。

[49] 奥非安（Ophion）是蛇的意思。据说是最初做奥林匹斯山主神的。他之后是乌拉诺斯，第三代是克洛诺斯，第四代是宙斯。（一般以为乌拉诺斯是最早的天神。）

[50] 幼里诺姆（Eurynome）是奥非安的女儿，又是他的妻子，他们在奥林匹斯的位置被克洛诺斯所夺。希腊悲剧《普罗米修斯》955行有古注说，宙斯之前有克洛诺斯，克洛诺斯之前有奥非安和幼里诺姆。统治广大领土的夏娃：因为夏娃不安分，想做女神，野心颇大，所以认为她可能就是最早的女神幼里诺姆（广为占领之意）。

[51] 萨图恩（saturn）和奥甫丝（Ops）驱逐了奥非安夫妇，生了育芙即宙斯。萨图恩就是克洛诺斯。狄克忒安（dictaean）在克列特岛，育芙的生长地。

[52] 灰色马：《启示录》六．8：“见有一匹灰色马；骑在马上的，名字叫作‘死’；阴府也随着他。”乃是天地末日的事，所以说在天地初创时还不曾骑上灰色马。

[53] 撒旦的孙子是“死”，因为“罪”是撒旦最初生的女儿，她和撒旦生下“死”，是第三代。

[54] 时间的镰刀（scyth of time），“死亡”以时间为镰刀。

[55] 铁腕一扔，见《耶利米书》十．18：“我必将此地的居民，好像用机弦扔出去。”

[56] 《启示录》二一．1—2。

[57] 七曜除日、月以外，其他为五星。

[58] 十二宫的六分之一为两宫，四分之一为三宫，三分之一为四宫，二分之一为六宫；其三分之一、六分之一是好的，四分之一和对座是坏的。

[59] 接连的位置，指两里接连在一直线上是不好的。

[60] 何者，指天狼星（Orion），好作乱者。

[61] 中心的球即地球。

[62] 日神阿波罗用金车驾着太阳。

[63] 双子宫是十二宫中的第三宫。希腊神话，斯巴达廷达留斯所出的双子，加斯塔和波拉克斯两勇士，死后为双子宫。星宿的位置是在金牛宫之东，银河之侧。七曜姊妹星是金牛星座的一星群。希腊神话阿特拉斯（Atlas）的七个女儿，在毕夏地方被奥利安（Orion）所追逐，向宙斯祈求把她们变成鸠鸟，飞到天上成了七曜姊妹星，为金牛宫的一部分。太阳入金牛宫的时间是四月十九到五月二十日。

[64] 巨蟹宫，夏天太阳轨遭的北方极限，就是夏至线。

[65] 狮子宫是第五宫，七月二十一日进入狮宫。

[66] 处女宫，太阳于八月二十一日进入。天秤宫，太阳于九月二十一日进入。山羊宫是第十宫，又称摩羯宫。

[67] 太阳离地极比赤道地方要远些，但若地轴不是斜的，太阳便整年在地平线上回转，没有日出日没，以太阳为标准的东西南北就难以辨认了。

[68] 艾斯托替兰在美洲之东极北的地方。

[69] 马格兰在美洲的极南的地方。

[70] 堤厄斯忒斯的宴席：堤厄斯忒斯（thyestes）和阿特柔斯（Atreus）两兄弟不和，前者偷偷地把后者的儿子普利斯忒涅斯（plisthenes）养育成人。有一天，他叫这养子暗杀阿特柔斯，结果反被亲爹所杀。后来得知实情，阿特柔斯怒极报仇，把堤厄斯忒斯的三个儿子都杀了，假装和好，摆设酒席请对方赴宴，用三个侄子的肉请客。

[71] 诺龙北加在北美大西洋的一个地方，撒模特是西伯利亚沿北冰洋一口岸。

[72] 铜的地牢：维吉尔《埃涅阿斯纪》一．50以下，写朱诺女神到了艾奥勒斯（Aeolus），风的住地，艾奥勒斯的王把他荒凉的洞穴里相斗争的风和尖叫的暴风都管制起来给自己使用，并且把它关进牢狱里。

[73] 赛拉里昂（serraliona），西班牙语“狮山”之意，在非洲西岸，佛得角附近，以暴风起点而闻名于世。

[74] 卸下重负，有解愁之意。暴风雨时船员把货物抛入海中，以救难船。

[75] 物体的重量都向重心集中，一切的诅咒集中到我心，像物理的重心一样。

[76] 《创世记》二．7：“耶和华上帝用地上的尘土造人，将生气吹在他鼻孔里，他就成了有灵的活人，名叫亚当。”

[77] 我整个都得死，这是弥尔顿的信念。他认为灵和肉是相结合的；人死时灵和肉都死。死后灵肉都安息，直到末日灵肉一起复活。（见《基督教教义》）

[78] 这是说神对矛盾着的事物无能为力。

[79] 这一段是诗人对“原罪’说的看法，这里的“我”是抽象的“自我”。

[80] 反复强调没有罪。

[81] 不幸的左肋，英文sinister兼有不幸的和左的意思。据说亚当左边第十三根肋骨被取出来造成夏娃。

[82] 神为什么要用女性生孩，而不用男性、中性或其他方法繁殖子孙？这个想法在许多西方的作品中，反复着这个思想。如希腊欧里庇得斯的悲剧《希波吕托斯》第616行以下希波吕托斯的对话，就和这一段话类似。在他的《美狄亚》573行，阿里奥斯托的《疯狂的奥兰多》二七．12相似；莎士比亚的《辛白林》二幕五场的头一句：“难道男人们生到这世上来，一定要靠女人合作的吗？”

[83] 这一段论女人的话，反映了弥尔顿自己的婚姻事件。他第一个妻子玛利，婚后一月便回娘家不来了；他写了《离婚论》之后，戴维斯博士的女儿来向他求婚时，玛利却来跪在他脚前哀求宽恕。戴维斯的希望吹了。

[84] 用毁灭去破坏毁灭，就是用自杀的手段，破坏“死”的毁坏计划。

[85] 这座山，指乐园中的山。

第十一卷

提纲

神子把人类始祖表示悔悟的祈祷献上给天父，并为他们调解。天父接受了，但宣称他们不得再在乐园里住下去。他派天使米迦勒带他的基路伯队伍去驱逐他们出去；但要先把未来的事件启示亚当。米迦勒从天下降。亚当把一些前兆指示给夏娃。他认出米迦勒的来临，出去迎接他。天使告诉他们必须离开那里。夏娃的哀叹。亚当的哀愿，服从。天使领他上高山，在他面前展示未来事情的远景，一直到洪水的发生。

他们这样谦卑地站着忏悔，

祈祷，盼望慈悲的高座上赐下

预期的恩惠，除去二人心中的

石块，然后长出新鲜的再生肉[1]

来填补它，祈祷的精灵发出那

说不出来的叹息，比声嘶力竭的[2]

雄辩更加迅速地高翔起来，

向天飞升。但二人的态度和—般

乞愿者不同，他们由衷的泣诉

事关重大，并不逊古寓言中的那一对，

虽然时代要晚些，那丢卡利翁和[3]

心地纯洁的皮拉，为了拯救沉溺的

人类，虔诚地站在忒弥斯庙前求拜。[4]

他们的祈祷一直向上飞升，不会

在中途迷失，被嫉羡的和风

和各种的风所吹散。它们无形地[5]

飞进天国的门，在金坛的熏香处，[6]

由伟大的中保披上妙香，然后[7]

达到天父的高座前面；快乐的神子

把它们捧起，开始这样调解:

“看吧，天父，您在人类身上种植的

恩惠，在地上生长的初熟果子，

这些叹息和祈祷，在这金香炉里

掺杂着馨香，由我，您的祭司，

捧呈于您。这些果子是天真未落

之前，您播种在悔悟的心田里，

人手所耕耘的，比乐园中全部

树木所结的果实，更加香甜的硕果。

因此请您倾耳谛听他这柔声的叹息；

他的祈祷语言虽不够巧妙，

让我这中保兼救赎者为他解释吧。

他的工作好或不好，都由我来接；

我的德性使它们完善，我将为

这些而付出死的代价。接受我，

由我而接受对人类和解的馨香吧。[8]

让他在您面前得以和好，至少活到

相当的岁数，虽然是悲苦的，

要活到命定的岁月（我的辩护是要

减轻刑罚，不是翻案），从今后，

让他过较好的生活，和我这个赎罪者

一同住在喜乐和幸福中，和我

合而为一，好像我和父合而为一。”

天父脸上消去了愁云，安详地对他说:

“儿呀，你为人请求的一切，

全被接受了。你所请求的都合天意。

但是我给自然的法则是禁止他

永远在乐园里住下去。乐园中纯粹、

不朽的元素，不知有粗鄙、不调和的

混杂物，如今要把污秽的他吐出去，[9]

像传染病一样，要被清洗掉，

粗鄙的东西在天空中也是粗鄙的，

最适当的处置是把他归入那最初

扰乱万有，使不腐败者腐败的罪

所造成的死，作为‘必死者’的食物，

把他扫除出去。我当初用两种美好的

恩物——幸福和不朽来创造他，恩待他；

他却轻信地把它们丢失了，只留下

永续的悲苦，直到命定的死时；

因此，死是他最后的解脱，

经过严峻的苦难考验，赖信仰和

忠诚的工作而提高的生涯之后，

被正直者的复苏唤醒过来，

和新天新地一起赋予第二生命。

可是我得把广大天界的受福者

全部召来开个会议，向他们

公布我的审判，是怎样处理人的，

正如他们先前所看见过的，我如何

处理坠落的天使一样。他们在

稳固的地位上，会站得更加稳定。”

他说完了，神子暗示那个

光彩焕发的守卫侍者，他吹起

号筒，那可怕的声响，恐怕是以后

上帝降临何烈山上，或在末日审判时，[10]

可以再度听到的。那天使的吹奏

响彻天上各个疆域:从不凋花的

树荫下，喷泉之畔，生命的水边，

有福的亭子，各处怀着喜悦的心情

从座位上站起，响应光之子们的号召而[11]

急速赶到，各就各位。全能的大神

从至高的宝座上宣讲他的至高意志:

“诸神子们呀，人因偷尝了禁果，

便和我们一样能辨别善和恶；[12]

就让他们夸说一下怎样失去善

而得到恶的知识吧。只知善，

对于恶则毫无所知，原可算是

比较幸福的。现在他悲伤、懊悔，

由悔悟而祈祷，这是我的工作

在他身上起的作用，工作一停止，

就不动心了，我知道他的心，

他意马心猿，易变而难御。因此，

难保他今后不会更加大胆地伸手去

摘取生命树的果实尝味，可以永生，

至少他梦想永生不死。我命令

把他迁出乐园，让他自己去找

适当的土地，在那儿耕种。

米迦勒呀，这道命令交给你，

你可以在高级天使基路伯中选择

并带领一些燃烧着火焰的战士去，

免得恶魔利用人的名义，入侵

空虚的领土，掀起新的叛乱。

快，不可有半点迟疑，把这一对

犯罪的夫妇赶出神圣的乐园，

从圣地把不圣的赶出，宣告他们

和他们的子孙，永远被驱逐出境。

但在严厉执行这个可悲的圣旨时，

不要让他们昏晕过去，因为我看见过

他们曾温顺、流泪、叹息他们的罪，

却掩盖了他们内心的恐惧。若是

他们忍耐地服从你的命令，就不要

离弃他们而不给以安慰；要把未来的

事展示给亚当，按照我教给你的，

说明我要和女人的后代重订誓约。

就这样，虽悲惨而和平地送他们出去。

还要在园子的东侧入口处，最容易

从伊甸爬进去的地方，派强壮的

天使守卫，用一柄火焰的剑广为挥舞，[13]

把走近来的远远地吓走，通向生命树的

各条道路，都要严加防守，免得

我的乐园被污秽的灵溜进去，我的

每一株树木都成了他们的饵食，

把偷来的果实拿去再一次骗人。”

他话音未落，那大天使长立刻

就率领一队警惕性很高的，

灿烂的基路伯天使，做迅速

下降的准备，每个基路伯都有

四张脸孔，像是双重的雅努斯，[14]

他们全身都闪着亮晶晶的眼睛，

比阿耳戈斯的眼睛还要多，[15]

比阿卡狄的箫管、赫耳墨斯的牧笛，[16]

或是他那催眠的魔杖更有力量，[17]

更惊醒而更有魅力的眼睛。

同时用圣光再度向世界致意，

曙光女神琉科忒厄醒来了，以鲜露[18]

熏沐了大地。亚当和最初的主妇

夏娃正做完祈祷，觉得身上增加了

从天上来的力量，从失望中

迸发出一股新的希望和喜悦，

虽然还有一些恐惧纠缠着。他用

这样受欢迎的话反复对她说:

“夏娃呀，我们所享受的好处

是从天上来的，这很容易相信、认识；

但是有关至福之神的心思或志向，

这个强大的力量是从我们这儿

升上天去的，这点很难相信和认识，

须知祈祷，或人的一声短短叹息，

都能上达到天神的宝座前。

我已经发现，祈求可息神怒，

跪在神前，全心全意谦卑虔诚，

就会觉得他平心静气，宽宥，

倾耳而听；被他善心垂听的信念

从我的心中滋长。和平回到了

我的胸中，你的种子将击伤敌人

的圣约又回到了我的记忆，

不要再为当时的忧惊所扰乱，

现在确实指明，死的痛苦过去了，

我们将要活下去。我为你欢呼万岁！

高呼夏娃的正名，全人类的母亲，[19]

一切生物的母亲呀，人类赖你

而生存，万物为人类而生存。”

夏娃温柔地用悲哀的态度说:

“罪人的名义对我倒很合适，

我原定做你的助手，却做了你的网罗，

可耻、不忠，一切的丑名，于我

更为适宜。但是，对我的审判，

却是无限宽大；我是第一个把死

带给万物，反被称为生命的源头。

其次，你也赞成给我这么高贵的

名号，我远远不配。现在田野正

招呼我们去挥汗劳动，虽然是在

不眠的长夜之后；因为晨光不管

我们的不眠，向我们笑脸相迎，

开始移动她那蔷薇色的脚步。

我们走出去吧。不管在哪里劳动，

我再也不离开你的身边，不再迷路，

我现在参加劳动，直到红日西沉。

我住在这儿的时候，在这些快乐的

小径上会有什么劳苦呢？在坠落的

情况下，让我们住在这儿就心满意足了。”

夏娃这样谦虚地说了，希望了，

可是命运不许可。自然通过鸟、兽、

天空预示兆头，天空上晨曦少时

红润，突然又风云变色。在她眼前，

育芙的神鸟从太空盘旋而猛扑[20]

下来，追赶一对羽毛最华美的鸟。

统治森林的兽王，最初的猎狩者，

从山上下来，追踪那一对林中

最优雅的牡鹿和牝鹿。他们直向

东门拼命逃奔。亚当盯住他们的

追捕，不无动心地这样对夏娃说:

“夏娃呀，还有更多的变故

在近旁等待我们，上天用这些

自然的预兆，无声地显示他的目的，

或者警戒我们，不要因为宽限几天，

便太过自信我们已经从死刑中脱出；

我们究竟能活到几时，到那时，

我们的生活将怎样，谁能知道呢？

我们本是尘土，终必归于尘土，

如此而已。此外还能知道什么呢？

为什么在我们面前同时出现两个

事件，在天空和大地上都发生追捕

和逃命呢？为什么在东方破晓之前

有黑暗，在西方晚霞之中常见辉煌的

朝曦呢？那是蓝天上曳的一道

煌煌白光，带着什么东西徐徐降落。”

他说的是实情，因为那时有几队天使从碧玉般的天空下降乐园，停在一座小山上。

他说的是实情，因为那时

有几队天使从碧玉般的天空下降乐园，

停在一座小山上，一团光辉的景象，

因为肉体的恐怖，眩晕了亚当的眼睛。

雅各在玛哈念遇见天使军时，[21]

在原野里所见搭天幕的守护者，

也不比这个更加光华。在多坍的[22]

火焰山上爆发的战火，蔓延整个

战场的火焰也不比这个更加光亮，

那战争是为反对叙利亚王，像刺客

袭击一个人而发动不宣而战的战争。[23]

天使长在他辉煌的场地，留下他的

部下去占领乐园；他自己独自去找

亚当的隐庐。亚当不是不认得他，

却在这伟大客人走近时，对夏娃说:

“夏娃，且等待重大的消息吧。

我们的事恐怕很快就要决定了，

或者有必须遵守的新法令下来。

我看见遮住小山的彩云里

出来一个天军，从走路的步调看，

不是一个寻常身份，一定是个

天上的大君，或王公，浑身威严；

但不是那么可怕，像拉斐尔一般，

又庄严又优美，对他不可失礼，

我要恭恭敬敬迎接他，你退去吧！”

他说完话；天使长很快就走近了，

他不露天姿，装束得像是常人，

来会见常人。在他那璀璨的武装上，

流映着紫色戎装背心的霞光，

比古代王者英雄于休战期间所穿的

梅利匹亚或撒拉所染的紫色丝绸，[24]

彩虹女神依里斯所染的纺织品[25]

更加鲜艳。他脱去星光闪闪的头盔，

显示出青春已过的盛年男子汉；

腰佩撒旦那样阴惨可怕的剑，好像

在黄道带中发出光辉，手拿长枪。[26]

亚当深深地鞠躬，他则不欠身，

显示王者气概，声言自己的来意:

“亚当，上天的敕令不用序言。

你的祈祷已被听取，在你犯罪

被宣判后，‘死’已经多天未得到你，

神给你恩惠是因为你悔改了，

多种善行可以掩盖一种恶行；

因此你的主大受安慰，从死的

强索中救赎了你。但是，长期在

乐园里住下去是不行的，我来就是

要把你迁出乐园，到你该去的

地方，选择适当的土地去耕种。”

他不再说什么了。亚当听到

这个消息心头如同刀扎，站着发抖，

五官都被悲哀所困住。夏娃虽然没有

出面，却听见了一切，便扬声悲叹，

她的躲藏处立刻被发现了。

“啊，不意的一击比死还坏！

就这样不得不离开你了吗？乐园？

就这样离开了吗，我的故乡？

离开这些幸福的小径、林荫，

适合群神出没的地方？我们二人

正想在这里，虽可悲而幽静地

度过这必死的残生。啊，

易地不能生长的花儿啊，

我从早到晚一直看顾你，

从你蓓蕾初苞时起就用我这

柔弱的双手培养你，给起名字，

从今以后有谁来把你搬到

向阳处，把你分类排列，用

发着天香的泉水灌溉你呢？

我的洞房啊，我曾用美的、

香的东西把你装饰，我怎能

离开你，往低湿阴暗荒凉的

世界上去流浪呢？我们一向

习惯于吃不朽的灵果的，怎么

能去呼吸别处混浊的空气呢？”

天使这样柔和地插话道:

“不要悲伤，夏娃，对于你

该失去的东西，要忍心舍弃；

不要为那些不属于你的东西

过分留恋，你这一去并不孤单，

和你同去的还有你的丈夫，

你当跟从他。要把他所住的

地方，看作你自己的故乡。”

亚当由此被一阵冷意惊醒，

突然从沮丧的状态，凌乱的心绪

恢复过来，这样谦卑地对米迦勒说:

“天人呀，得座的首长或

至尊者，你的尊贵雄姿像是

王中之王，却这样温和地

给我们传达神的圣旨，否则

换了一位，可能会出口伤人，

动手来结果我们。而且你传达的

是脆弱的我们所能忍受的悲哀、

沮丧和绝望的一条，就是要我们

退出这个快乐的室家，我们眼中

唯一感到亲切安慰的地方。别处

都是荒凉、寂寞的，没有人

知道我们，也不被我们所知。

如果不断的祈祷，有可能改变

万能者的意志，我可以力竭声嘶

不停地哭喊，直到他厌倦为止。

但是要求绝对命令逆转的祈祷，

如逆风呼气，毫无用处，逆风

只会吹塞呼气者的咽喉；

因此，我服从他的伟大命令。

最使我痛心的是要离开这儿，

离开他的圣颜，不得见至福脸容。

在这里，我可以时常来到他圣颜

出现的地方，叩首礼拜，对儿孙们

说:‘他在这座山上出现，在这棵

树下站立，在这松林中曾闻其声，

在这道泉水旁边和他谈过话。’

我将要用草泥筑起许多感恩的

祭坛，用小川磨光的石头垒起[27]

作为纪念，作为后代的纪念碑，

在那上面献上芬芳的树脂和花果。

在下面世界上，我将到哪里寻找

他那炫目的容颜，寻求他的脚踪呢？

因为我虽然要逃避他的怒气，

但要挽回，延长生命，繁衍子孙；

我现在很乐意望见他那光辉的

背影，远远地企望他的脚步。”

米迦勒带着仁慈的目光对他说:

“亚当，你知道天是他所有，地也是他的，

不单这座岩石。神无处不在地显现，

充满在陆、海、空和一切生物里，

用生命的动力鼓动并暖和它们。

全地都归你所有，由你治理，

是一份不容轻视的礼物。因此，

不要以为神只存在于乐园里，

伊甸的小范围之内。这伊甸

本来可以做你的首都，从这里

扩大到全人类，从地极和海角

都会集来尊你为自己伟大的祖先。

但这个优越的地位已经失去了，

你得降落，和你的子孙住在平地。

但无疑地，神住在这里，也同样

住在山谷中、野地里，他出现的

呈像时常跟着你，善意与父爱

时常围绕着你，那些出现的呈像

表征神的面容和他的神圣踪迹。

在你离开这里之前要端正信仰，

要坚定信心。你知道，他派我来

是要指示你和你子孙将来的事。

善和恶，要兼听；天上的恩惠

和人间的罪恶相斗争；可以从此

学习真忍耐，调节欢乐与恐怖、

虔敬与悲哀；习惯于荣枯、兴衰

不同的境遇。这样，可以安然

过你的一生，要做最好的准备，

迎接‘死’的一旦来临。登上

这个小山吧。让夏娃（我已使她

睡眼蒙眬）当你清醒地观看预像的

时候，在山下安眠，一如当初

她被创造时，你在安眠一样。”

亚当感激地回答他说:

“上山吧，我听从你正确的引导，

你领我安稳地走过幽谷曲径，

我服从你天人的手，尽管很严厉，

要从苦难得来胜利的武器，

挺起我裸露的胸膛迎向灾难，

而且在我劳动之后会得到安息。”

于是相将上山，进入神的异象，[28]

那是乐园中一座最高的山，

从它的峰顶，可以极清楚地

眺望半球的极境，最广大的风光。

那大诱惑者为了另外的目的，

把我们的第二亚当引诱到旷野的[29]

那座高山上显示全世界的

王国和荣华的，并不比这山高，

视线不比这儿广。从那儿，

可以收在眼底的是古今各国

名都的所在地，最大帝国首府的

所在，从契丹可汗所居大都的[30]

长城，从奥撒斯河边撒马尔汗，[31]

帖木儿的宫廷，到中国皇帝的北京，

莫卧儿的阿格拉、拉霍，直下到

金色的东印度，波斯王的艾克巴登，

伊斯法罕，或俄罗斯沙皇的莫斯科，

或生于土耳其斯坦的土耳其皇帝的

拜占庭等举世闻名的地方。

还可以看到涅古斯王国境内的港口

阿科科和小小海王国蒙巴萨，

基罗亚、梅林和索弗拉（可能是

奥茀）到刚果的国境，到极南的

安哥拉；其次从尼格河流到

阿特拉斯之山，穆斯林诸王国，

非兹和苏斯，摩洛哥和阿及斯

以及特列米森。再其次是欧罗巴，

罗马所统治的世界各地。

在他的灵眼里，可能还会看见

富庶的墨西哥，摩特佐马的王位，

秘鲁的库佐，更富的阿塔巴利帕的

王位，还有未受掠夺的圭亚那，

它的大都市，葛容之子们叫它“埃尔多拉多”。

但米迦勒为了能够看得更清楚些，

他把亚当眼中的薄膜去掉，

那薄膜是吃禁果时说是能够明目的

那果子所生出来的。因为要看的

东西很多，用明目草和茴香来洗涤[32]

视神经，从生命泉中取三滴水[33]

来点眼。这些药力深入渗透眼底，

亚当受不住，只得闭拢双眼，

扑倒在地上，失去了知觉。

那慈祥的天使拉住他的手，

很快就拉他起来，叫他注意:

“亚当，现在睁开眼睛，

首先看看由你而生的人们，由于

你的原罪所惹起的结果吧。他们[34]

并没有触摸禁树，没有和蛇同谋，

没有犯过你所犯的罪行，却由于

你这罪而坠落，做出残暴的行为。”

他睁开眼睛，看见一片田野，

一部分是耕地和新割的禾捆，

一部分是牧羊的草地和羊圈。[35]

两部分中间有一个草泥的祭坛，

好像立着一个界标似的。

霎时间，那边一个汗淋淋的收割者，

从田地里拿来初熟的果实，

绿的穗，黄的稻束，到手就割，

不加选择。另一边，一个温柔的

牧人，精选了羊群中的初生羔羊，

拿来献祭，在内脏和油脂上撒香，

放在条木上，正式地奉行仪礼；

过不久，从天降下慈祥的火，

跳跃的闪光和快乐的蒸汽，把

牺牲全部烧尽。另一边却不然，[36]

因为他没有诚心。他见此，

便怒火中烧，在他们说话的时候

用石头猛打他的横膈膜，夺去生命。

他倒下，面如死灰，灵魂和那

涌进出来的血一起呻吟而出了窍。

亚当看见这个光景，便觉心痛、

忧惊，急巴巴这样对天使叫道:

“老师啊，那个柔和的人遭了

大灾难；他曾好好地献了祭，

敬虔和洁净的皈依，反得恶报吗？”

米迦勒也动了心，对他说:

“这二人是兄弟俩，亚当，是你的

亲生儿，不正义的杀了正义的；

因为他嫉妒他兄弟的献物

被上天所接受。但这血腥的

行动一定要得到报复，另

一个人的信仰既受到了嘉奖，

同时又没有失去报偿，虽然你

看见他在这儿死了，转化为

尘和血。”我们的太祖对他说:

“啊，可怜的行为和起因！

我看见‘死’了吗？我必须这样

回到故乡尘土去吗？啊，可怕的

景象，看起来多么污秽和丑恶！

想起来多么悲惨！觉得多么可怕！”

米迦勒对他说:“你所看到的

还只是‘死’对人的最初形式，死的

形式很多，引导到凄凉坟墓的

道路有许多条，条条是阴森的；

而入门处比里面深处更加可怕。

有些是用暴力打死的，如你所见的，

有些是由于大火、洪水和饥馑而死的，

由于饮食过量而死的更多，带来

可怕的病症，有一群怪异的

家伙出现在你面前，你知道，

夏娃的破诫给人带来多大的

不幸呀！”忽然出现一个悲惨、

恶臭、阴暗的地方在他眼前，

看来像一所麻风医院，其中

横陈着各种病症的患者，如

垂死的痉挛、拷问的酷刑、

心绞痛、各种热病、惊厥、

癫痫、烈性发炎、肠结石、

溃疡、疝气、着魔的疯狂、

闷闷的忧郁、神经错乱、

瘦弱、虚脱、广泛流行的瘟疫、

水肿、哮喘、关节炎疼痛等等。

有的辗转反侧以悲怨，呻吟声沉。

让“绝望”侍候病人，忙碌地

从这张床转到那张床。

死亡夸说胜利，在病床上

挥舞标枪；但他迟迟不投，

他们求死而不得，他们以死

为至善，为最后的希望。

这样奇丑的光景，铁石心肠

也怎能熟睹而不流泪？亚当

忍不住，只是哭泣，他虽不是

女人所生的；怜悯压住男子汉

的心，暂时沉没于泪泉中。

最后，强健的思想禁止他过分

伤心，稍稍恢复语言，继续悲叹:

“啊，悲惨的人类，坠落

深陷于何等凄惨的生活状态！

不如不生反倒干净。为什么

把生命给了我们又要抢回去？

为什么这样捉弄我们呢？

如果早知道我们所受的，倒不

如不接受，或者请求把它放弃，

乐于这样把它和平放弃。

神的形象曾在人的身上造得

这么美好而正直，后来犯罪了，

就要这么受尽非人的苦痛，

和惨烈的灾难吗？人还保存

几分神圣的面影，为什么不该

因造物主的姿容而得到解脱呢？”

“造物主的姿容，”米迦勒说，

“当他们为了放纵的欲念而糟踏

自己的时候就抛弃了他们，他们还

利用崇拜者的姿容来加强夏娃所犯的罪，

这是人面兽心的罪恶，因此，他们的下场

如此凄惨可怜，不配神明的姿容，

他们曲解了纯自然的健全法则，

生起了可厌的病态，损害了

原来的美，当然，这是因为在他们

内心没有尊重自己神明的姿容。”

“我承认这是对的，”亚当说，

“我服从。但除了这样痛苦的死，

还有别的什么途径，可以让我们死去，

回到自己固有的尘土中去吗？”

“有，”米迦勒说，“如果你

谨守‘不过分’这一法则，受到

节饮节食的教育，不贪图暴食之快，

从而求适当的营养，直到多少春秋

以后，好像果实成熟了，

自然落入母亲的怀抱，可以

尽其天年，瓜熟蒂落不强摘。

到老年时，你的青春、你的力、

你的美，都得变成枯萎衰弱，

变成白发苍苍。你的感觉迟钝，

对一切事物的快乐尝味都得

放弃，由于希望和喜悦的青春

风貌，将变成冷淡、枯燥的

忧郁湿雾，在你的血中滋蔓，

你的活气消沉，终于耗尽你的

生命的香脂。”我们的先祖对他说:

“从今以后，我不逃避死，

也不强求延长生命，我要在

命定撒手之日到来之前，把此生

烦难的重负弄得美而易举，

耐心准备我的消亡。”米迦勒回答:

“不要过爱你的生命也别恨它；

当你活时好好地活吧，长短由天。

现在给你看看另一光景吧。”

他一看，看见一片广阔的

原野上，有各种颜色的帐幕。

帐幕旁有吃草的家畜成群。[37]

有些帐幕里发出悠扬的琴音，

有竖琴和风琴。可以看见拨动

琴弦和音栓的人们。他们那

飞快地弹拨，得心应手地

通过高低音阶的协和奏出奔腾

急迫，回环激荡，余音袅袅的旋律。

另一方，在熔炉旁劳动的，是一个把铁

和青铜熔合的汉子。（看见[38]

山上或谷里，野火烧去森林，

直烧到地脉，由于热，矿水从那里

流到洞口，或者从地下被

地底河流冲洗出来）他们把

那流动的矿水注进备好的模子里。

从模子里，首先造出自己的工具，

其次，铸造或雕刻其他金属物品。

此外，另一边，从邻近的高山[39]

下到平原去的斜坡上，住着

另一种人，从装束看来像是

正直的人，他们的任务是

正确地崇拜上帝，研究他那

有目共睹的工程，却终于不知[40]

该为人保持自由与和平的事。

他们长久没有在原野上行走了，

当他们看见一群美女从帐幕中[41]

出来，都是珠光宝气，装饰华丽，

在竖琴的伴奏中轻歌曼舞而来，

一片深情，男人们虽然庄重，

但一见她们，眼睛便不由得跟着

流转，终于堕入情网，牢牢地

被捉住。他们有所爱，而且

选择了各自喜爱的。他们谈情

说爱，直到晚星，爱情的前驱出现；[42]

他们都热情洋溢地点起

结婚的华烛，举行最初的婚礼，

召唤许门来，举行盛宴，笙歌[43]

响彻各个帐幕。这样幸福的盛会，

爱情和未失的青春美果、妙曲、

花冠、花束，以及魅人的交响乐，

捉住了亚当的心，霎时间，欢乐

充满了他，自然的倾向；他表示:

“真正开我眼界的，多福的

天使长呀，这个幻象比前两个

好多了，它预示更多和平日子的

希望。前两个是恨和死，甚至是

更坏的痛苦，在这个幻象里，

‘自然’好像达到了她的一切目的。”

米迦勒对他说:“不要凭快乐来

判断什么是最好的，这虽然似乎

适合于自然，但像你的创造，本有

较高的目的，要圣、洁，和神一样。

你所看见的帐幕，如此快乐，

乃是罪恶的帐幕，住在里面的是[44]

残杀兄弟的族类；他们是罕有的[45]

发明者，讲求修饰生活的艺术，

虽经神灵的教导，却不思念他们的

创造主，不承认他的恩赐。

可是他们却生下一群美丽的后代；

你所看见的那一群美女，好像

女神们，如此快活，和颜悦色，

如此华美；但女人的家庭荣誉，

重要的妇德等一切的善都空空然，

她们唯一的教养只是淫欲嗜好，

唱歌、跳舞、装扮，鼓其如簧

之舌，转动其秋波。那个严肃的

人类，因宗教生活而号称神之众子的，

也将放弃他们一切的德性，荣誉，

愚蠢地倾向于这些娇艳的无神论的

教养，训练微笑，现在竟游泳于

逸乐中（后来游泳成风了），成天嘻嘻哈哈，[46]

因此世界成了眼泪的世界，必得哀哭。”[47]

亚当短暂的快乐被夺去了。

“啊，可怜，可耻，那些人从

美好的生活转入旁门左道，

走入邪路，或者中途颓丧！

可以看出，男人的悲苦道路也

同样持续，那是从女人开始的。”[48]

天使说:“那是从男人的柔弱

松散开始的。只有靠智慧和

超越的天赋，才能够较好地

保持他的地位。现在看另一场景。”

他一眺望，看见广大的国土

展现在他前面，有许多城镇，

中间有乡村的竹篱茅舍，都市

则有高大的城门和塔楼，有

武装会战，好战的凶猛面孔，

大胆无敌、骨骼高大的巨人们。

有的挥舞武器，有的勒住汗马，

或单枪匹马，或列队整顿战阵，

骑士和步兵都不是只会集立正。

有一部分从肥沃的草地选择征发了

一群牛，有美好的牡牛和

肥壮的牝牛，和一群越野的羊，

牝羊和啼叫的小羊，作为战利品。

牧人们花了千辛万苦才得脱身，

奔走呼救，喊声激起流血骚乱。

他们曾合队，进行残酷的比武，

曾为牧场而弄得尸骨和武器

都被抛散在血腥的荒野。

有的围攻强大都市，布置阵地，

用大炮、云梯和坑道去袭击。

有的从城墙上投枪、射箭，

用石头和硫黄火来防御。

双方都有杀伤和巨大的战功。

另一部分，由执王笏的传令官

召集城门会议，很快就有白发

老人和严肃面孔，杂在将军们里面

赴会，可以听到热烈的辩论声，

但不久便陷入党派的争论，

终于有一个聪明高尚的中年人[49]

站起来，说了很多关于正、邪、

公正、宗教、真理、和平，以及

上天的评判。老的、幼的都

嘲骂他，并且用暴力逮捕他，

幸有彩云从天上降落，把他抢走，

于是在群众之间就不见了他。[50]

从此强暴、高压和刀枪政治，[51]

遍野流行，没有逃避的地方。

亚当成了泪人，悲伤地转身

对他的向导者泣诉:“啊，

这些是什么？是死的徒众，

不是人，这么残忍地弄死人，

万倍加深杀弟者的罪行，

他们这样的虐杀，岂止是杀

兄弟，人杀人呢？但那正直人

是谁？如无天助，他的正义将沦丧！”

米迦勒对他说:“这些就是

你所见的坏因缘的产品，善与

恶配偶之所生。他们自己都

厌恶这个结合，轻率地实行

杂婚，生出身心都畸形的怪胎。

这些巨人，却是名声很大的，[52]

因为在那时代只重视力气，

把它叫作武勇和英雄气概。

打了胜仗，征服了国土，杀人

无算而带归战利品，算是人间

无上的荣誉；而且为了胜利的

荣誉，被称为大征服者，人类

护卫者、神明、诸神之子；

更正确的称号应该是破坏者，

人中的瘟神。他们这样出了名，

为世人所知，最优秀的却默默无闻。

你的第七代孙子，你看，是这个[53]

歪曲世界中唯一正直的人，唯独

他敢于正直，说出可憎恶的真理，

因而被憎恨，被敌人所围攻，

神将率领众圣者来判断他们。

你看，至福者天君驾着飞马[54]

和香云来迎接他，让他和

上帝同行，赐以高度的救济[55]

和幸福的国度，而且脱离死。

这个幻影指示你，如何酬报善人，

如何惩罚其余人等。那些

惩罚，你马上就可亲眼望见。”

他一看，便见事物的面貌

大变，铜的战争号筒停止吼叫，

一切都变作游乐与竞技、淫逸

和放荡，吃喝和跳舞，结婚或

卖笑，应运而生，凡一代尤物

引诱处，便有凌辱或奸淫；

从此便由酒杯而至于内乱。

最后有一位可敬的老翁来到[56]

他们中间，大事讲说那些

行为的可厌，声言他们平常

走错了道路。他时常参加

他们在各处开的集会，无论

祝捷会或是节日庆祝会，

总是向他们宣讲皈依和

从高山上砍伐大木，开始制造巨大的船只。

悔改的道理，像对监狱中

临审前的囚犯讲的一般，

可是一点效果也没有。当他

看到这一场景时，就停止

争论，把帐幕远远地搬开。

其次一景是从高山上砍伐

大木，开始制造巨大的船只。

用肘测量它的长、阔和高，[57]

四周涂上沥青，侧边开一扇门，

准备贮存人和兽的大量食粮，

看！真奇怪！各种各类的

鸟、兽、昆虫，都是雌雄

各七对，相将而来，按照

所教导的顺序进到里面去。

最后是老翁和他的三个儿子

带着他们的四个妻子，鱼贯而入，

然后，由上帝来把门锁上。

就在那时，南风起了，阴云[58]

群集，鼓动黑色的翅膀，

漫天飞舞。群山也猛烈地

吹送薄明而潮湿的雾气，

天空中阴霾四布，犹如黑色的

天盖，倾盆的大雨不断泼下，

直到大地都沉没看不见了。

大船浮起，在水面上漂荡，

张嘴的船头在波浪上翘起，

安稳地在乘风破浪。其他的

住处都被洪水淹没了，一切

荣华富贵都已卷入深水之下。

海上覆盖了海，无边的大海，

原先豪奢华贵的宫殿，成了

海中怪物繁殖崽子的厩棚。

原先繁多的人类，残留下来的

其他的住处都被洪水淹没了，一切荣华富贵都已卷入深水之下。

都乘上一只小舟，在水上漂流。

亚当呀，你该多么悲伤，[59]

眼见你的子孙全完了，悲惨地

完了，人类灭绝了。你沉溺于

另一洪水，眼泪和悲苦的洪水，

你和你的子孙一样沉溺了；

等到天使仁慈地把你救起，

终于使你站立起来，虽然

无法得到安慰，当一个父亲痛哭

自己的子女在眼前突然被杀尽，

只能稍稍向天使发出这样的哀诉:

“啊，这些预见的灾难的幻影啊！

不如对未来无知，浑浑噩噩地

过活更好。有这么多的灾祸

属于我，我每天的命运也够

承当了，如今更把好多代人的

重担，一下子加在我的身上，

由于预见，我成了不足月的

孩子被生下来，在未生之前

预先用非生不可的思想折磨我。

愿今后谁也不受预先示知

他自己或子孙将发生的事，

发生的，确是灾祸，那是不能

预防的灾祸，而且他对未来的

祸患所感到的痛苦，和实际

感觉到的祸患同样难当。

忧患终于过去了，对于人，

警戒是没有用的。逃脱了

饥饿和哀恸的少数人，仍

得彷徨于水漫的旷野以终。[60]

我曾希望在暴行停止，战争

在地上绝迹时，万事亨通，

由于和平而获得人类持续的

幸福日子。可是我想错了，

因为我看见和平所腐蚀的，

没有少于战争所毁坏的。

怎么会这样呢？天上的导师呀，

请您说说，人类将在这里完蛋吗？”

米迦勒对他说:“你刚才所看见的

战胜者和豪奢的财富，开始

夸耀武勇的功业，自夸劳苦功高，

但是真正的德性却空空如也。

他们流了很多人的血，多行破坏，

征服许多国家，因而获得

世界的荣誉和极高的头衔，

和丰富的战利品后，改变道路，

转到寻欢作乐，安逸、懒惰、

过食和色欲，终至淫乱和高傲，

在和平中，从友谊滋生敌对行为。

战败者因战争而沦为奴隶，

丧失他们的自由和一切的德性，

以及对神的敬畏；他的假虔诚

在激战的时候，对于入侵者

不能得到神助，热心就变冷，

从此寻欢作乐，过安逸的生活。

或随风从俗，或放纵于逸乐，

在他们主子许可的范围内去享乐。

由于试行某些节制，大地

将生产富裕的东西，因此

全部坠落、腐败，正义和

节制，真理和信仰都忘掉了。

只有一个人除外，他是黑暗[61]

世代的光明之子，反逆世俗的

先例，反抗诱惑、习俗以及

激怒的世界；不怕非难、嘲笑

或暴行，他警戒他们的邪恶

道路，当面指出正义的路，

更安稳而满有和平的路，

宣告他们的不悔悟，将要

招致神的激怒，虽然受他们的

嘲弄而返回，但神却认为他

是唯一活着的义人。他照神的

命令，制造一条奇妙的方舟，

如你所见的，把他自己和全家，

从法定要灭亡的世界拯救出来。

他立刻从人、畜中选择值得

存活的一同寄宿在方舟里，

严封了舟的四周，而天上所有的

大瀑布都向大地上放水，

倾盆大雨没日没夜地下着，

大渊的喷泉全都破裂了，

大海洋的水位增高，漫过一切的

关隘，泛滥高涨，把最高的

山峰都淹没了。那时，这个

乐园的山也受到洪波巨浪的[62]

冲击而移出了原地，被洪水

支流所冲，草木被毁了，大树

被漂下大河，漂进开着大口的港湾，

扎根在那儿一个盐碱的荒岛，

海豹、鲸鱼、啼叫的海鸥的住处。

这事要教你知道，如果常到或

长住某地方的人没有带来什么，

上帝不会承认那地方是神圣的。

现在且继续看将来的事吧。”

他一看，便见方舟漂荡在

洪水上。洪水减退了，云彩飞跑，

被尖厉的北风驱逐着，洪水的

表面被吹皱，干缩，像是衰老了。

明净的日光，灼热地凝视着

他的阔大水镜，好像在大渴之后

大量地吸取清波。水波流退，

轻轻地从静止的大湖中退潮，

用柔和的脚步向大渊溜去。

现在天窗已关闭，大渊的水门[63]

也被堵住了。方舟不再漂流了，

看来像固着地面或高山顶上。

群山的峰顶露出水面好像礁石。

那时急流发出喧哗声，追赶那

激烈的浪潮向大海撤退。

方舟里飞出一只大鸦，

继而又飞出更可靠的信使，

一次再次地派出一只鸽子去

探寻可以歇足的绿树或地面。

信鸽第二次回来时，喙里衔来

一片橄榄叶，和平的象征。

过不久，干燥地面露出来了，

这位古代的贤翁，带领他的

一族走出方舟，然后举起双手，

张开热望的眼睛，向天称谢；

在他的头上有朵含露的湿云，

在云中有三条鲜艳的彩带，[64]

喜气盈盈的虹霓，那是从神那里

揭示的和平圣约。亚当看见了[65]

这个景象，把极大的愁苦变为

极大的欢乐，而且爆发他的喜悦:

“啊，天上的导师啊，

你把未来的事显现在我眼前，

刚才的景象使我醒悟，确信

人可以和万物一起生活，并

保存它们的种子。我为坏子孙

使世界灭亡而悲叹，远不如

因知道有完全正直的人，由他兴起

另一世界，使神忘记愤怒而欢喜。

但请说一说那天空彩色纹理的意义，

是表现上帝的喜笑颜开呢？还是

作为花边缝在雨云飘飞的裙缘上，

免得它再消溶而倾注在大地上呢？”

大天使对他说:“你聪明，

猜对了。上帝很愿意缓和他的

怒气，他以前眺望下界，全地

都充满着暴行，他们的血肉

由于各种不同的方式腐烂了，[66]

衷心悲哀，悔恨坠落的人类；[67]

但除他们以外，还能发现

一个正直的人将在神前蒙恩，[68]

于是大发慈悲，不把人类消灭，[69]

却立下誓约，不再用洪水

毁坏地球，也不再让海洋

越过它的界限，也不再用

暴雨沉溺这个住满人、畜的世界。

当他在地球的上空放出云彩时，

在里面放上三色的彩虹，

让人们看见就想起他的誓约。

昼和夜、暑和寒、播种和收获，

保持他们的循环轨道，直到圣火

净化万物，使正直者所住的天地更新。”[70]

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 winged for Heaven with speedier flight

Than loudest Oratory: yet their port

Not of mean suitors, nor important less

Seemed 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 drowned, before the Shrine

Of Themis stood devout. To Heaven their prayers

Flew up, nor missed the way, by envious winds

Blown vagabond or frustrate: in they passed

Dimensionless through Heavenly doors; then clad

With incense, where the Golden Altar fumed,

By their great Intercessor, 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, mixt

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 mee

Interpret for him. mee his Advocate

And propitiation, all his works on mee

Good or not good engraft, my Merit those

Shall perfect, and for these my Death shall pay.

Accept me, and in mee from these receive

The smell of peace toward Mankind, let him live

Before thee reconciled, at least his days

Numbered, though sad, till Death, his doom (which I

To mitigate thus plead, not to reverse)

To better life shall yield him, where with mee

All my redeemed may dwell in joy and bliss,

Made one with me as I with thee am one.”

To whom the Father, without Cloud, serene.

“All thy request for Man, accepted Son,

Obtain, all thy request was my Decree:

But longer in that Paradise to dwell,

The Law I gave to Nature him forbids:

Those pure immortal Elements that know

No gross, no unharmonious mixture foul,

Eject him tainted now, and purge him off

As a distemper, gross to air as gross,

And mortal food, as may dispose him best

For dissolution wrought by Sin, that first

Distempered all things, and of incorrupt

Corrupted. I at first with two fair gifts

Created him endowed, with Happiness,

And Immortality: that fondly lost,

This other served but to eternize woe;

Till I provided Death; so Death becomes

His final remedy, and after Life

Tried in sharp tribulation, and refined

By Faith and faithful works, to second Life,

Waked in the renovation of the just,

Resigns him up with Heaven and Earth renewed.

But let us call to Synod all the Blest

Through Heaven's wide bounds; from them I will not

hide

My judgements, how with Mankind I proceed,

As how with peccant Angels late they saw;

And in their state, though firm, stood more confirmed.”

He ended, and the Son gave signal high

To the bright Minister that watched, hee blew

His Trumpet, heard in Oreb since perhaps

When God descended, and perhaps once more

To sound at general Doom. The Angelic blast

Filled all the Regions: from their blissful Bowers

Of Amaranthine Shade, Fountain or Spring,

By the waters of Life, where’er they sat

In fellowships of joy: the Sons of Light

Hasted, resorting to the Summons high,

And took their Seats; till from his Throne supreme

The Almighty thus pronounced his sovran Will.

“O Sons, like one of us Man is become

To know both Good and Evil, since his taste

Of that defended Fruit; but let him boast

His knowledge of Good lost, and Evil got,

Happier, had it sufficed him to have known

Good by itself, and Evil not at all.

He sorrows now, repents, and prays contríte,

My motions in him, longer than they move,

His heart I know, how variable and vain

Self-left. Lest therefore his now bolder hand

Reach also of the Tree of Life, and eat,

And live for ever, dream at least to live

For ever, to remove him I decree,

And send him from the Garden forth to Till

The Ground whence he was taken, fitter soil.

Michael, this my behest have thou in charge,

Take to thee from among the Cherubim

Thy choice of flaming Warriors, lest the Fiend

Or in behalf of Man, or to invade

Vacant possession some new trouble raise:

Haste thee, and from the Paradise of God

Without remorse drive out the sinful Pair,

From hallowed ground the unholy, and denounce

To them and to their Progeny from thence

Perpetual banishment. Yet lest they faint

At the sad Sentence rigorously urged,

For I behold them softened, and with tears

Bewailing their excess, all terror hide.

If patiently thy bidding they obey,

Dismiss them not disconsolate; reveal

To Adam what shall come in future days,

As I shall thee enlighten, intermix

My Covenant in the Woman's seed renewed;

So send them forth, though sorrowing, yet in peace:

And on the East side of the Garden place,

Where entrance up from Eden easiest climbs,

Cherubic watch, and of a Sword the flame

Wide waving, all approach far off to fright,

And guard all passage to the Tree of Life:

Lest Paradise a réceptácle prove

To Spirits foul, and all my Trees their prey,

With whose stolen Fruit Man once more to delude.”

He ceased; and the Archangelic Power prepared

For swift descent, with him the Cohort bright

Of watchful Cherubim; four faces each

Had, like a double Janus, all their shape

Spangled with eyes more numerous than those

Or Argus, and more wakeful than to drowze,

Charmed with Arcadian Pipe, the Pastoral Reed

Of Hermes, or his opiate Rod. Meanwhile

To resalute the World with sacred Light

Leucothea waked, and with fresh dews imbalmed

The Earth, when Adam and first Matron Eve

Had ended now their Orisons, and found,

Strength added from above, new hope to spring

Out of despair, joy, but with fear yet linkt;

Which thus to Eve his welcome words renewed.

“Eve, easily my Faith admit, that all

The good which we enjoy, from Heaven descends

But that from us aught should ascend to Heaven

So prevalent as to concern the mind

Of God high-blest, or to incline his will,

Hard to belief may seem; yet this will Prayer,

Or one short sigh of human breath, up-borne

Even to the Seat of God. For since I sought

By Prayer the offended Deity to appease,

Kneeled and before him humbled all my heart,

Methought I saw him placable and mild,

Bending his ear; persuasion in me grew

That I was heard with favour; peace returned

Home to my breast, and to my memory

His promise, that thy Seed shall bruise our Foe;

Which then not minded in dismay, yet now

Assures me that the bitterness of death

Is past, and we shall live. Whence Hail to thee,

Eve rightly called, Mother of all Mankind,

Mother of all things living, since by thee

Man is to live, and all things live for Man.”

To whom thus Eve with sad demeanour meek.

“Ill worthy I such title should belong

To me transgressor, who for thee ordained

A help, became thy snare; to mee reproach

Rather belongs, distrust and all dispraise:

But infinite in pardon was my Judge,

That I who first brought Death on all, am graced

The source of life; next favourable thou,

Who highly thus to entitle me vouchsaf'st,

Far other name deserving. But the Field

To labour calls us now with sweat imposed,

Though after sleepless Night; for see the Morn,

All unconcerned with our unrest, begins

Her rosy progress smiling; let us forth,

I never from thy side henceforth to stray,

Where’er our day's work lies, though now enjoined

Laborious, till day droop; while here we dwell,

What can be toilsome in these pleasant Walks？

Here let us live, though in fallen state, content.”

So spake, so wished much-humbled Eve, but Fate

Subscribed not; Nature first gave Signs, imprest

On Bird, Beast, Air, Air suddenly eclipsed

After short blush of Morn; nigh in her sight

The Bird of Jove, stoopt from his aery tower,

Two Birds of gayest plume before him drove:

Down from a Hill the Beast that reigns in Woods,

First Hunter then, pursued a gentle brace,

Goodliest of all the Forest, Hart and Hind;

Direct to the Eastern Gate was bent their flight.

Adam observed, and with his Eye the chase

Pursuing, not unmoved to Eve thus spake.

“O Eve, some further change awaits us nigh,

Which Heaven by these mute signs in Nature shows

Forerunners of his purpose, or to warn

Us haply too secure of our discharge

From penalty, because from death releast

Some days; how long, and what till then our life,

Who knows, or more than this, that we are dust,

And thither must return and be no more.

Why else this double object in our sight

Of flight pursued in the Air, and o'er the ground

One way the self-same hour？why in the East

Darkness ere Day's mid-course, and Morning light

More orient in yon Western Cloud that draws

O'er the blue Firmament a radiant white,

And slow descends with something heavenly fraught.”

He erred not; for by this the heavenly Bands

Down from a Sky of Jasper ’lighted now

In Paradise, and on a Hill made halt,

A glorious Apparition, had not doubt

And carnal fear that day dimmed Adam's eye.

Not that more glorious, when the Angels met

Jacob in Mahanaim, where he saw

The field Pavilioned with his Guardians bright;

Nor that which on the flaming Mount appeared

In Dothan, covered with a Camp of Fire,

Against the Syrian King, who to surprise

One man, Assassin-like had levied War,

War unproclaimed. The Princely Hierarch

In their bright stand, there left his Powers to seize

Possession of the Garden; hee alone,

To find where Adam sheltered, took his way,

Not unperceived of Adam, who to Eve,

While the great Visitant approached, thus spake.

“Eve, now expect great tidings, which perhaps

Of us will soon determine, or impose

New Laws to be observed; for I descry

From yonder blazing Cloud that veils the Hill

One of the heavenly Host, and by his Gait

None of the meanest, some great Potentate

Or of the Thrones above, such Majesty

Invests him coming; yet not terrible,

That I should fear, nor sociably mild,

As Raphaël, that I should much confide,

But solemn and sublime, whom not to offend,

With reverence I must meet, and thou retire.”

He ended; and the Arch-Angel soon drew nigh,

Not in his shape Celestial, but as Man

Clad to meet Man; over his lucid Arms

A military Vest of purple flowed

Livelier than Meliboean, or the grain

Of Sarra, worn by Kings and Heroes old

In time of Truce; Iris had dipt the woof;

His starry Helm unbuckled showed him prime

In Manhood where Youth ended; by his side

As in a glistering Zodiac hung the Sword,

Satan's dire dread, and in his hand the Spear.

Adam bowed low, hee kingly from his State

Inclined not, but his coming thus declared.

“Adam, Heaven's high behest no Preface needs:

Sufficient that thy Prayers are heard, and Death,

Then due by sentence when thou didst transgress,

Defeated of his seizure many days

Given thee of Grace, wherein thou mayest repent,

And one bad act with many deeds well done

Mayest cover: well may then thy Lord appeased

Redeem thee quite from Death's rapacious claim;

But longer in this Paradise to dwell

Permits not; to remove thee I am come,

And send thee from the Garden forth to till

The ground whence thou wast taken, fitter Soil.”

He added not, for Adam at the news

Heart-struck with chilling gripe of sorrow stood,

That all his senses bound; Eve, who unseen

Yet all had heard, with audible lament

Discovered soon the place of her retire.

“O unexpected stroke, worse than of Death!

Must I thus leave thee Paradise？thus leave

Thee Native Soil, these happy Walks and Shades,

Fit haunt of Gods？where I had hope to spend,

Quiet though sad, the respite of that day

That must be mortal to us both. O flowers,

That never will in other Climate grow,

My early visitation, and my last

At Even, which I bred up with tender hand

From the first opening bud, and gave ye Names,

Who now shall rear ye to the Sun, or rank

Your Tribes, and water from the ambrosial Fount？

Thee lastly nuptial Bower, by mee adorned

With what to sight or smell was sweet; from thee

How shall I part, and whither wander down

Into a lower World, to this obscure

And wild, how shall we breathe in other Air

Less pure, accustomed to immortal Fruits？”

Whom thus the Angel interrupted mild.

“Lament not Eve, but patiently resign

What justly thou hast lost; nor set thy heart,

Thus over-fond, on that which is not thine;

Thy going is not lonely, with thee goes

Thy Husband, him to follow thou art bound;

Where he abides, think there thy native soil.”

Adam by this from the cold sudden damp

Recovering, and his scattered spirits returned,

To Michael thus his humble words addressed.

“Celestial, whether among the Thrones, or named

Of them the Highest, for such of shape may seem

Prince above Princes, gently hast thou told

Thy message, which might else in telling wound,

And in performing end us; what besides

Of sorrow and dejection and despair

Our frailty can sustain, thy tidings bring,

Departure from this happy place, our sweet

Recess, and only consolation left

Familiar to our eyes, all places else

Inhospitable appear and desolate,

Nor knowing us nor known: and if by prayer

Incessant I could hope to change the will

Of him who all things can, I would not cease

To weary him with my assiduous cries:

But prayer against his absolute Decree

No more avails than breath against the wind,

Blown stifling back on him that breathes it forth:

Therefore to his great bidding I submit.

This most afflicts me, that departing hence,

As from his face I shall be hid, deprived

His blessed countenance; here I could frequent,

With worship, place by place where he vouchsafed

Presence Divine, and to my Sons relate;

On this Mount he appeared; under this Tree

Stood visible, among these Pines his voice

I heard, here with him at this Fountain talked:

So many grateful Altars I would rear

Of grassy Turf, and pile up every Stone

Of lustre from the brook, in memory,

Or monument to Ages, and theron

Offer sweet smelling Gums and Fruits and Flowers:

In yonder nether World where shall I seek

His bright appearances, or footstep trace？

For though I fled him angry, yet recalled

To life prolonged and promised Race, I now

Gladly behold though but his utmost skirts

Of glory, and far off his steps adore.”

To whom thus Michael with regard benign.

“Adam, thou knowest Heaven his, and all the Earth,

Not this Rock only; his Omnipresence fills

Land, Sea, and Air, and every kind that lives,

Fomented by his virtual power and warmed:

All the earth he gave thee to possess and rule,

No déspicáble gift; surmise not then

His presence to these narrow bounds confined

Of Paradise or Eden: this had been

Perhaps thy Capital Seat, from whence had spread

All generations, and had hither come

From all the ends of the Earth, to celebrate

And reverence thee their great Progenitor.

But this preeminence thou hast lost, brought down

To dwell on even ground now with thy Sons:

Yet doubt not but in Valley and in Plain

God is as here, and will be found alike

Present, and of his presence many a sign

Still following thee, still compassing thee round

With goodness and paternal Love, his Face

Express, and of his steps the track Divine.

Which that thou mayest believe, and be confirmed

Ere thou from hence depart, know I am sent

To show thee what shall come in future days

To thee and to thy Offspring; good with bad

Expect to hear, supernal Grace contending

With sinfulness of Men; thereby to learn

True patience, and to temper joy with fear

And pious sorrow, equally inured

By moderation either state to bear,

Prosperous or adverse: so shalt thou lead

Safest thy life, and best prepared endure

Thy mortal passage when it comes. Ascend

This Hill; let Eve (for I have drencht her eyes)

Here sleep below while thou to foresight wakest,

As once thou sleptst, while Shee to life was formed.”

To whom thus Adam gratefully replied.

“Ascend, I follow thee, safe Guide, the path

Thou leadest me, and to the hand of Heaven submit,

However chastening, to the evil turn

My obvious breast, arming to overcome

By suffering, and earn rest from labour won,

If so I may attain.”So both ascend

In the Visions of God: It was a Hill

Of Paradise the highest; from whose top

The Hemisphere of Earth in clearest Ken

Stretcht out to amplest reach of prospect lay.

Not higher that Hill nor wider looking round,

Whereon for different cause the Tempter set

Our second Adam in the Wilderness,

To show him all Earth's Kingdoms and their Glory.

His Eye might there command wherever stood

City of old or modern Fame, the Seat

Of mightiest Empire, from the destined Walls

Of Cambalu, seat of Cathaian Khan

And Samarkand by Oxus, Temir's Throne,

To Paquin of Sinæan Kings, and thence

To Agra and Lahor of great Mogúl

Down to the golden Chersonese, or where

The Persian in Ecbatan sat, or since

In Hispahan, or where the Russian Czar

In Moscow, or the Sultan in Bizance,

Turkéstan-born; nor could his eye not ken

The Empire of Negus to his utmost Port

Ercoco and the less Maritim Kings

Mombaza, and Quiloa, and Melind,

And Sofala thought Ophir, to the Realm

Of Congo, and Angola farthest South;

Or thence from Niger Flood to Atlas Mount

The Kingdoms of Almansor, Fez and Sus,

Morocco and Algiers, and Tremisen;

On Europe thence, and where Rome was to sway

The World: in Spirit perhaps he also saw

Rich Mexico the seat of Motezume,

And Cusco in Peru, the richer seat

Of Atabalipa, and yet unspoiled

Guiana, whose great City Geryon's Sons

Call El Dorado: but to nobler sights

Michael from Adam's eyes the Film removed

Which that false Fruit that promised clearer sight

Had bred; then purged with Euphrasy and Rue

The visual Nerve, for he had much to see;

And from the Well of Life three drops instilled.

So deep the power of these Ingredients pierced,

Even to the inmost seat of mental sight,

That Adam now enforced to close his eyes,

Sunk down and all his Spirits became intranst:

But him the gentle Angel by the hand

Soon raised, and his attention thus recalled.

“Adam, now ope thine eyes, and first behold

The effects which thy original crime hath wrought

In some to spring from thee, who never touched

The excepted Tree, nor with the Snake conspired,

Nor sinned thy sin, yet from that sin derive

Corruption to bring forth more violent deeds.”

His eyes he opened, and beheld a field,

Part arable and tilth, whereon were Sheaves

New reapt, the other part sheep-walks and folds;

I’the midst an Altar as the Land-mark stood

Rustic, of grassy sward; thither anon

A sweaty Reaper from his Tillage brought

First-Fruits, the green Ear, and the yellow Sheaf,

Unculled, as came to hand; a Shepherd next

More meek came with the Firstlings of his Flock

Choicest and best; then sacrificing, laid

The Inwards and their Fat, with Incense strewed,

On the cleft Wood, and all due Rites performed.

His Offering soon propitious Fire from Heaven

Consumed with nimble glance, and grateful steam;

The other's not, for his was not sincere;

Whereat hee inly raged, and as they talked,

Smote him into the Midriff with a stone

That beat out life; he fell, and deadly pale

Groaned out his Soul with gushing blood effused.

Much at that sight was Adam in his heart

Dismayed, and thus in haste to the Angel cried.

“O Teacher, some great mischief hath befallen

To that meek man, who well had sacrificed;

Is Piety thus and pure Devotion paid？”

To whom Michael thus, hee also moved, replied.

“These two are Brethren, Adam, and to come

Out of thy loins; the unjust the just hath slain,

For envy that his Brother's Offering found

From Heaven acceptance; but the bloody Fact

Will be avenged; and the other's Faith approved

Lose no reward, though here thou see him die,

Rolling in dust and gore.”To which our Sire.

“Alas, both for the deed and for the cause!

But have I now seen Death？Is this the way

I must return to native dust？O sight

Of terrour, foul and ugly to behold,

Horrid to think, how horrible to feel!”

To whom thus Michaël.“Death thou hast seen

In his first shape on man; but many shapes

Of Death, and many are the ways that lead

To his grim Cave, all dismal; yet to sense

More terrible at the entrance than within.

Some, as thou sawest, by violent stroke shall die,

By Fire, Flood, Famine, by Intemperance more

In Meats and Drinks, which on the Earth shall bring

Diseases dire, of which a monstrous crew

Before thee shall appear; that thou mayest know

What misery the inabstinence of Eve

Shall bring on men.”Immediately a place

Before his eyes appeared, sad, noisome, dark,

A Lazar-house it seemed, wherein were laid

Numbers of all diseased, all maladies

Of ghastly Spasm, or racking torture, qualms

Of heart-sick Agony, all feverous kinds,

Convulsions, Epilepsies, fierce Catarrhs,

Intestine Stone and Ulcer, Colic pangs,

Demoniac Frenzy, moping Melancholy

And Moon-struck madness, pining Atrophy,

Marasmus, and wide-wasting Pestilence,

Dropsies, and Asthmas, and Joint-racking Rheums.

Dire was the tossing, deep the groans, despair

Tended the sick busiest from Couch to Couch;

And over them triumphant Death his Dart

Shook, but delayed to strike, though oft invoked

With vows, as their chief good, and final hope.

Sight so deform what heart of Rock could long

Dry-eyed behold？Adam could not, but wept,

Though not of Woman born; compassion quelled

His best of Man, and gave him up to tears

A space, till firmer thoughts restrained excess,

And scarce recovering words his plaint renewed.

“O miserable Mankind, to what fall

Degraded, to what wretched state reserved!

Better end here unborn. Why is life given

To be thus wrested from us？rather why

Obtruded on us thus？who if we knew

What we receive, would either no accept

Life offered, or soon beg to lay it down,

Glad to be so dismissed in peace. Can thus

The Image of God in man created once

So goodly and erect, though faulty since,

To such unsightly sufferings be debased

Under inhuman pains？Why should not Man,

Retaining still Divine similitude

In part, from such deformities be free,

And for his Maker's Image sake, exempt？”

“Their Maker's Image,”answered Michael,“then

Forsook them, when themselves they vilified

To serve ungoverned appetite, and took

His Image whom they served, a brutish vice,

Inductive mainly to the sin of Eve.

Therefore so abject is their punishment,

Disfiguring not God's likeness, but their own,

Or if his likeness, by themselves defaced

While they pervert pure Nature's healthful rules

To loathsome sickness, worthily, since they

God's Image did not reverence in themselves.”

“I yield it just,”said Adam,“and submit.

But is there yet no other way, besides

These painful passages, how we may come

To Death, and mix with our connatural dust？”

“There is,”said Michael,“if thou well observe

The rule of not too much, by temperance taught

In what thou eatest and drinkest, seeking from thence

Due nourishment, not gluttonous delight,

Till many years over thy head return:

So mayest thou live, till, like ripe Fruit thou drop

Into thy Mother's lap, or be with ease

Gathered, nor harshly plucked, for death mature:

This is old age; but then thou must outlive

Thy youth, thy strength, thy beauty, which will change

To withered weak and gray; thy Senses then

Obtuse, all taste of pleasure must forgo,

To what thou hast, and for the Air of youth

Hopeful and cheerful, in thy blood will reign

A melancholy damp of cold and dry

To weigh thy spirits down, and last consume

The Balm of Life.”To whom our Ancestor.

“Henceforth I fly not Death, nor would prolong

Life much, bent rather how I may be quit

Fairest and easiest of this cumbrous charge,

Which I must keep till my appointed day

Of rendering up, and patiently attend

My dissolution.”Michael replied.

“Nor love thy life, nor hate; but what thou livest

Live well, how long or short permit to Heaven:

And now prepare thee for another sight.”

He looked, and saw a spacious Plain, whereon

Were Tents of various hue; by some were herds

Of Cattle grazing; others, whence the sound

Of instruments that made melodious chime

Was heard, of Harp and Organ; and who moved

Their stops and chords was seen: his volant touch

Instínct through all proportions low and high

Fled and pursued transverse the resonant fugue.

In other part stood one who at the Forge

Labouring, two massy clods of Iron and Brass

Had melted (whether found where casual fire

Had wasted woods on Mountain or in Vale,

Down to the veins of Earth, thence gliding hot

To some Cave's mouth, or whether washt by stream

From underground) the liquid Ore he drained

Into fit moulds prepared; from which he formed

First his own Tools; then, what might else be wrought

Fusile or graven in metal. After these,

But on the hither side a different sort

From the high neighbouring Hills, which was their

Seat,

Down to the Plain descended: by their guise

Just men they seemed, and all their study bent

To worship God aright, and know his works

Not hid, nor those things last which might preserve

Freedom and Peace to men: they on the Plain

Long had not walkt, when from the Tents behold

A Bevy of fair Women, richly gay

Gems and wanton dress; to the Harp they sung

Soft amorous Ditties, and in dance came on:

The Men though grave, eyed them, and let their eyes

Rove without rein, till in the amorous Net

Fast caught, they liked, and each his liking chose;

And now of love they treat till the Evening Star

Love's Harbinger appeared; then all in heat

They light the Nuptial Torch, and bid invoke

Hymen, then first to marriage Rites invoked;

With Feast and Music all the Tents resound.

Such happy interview and fair event

Of love and youth not lost, Songs, Garlands, Flowers,

And charming Symphonies attached the heart

Of Adam, soon inclined to admit delight,

The bent of Nature; which he thus expressed.

“True opener of mine eyes, prime Angel blest,

Much better seems this Vision, and more hope

Of peaceful days portends, than those two past;

Those were of hate and death, or pain much worse,

Here Nature seems fulfilled in all her ends.”

To whom thus Michael.“Judge not what is best

By pleasure, though to Nature seeming meet,

Created, as thou art, to nobler end

Holy and pure, conformity divine.

Those Tents thou sawest so pleasant, were the Tents

Of wickedness, wherein shall dwell his Race

Who slew his Brother; studious they appear

Of Arts that polish Life, Inventers rare,

Unmindful of their Maker, though his Spirit

Taught them, but they his gifts acknowledged none.

Yet they a beauteous offspring shall beget;

For that fair female Troop thou sawest, that seemed

Of Goddesses, so blithe, so smooth, so gay,

Yet empty of all good wherein consists

Woman's domestic honour and chief praise;

Bred only and completed to the taste

Of lustful appetence, to sing, to dance,

To dress, and troll the Tongue, and roll the Eye.

To these that sober Race of Men, whose lives

Religious titled them the Sons of God,

Shall yield up all their virtue, all their fame

Ignobly, to the trains and to the smiles

Of these fair Atheists, and now swim in joy,

(Erelong to swim at large) and laugh; for which

The world erelong a world of tears must weep.”

To whom thus Adam of short joy bereft.

“O pity and shame, that they who to live well

Entered so fair, should turn aside to tread

Paths indirect, or in the mid-way faint!

But still I see the tenor of Man's woe

Holds on the same, from Woman to begin.”

“From Man's effeminate slackness it begins,”

Said the Angel,“who should better hold his place

By wisdom, and superior gifts received.

But now prepare thee for another Scene.”

He looked and saw wide Territory spread

Before him, Towns, and rural works between,

Cities of Men with lofty Gates and Towers,

Concourse in Arms, fierce Faces threatening War,

Giants of mighty Bone, and bold emprise,

Part wield their Arms, part curb the foaming Steed,

Single or in Array of Battle ranged

Both Horse and Foot, nor idly mustering stood;

One way a Band select from forage drives

A herd of Beeves, fair Oxen and fair Kine

From a fat Meadow ground; or fleecy Flock,

Ewes and their bleating Lambs over the Plain,

Their Booty; scarce with Life the Shepherds fly,

But call in aid, which makes a bloody Fray;

With cruel Tournament the Squadrons join;

Where Cattle pastured late, now scattered lies

With Carcasses and Arms the ensanguined Field

Deserted: Others to a City strong

Lay Siege, encampt; by Battery, Scale, and Mine,

Assaulting; others from the Wall defend

With Dart and Javelin, Stones and sulphurous Fire;

On each hand slaughter and gigantic deeds.

In other part the sceptered Heralds call

To Council in the City Gates: anon

Grey-headed men and grave, with Warriors mixt,

Assemble, and Harangues are heard; but soon

In factious opposition, till at last

Of middle Age one rising, eminent

In wise deport, spake much of Right and Wrong,

Of Justice, of Religion, Truth and Peace,

And Judgement from above: him old and young

Exploded, and had seized with violent hands,

Had not a Cloud descending snatched him thence

Unseen amid the throng: so violence

Proceeded, and Oppression, and Sword-Law,

Through all the Plain, and refuge none was found.

Adam was all in tears, and to his guide

Lamenting turned full sad;“O what are these,

Death's Ministers, not Men, who thus deal Death

Inhumanly to men, and multiply

Ten-thousand-fold the sin of him who slew

His Brother; for of whom such massacre

Make they but of their Brethren; men of men？

But who was that Just Man, whom had not Heaven

Rescued, had in his Righteousness been lost？”

To whom thus Michael;“These are the product

Of those ill-mated Marriages thou sawest;

Where good with bad were matched, who of themselves

Abhor to join; and by imprudence mixt,

Produce prodigious Births of body or mind.

Such were these Giants, men of high renown;

For in those days Might only shall be admired,

And Valour and Heroic Virtue called;

To overcome in Battle, and subdue

Nations, and bring home spoils with infinite

Man-slaughter, shall be held the highest pitch

Of human Glory; and for Glory done

Of triumph, to be styled great Conquerors,

Patrons of Mankind, Gods, and Sons of Gods,

Destroyers rightlier called and Plagues of men.

Thus Fame shall be achieved, renown on Earth,

And what most merits fame in silence hid.

But hee the seventh from thee, whom thou beheldest

The only righteous in a World preverse,

And therefore hated, therefore so beset

With Foes for daring single to be just,

And utter odious Truth, that God would come

To judge them with his Saints: Him the most High

Rapt in a balmy Cloud with winged Steeds

Did, as thou sawest, receive, to walk with God

High in Salvation and the Climes of bliss,

Exempt from Death; to show thee what reward

Awaits the good, the rest what punishment;

Which now direct thine eyes and soon behold.”

He looked, and saw the face of things quite changed;

The brazen Throat of War had ceast to roar,

All now was turned to jollity and game,

To luxury and riot, feast and dance,

Marrying or prostituting, as befell,

Rape or Adultery, where passing fair

Allured them; thence from Cups to civil Broils.

At length a Reverend Sire among them came,

And of their doings great dislike declared,

And testified against their ways; hee oft

Frequented their Assemblies, whereso met,

Triumphs or Festivals, and to them preached

Conversion and Repentance, as to Souls

In prison under Judgements imminent:

But all in vain: which when he saw, he ceased

Contending, and removed his Tents far off;

Then from the Mountain hewing Timber tall,

Began to build a Vessel of huge bulk,

Measured by Cubit, length, and breadth, and heighth,

Smeared round with Pitch, and in the side a door

Contrived, and of provisions laid in large

For Man and Beast: when lo a wonder strange!

Of every Beast, and Bird, and Insect small

Came sevens, and pairs, and entered in, as taught

Their order: last the Sire, and his three Sons

With their four Wives; and God made fast the door.

Meanwhile the Southwind rose, and with black wings

Wide hovering, all the Clouds together drove

From under Heaven; the Hills to their supply

Vapour, and Exhalation dusk and moist,

Sent up amain; and now the thickened Sky

Like a dark Ceiling stood; down rushed the Rain

Impetuous, and continued till the Earth

No more was seen, the floating Vessel swum

Uplifted; and secure with beaked prow

Rode tilting o'er the Waves, all dwellings else

Flood overwhelmed, and them with all their pomp

Deep under water rolled; Sea covered Sea,

Sea without shore; and in their Palaces,

Where luxury late reigned, Sea-monsters whelped

And stabled; of Mankind, so numerous late,

All left, in one small bottom swum embarked.

How didst thou grieve then, Adam, to behold

The end of all thy Offspring, end so sad,

Depopulation; thee another Flood,

Of tears and sorrow a Flood thee also drowned,

And sunk thee as thy Sons; till gently reared

By the Angel, on thy feet thou stoodest at last,

Though comfortless, as when a Father mourns

His Children, all in view destroyed at once;

And scarce to the Angel utteredst thus thy plaint.

“O visions ill foreseen! better had I

Lived ignorant of future, so had borne

My part of evil only, each day's lot

Enough to bear; those now, that were dispenst

The burden of many Ages, on me ’light

At once, by my foreknowledge gaining Birth

Abortive, to torment me ere their being,

With thought that they must be. Let no man seek

Henceforth to be foretold what shall befall

Him or his Children, evil he may be sure,

Which neither his foreknowing can prevent,

And hee the future evil shall no less

In apprehension than in substance feel

Grievous to bear: but that care now is past,

Man is not whom to warn: those few escaped

Famine and anguish will at last consume

Wandering that watery Desert: I had hope

When violence was ceased, and War on Earth,

All would have then gone well, peace would have

crowned

With length of happy days the race of man;

But I was far deceived; for now I see

Peace to corrupt no less than War to waste.

How comes it thus？unfold, Celestial Guide,

And whether here the Race of man will end.”

To whom thus Michael.“Those whom last thou sawest

In triumph and luxurious wealth, are they

First seen in acts of prowess eminent

And great explóits, but of true virtue void;

Who having spilt much blood, and done much waste

Subduing Nations, and achieved thereby

Fame in the World, high titles, and rich prey,

Shall change their course to pleasure, ease, and sloth,

Surfeit, and lust, till wantonness and pride

Raise out of friendship hostile deeds in Peace.

The conquered also, and enslaved by War

Shall with their freedom lost all virtue lose

And fear of God, from whom their piety feigned

In sharp contést of Battle found no aid

Against invaders; therefore cold in zeal

Thenceforth shall practise how to live secure,

Worldly or dissolute, on what their Lords

Shall leave them to enjoy; for the Earth shall bear

More than enough, that temperance may be tried:

So all shall turn degenerate, all depraved,

Justice and Temperance, Truth and Faith forgot;

One Man except, the only Son of light

In a dark Age, against example good,

Against allurement, custom, and a World

Offended; fearless of reproach and scorn,

Or violence, hee of their wicked ways

Shall them admonish, and before them set

The paths of righteousness, how much more safe,

And full of peace, denouncing wrath to come

On their impenitence; and shall return

Of them derided, but of God observed

The one just Man alive; by his command

Shall build a wonderous Ark, as thou beheldst,

To save himself and houshold from amidst

A World devote to universal rack.

No sooner hee with them of Man and Beast

Select for life, shall in the Ark be lodged,

And sheltered round, but all the Cataracts

Of Heaven set open on the Earth shall pour

Rain day and night, all fountains of the Deep

Broke up, shall heave the Ocean to usurp

Beyond all bounds, till inundation rise

Above the highest Hills: then shall this Mount

Of paradise by might of waves be moved

Out of his place, pushed by the horned flood,

With all his verdure spoiled, and Trees adrift

Down the great River to the opening Gulf,

And there take root an Island salt and bare,

The haunt of Seals and Orcs, and Sea-mews’clang.

To teach thee that God áttribútes to place

No sanctity, if none be thither brought

By Men who there frequent, or therein dwell.

And now what further shall ensue, behold.”

He looked, and saw the Ark hull on the flood,

Which now abated, for the Clouds were fled,

Driven by a keen North-wind, that blowing dry

Wrinkled the face of Deluge, as decayed;

And the clear Sun on his wide watery Glass

Gazed hot, and of the fresh Wave largely drew,

As after thirst, which made their flowing shrink

From standing lake to tripping ebb, that stole

With soft foot towards the deep, who now had stopt

His Sluces, as the Heaven his windows shut.

The Ark no more now floats, but seems on ground

Fast on the top of some high mountain fixt.

And now the tops of Hills as Rocks appear;

With clamour thence the rapid Currents drive,

Towards the retreating Sea their furious tide.

Forthwith from out the Ark a Raven flies,

And after him, the surer messenger,

A Dove sent forth once and again to spy

Green Tree or ground whereon his foot may ’light;

The second time returning, in his Bill

An Olive leaf he brings, pacific sign:

Anon dry ground appears, and from his Ark

The ancient Sire descends with all his Train;

Then with uplifted hands, and eyes devout,

Grateful to Heaven, over his head beholds

A dewy Cloud, and in the Cloud a Bow

Conspicuous with three listed colours gay,

Betokening peace from God, and Covenant new.

Whereat the heart of Adam erst so sad

Greatly rejoiced, and thus his joy broke forth.

“O thou who future things canst represent

As present, Heavenly instructor, I revive

At this last sight, assured that Man shall live

With all the Creatures, and their seed preserve.

Far less I now lament for one whole World

Of wicked Sons destroyed, than I rejoice

For one Man found so perfect and so just,

That God vouchsafes to raise another World

From him, and all his anger to forget.

But say, what mean those coloured streaks in Heaven

Distended as the Brow of God appeased.

Or serve they as a flowery verge to bind

The fluid skirts of that same watery Cloud,

Lest it again dissolve, and shower the Earth？”

To whom the ArchAngel.“Dextrously thou aimest;

So willingly doth God remit his Ire,

Though late repenting him of Man depraved,

Grieved at his heart, when looking down he saw

The whole earth filled with violence, and all flesh

Corrupting each their way; yet those removed,

Such grace shall one just Man find in his sight,

That he relents, not to blot out mankind,

And makes a Covenant never to destroy

The Earth again by flood, nor let the Sea

Surpass his bounds; nor Rain to drown the World

With Man therein or Beast; but when he brings

Over the Earth a Cloud, will therein set

His triple-coloured Bow, whereon to look,

And call to mind his Covenant: Day and Night,

Seed time and Harvest, Heat and hoary Frost,

Shall hold their course, till fire purge all things new,

Both Heaven and Earth, wherein the just shall dwell.”

————————————————————

注解：

[1] 心中的石块，《以西结书》一一．19：“我要使他们有合一的心，也要将新心放在他们里面；又从他们的肉体中除掉石心，赐给他们肉心。”

[2] 说不出来的叹息，《罗马书》八．26：“我们本来不知道怎样祷告，只是圣灵亲自用说不出来的叹息，替我们祷告。”

[3] 丢卡利翁（deucalion）是普罗米修斯之子，赛撒利之王，和他的妻子皮拉（pyrrha）是在宙斯降九天的大洪水毁灭了人类后，唯一留下来的一对夫妻。他们虔诚信神，想要恢复人类，在女神忒弥斯（themis）庙前祈祷。女神叫他们盖着头，把母亲的骨头向后抛去。二人认为“母亲的骨头”就是大地的石子；国王抛的石头变成男人，王后抛的变成女人。

[4] 忒弥斯为法律和公义之女神。她是天神乌拉诺斯（Uranus）和地母盖亚（Gaea）之间女儿，和宙斯生下三个神。大洪水时，她在特尔斐管理神谕，在阿波罗之前。

[5] 被风所吹散，奥维德《变形记》一〇．642行：“一阵和风把他低声吐诉的祷告吹到我耳朵里。”

[6] 金坛熏香，《启示录》八．3—4：“另有一位天使拿着金香炉，来站在祭坛旁边；有许多香赐给他，要和众圣徒的祈祷一同献在宝座前的金坛上……从天使的手中一同升到上帝面前。”

[7] 伟大的中保，《约翰一书》二．1—2：“若有人犯罪，在父那里有一位中保，就是那义者耶稣基督；他为我们的罪做了挽回祭；不单为我们的罪，也为普天下人的罪。”

[8] 和解的馨香，《创世记》八．21：“耶和华闻那馨香之气就心里说，我不再因人的缘故咒诅地……地还存留的时候，稼穑、寒暑、冬夏、昼夜就永不停息了。”

[9] 把他吐出去，《利未记》一八．25：“连地也玷污了；所以我追讨那地的罪孽，那地也吐出它的居民。”

[10] 何烈山，在埃及和迦南之间，又名西奈山。摩西在西奈山授予法律时，听到喇叭的高音。《出埃及记》一九．16—19：“到了第三天早晨，在山上有雷轰、闪电和密云，号角声甚大，营中的百姓尽都发颤。……西奈全山冒烟……号角声愈来愈高……”

末日审判时，《哥林多前书》一五．52：“眨眼之间，因号简要响，死人要复活成为不朽的。”

[11] 光之子，指天使，因为神是光。

[12] 和我们一样，《创世记》三．22：“耶和华上帝说，那人已经和我们相似，能知道善恶。现在恐怕他伸手又摘生命树的果子吃，就永远活着。”

[13] 火焰的剑，《创世记》三．25：“于是把他赶出去了。又在伊甸园的东边安设基路伯和四面转动发火焰的剑，要把守生命树的道路。”

[14] 雅努斯（Janus）是罗马古代的门神，有两张面孔。古罗马的城镇广场（forum）都有一个庙宇，庙的两扇门平时关闭，战时打开。

[15] 阿耳戈斯（Argus）为百眼的怪物，大女神赫拉派他去监视那变成小母牛的伊俄；后来宙斯派赫耳墨斯去用美妙的音乐使他睡眠。因而杀死他。赫拉把他变成孔雀的尾巴，他的百眼成了孔雀尾巴的花纹。

[16] 阿卡狄，位于伯罗奔尼撒半岛山间，有理想的田园风景，常被诗人歌颂为仙境。仙女西冷克丝（syrinx）住在该地山中，被潘神（pan）所追求而变形为芦苇。赫耳墨斯的牧笛是用她所变成的芦管做成的。

[17] 催眠的魔杖，用橄榄木做成，有两条蛇缠在上面，谁碰到它就想睡。赫耳墨斯先唱歌吹笛，使阿耳戈斯入睡，再用那杖碰他的眼，使睡得更深。

[18] 琉科忒厄（leucothea），罗马的曙光女神。

[19] 夏娃（Eve）是生命的意思，《创世记》三．20：“亚当给他妻子起名叫夏娃，因为她是众生之母。”众生之母，即生命的源头。

[20] 育芙（宙斯）所使唤的神鸟，指鹫。

[21] 雅各在玛哈念，玛哈念是约旦河东的一个城，雅各在那里遇见天使军，见《创世记》三二．1—2。

[22] 多坍（dothan）是撒玛利亚北部平原中的一小城，约瑟被哥哥们卖掉的地方。先知以利沙在那里被满山的火车、火马所包围。

[23] 一个人，指以利沙。叙利亚举兵袭击以利沙。

[24] 梅利匹亚和撒拉是地中海东岸的城市，染的紫色最有名。（撒拉是推罗的古名）

[25] 彩虹女神（Iris），《埃涅阿斯纪》第4卷的末尾描写了她在蒂陀死时，奉大女神赫拉的命令，下降救她的光辉容姿。

[26] 黄道带中发出光辉，以天使的腰带比作黄道十二宫，剑是其中的一宫，发出光辉，表示他的雄伟壮大。

[27] 希伯来人的族长们筑祭坛用以献祭，并用以纪念神到过的地方。如亚伯拉罕筑坛（《创世记》一二．7），雅各筑坛（《创世记》三五．7）。

[28] 异象（Vision），或译“幻影”，预示未来的事。《但以理书》一〇．14：“现在我来要使你明白本国之民日后必遭的事；因为这异象关乎后来的日子。”在这里，米迦勒天使长用异象或幻影预示亚当子孙的事。

[29] 第二亚当就是耶稣，他在旷野被试探的事，弥尔顿用以写《复乐园》。

[30] 契丹是现在中国的一部分，忽必烈汗所建的大都在中国的北京。弥尔顿那时还不知道。

[31] 奥撒斯河在中亚细亚。这些地名根据十七世纪的地图，不一一考证了。

[32] 明目草和茴香都是中世纪的草药，是很珍贵的。

[33] 生命泉，《诗篇》三六．9：“因为在您那里有生命的泉源；在您的光中，我们必得见光。”

[34] 原罪（original crime），指亚当吃禁果的罪，成了子子孙孙的原罪。所以基督教认为人人都有罪。

[35] 禾捆和羊圈是该隐杀弟亚伯的事。这是米迦勒启示亚当的第一个异象。

[36] 天火降下把牺牲烧尽，表示神接受了供物。

[37] 这里是第二异象，亚当第六代孙子拉麦的事。《创世记》四．19，20：“拉麦娶了两个妻，一个叫亚大，一个叫洗拉。亚大生雅八，雅八就是住帐篷牧养牲畜的祖师。雅八的兄弟名叫犹八，他是一切弹琴吹箫人的祖师。”

[38] 《创世记》四．22：“洗拉又生了土八该隐，他是打造各样铜铁利器的。”

[39] 以下一段是亚当的第三个儿子塞特的故事。《创世记》五．3：“亚当活了一百三十岁生了一个儿子，形象样式和自己相似，就给他起名叫塞特。”亚伯早死，塞特代替他。该隐和塞特繁殖了亚当的子孙。按《创世记》四．16说，该隐住在伊甸东边挪得地方；塞特住在哪里，《圣经》上没有说，但据传说，他住在乐园的另一边的山上。

[40] 他那有目共睹的工程，指天上的星宿，传说塞特的子孙是长于研究天文的。

[41] 以下这一段是《创世记》六．1，2的扩大描写。经文是：“当人在世上多起来，又生女儿的时侯，上帝的儿子们看见人的女子美貌，就随意挑选，娶来为妻。”弥尔顿把“上帝的儿子们”改为信神的塞特的子孙。

[42] 晚星，爱情的前驱，晚星即金星（维纳斯），维纳斯是爱的女神，所以在西方的诗中很多把晚星与爱情结合在一起。

[43] 许门（Hymen）是年轻的神，说是阿波罗和缪斯生的儿子，在结婚礼上手持火把，口唱结婚歌的童神。

[44] 罪恶的帐幕，《诗篇》八四．10：“宁可在我神殿中看门，不愿住在恶人的帐棚里。”

[45] 残杀兄弟的族类，指该隐的子孙。

[46] “游泳成风”有讽刺之意。

[47] “眼泪的世界”是一世界的眼泪之意。

[48] 英国有俗语说，woman（女人）是Woe to man，即“男人的祸水”之意。

[49] 聪明高尚的中年人，指以诺。以诺只活了三百六十五岁，算是中年人，因为那时人多长寿，如亚当活到九百三十岁，塞特活到九百一十二岁，玛土撒拉活到九百六十九岁。

[50] 以诺被上帝接去，《创世记》五．24：“以诺与上帝同行，上帝将他取去，他就不在世了。”《希伯来书》一一．5：“以诺因信被接去，不至见死，人也找不着他。”

[51] 刀枪政治（sword-law），即以刀为法。莎士比亚《理查三世》第5幕3场11行：“强权是我们的良心，刀枪是我们的法律。”

[52] 巨人名声很大，《创世记》六．4：“那时候有伟人在地上，后来上帝的儿子们，和人的女子们交合生子，那就是上古英武有名的人。

[53] 你的第七代孙子，《犹大书》14：“亚当的七世孙以诺曾预言这些人说，‘看哪，主带着他的千万圣者光临，要在众人身上行审判……”

[54] 以诺升天的情况，《列王纪下》二．11：“他们正走着说话，忽有火车、火马，将二人隔开，以利亚就乘风升天去。”以诺可能也是如此。弥尔顿的飞马、香云是他自己加的。

[55] “和上帝同行”有几种意义，这里是履行上帝的教训之意。以诺与神同行三百年，是说他遵守上帝的教训三百年。

[56] 可敬的老翁指挪亚。

[57] 用肘量长度：肘是古代尺度名。所罗门、以斯拉筑殿时也是用肘尺量。

[58] 南风起了，南风是召集雨云的，北风、西风等是吹散雨云的。《变形记》第一章，朱庇特要降洪水灭世界时，把北风等都赶进山洞去，封起来；放出南风，翅膀、胡须、白发上都滴着水，他的大手把低垂的云彩一挤，发出震天的响声，接着降下倾盆大雨。

[59] 这里是诗人向亚当呼吁。

[60] 水漫的旷野，形容大洪水的世界上一片汪洋，像一个无边的荒原。

[61] 从这里起，以下八行，是弥尔顿晚年的自述。“只有一个人除外”指挪亚，实则影射作者自己。“黑暗世代”指王政复辟时代。

[62] 以下六行是乐园在洪水中被冲掉了的传说。伊甸乐园原在幼发拉底河的下游，大河流入波斯湾，那儿有鲸鱼、海鸥啼叫的荒岛等。

[63] 天窗关闭，止住大雨，《创世记》八．2：“渊源和天上的窗户都闭塞了，天上的大雨也止住了。”

[64] 三条鲜艳的彩带：现在认为虹有七色，但那时认为三色。

[65] 以虹为圣约之证，《创世纪》九．14-15：“我使云彩盖地的时候，必有虹现在云彩中；我便纪念我与你们和各样有血肉的活物所立的约，水就再不泛滥毁环一切有血肉的了。”

[66] “全地都充满着暴行……腐烂了”，见《创世记》六．11。

[67] 衷心悲哀，悔恨，《创世记》六．6：“耶和华就后悔造人在地上，心中忧伤。”

[68] 一个正直的人蒙恩：《创世记》六．8：“唯有挪亚在耶和华眼前蒙恩。”

[69] 《创世记》九．11—16。

[70] 《彼得后书》三．12，13：“切切仰望，神的日子来到，在那日，天被火烧，就销化了，有形质的都要被烈火熔化。但我们照他的应许，盼望新天新地，又有义居其中。”

第十二卷

提纲

天使米迦勒继洪水的故事之后，续讲后来的事。在亚伯拉罕的故事中，逐步阐明亚当和夏娃坠落时，向他们约许的“女人的种子”是谁。他的降生、死、复活和升天，直到他再临以前这段时间的教会情况。亚当对这些故事和约许的事，大感满意和安慰，和米迦勒天使一同下山去叫醒夏娃。这其间，夏娃一直在睡，美梦使她心安而柔顺。米迦勒两手领着他们二人走出乐园，火剑在二人的后面挥舞，基路伯天使放哨，守卫乐园。

像一个行路客人中午打尖，

暂停脚步，大天使在讲到

毁了的世界和恢复了的世界之间时

暂停一下，看亚当是否要插话；

然后高兴地转换话题，重新开讲:

“这样，你看到了一个世界的

开始和终结，又从第二个始祖

繁殖；你还可以看到很多的事，

但我认为你们人的视力衰退了。

神灵偏要损害并减弱人的知觉。

从此，我要讲一些将要来的事，

你必须好好听，并加以注意。

这人类的第二源头，人数还少，[1]

过去审判的恐怖还残留在他们的

心里，敬畏神，注意用正义

引导他们过好日子。他们很快

繁殖起来了，耕种田地，

收获很多的谷物、酒和油，

常从牛群、羊群中取小牛、

小羊羔和小山羊来献祭，斟上

大量的葡萄神酒，大摆圣筵，

在洁白无罪的欢喜里度日，

在族长政治之下，各家族，

各部族都过着长期的和平生活。

直到一个高傲的野心者起来，[2]

不满于公平正义、天下一家的状态，

僭取不正当的权力，凌驾于

自己的同胞之上，把人间和气

与自然法则，从地上一扫而光；

以猎取人群而不是以猎兽为游戏，

以战争和敌对为罗网来俘获

那些反对他的暴虐、霸权的人。

因此他在上帝面前将被称为

大能的猎人，他蔑视天，或者

再从天上要求第二主权，

他自己虽从叛逆而得名，[3]

但他谴责别人的叛逆。他和

他的党羽，有的怀有同样的

野心，有的在他手下肆行暴虐，

他们从伊甸向西进军，得一平原，

那儿有一个黑色的沥青的旋流

从地底涌出，那是地狱的口:

他要用那原料和砖头建筑一座[4]

可以通到天上的都城和高塔，

可以使自己名留千古，怕他们

子孙分散在国外，记忆不清，

淡忘他那流芳或遗臭的名声。

但上帝经常下降，走访人间，

不为人所见，在人的住家之间

行走，记下他们的所作所为，

不久就看见他们这么做，便下来

看看他们的城市，嘲笑他们，

在他们的塔还未遮住天上的

塔群之前，把制造‘分歧’的精灵

安放在他们的舌头上，使他们

完全失去了乡音，播下各种

不相理解的言辞，争吵喧哗。

突然间，在建筑者之间发生了

一种可怕的高声吵闹，互相叫喊

却都不懂，终于声嘶而狂怒，

好像被人辱骂而暴跳如雷。

天上一阵哄堂大笑，向下眺望，

看这奇异的骚乱，听这喧哗。

从此，这座建筑物便留下笑柄，

人们把这个工程取名为‘混乱’。”[5]

亚当对此，像个父亲似地不高兴。

他说:“可咒诅的子孙啊！

他妄图登上凌驾于同胞的地位，

强夺上帝所没有给他的权力！

他只给予治理鸟、兽、鱼的

绝对主权；我们可以保持它；

他却没有制定人上人的主权。

这样的称号只为他自己保留，

人与人之间，只授予自由。

但这个篡夺者高傲的欺凌

不会长久；他妄想以高塔

包围并蔑视天神。可怜的人啊！

他怎能把粮食运上天去支援

自己那些鲁莽的军队呢？云彩

以上的稀薄空气使他肺脏衰竭，

即使不死于面包，也必死于呼吸。”

于是米迦勒对他说:“你

厌恶压制正当的自由，给安静的

人间带来麻烦的子孙是正确的；

但同时你也得知道，在你犯了

原罪之后，真的自由就失掉了。[6]

真自由总是和真理结合而同居，

离开她就不能单独生存了。

人的理性暗淡了，或不服从了，

违法乱纪的欲望，向上爬的

情绪便马上袭取理性的政权，

把本来自由的人降到奴隶的地位。

因此，自从允许他自己内心

不适当的力量统治自由的理性之后，

上帝就凭正确的审判，判他服从

外来的暴君，时常不适当地

束缚他的外部自由:暴君必然[7]

存在，虽然对暴君不能原谅。

但有时各国把道德的标准降低，

使完全正确无误的理性，

受到一些不祥的咒诅:

外部自由被夺，内部自由消失。[8]

你看造方舟者那些不敬的儿子吧，[9]

他因为羞辱了父亲，使他那

罪恶的家族听到‘奴仆的奴仆’

这样沉重的咒诅。这家族的后代，

和前人一样，从坏向更坏发展，

终于使上帝厌倦他们的罪恶，

从他们中间抽身而隐退，

避开他的圣眼不理不睬，

任凭他们走堕落的道路，

决心从其余的人群中间

另选一支特别的子民，使他们[10]

归向自己，那是从一个信心坚定者[11]

所生的民族。他是在幼发拉底

河边偶像崇拜者中间长大的；

那些人（你能相信吗？）在那

逃脱洪水灾难的族长还在世时，[12]

就愚蠢地抛弃活的上帝，

去俯伏叩拜木石雕成的伪神。

可是至尊的上帝却叫他离开

父亲的家、他的家族和伪神，

叫他进入一个指定的地方，

在那里兴起一个强有力的国家，

倾注种种福泽给他，并由于

他的种子，所有的国家都蒙恩。[13]

他立刻顺从，虽然不知道那是

怎样的地方，但他坚定地相信。

我看见他，你看不见，抱着信心

离开他的伪神们、朋友们

和乡土，迦勒底的吾珥，[14]

蹬过浅滩，进入哈兰；他带着

大批的牛群、羊群和很多仆役；

并不是逃荒流浪在未知的地境，

而是把全部财产付托给

召唤他的神。他不久就到了

迦南，我看见他在示剑邻近的[15]

摩利平原搭起了帐棚。在那儿，

他承受了发誓允许的礼物，

那儿全部的土地给了他的子孙，[16]

北从哈马，南到荒野，

（物虽未名，我则按名称物，）

东从黑门，西到西大海，

黑门之山，远方的海，照我

所指点的一一眺望吧。

那边濒临海岸的是迦密山；[17]

这边有两个源头的是约旦河，[18]

是极东的边界，可是他们的

儿子们将扩展，在示尼珥居住于[19]

长长的群山脊背上。要注意，

地上各国都将因他的种子而得福。

那种子就是击破蛇头的伟大救主。

这事不久将要更明白地揭示出来。

时间一到，这个有福的族长

将被称为‘坚信的亚伯拉罕’。

他将留下一个儿子和孙子，[20]

在信仰、智慧和名誉上和他相似。

那孙子有十二个儿子，繁衍起来，

从迦南分支出去，到了一个后来

叫作埃及的地方，为尼罗河所分开。

看那河水奔流，分为七个河口

注入海中。他来到那个国土寄居。

在饥荒的时候，被幼子请去，幼子[21]

因立功而高升为法老王国的第二人。

他死在那里，他的遗裔繁殖为民族。

不久之后，继位的国王滋生疑窦，

他嫌客族繁衍过多，想方设法防止

他们生养过众，不客气地把他们

当作奴隶使役，杀掉他们男性婴儿，[22]

直到后来，出了哥儿俩（他们名叫

摩西和亚伦）由上帝派去把神的子民

从奴隶中召唤回来，带着光荣

和获物回到他们蒙应许的美地。[23]

但最初，那无法无天的暴君

拒绝认识上帝和他们可敬的使命，

不得不用可怕的表征和审讯[24]

来威胁他:使河水不流而成血河，

蛙、虱、蝇等不断地侵入，

充满了王宫，充满了埃及全地，

家畜都死于兽疫和瘟疫。

疱疹、水肿使国王的身体鼓胀，

并传染到全国人民。雷雹交作，

雹火杂降，撕裂了埃及的天空，

在大地上旋转，吞没旋转的地方，

不被吞没的草木、果实、五谷都被

蝗虫的乌云吃光，地上寸草不留。

黑暗笼罩着四境全部土地，

可以触摸的黑暗，覆盖国土三天，

最后，在一个夜半袭击埃及人的

头生儿子，把他们全部杀光。

这样，用了十处创伤驯服了河龙，[25]

终于肯让他的寄居客族离开，

几次把顽固的心化软，但仍

如坚硬的冰块，融解之后

结得比以前更硬，直到最后，

他仍愤怒追迫已经放走的他们。

海却吞没了他和他的军队，

海水害怕摩西的鞭子，中分壁立，

在两面水晶的墙壁中间，

留出一条旱路像陆地一样，

直到被解放的人群登上了岸。

上帝把这样奇异的力量借给

他的圣者，如今在天使身上表现。

天使走在他们的前头，笼在云彩

和火柱里，白天是云，夜间火柱，

领导他们前进，顽固的法老追来时，

就把云、火移到后面去卫护。

敌人若是彻夜追赶，黑暗就

阻止他们前进，直到天明。

上帝从火柱和云彩中往外看望，

使敌人全军混乱，粉碎他们

战车的轮子。那时摩西奉命

再次把那大力的鞭子伸向海上，

海便听他的话，让波浪回来

把法老的队伍全部覆没。特选的

子民上岸以后，平安地向迦南

他们要求摩西传达神旨，免得害怕。

挺进，经行旷野沙漠。那不是[26]

一条最近的路，只为免遇到那个

早做警戒备战的迦南人，

没有作战经验的，一遇战争的

恐怖，便想回头返回埃及，[27]

宁要奴隶的不光彩的生活，

没有战争的训练，不能轻率蛮干，

因为不管贵贱都以性命为重。

滞留在广漠的荒野，这也是

他的成功，在那里设立政府，

通过十二支派，选出元老院，

颁布法律，以便进行治理工作，

上帝从西奈山上下来，灰色的山头

震颤，他亲自在雷电交加和高音

号筒声中向他们发布法律、典章。[28]

部分关于世俗的公理，部分关于

牺牲的宗教仪式，并用象征

和形象告知他们，预定的种子

将要打伤蛇而救赎人类的意义。

但神的声音对人的耳朵是可怕的，

他们要求摩西传达神旨，免得害怕。

由此可知没有中间人难以接近神。

摩西答应他们的请求，暂充象征的

形象，担任这崇高职务，为介绍

一位更伟大的人，预言他的全盛

岁月，好让各时代的先知，各在

他的时代，颂赞这伟大的弥赛亚。

法律和仪式订定之后，便嘉奖

遵守神旨的人们，在他们中间

建立起帐殿，供圣神与凡人同住:[29]

他们奉命用包金的香柏树建筑

一个圣所，所内放一个圣柜，

柜内收藏他的圣约、神证等记录。

在这些上面有两个辉煌的基路伯，

在他们的羽翼之间有个黄金圣座。[30]

在他的御前，点起七盏灯火，

好像天体黄道带所表现的天火。[31]

在帐幕的上空，除了上路时外，

白天有云彩，夜间有火光停着。

这样，一直由他的天使领导，

直领导到上帝曾经应许给

亚伯拉罕和他子孙的土地。

此外还有许多事，说来话长，

他们怎样打了许多次的仗，

怎样摧毁许多国王，夺得国土，

怎样使太阳整天停在天中心，

黑夜延长正常行经的路程，

听从人的呼吁，太阳在基遍站住，

月亮停在亚雅仑谷，直到

以色列人的胜利，从亚伯拉罕的[32]

第三代，以撒的儿子起这样呼吁，[33]

他的全体子孙也就这样赢得了迦南。”

亚当在这儿插话:“啊，

天上的使者，您照亮我的黑暗，

特别是告诉我关于亚伯拉罕

和他的子孙的可喜事情。

现在我才开了眼，我的心也安了，

以前我对自己和全人类的前途

迷惑不解。现在我看见他的日子，

各国各族都得到恩赐，这对我说来

是不配的，我以被禁制的手段，

去寻求被禁制的知识。但我还有

一些事不了解，上帝在地上和人

同住时，为什么授予这么多，

这么复杂的法律呢？法律多，

证明他们中间有很多的罪恶；

上帝怎么能同他们一起住呢？”

米迦勒说:“正是你的子孙，

无疑是罪恶在他们中间统治。

因此把法律颁发给他们，用以

显明他们本质上的堕落腐朽，

鼓动罪恶起来和法律开战，以便使

他们明白法能揭露罪恶而不能消除，

虽有象征性的微薄祭物，公牛和

山羊的血，都难以除罪，必须用

更贵重的血来为人类付出代价，

必须用公正来为不公正付代价。

就是说通过信仰把正义归于他们，

在神前有正确的认识和良心的平安；[34]

法律不能用仪式来安慰良心，

人也不能靠实行法律的道德部分，

不能实行法律道德就不能活。

这样，法律显得不完备，只得等到

时机成熟，把他们让渡给更好的圣约。

到那时，得从象征的预兆成长到真理，

从肉到灵，从严刑峻法

到享受多惠的自由，从奴隶的恐怖

到儿子的敬畏，从法的课题到信仰。

因此，摩西虽然深受圣爱，

也不过是一个法的使者，他却

不能亲自领导人民到达迦南。

只有被异邦人叫作耶稣的约书亚，[35]

由于他的荣名和业绩，灭掉敌人，蛇，[36]

率领人民经过世界的荒野，长征，

然后安全地进入永安的乐园。

那时他们安顿在地上的迦南，

很久时间安居乐业，但当国民的

罪孽妨害了公共和平，激怒了上帝，

以致他兴起敌人，并三番四次

拯救悔罪的人们脱离敌人，

先由士师，后由列王；列王的[37]

第二代，在信仰和武功两方面[38]

都很著名，承受不变的圣约，

享受永久的王位；类似的事，

先知们所歌颂的，向你预言:

从大卫（我只提这个王的名字）

的王统出了一个女人的种子，[39]

各国人民都要依靠他，他是

最后的王，因他的统治永无终穷。[40]

但首先，漫长的王统必须继续。

他的儿子以豪富和聪明而出名。[41]

一向住在帐幕里的，云彩环绕的

约柜，将迁入光怪陆离的神殿。[42]

从者为他记录，好的坏的都记，

而坏的记载，卷帙较繁，他那

可耻的偶像崇拜以及其他过错，

加上人民罪恶的总和，致邀神怒，

抛弃他们，暴露他的国和都城、

圣殿、约柜和其中的所有圣物，

都为一个叫作巴比伦的高傲都城

所嘲骂、吞食；那高大的城墙，

将残留其混乱景象在你的眼底。

他让他们在那儿当俘虏七十年，[43]

然后带他们回来，他没有忘记

当年对大卫誓立的圣约，不忘

施恩，使之江山永固如在天之日。

他们感动了神，得到列王主子的

许可，从巴比伦回来重建神殿，

暂时在粗陋的屋宇里将就先住，

等到人财两旺时，便起党派之争。

首先在祭司们中间发生了纷争，[44]

他们守护祭坛，理应致力于和平，

他们却纷争，连圣殿都被玷污了。

最后，他们竟夺取王杖，不尊重

大卫的子孙，终落异邦人的手。[45]

真正受膏的王弥赛亚诞生在[46]

王权旁落的情况中，但他诞生时

天上出现了一颗从未见过的奇星，

宣布他的降临，导引东方的圣人

前来供献乳香、没药和黄金；

一个庄严的天使把他的诞生地点

告诉夜间看守羊群的纯朴牧人，

他们兴高采烈地赶到那地方去，

听到列队天使合唱的颂歌声。

他的生母虽然是个普通处女，

但他的父亲却是至高的大能者，

儿子将登上世袭的王位，

普天之下，莫非他的王土，

普天之上，莫不充满他的荣光。”

天使长停止说话了，见亚当

不言不语，快乐得涕泪纵横，

好像十分悲伤的样子，且低声说:

“啊，好消息的预言者，

终极希望的完成者！我现在

完全懂得，为什么我所坚定

探求的屡次成空，为什么我们

期待的大伟人被称为‘女人的

种子’。啊，处女母亲万岁！

承受天宠的尊者却是我腰间所出，

至高神的儿子竟从你的腹中生出。

这是神和人相结合。蛇必须知道，

他的头将遭到致命的痛打。请问:

他们将在何时何地战斗，怎样的

打击将会伤害胜利者的脚后跟？”[47]

米迦勒对他说:“别以为

他们的战争只是一次决斗，或是

头部或脚跟某一处的受伤，他并

非是人身和神首的简单结合，

要有更强大的力量才能击退撒旦，

战胜你的敌人。撒旦曾从天上坠落，

虽受沉重的打击，但仍能给你以

致命的创伤。你的救主来了，

不是要消灭撒旦，而是要消灭他对你

和你子孙所致的毒害，医治创伤。

这医治需要你实践前所未经的事，

遵从神的法律，课以死刑，经受

死的痛苦，这是你的罪有应得，

也是你子孙们的罪有应得。

唯有这样，崇高的正义才能满足。

神的法律靠顺从和爱来正确地完成，

虽然只有爱才能完成它；他以肉身[48]

显现，以遭非难的生和可咒的死

来承担你的死刑；宣言凡信他的将得

救赎，一切人都得永生，由于信，得分享

他的顺从；虽然执行了法的规定，

但不是他们自己的，而是他的功德。

为此，他一生被人憎恨、恶骂，

用暴力逮捕、受审，直到死刑，

被他自己的国人钉在十字架上，

为了带来永生而身受残杀，

但他反把你的敌人钉在十字架上，

把反对你的法令和全人类的罪

都和他一起钉在那里了，

凡真正相信他的救赎的，不再受害。

他这样死了，很快又复活了；

‘死’不得永久在他头上耀武扬威。

在第三天曙光回来之前，晨星们

眼见他起来走出坟墓，和曙光

一样清鲜。你对死的赎金已经付清，

因为他代替人死而给予永生，

凡被救赎的人都不受蔑视，由于

信仰、善行而拥有恩德。这神圣的

行动取消你的定谳，本该死于罪，

永远丧失生命，这行为将打破

撒旦的头，粉碎他的力量，打断

他的左右两臂‘罪’和‘死’。

这个打击深深地钉入他的头脑，远较

暂时的死仅伤及胜利者的脚跟厉害。

凡被救赎的，死得像睡眠一般，

静静地飘荡到永生去。他复活后

不会长时间滞留在地上，

只有几次显现给他的门徒

——在他生前紧跟他的人们。

给他们的任务是把他们所学到的

东西和他的救赎道理教给各民族，

在流动的河水里给信者施行洗礼，

表示洗去了他们的罪污，

去过纯洁的生活，并遇事能和

他们的救赎之主一样有死的决心。

他们要教导万国的人民；因为

从那一天以后，不仅要向

亚伯拉罕的直系子孙宣传

救赎之道，也要向全世界

一切怀有亚伯拉罕的信心的[49]

子孙宣传；使万国都可以

因他的种子而承受福泽。那时，

圣子带着胜利升登诸天上的高天，

在空中一路战败他的和你的敌人，

他经由天空凯旋，在空中

奇袭大蛇，空中的王，使他

拖着镣铐行经他的全部

领土，并从那儿狼狈而离去；

圣子从此进入荣光，再回到

上帝右边的座位，高高地

坐在天上有名位的天人之上；[50]

直到这世界的毁灭成熟时，

他带着光荣和权力再度降临，

审讯活的和死的，判决不信的

死者，赏赐他的忠实信徒，迎接

他们进入幸福境地，天上或人间，

去过远为幸福的日子，因为那时

大地变成比伊甸更快乐的乐园。”

大天使米迦勒这样说后，

停了一下，正像世界告一段落。

我们的始祖满怀欢喜和惊异说:

“啊，无限的善良，莫大的善良！

这一切善由恶而生，恶变为善；

比创造过程中光出于暗更可惊奇！

但我仍满怀疑惑，我现在该为

自己有意无意所犯的罪而痛悔，

还是该为更多的善所涌出的幸福而

高兴，更多的光荣归于神，更多

天神的善意归于人，胜过他的

圣怒而慈惠满溢。请您说说:

我们的救主若再升天去了，

几个信徒留在真理之敌和

不信之群的中间，将怎么办呢？

谁将领导他的人民，保护他们？

他们对待他的门徒不会更坏吗？”

天使说:“那当然会；

但他给他的门徒从天上派出

他的安慰使者，就是天父的圣灵，

住在他们里面，通过爱的工作，

把信仰的法律记录在心里，

指示他们一切真理的道路，

用灵的爱，武装起来抵抗魔王

撒旦的攻击，消灭他的火箭，[51]

做到人所能抵抗的事，就是

死也不怕，偿以内心的慰藉，

好反抗如此残暴；时时支持他，

使最趾高气扬的迫害者也惊惧，

因为圣灵首先倾注在他派去的

教导万民的使徒身上，然后

倾注给所有受洗礼的信徒，

授予他们奇异的禀赋，能说

各国的方言，能行各种奇事，

像以前救主所行的。这样，

他们得到各国人民的喜欢，

并领受天上来的福音:终于

完成他们的使命，胜利跑完

人生的跑道，写下教义和史传，

然后死去。但正如先知所宣告:

代替他们的是群狼，残暴的群狼，[52]

继他们之后，作为教师，把一切

天上神圣的奥秘，变成他们的

私利和野心；并把属灵而难解的，

写在纯真记录里的真理，只有

灵能理解的，他们却用迷信和

传统的谬论去玷污、曲解。

他们还将利用名誉、地位和称号，

同世俗的权力结合起来，佯装

灵的活动，鱼目混珠，一起交给

信者，僭称上帝的灵权，并从

这个矫饰，用世俗的权力，

高压人们的良心，使灵法，写在

经里、刻在人心的灵法荡然无存。

他们除了强迫‘慈惠的灵’，束缚

其配偶‘自由’之外还有什么？

除了毁灭由信仰建立起来的活的

神庙，而代以他们自己的信仰[53]

之外，还有什么别的？在地上，

哪有背信弃义的人能使人信服呢？

可是，厚着脸皮这样做的却不少。

他们重加迫害于所有坚持

用灵和真理来崇拜的人们；

其他多数则以外表的礼数

和伪装的形式被看作宗教的完满:

真理被诽谤的箭所射穿而退下去，

信仰的业绩极少见了。这样，

好人受罪，恶人享福，世界在

自己的重负之下呻吟着前进，

终于，女人的种子，先前圣约

预定的你的支援者，再来时，

给正义者以安息，给恶人以恶报。

这样的日子，当时曾有朦胧的

预告，现在被广大的众人所知，

你的救赎主，终于从天上，

在云彩中披着天父的荣光显现，[54]

坠落的世界和撒旦一起灭亡，

燃烧的溶块，净了又炼了，

新的天，新的地，无尽的年代，

在正义、和平和爱的根基上建成，[55]

结出永远欢喜和幸福的美果。”

他说完了，亚当最后这样回答:

“有福的先知啊，你的预言，何等

快地测绘了整个无常的世界，

与时光飞逝，直到时间的尽头。

彼岸全是溟濛的永劫，没有人

能够看到它的际涯。我受到

很大的教训，大大安静了我的思想，

我将从此出发，饱求知识，满载

而归；此外再有所求，便是愚妄。

因此，我知道顺从最好，爱慕、[56]

敬畏唯一的神，像在他跟前行走，

常守他的志意，唯独依靠他，

他的慈爱覆庇他一切的创造物，

不断地以善胜恶，以小事成大业，[57]

弱者制胜世界的强者，朴拙的

胜过世界的智巧，为真理而受难，

是最高胜利中的坚毅斗士，

对有信仰的人，死是永生之门；[58]

这是永远赐福的救赎主

用他自己的榜样所教导的。”

天使这样作最后的回答:

“你学会了这个，就是到了

智慧的顶点；不要希望更高的，

虽然你知道众星辰的名字，

诸神和一切深奥的秘密，

自然万汇:天上、空中、地上、

海中一切东西，享受世上一切

财富，全部治权，一个帝国；只要

加上实践，配合你的知识，加上

信仰、德行、忍耐、节制，

此外还加上爱，就是后来叫作

‘仁爱’的，是其他一切的灵魂。[59]

这样，你就不会不高兴离开

这个乐园，而在你的内心

另有一个远为快乐的乐园。

好吧，现在我们从这纵览时空的[60]

山顶下去，预定的时辰催着我们

离开这儿；你看，那边山上卫队

列阵，准备行动，前头有

燃烧的火剑，猛力挥舞着，

示意我们退去。我们不要

再待下去了，去叫醒夏娃吧，

我也用温和的梦境安慰她，

显示给她好预兆，使她全神

镇静而柔顺。你要在适当的

时机让她分享你所听到的，

尤其是有关她该相信的知识。

她的种子将要来施行对人类的

伟大救赎。你们要活下去，

活到漫长的年月，二人同一信仰，[61]

对过去的愁苦和坏事要认识，

想想幸福的结局便更加欢欣。”

他说完了，便一同下山。

下了山，亚当走向夏娃睡觉的

庐舍里去，见她已经醒了；

她用毫无愁苦的语言迎接他:

“我知道你从哪儿回来，

到哪儿去了；当我悲伤、烦恼，

倦极而睡时，上帝也在睡中

用梦境教导我，告知我大好消息。

领我走吧，我决不迟疑。

和你同行，等于留在乐园．

没有你时，留也等于被放逐。

你为我明知故犯的罪被流放，

你是我天底下的一切东西，

一切的地方。比这更大的安慰

使我安心离开这里的，那是我

不配接受的恩典:虽然一切

都因我而失去，但照圣约所定

我的种子会全部得以恢复。”

我们人类的母亲夏娃这样说，

亚当听了十分高兴，但不答话，

因为那时大天使站在近旁，

他们滴下自然的眼泪，但很快就拭掉了。

从另一山上到他们预定的地点，

全身光华灿烂的基路伯队伍

下来了；像流星一样滑翔到地上，

又像河流上的晚雾滑行在沼泽上，

在旱地滚滚而进，紧跟着我们

归家农夫的脚跟一样。在前头，

神的宝剑高扬，挥舞在他们前面

像彗星一样辉煌。像利比亚

灼热炎炎的空气，使这里

清和的气候，开始受到烤焙。

那天使看见这个情景，急忙

两手牵住我们的始祖父母，

一直把他们领到乐园的东门，

急速奔下山岩，如履平地，

然后不见了。他们二人回顾

自己原住的幸福乐园的东侧，

那上面有火焰的剑在挥动。

门口有可怖面目和火武器的队伍。

他们滴下自然的眼泪，但很快

就拭掉了；世界整个放在他们

面前，让他们选择安身的地方，

有神的意图做他们的指导。

二人手携手，慢移流浪的脚步，

告别伊甸，踏上他们孤寂的路途。

As one who in his journey bates at Noon,

Though bent on speed, so here the Arch-Angel paused

Betwixt the world destroyed and world restored,

If Adam aught perhaps might interpose;

Then with transition sweet new Speech resumes.

“Thus thou hast seen one World begin and end;

And Man as from a second stock proceed.

Much thou hast yet to see, but I perceive

Thy mortal sight to fail; objects divine

Must needs impair and weary human sense:

Henceforth what is to come I will relate,

Thou therefore give due audience, and attend.

This second source of Men, while yet but few,

And while the dread of judgement past remains

Fresh in their minds, fearing the Deity,

With some regard to what is just and right

Shall lead their lives, and multiply apace,

Labouring the soil, and reaping plenteous crop,

Corn, wine and oil; and from the herd or flock,

Oft sacrificing Bullock, Lamb, or Kid,

With large Wine-offerings poured, and sacred Feast,

Shall spend their days in joy unblamed, and dwell

Long time in peace by Families and Tribes

Under paternal rule; till one shall rise

Of proud ambitious heart, who not content

With fair equality, fraternal state,

Will arrogate Dominion undeserved

Over his brethren, and quite dispossess

Concord and law of Nature from the Earth;

Hunting (and Men not Beasts shall be his game)

With War and hostile snare such as refuse

Subjection to his Empire tyrannous:

A mighty Hunter thence he shall be styled

Before the Lord, as in despite of Heaven,

Or from Heaven claiming second Sovranty;

And from Rebellion shall derive his name,

Though of Rebellion others he accuse.

Hee with a crew, whom like Ambition joins

With him or under him to tyrannize,

Marching from Eden towards the West, shall find

The Plain, wherein a black bituminous gurge

Boils out from under ground, the mouth of Hell;

Of Brick, and of that stuff they cast to build

A City and Tower, whose top may reach to Heaven;

And get themselves a name; lest far disperst

In foreign Lands their memory be lost,

Regardless whether good or evil fame.

But God who oft descends to visit men

Unseen, and through their habitations walks

To mark their doings, them beholding soon,

Comes down to see their City, ere the Tower

Obstruct Heaven-Towers, and in derision sets

Upon their Tongues a various Spirit to raze

Quite out their Native Language, and instead

To sow a jangling noise of words unknown:

Forthwith a hideous gabble rises loud

Among the Builders; each to other calls

Not understood, till hoarse, and all in rage,

As mockt they storm; great laughter was in Heaven

And looking down, to see the hubbub strange

And hear the din; thus was the building left

Ridiculous, and the work Confusion named.”

Whereto thus Adam fatherly displeased.

“O execrable Son so to aspire

Above his Brethren, to himself assuming

Authority usurped, from God not given:

He gave us only over Beast, Fish, Fowl

Dominion absolute; that right we hold

By his donation; but Man over men

He made not Lord; such title to himself

Reserving, human left from human free.

But this Usurper his encroachment proud

Stays not on Man; to God his Tower intends

Siege and defiance: Wretched man!what food

Will he convey up thither to sustain

Himself and his rash Army, where thin Air

Above the Clouds will pine his entrails gross,

And famish him of Breath, if not of Bread？”

To whom thus Michael.“Justly thou abhorrest

That Son, who on the quiet state of men

Such trouble brought, affecting to subdue

Rational Liberty; yet know withal,

Since thy original lapse, true Liberty

Is lost, which always with right Reason dwells

Twinned, and from her hath no dividual being:

Reason in man obscured, or not obeyed,

Immediately inordinate desires

And upstart Passions catch the Government

From Reason, and to servitude reduce

Man till then free. Therefore since hee permits

Within himself unworthy Powers to reign

Over free Reason, God in judgement just

Subjects him from without to violent Lords;

Who oft as undeservedly enthrall

His outward freedom: Tyranny must be,

Though to the Tyrant thereby no excuse.

Yet sometimes Nations will decline so low

From virtue, which is reason, that no wrong,

But Justice, and some fatal curse annext

Deprives them of their outward liberty,

Their inward lost: Witness the irreverent Son

Of him who built the Ark, who for the shame

Done to his Father, heard this heavy curse,

Servant of Servants, on his vicious Race.

Thus will this latter, as the former World,

Still tend from bad to worse till God at last

Wearied with their iniquities, withdraw

His presence from among them, and avert

His holy Eyes; resolving from thenceforth

To leave them to their own polluted ways;

And one peculiar Nation to select

From all the rest, of whom to be invoked,

A Nation from one faithful man to spring:

Him on this side Euphrates yet residing,

Bred up in Idol-worship; O that men

(Canst thou believe？) should be so stupid grown,

While yet the Patriarch lived, who 'scaped the Flood,

As to forsake the living God, and fall

To worship their own work in Wood and Stone

For Gods! Yet him God the most High vouchsafes

To call by Vision from his Father's house,

His kindred and false Gods, into a Land

Which he will show him, and from him will raise

A mighty Nation, and upon him shower

His benediction so, that in his Seed

All Nations shall be blest; hee straight obeys,

Not knowing to what Land, yet firm believes:

I see him, but thou canst not, with what Faith

He leaves his Gods, his Friends, and native Soil

Ur of Chaldea, passing now the Ford

To Haran, after him a cumbrous Train

Of Herds and Flocks, and numerous servitude;

Not wandering poor, but trusting all his wealth

With God, who called him, in a land unknown.

Canaan he now attains, I see his Tents

Pitcht about Sechem, and the neighbouring Plain

Of Moreh; there by promise he receives

Gift to his Progeny of all that Land;

From Hamath Northward to the Desert South

(Things by their names I call, though yet unnamed)

From Hermon East to the great Western Sea,

Mount Hermon, yonder Sea, each place behold

In prospect, as I point them; on the shore

Mount Carmel; here the double-founted stream

Jordan, true limit Eastward; but his Sons

Shall dwell to Senir, that long ridge of Hills.

This ponder, that all Nations of the Earth

Shall in his Seed be blessed; by that Seed

Is meant thy great deliverer, who shall bruise

The Serpent's head; whereof to thee anon

Plainlier shall be revealed. This Patriarch blest,

Whom faithful Abraham due time shall call,

A Son, and of his Son a Grandchild leaves,

Like him in faith, in wisdom, and renown;

The Grandchild with twelve Sons increast, departs

From Canaan, to a Land hereafter called

Egypt, divided by the River Nile;

See where it flows, disgorging at seven mouths

Into the Sea: to sojourn in that Land

He comes invited by a younger Son

In time of dearth, a Son whose worthy deeds

Raise him to be the second in that Realm

Of Pharaoh: there he dies, and leaves his Race

Growing into a Nation, and now grown

Suspected to a sequent King, who seeks

To stop their overgrowth, as inmate guests

Too numerous; whence of guests he makes them slaves

Inhospitably, and kills their infant Males:

Till by two brethren (these two brethren call

Moses and Aaron) sent from God to claim

His people from enthralment, they return

With glory and spoil back to their promised Land.

But first the lawless Tyrant, who denies

To know their God, or message to regard,

Must be compelled by Signs and Judgements dire;

To blood unshed the Rivers must be turned,

Frogs, Lice, and Flies must all his Palace fill

With loathed intrusion, and fill all the land;

His Cattle must of Rot and Murrain die,

Botches and blains must all his flesh emboss,

And all his people; Thunder mixed with Hail,

Hail mixt with fire must rend the Egyptian Sky

And wheel on the Earth, devouring where it rolls;

What it devours not, Herb, or Fruit, or Grain,

A darksome Cloud of Locusts swarming down

Must eat, and on the ground leave nothing green:

Darkness must overshadow all his bounds,

Palpable darkness, and blot out three days;

Last with one midnight stroke all the first-born

Of Egypt must lie dead. Thus with ten wounds

The River-dragon tamed at length submits

To let his sojourners depart, and oft

Humbles his stubborn heart, but still as Ice

More hardened after thaw, till in his rage

Pursuing whom he late dismissed, the Sea

Swallows him with his Host, but them lets pass

As on dry land between two crystal walls,

Awed by the rod of Moses so to stand

Divided, till his rescued gain their shore:

Such wondrous power God to his Saint will lend,

Though present in his Angel, who shall go

Before them in a Cloud, and Pillar of Fire,

By day a Cloud, by night a Pillar of Fire;

To guide them in their journey, and remove

Behind them, while the obdúrate King pursues:

All night he will pursue, but his approach

Darkness defends between till morning Watch;

Then through the Fiery Pillar and the Cloud

God looking forth will trouble all his Host

And craze their Chariot-wheels: when by command

Moses once more his potent Rod extends

Over the Sea; the Sea his Rod obeys;

On their embattled ranks the Waves return,

And overwhelm their War: the Race elect

Safe towards Canaan from the shore advance

Through the wild Desert, not the readiest way,

Lest entering on the Canaanite alarmed

War terrify them inexpért, and fear

Return them back to Egypt, choosing rather

Inglorious life with servitude; for life

To noble and ignoble is more sweet

Untrained in Arms, where rashness leads not on.

This also shall they gain by their delay

In the wide Wilderness, there they shall found

Their government, and their great Senate choose

Through the twelve Tribes, to rule by Laws ordained:

God from the Mount of Sinai, whose gray top

Shall tremble, he descending, will himself

In Thunder, Lightning and loud Trumpets’sound

Ordain them Laws; part such as appertain

To civil Justice, part religious Rites

Of sacrifice, informing them, by types

And shadows, of that destined Seed to bruise

The Serpent, by what means he shall achieve

Mankind's deliverance. But the voice of God

To mortal ear is dreadful; they beseech

That Moses might report to them his will,

And terrour cease; he grants what they besought,

Instructed that to God is no access

Without Mediator, whose high Office now

Moses in figure bears, to introduce

One greater, of whose day he shall foretell,

And all the Prophets in their Age the times

Of great Messiah shall sing. Thus Laws and Rites

Established, such delight hath God in Men

Obedient to his will, that he vouchsafes

Among them to set up his Tabernacle,

The holy One with mortal Men to dwell:

By his prescript a Sanctuary is framed

Of Cedar, overlaid with Gold, therein

An Ark and in the Ark his Testimony,

The Records of his Covenant, over these

A Mercy-seat of Gold between the wings

Of two bright Cherubim, before him burn

Seven Lamps as in a Zodiac representing

The Heavenly fires; over the Tent a Cloud

Shall rest by Day, a fiery gleam by Night,

Save when they journey, and at length they come,

Conducted by his Angel to the Land

Promised to Abraham and his Seed: the rest

Were long to tell, how many Battles fought,

How many Kings destroyed, and Kingdoms won,

Or how the Sun shall in mid Heaven stand still

A day entire, and Night's due course adjourn,

Man's voice commanding, Sun in Gibeon stand,

And thou Moon in the vale of Aialon,

Till Israel overcome; so call the third

From Abraham, Son of Isaac, and from him

His whole descent, who thus shall Canaan win.”

Here Adam interposed.“O sent from Heaven,

Enlightener of my darkness, gracious things

Thou hast revealed, those chiefly which concern

Just Abraham and his Seed: now first I find

Mine eyes true opening, and my heart much eased,

Erewhile perplext with thoughts what would become

Of mee and all Mankind; but now I see

His day, in whom all Nations shall be blest,

Favour unmerited by me, who sought

Forbidden knowledge by forbidden means.

This yet I apprehend not, why to those

Among whom God will deign to dwell on Earth

So many and so various Laws are given;

So many Laws argue so many sins

Among them; how can God with such reside？”

To whom thus Michael.“Doubt not but that sin

Will reign among them, as of thee begot;

And therefore was Law given them to evince

Their natural pravity, by stirring up

Sin against Law to fight; that when they see

Law can discover sin, but not remove,

Save by those shadowy expiations weak,

The blood of Bulls and Goats, they may conclude

Some blood more precious must be paid for Man,

Just for unjust, that in such righteousness

To them by Faith imputed, they may find

Justification towards God, and peace

Of Conscience, which the Law by Ceremonies

Cannot appease, nor Man the mortal part

Perform, and not performing cannot live.

So Law appears imperfect, and but given

With purpose to resign them in full time

Up to a better Covenant disciplined

From shadowy Types to Truth, from Flesh to Spirit,

From imposition of strict Laws, to free

Acceptance of large Grace, from servile fear

To filial, works of Law to works of Faith.

And therefore shall not Moses, though of God

Highly beloved, being but the Minister

Of Law, his people into Canaan lead;

But Joshua whom the Gentiles Jesus call,

His Name and Office bearing, who shall quell

The adversary Serpent, and bring back

Through the world's wilderness long-wandered man

Safe to eternal Paradise of rest.

Meanwhile they in their earthly Canaan placed

Long time shall dwell and prosper, but when sins

National interrupt their public peace,

Provoking God to raise them enemies:

From whom as oft he saves them penitent

By Judges first, then under Kings; of whom

The second, both for piety renowned

And puissant deeds, a promise shall receive

Irrevocable, That his Regal Throne

For ever shall endure; the like shall sing

All Prophecy, that of the Royal Stock

Of David (so I name this King) shall rise

A Son, the Woman's Seed to thee foretold,

Foretold to Abraham, as in whom shall trust

All Nations, and to Kings foretold, of Kings

The last, for of his Reign shall be no end.

But first a long succession must ensue,

And his next son for Wealth and Wisdom famed,

The clouded Ark of God till then in Tents

Wandering, shall in a glorious Temple enshrine.

Such follow him, as shall be registered

Part good, part bad, of bad the longer scroll,

Whose foul Idolatries, and other faults

Heaped to the popular sum, will so incense

God, as to leave them, and expose their Land,

Their City, his Temple, and his holy Ark

With all his sacred things, a scorn and prey

To that proud City, whose high Walls thou sawest

Left in confusion, Babylon thence called.

There in captivity he lets them dwell

The space of seventy years, then brings them back,

Remembering mercy, and his Covenant sworn

To David, 'stablished as the days of Heaven.

Returned from Babylon by leave of Kings

Their Lords, whom God disposed, the house of God

They first re-edify, and for a while

In mean estate live moderate, till grown

In wealth and multitude, factious they grow;

But first among the Priests dissention springs,

Men who attend the Altar, and should most

Endeavour Peace; their strife pollution brings

Upon the Temple itself: at last they seize

The Scepter, and regard not David's Sons,

Then lose it to a stranger, that the true

Anointed King Messiah might be born

Barred of his right: yet at his Birth a Star

Unseen before in Heaven proclaims him come,

And guides the Eastern Sages, who inquire

His place to offer Incense, Myrrh, and Gold;

His place of birth a solemn Angel tells

To simple Shepherds, keeping watch by night;

They gladly thither haste, and by a Choir

Of squadroned Angels hear his Carol sung.

A Virgin is his Mother, but his Sire

The Power of the Most High; He shall ascend

The Throne hereditary, and bound his Reign

With earth's wide bounds, his glory with the Heavens.”

He ceased, discerning Adam with such joy

Surcharged, as had like grief been dewed in tears,

Without the vent of words, which these he breathed.

“O Prophet of glad tidings, finisher

Of utmost hope! now clear I understand

What oft my steadiest thoughts have searcht in vain,

Why our great expectation should be called

The seed of Woman: Virgin Mother, Hail,

High in the love of Heaven, yet from my Loins

Thou shalt proceed, and from thy Womb the Son

Of God Most High; So God with man unites.

Needs must the Serpent now his capital bruise

Expect with mortal pain: say where and when

Their fight, what stroke shall bruise the Victor's heel.”

To whom thus Michael.“Dream not of their fight,

As of a Duel, or the local wounds

Of head or heel: not therefore joins the Son

Manhood to God-head, with more strength to foil

Thy enemy; nor so is overcome

Satan, whose fall from Heaven, a deadlier bruise,

Disabled not to give thee thy death's-wound:

Which hee, who comes thy Saviour, shall recure,

Not by destroying Satan, but his works

In thee and in thy Seed: nor can this be,

But by fulfilling that which thou didst want,

Obedience to the Law of God, imposed

On penalty of death, and suffering death,

The penalty to thy transgression due,

And due to theirs which out of thine will grow:

So only can high Justice rest appaid.

The Law of God exact he shall fulfil

Both by obedience and by love, though love

Alone fulfil the Law; thy punishment

He shall endure by coming in the Flesh

To a reproachful life and cursed death,

Proclaiming Life to all who shall believe

In his redemption; and that his obedience

Imputed becomes theirs by Faith, his merits

To save them, not their own, though legal works.

For this he shall live hated, be blasphemed,

Seized on by force, judged, and to death condemned

A shameful and accurst, nailed to the Cross

By his own Nation, slain for bringing Life;

But to the Cross he nails thy Enemies,

The Law that is against thee, and the sins

Of all mankind, with him there crucified,

Never to hurt them more who rightly trust

In this his satisfaction; so he dies,

But soon revives, Death over him no power

Shall long usurp; ere the third dawning light

Return, the Stars of Morn shall see him rise

Out of his grave, fresh as the dawning light,

Thy ransom paid, which Man from death redeems,

His death for Man, as many as offered Life

Neglect not, and the benefit embrace

By faith not void of works: this God-like act

Annuls thy doom, the death thou shouldest have died,

In sin forever lost from life; this act

Shall bruise the head of Satan, crush his strength

Defeating Sin and Death, his two main arms,

And fix far deeper in his head their stings

Than temporal death shall bruise the Victor's heel,

Or theirs whom he redeems, a death like sleep,

A gentle wafting to immortal Life.

Nor after resurrection shall he stay

Longer on Earth than certain times to appear

To his Disciples, Men who in his Life

Still followed him; to them shall leave in charge

To teach all nations what of him they learned

And his Salvation, them who shall believe

Baptizing in the profluent stream, the sign

Of washing them from guilt of sin to Life

Pure, and in mind prepared, if so befall,

For death, like that which the redeemer died.

All Nations they shall teach; for from that day

Not only to the Sons of Abraham's Loins

Salvation shall be Preacht, but to the Sons

Of Abraham's Faith wherever through the world;

So in his seed all Nations shall be blest.

Then to the Heaven of Heavens he shall ascend

With victory, triúmphing through the air

Over his foes and thine; there shall surprise

The Serpent, Prince of air, and drag in Chains

Through all his realm, and there confounded leave;

Then enter into glory, and resume

His Seat at God's right hand, exalted high

Above all names in Heaven; and thence shall come,

When this world's dissolution shall be ripe,

With glory and power to judge both quick and dead,

To judge the unfaithful dead, but to reward

His faithful, and receive them into bliss,

Whether in Heaven or Earth, for then the Earth

Shall all be Paradise, far happier place

Then this of Eden, and far happier days.”

So spake the Archangel Michaël, then paused,

As at the World's great period; and our Sire

Replete with joy and wonder thus replied.

“O goodness infinite, goodness immense!

That all this good of evil shall produce,

And evil turn to good; more wonderful

Than that which by creation first brought forth

Light out of darkness! Full of doubt I stand,

Whether I should repent me now of sin

By mee done and occasioned, or rejoice

Much more, that much more good thereof shall spring,

To God more glory, more good-will to Men

From God, and over wrath grace shall abound.

But say, if our deliverer up to Heaven

Must reascend, what will betide the few

His faithful, left among the unfaithful herd,

The enemies of truth; Who then shall guide

His people, who defend？will they not deal

Worse with his followers than with him they dealt？”

“Be sure they will,”said the Angel;“but from

Heaven

Hee to his own a Comforter will send,

The promise of the Father, who shall dwell

His Spirit within them, and the Law of Faith

Working through love, upon their hearts shall write,

To guide them in all truth, and also arm

With spiritual Armour, able to resist

Satan's assaults, and quench his fiery darts,

What Man can do against them, not afraid,

Though to the death, against such cruelties

With inward consolations recompensed,

And oft supported so as shall amaze

Their proudest persecutors: for the Spirit,

Poured first on his Apostles, whom he sends

To evangelize the Nations, then on all

Baptized, shall them with wonderous gifts endue

To speak all Tongues, and do all Miracles,

As did their Lord before them. Thus they win

Great numbers of each Nation to receive

With joy the tidings brought from Heaven: at length

Their Ministry performed, and race well run,

Their doctrine and their story written left,

They die; but in their room, as they forewarn,

Wolves shall succeed for teachers, grievous Wolves,

Who all the sacred mysteries of Heaven

To their own vile advantages shall turn

Of lucre and ambition, and the truth

With superstitions and traditions taint,

Left only in those written Records pure,

Though not but by the Spirit understood.

Then shall they seek to avail themselves of names,

Places and titles, and with these to join

Secular power, though feigning still to act

By spiritual, to themselves appropriating

The Spirit of God, promised alike and given

To all Believers; and from that pretense,

Spiritual Laws by carnal power shall force

On every conscience; Laws which none shall find

Left them enrolled, or what the Spirit within

Shall on the heart engrave. What will they then

But force the Spirit of Grace itself, and bind

His consort Liberty; what, but unbuild

His living Temples, built by Faith to stand,

Their own Faith not another's: for on Earth

Who against Faith and Conscience can be heard

Infallible？yet many will presume:

Whence heavy persecution shall arise

On all who in the worship persevere

Of Spirit and Truth; the rest, far greater part,

Will deem in outward Rites and specious forms

Religion satisfied; Truth shall retire

Bestuck with slanderous darts, and works of Faith

Rarely be found: so shall the World go on,

To good malignant; to bad men benign,

Under her own weight groaning, till the day

Appear of respiration to the just,

And vengeance to the wicked, at return

Of him so lately promised to thy aid,

The Woman's seed, obscurely then foretold,

Now amplier known thy Saviour and thy Lord

Last in the Clouds from Heaven to be revealed

In glory of the Father, to dissolve

Satan with his perverted World, then raise

From the conflagrant mass, purged and refined,

New Heavens, new Earth, Ages of endless date

Founded in righteousness and peace and love,

To bring forth fruits Joy and eternal Bliss.”

He ended; and thus Adam last replied.

“How soon hath thy prediction, Seer blest,

Measured this transient World, the Race of time,

Till time stand fixt: beyond is all abyss,

Eternity, whose end no eye can reach.

Greatly instructed I shall hence depart,

Greatly in peace of thought, and have my fill

Of knowledge, what this vessel can contain;

Beyond which was my folly to aspire.

Henceforth I learn, that to obey is best,

And love with fear the only God, to walk

As in his presence, ever to observe

His Providence, and on him sole depend,

Merciful over all his works, with good

Still overcoming evil, and by small

Accomplishing great things, by things deemed weak

Subverting worldly strong, and worldly wise

By simply meek; that suffering for Truth's sake

Is fortitude to highest victory,

And to the faithful Death the Gate of Life;

Taught this by his example whom I now

Acknowledge my Redeemer ever blest.”

To whom thus also the Angel last replied:

“This having learnt, thou hast attained the sum

Of wisdom; hope no higher, though all the Stars

Thou knewest by name, and all the Ethereal Powers,

All secrets of the deep, all Nature's works,

Or works of God in Heaven, Air, Earth, or Sea,

And all the riches of this World enjoyedst,

And all the rule, one Empire; only add

Deeds to thy knowledge answerable, add Faith,

Add Virtue, Patience, Temperance, add Love,

By name to come called Charity, the soul

Of all the rest: then wilt thou not be loath

To leave this Paradise, but shalt possess

A Paradise within thee, happier far.

Let us descend now therefore from this top

Of Speculation; for the hour precise

Exacts our parting hence; and see the Guards,

By mee encampt on yonder Hill, expect

Their motion, at whose Front a flaming Sword,

In signal of remove, waves fiercely round;

We may no longer stay: go, waken Eve;

Her also I with gentle Dreams have calmed

Portending good, and all her spirits composed

To meek submission: thou at season fit

Let her with thee partake what thou hast heard,

Chiefly what may concern her Faith to know,

The great deliverance by her Seed to come

(For by the Woman's Seed) on all Mankind.

That ye may live, which will be many days,

Both in one Faith unanimous though sad,

With cause for evils past, yet much more cheered

With meditation on the happy end.”

He ended, and they both descend the Hill;

Descended, Adam to the Bower where Eve

Lay sleeping ran before, but found her waked;

And thus with words not sad she him received.

“Whence thou returnest, and whither wentest, I

know;

For God is also in sleep, and Dreams advise,

Which he hath sent propitious, some great good

Presaging, since with sorrow and heart's distress

Wearied I fell asleep: but now lead on;

In mee is no delay; with thee to go,

Is to stay here; without thee here to stay,

Is to go hence unwilling; thou to mee

Art all things under Heaven, all places thou,

Who for my wilful crime art banisht hence.

This further consolation yet secure

I carry hence; though all by mee is lost,

Such favour I unworthy am vouchsafed,

By mee the Promised Seed shall all restore.”

So spake our Mother Eve, and Adam heard

Well pleased, but answered not; for now too nigh

The Archangel stood, and from the other Hill

To their fixt Station, all in bright array

The Cherubim descended; on the ground

Gliding Meteorous, as Eveningmist

Risen from a River o'er the Marish glides,

And gathers ground fast at the Labourer's heel

Homeward returning. High in Front advanced,

The brandished Sword of God before them blazed

Fierce as a Comet; which with torrid heat,

And vapour as the Libyan Air adust,

Began to parch that temperate Clime; whereat

In either hand the hastening Angel caught

Our lingering Parents, and to the Eastern Gate

Led them direct, and down the Cliff as fast

To the subjected Plain; then disappeared.

They looking back, all the Eastern side beheld

Of Paradise, so late their happy seat,

Waved over by that flaming Brand, the Gate

With dreadful Faces thronged and fiery Arms:

Some natural tears they dropt, but wiped them soon;

The World was all before them, where to choose

Their place of rest, and Providence their guide:

They hand in hand, with wandering steps and slow,

Through Eden took their solitary way.

————————————————————

注解：

[1] 以下十二行写大洪水以后，在族长制治下，繁荣和平时代的情况。大洪水后，挪亚一家人算是第二人类的源头。

[2] 高傲的野心者，指宁录，《创世记》十．8：“古实又生宁录，他为世上英雄之首。他在耶和华面前是个英勇的猎户。”

[3] 宁录（Nimrod），犹太语是“叛逆”的意思。

[4] 以下二十三行写《创世记》十一．2—9中造巴别塔而遭神怒，变其乡音，混乱四散的故事。

[5] 巴别（Babel），犹太语为“混乱”的意思。

[6] 基督教教义之一，以亚当吃禁果为原罪，亚当的子孙人人有罪。

[7] 外部自由，指行动、言论、出版等的自由。

[8] 内部自由，指思想的自由，理性，是非的自由。

[9] 挪亚的儿子名含，见父亲酒醉赤身而睡，出来告诉他的两个兄弟，他们倒退进去给父亲盖上。挪亚醒后咒含的儿子将成“奴仆的奴仆”。见《创世记》九．18—25。

[10] 《创世记》十四．2：“耶和华从地上万民中，拣选你特作自己的子民。”

[11] 指亚伯拉罕，被称为“有信心的亚伯拉罕”，原名亚伯兰。

[12] 挪亚在大洪水之后还活了三百五十年，在亚伯拉罕时代，挪亚还活着。

[13] 种子，指耶稣。

[14] 迦勒底为巴比伦中部地区。吾珥是下美索不达米亚山麓一大都会，迦勒底的首府。浅滩，指“幼发拉底河的浅滩”。哈兰在其北，约十天的路程。

[15] 迦南，指约旦河以西到地中海的地方，大约和近代所谓巴勒斯坦近似。示剑是巴勒斯坦的一城。摩利平原在示剑附近。

[16] 《创世记》一五．18说上帝许给亚伯拉罕的地是从埃及河到大河，即幼发拉底河之间。《民数记》三四．7—12说上帝许约摩西的地有四界，略有不同，弥尔顿参照二者。北至哈马（在叙利亚），南至荒野（死海南的犹太野），东至约旦河东岸黑门山，西至大海（地中海）。

[17] 迦密山，地中海东岸的高山，是先知以利亚和以利沙活动的地方。山中多隐居者的洞窟。

[18] 据山狄斯的旅行记说，有两道泉源，一为约，一为旦，合流为约旦河。

[19] 示尼珥山，黑门山的别名，或是支脉。

[20] 亚伯拉罕的儿子名以撒，孙子名雅各，雅各有十二子，为犹太人十二支派的祖先。

[21] 约瑟是雅各的第十一子，在埃及做了宰相，当迦南饥荒时，劝他父亲到埃及去住。

[22] 埃及王命令产婆见犹太女人生的男孩都杀死；但那命令不能很好执行，便改令把男婴全抛进河里去。摩西生时，母亲把他放在筐里置于河边，被公主收养成人。

[23] 摩西领犹太人出埃及时，他们借了金银财宝逃走。

[24] 以下说的十种灾难，是神对埃及人的惩罚，见《出埃及记》七至一二。

[25] 河龙，比喻残暴吃人的国王。《以西结书》二九．3：“埃及王法老呵，我与你这卧在自己河中的大龙为敌。”

[26] 以色列人从红海登岸后，经过西奈等旷野北上。

[27] 《出埃及记》一三．17—18：“法老容许百姓去的时候，非利士地的道路虽近，上帝却不领他们从那里走，因为上帝说，恐怕百姓遇见打仗后悔，就回埃及去。”

[28] 摩西在西奈山传法律给民众，见《出埃及记》二〇．18，19：“众百姓见雷轰、闪电、角声、山上冒烟，就都发颤，远远的站立，对摩西说，‘求你和我们说话，我们必听，不要上帝和我们说话，恐怕我们死亡。’”

[29] 用帐幕搭起来，可以拆运的流动殿堂，《圣经》中称“会幕”，类似行营。以下十行描写帐殿的概况。详见《出埃及记》二五至二六。

[30] 圣座，原文是“施恩座”，先知从那里发出声音，向百姓宣告。

[31] 七盏灯火，斜立，有如七星，好像黄道带十二星斜照一样。

[32] 以色列人和基遍人联合战胜亚摩利五王，在战役中，统帅约书亚命令太阳停在基遍，月亮停在亚雅仑谷，一直到战役胜利结束。

[33] 以撒的后代指约书亚。

[34] 认识到：罪当有罚。

[35] 约书亚是以法莲族人嫩的儿子，摩西的后继人，领导以色列人进入迦南。《旧约》的希腊文译本把“约书亚”译成“耶稣”，《新约》中的《希伯来书》四．8也把约书亚的事写成耶稣的事。《新约》是用希腊文写的。因原文“约书亚”与“耶稣”是同一语词的变形，都是“救主”的意思。

[36] 约书亚和耶稣名字近似，业绩也近似，前者领导族人经荒野而进入迦南福地，后者经世界的荒野而复乐园。

[37] 犹太人没有王以前，有士师领导，内理民政，外抗强敌。在米甸人手中被奴役七年，士师基甸起来打败米甸人。后又落入非利士人手中四十年，士师参孙起来抗敌，但因妓女出卖而被俘，挖去两眼，最后推倒敌人大厦，“死时所杀的比活时还多”。

[38] 犹太人的王，第一代是扫罗，第二代是大卫，（公元前1011—前971年）开始定都于耶路撒冷。

[39] 《马太福音》一．1，有“亚伯拉罕的后裔，大卫的子孙，耶稣基督的家谱”，说耶稣是大卫的第二十八代孙子。

[40] 耶稣时犹太王国已亡，他是精神王国的统治者。

[41] 大卫的儿子所罗门时代（公元前971—前931年）是犹太王国最盛时代。以豪富与聪明著名。西方有“所罗门的荣华富贵”“所罗门的聪明”之谚。

[42] 所罗门大兴土木，建筑神殿事详见《列王纪上》五、六、七。

[43] 犹太人被掳到巴比伦做奴隶七十年（公元前586—前516年），见《耶利米书》二五．1，11。

[44] 祭司之争：约秀亚和奥尼阿斯争为祭司长，结果叙利亚王安条克来耶路撒冷，先让约秀亚当祭司长，两年后，王袭击圣殿，抢掠并强迫人民崇拜偶像。

[45] 阿里斯托毕拉斯兼为祭司长和国王。公元前63年庞培陷耶路撒冷，国终亡于罗马。

[46] 犹太的王即位的仪式：把香膏涂在他的头上。弥赛亚即救世主的意思。犹太人在亡国时发生的思潮即弥赛亚复国的思想。耶稣应运而生，传说他是神子，借处女之胎而生，将承受大卫的王统，他的国无穷无尽，称为天国。

[47] 夏娃听了蛇的话，吃了禁果；上帝对蛇说：“你既做了这事，就必受咒诅，比一切的牲畜野兽更甚，你必用肚子走路，终身吃土。……女人的后裔要伤你的头，你要伤他的脚跟。”见《创世记》三．14，15。这里的“胜利者”指耶稣，即“女人的后裔”或“女人的种子”。

[48] 《罗马书》一三．10：“爱是不加害于人的；所以爱就完全了律法。”

[49] 参看《罗马书》四．14—17。

[50] 《以弗所书》一．20，21。

[51] 《以弗所书》六．13—16。

[52] 这段概括使徒以后的教会，是弥尔顿对当时国教会的批判。“残暴的群狼”这个形象的概括，是借用保罗的临别赠言，《使徒行传》二〇．29和他自己的十四行诗《给克伦威尔将军》的末句：“这些雇佣的狼，所传的福音是无穷的欲求。”

[53] 《哥林多前书》三．16。

[54] 《马太福音》二六．64。

[55] 《彼得后书》三．12，13：“切切仰望……新天新地，有义居其中。”

[56] 《撒母耳记上》一五．22：“顺从比祭物好，听命比献上最好的羊更能得他欢心。”

[57] 《罗马书》一二．21：“你不可为恶所胜，反要以善胜恶。”《路加福音》一六．10：“人在最小的事上忠心，在大事上也忠心。在最小事上不义，在大事上也不义。”

[58] 《马太福音》七．14：“通向死亡之门是宽的，……通向永生之门是窄的。”

[59] 《彼得后书》一．5—11，大意是说有了信仰、德行、忍耐、节制、爱。就永不失足，能得永生的国。

[60] 纵览时空，原文speculation来自拉丁文，兼有沉思、瞭望之意。亚当在那里听天使的预言，用想象展望人类未来的事态而沉入冥想。

[61] 活到漫长的年月，见《创世记》五．5：“亚当共活了九百三十岁就死了。”