To what highth sacred vertue and true worth

  Can raise them, though above example high;

  By matchless Deeds express thy matchless Sire.

  For know, thou art no Son of mortal man,

  235

  Though men esteem thee low of Parentage,

  Thy Father is th’ Eternal King, who rules

  All Heav’n and Earth, Angels and Sons of men.

  A messenger from God fore-told thy birth

  Conceiv’d in me a Virgin, he fore-told

  240

  Thou shouldst be great and sit on David’s Throne,

  And of thy Kingdom there should be no end.

  At thy Nativity a glorious Quire

  Of Angels in the fields of Bethlehem sung

  To Shepherds watching at their folds by night,

  245

  And told them the Messiah now was born,

  Where they might see him, and to thee they came;

  Directed to the Manger where thou lais’t,

  For in the Inn was left no better room:

  A Star, not seen before in Heav’n appearing

  250

  Guided the Wise Men thither from the East,

  To honour thee with Incense, Myrrh, and Gold,

  By whose bright course led on they found the place,

  Affirming it thy Star new grav’n in Heav’n,

  By which they knew thee King of Israel born.

  255

  Just Simeon and Prophetic Anna, warn’d

  By Vision,13 found thee in the Temple, and spake

  Before the Altar and the vested Priest,

  Like things of thee to all that present stood.

  This having heard, strait I again revolv’d14

  260

  The Law and Prophets, searching what was writ

  Concerning the Messiah, to our Scribes

  Known partly, and soon found of whom they spake

  I am; this chiefly, that my way must lie

  Through many a hard assay ev’n to the death,

  265

  E’re I the promis’d Kingdom can attain,

  Or work Redemption for mankind, whose sins

  Full weight must be transferr’d upon my head.

  Yet neither thus disheart’n’d or dismay’d,

  The time prefixt I waited, when behold

  270

  The Baptist (of whose birth I oft had heard,

  Not knew by sight) now come, who was to come

  Before Messiah and his way prepare.

  I as all others to his Baptism came,

  Which I believ’d was from above; but he

  275

  Strait knew me, and with loudest voice proclaim’d

  Me him (for it was shew’n him so from Heav’n)

  Me him whose Harbinger he was; and first

  Refus’d on me his Baptism to confer,

  As much his greater, and was hardly won;

  280

  But as I rose out of the laving stream,

  Heav’n open’d her eternal doors, from whence

  The Spirit descended on me like a Dove,

  And last the sum of all, my Father’s voice,

  Audibly heard from Heav’n, pronounc’d me his,

  285

  Me his beloved Son, in whom alone

  He was well pleas’d; by which I knew the time

  Now full, that I no more should live obscure,

  But openly begin, as best becomes

  Th’ Authority which I deriv’d from Heav’n.

  290

  And now by some strong motion I am led

  Into this Wilderness, to what intent

  I learn not yet, perhaps I need not know;

  For what concerns my knowledge God reveals.

  So spake our Morning Star15 then in his rise,

  295

  And looking round on every side beheld

  A pathless Desert, dusk with horrid shades;

  The way he came not having mark’d, return

  Was difficult, by human steps untrod;

  And he still on was led, but with such thoughts

  300

  Accompanied of things past and to come

  Lodg’d in his brest, as well might recommend

  Such Solitude before choicest Society.

  Full forty days he pass’d, whether on hill

  Sometimes, anon in shady vale, each night

  305

  Under the covert of some ancient Oak,

  Or Cedar, to defend him from the dew,

  Or harbour’d in one Cave, is not reveal’d;

  Nor tasted human food, nor hunger felt

  Till those days ended, hunger’d then at last

  310

  Among wild Beasts: they at his sight grew mild,

  Nor sleeping him nor waking harm’d, his walk

  The fiery Serpent fled, and noxious Worm,16

  The Lion and fierce Tiger glar’d aloof.

  But now an aged man in Rural weeds,

  315

  Following, as seem’d, the quest of some stray Ewe,

  Or wither’d sticks to gather; which might serve

  Against a Winters day when winds blow keen,

  To warm him wet return’d from field at Eve,

  He saw approach, who first with curious eye

  320

  Perus’d him, then with words thus utter’d spake.

  Sir, what ill chance hath brought thee to this place

  So far from path or road of men, who pass

  In Troop or Caravan, for single none

  Durst ever, who return’d, and dropt not here

  325

  His Carcass, pin’d with hunger and with droughth?

  I ask the rather, and the more admire,

  For that to me thou seem’st the man, whom late

  Our new baptizing Prophet at the Ford

  Of Jordan honour’d so, and call’d thee Son

  330

  Of God; I saw and heard, for we sometimes

  Who dwell this wild, constrain’d by want, come forth

  To Town or Village nigh (nighest is far)

  Where aught we hear, and curious are to hear,

  What happ’ns new; Fame also finds us out.

  335

  To whom the Son of God. Who brought me hither

  Will bring me hence, no other Guide I seek.

  By Miracle he may, reply’d the Swain,

  What other way I see not, for we here

  Live on tough roots and stubs, to thirst inur’d

  340

  More then the Camel, and to drink go far,

  Men to much misery and hardship born;

  But if thou be the Son of God, command

  That out of these hard stones be made thee bread;

  So shalt thou save thy self and us relieve

  345

  With Food, whereof we wretched seldom taste.

  He ended, and the Son of God reply’d.

  Think’st thou such force in Bread? is it not written

  (For I discern thee other then thou seem’st)

  Man lives not by Bread only, but each Word

  350

  Proceeding from the mouth of God; who fed

  Our Fathers here with Manna; in the Mount

  Moses was forty days,17 nor eat nor drank,

  And forty days Eliah without food

  Wander’d this barren waste,18 the same I now:

  355

  Why dost thou then suggest to me distrust,

  Knowing who I am, as I know who thou art?

  Whom thus answer’d th’ Arch Fiend now undisguis’d.

  ’Tis true, I am that Spirit unfortunate,

  Who leagu’d with millions more in rash revolt

  360

  Kept not my happy Station, but was driv’n

  With them from bliss to the bottomless deep,

  Yet to that hideous place not so confin’d

  By rigour unconniving,19 but that oft

  Leaving m
y dolorous Prison I enjoy

  365

  Large liberty to round this Globe of Earth,

  Or range in th’ Air, nor from the Heav’n of Heav’ns

  Hath he excluded my resort sometimes.

  I came among the Sons of God, when he

  Gave up into my hands Uzzean Job

  370

  To prove him, and illustrate his high worth;

  And when to all his Angels he propos’d

  To draw the proud King Ahab into fraud

  That he might fall in Ramoth, they demurring,

  I undertook that office, and the tongues

  375

  Of all his flattering Prophets glibb’d with lies

  To his destruction, as I had in charge.20

  For what he bids I do; though I have lost

  Much lustre of my native brightness, lost

  To be belov’d of God, I have not lost

  380

  To love, at least contemplate and admire

  What I see excellent in good, or fair,

  Or vertuous, I should so have lost all sense.

  What can be then less in me then desire

  To see thee and approach thee, whom I know

  385

  Declar’d the Son of God, to hear attent21

  Thy wisdom, and behold thy God-like deeds?

  Men generally think me much a foe

  To all mankind: why should I? they to me

  Never did wrong or violence, by them

  390

  I lost not what I lost, rather by them

  I gain’d what I have gain’d, and with them dwell

  Copartner in these Regions of the World,

  If not disposer; lend them oft my aid,

  Oft my advice by presages and signs,

  395

  And answers, oracles, portents and dreams,

  Whereby they may direct their future life.

  Envy they say excites me, thus to gain

  Companions of my misery and wo.

  At first it may be; but long since with wo

  400

  Nearer acquainted, now I feel by proof,

  That fellowship in pain divides not smart,

  Nor lightens aught each mans peculiar load.

  Small consolation then, were Man adjoyn’d:

  This wounds me most (what can it less) that Man,

  405

  Man fall’n shall be restor’d, I never more.

  To whom our Saviour sternly thus reply’d.

  Deservedly thou griev’st, compos’d of lies

  From the beginning, and in lies wilt end;

  Who boast’st release from Hell, and leave to come

  410

  Into the Heav’n of Heav’ns; thou corn’st indeed,

  As a poor miserable captive thrall

  Comes to the place where he before had sat

  Among the Prime in Splendour, now depos’d,

  Ejected, emptied, gaz’d, unpitied, shun’d,

  415

  A spectacle of ruin or of scorn

  To all the Host of Heav’n; the happy place

  Imparts to thee no happiness, no joy,

  Rather inflames thy torment, representing

  Lost bliss, to thee no more communicable,

  420

  So never more in Hell then when in Heav’n.

  But thou art serviceable to Heav’ns King.

  Wilt thou impute t’ obedience what thy fear

  Extorts, or pleasure to do ill excites?

  What but thy malice mov’d thee to misdeem

  425

  Of righteous Job, then cruelly to afflict him

  With all inflictions, but his patience won?

  The other service was thy chosen task,

  To be a liar in four hundred mouths;22

  For lying is thy sustenance, thy food.23

  430

  Yet thou pretend’st to truth; all Oracles

  By thee are giv’n, and what confest more true

  Among the Nations? that hath been thy craft,

  By mixing somewhat true to vent more lies.

  But what have been thy answers, what but dark,

  435

  Ambiguous and with double sense deluding,

  Which they who ask’d have seldom understood,

  And not well understood as good not known?

  Who ever by consulting at thy shrine

  Return’d the wiser, or the more instruct

  440

  To fly or follow what concern’d him most,

  And run not sooner to his fatal snare?

  For God hath justly giv’n the Nations up

  To thy Delusions; justly, since they fell

  Idolatrous, but when his purpose is

  445

  Among them to declare his Providence

  To thee not known, whence hast thou then thy truth,

  But from him or his Angels President24

  In every Province, who themselves disdaining

  T’ approach thy Temples, give thee in command

  450

  What to the smallest tittle thou shalt say

  To thy Adorers; thou with trembling fear,

  Or like a Fawning Parasite obey’st;

  Then to thy self ascrib’st the truth fore-told.

  But this thy glory shall be soon retrench’d;

  455

  No more shalt thou by oracling abuse

  The Gentiles; henceforth Oracles are ceast,

  And thou no more with Pomp and Sacrifice

  Shalt be enquir’d at Delphos or elsewhere,

  At least in vain, for they shall find thee mute.

  460

  God hath now sent his living Oracle

  Into the World, to teach his final will,

  And sends his Spirit of Truth henceforth to dwell

  In pious Hearts, an inward Oracle

  To all truth requisite for men to know.

  465

  So spake our Saviour; but the subtle Fiend,

  Though inly stung with anger and disdain,

  Dissembl’d, and this Answer smooth return’d.

  Sharply thou hast insisted on rebuke,

  And urg’d me hard with doings, which not will

  470

  But misery hath wrested from me; where

  Easily canst thou find one miserable,

  And not inforc’d oft-times to part from truth;

  If it may stand him more in stead to lie,

  Say and unsay, feign, flatter, or abjure?

  475

  But thou art plac’t above me, thou art Lord;

  From thee I can and must submiss25 endure

  Check or reproof, and glad to scape so quit.

  Hard are the ways of truth, and rough to walk,

  Smooth on the tongue discourst, pleasing to th’ ear,

  480

  And tuneable as Silvan Pipe or Song;

  What wonder then if I delight to hear

  Her dictates from thy mouth? most men admire

  Vertue, who follow not her lore: permit me

  To hear thee when I come (since no man comes)

  485

  And talk at least, though I despair t’ attain.

  Thy Father, who is holy, wise and pure,

  Suffers the Hypocrite or Atheous Priest

  To tread his Sacred Courts, and minister

  About his Altar, handling holy things,

  490

  Praying or vowing, and vouchsaf’d his voice

  To Balaam26 Reprobate, a Prophet yet

  Inspir’d; disdain not such access to me.

  To whom our Saviour with unalter’d brow.

  Thy coming hither, though I know thy scope,

  495

  I bid not or forbid; do as thou find’st

  Permission from above; thou canst not more.

  He added not; and Satan bowing low

  His gray dissimulation, disappear’d

  Into thin Air diffus’d: for now began

  500
>
  Night with her sullen wing to double-shade

  The Desert, Fowls in thir clay nests were couch’t;

  And now wild Beasts came forth the woods to roam.

  * * *

  1 Drawn from Luke iv. 1–13 and Matt. iv. 1–11, the brief epic elaborates the three temptations in the wilderness: As Barbara Lewalski (SP, LVII, 1960, 186–220) views the poem, the first temptation (concupiscentia carnis or that of the flesh—hunger) explores Christ’s role as prophet in I, 294–502; it is concerned with the opposition of truth and falsehood. The second temptation (concupiscentia oculorum or that of the world—kingdoms) explores Christ’s role as king in II, 302–IV, 393; this extended assault on the virtues of temperance, contentment, magnanimity, and modesty is concerned with voluptaria (lures of sex, II, 153–234, and hunger, II, 302–405), activa (wealth, II, 406–86; glory, III, 108–44; and kingdom, III, 150–IV, 211) and contemplativa (poetry and philosophy, IV, 212–364). The third temptation (superbia vitae or that of the devil—the tower) explores Christ’s role as priest in IV, 397–580; it involves imagery of the passion, sustained by patience and fortitude, leading to full identity as Son of God. The temptations to gluttony, avarice, and vainglory are arranged to move from necessity and limited bodily appeal, to fraud and man’s relationships with the world, to violence and the pervasiveness of sin in all things, should the Son fall, through rejection of man’s relationship with God. Christ is conceived as an example of Aristotelian magnanimity, as Merritt Y. Hughes illustrates in SP, XXXV (1938), 258–72; that is, a hero who whether accepting or refusing riches, advantages, or honors is actuated by a proper regard for his own dignity. Satan, on the other hand, is the antithesis of Christ: selfish, ambitious, devious, quibbling, and envious. As allegory, the poem points the way to achieve the kingdom of heaven: through virtuous obedience to God.

  2 probably referring to Thomas Ellwood’s prompting after seeing the manuscript of PL: “but what hast thou to say of Paradise found?” (The History of the Life of Thomas Ellwood [London, 1714], p. 234).

  3 with fully grown feathers; i.e., with mature poetic powers.