Tetrarchs of fire, air, flood, and on the Earth, Nations beside from all the quarter'd winds, God of this world invok'd, and world beneath : Who then thou art, whose coming is foretold To me most fatal, me it most concerns; The trial hath endamag'd thee no way, Rather more honor left and more esteem; Me nought advantag'd, missing what I aim'd. Therefore let pass, as they are transitory, The kingdoms of this world; I shall no more Advise thee; gain them as thou canst, or not. And thou thyself seem'st otherwise inclin'd Than to a worldly crown; addicted more To contemplation and profound dispute, As by that early action may be judg'd,
To Macedon and Artaxerxes' throne: To sage Philosophy next lend thine ear, From Heaven descended to the low-roof'd house Of Socrates; see there his tenement, Whom well inspir'd the oracle pronounc'd Wisest of men; from whose mouth issued forth Mellifluous streams, that water'd all the schools Of academics old and new, with those Surnamed Peripatetics, and the sect Epicurean, and the Stoic severe;
These here revolve, or, as thou lik'st, at home, Till time mature thee to a kingdom's weight; These rules will render thee a king complete Within thyself, much more with empire join'd." To whom our Savior sagely thus replied.
When, slipping from thy mother's eye, thou went'st "Think not but that I know these things, or think Alone into the temple, there was found Among the gravest rabbies, disputant
On points and questions fitting Moses' chair,
I know them not; not therefore am I short Of knowing what I ought: he, who receives Light from above, from the fountain of light,
Teaching, not taught. The childhood shows the man, No other doctrine needs, though granted true;
As morning shows the day be famous then By wisdom; as thy empire must extend, So let extend thy mind o'er all the world In knowledge, all things in it comprehend. All knowledge is not couch'd in Moses' law, The Pentateuch, or what the prophets wrote; The Gentiles also know, and write, and teach To admiration, led by Nature's light, And with the Gentiles much thou must converse, Ruling them by persuasion, as thou mean'st; Without their learning, how wilt thou with them, Or they with thee, hold conversation meet? How wilt thou reason with them, how refute Their idolisms, traditions, paradoxes? Error by his own arms is best evinc'd.
Look once more, ere we leave this specular mount. Westward, much nearer by south-west, behold Where on the Egean shore a city stands, Built nobly, pure the air, and light the soil; Athens, the eye of Greece, mother of arts And eloquence, native to famous wits Or hospitable, in her sweet recess, City or suburban, studious walks and shades. See there the olive-grove of Academe, Plato's retirement, where the Attic bird
Trills her thick-warbled notes the summer long; There flowery hill Hymettus, with the sound Of bees' industrious murmur, oft invites
To studious musing; there Ilissus rolls
But these are false, or little else but dreams, Conjectures, fancies, built on nothing firm. The first and wisest of them all profess'd To know this only, that he nothing knew; The next to fabling fell, and smooth conceits; A third sort doubted all things, though plain sense; Others in virtue plac'd felicity,
But virtue joined with riches and long life; In corporal pleasure he, and careless ease; The Stoic last in philosophic pride,
By him call'd virtue; and his virtuous man, Wise, perfect in himself, and all possessing Equal to God, oft shames not to prefer, As fearing God nor man, contemning all Wealth, pleasure, pain or torment, death and life, Which, when he lists, he leaves, or boasts he can, For all his tedious talk is but vain boast, Or subtle shifts conviction to evade. Alas! what can they teach and not mislead, Ignorant of themselves, of God much more, And how the world began, and how man fell Degraded by himself, on grace depending? Much of the soul they talk, but all awry, And in themselves seek virtue; and to themselves All glory arrogate, to God give none; Rather accuse him under usual names, Fortune and Fate, as one regardless quite
Of mortal things. Who therefore seeks in these True wisdom, finds her not: or, by delusion,
His whispering stream: within the walls, then view Far worse, her false resemblance only meets,
The schools of ancient sages; his who bred Great Alexander to subdue the world,
Lyceum there, and painted Stoa next:
There shalt thou hear and learn the secret power Of harmony, in tones and numbers hit By voice or hand; and various-measur'd verse, Æolian charms and Dorian lyric odes,
And his, who gave them breath, but higher sung, Blind Melesigenes, thence Homer call'd, Whose poem Phoebus challeng'd for his own: Thence what the lofty grave tragedians taught In Chorus or Iambic, teachers best Of moral prudence, with delight receiv'd In brief sententious precepts, while they treat Of fate and chance, and change in human life, High actions and high passions best describing: Thence to the famous orators repair, Those ancient, whose resistless eloquence Wielded at will that fierce democratie, Shook the arsenal, and fulmin'd over Greece
An empty cloud. However, many books, Wise men have said, are wearisome; who reads Incessantly, and to his reading brings not
A spirit and judgment equal or superior,
(And what he brings what needs he elsewhere seek?) Uncertain and unsettled still remains, Deep vers'd in books, and shallow in himself, Crude or intoxicate, collecting toys
And trifles for choice matters, worth a sponge; As children gathering pebbles on the shore. Or, if I would delight my private hours With music or with poem, where so soon As in our native language, can I find That solace? All our law and story strew'd With hymns, our Psalms with artful terms inscrib'd, Our Hebrew songs and harps, in Babylon That pleas'd so well our victor's ear, declare That rather Greece from us these arts deriv'd;
Ill imitated, while they loudest sing
The vices of their deities, and their own,
In fable, hymn, or song, so personating Their gods ridiculous, and themselves past shame. Remove their swelling epithets, thick laid As varnish on a harlot's cheek, the rest, Thin sown with aught of profit or delight, Will far be found unworthy to compare With Sion's songs, to all true tastes excelling, Where God is prais'd aright, and godlike men, The Holiest of Holies, and his saints,
(Such are from God inspir'd, not such from thee,) Unless where moral virtue is express'd By light of Nature, not in all quite lost. Their orators thou then extoll'st, as those The top of eloquence; statists indeed, And lovers of their country, as may seem; But herein to our prophets far beneath, As men divinely taught, and better teaching The solid rules of civil goverement, In their majestic unaffected style, Than all the oratory of Greece and Rome. In them is plainest taught, and easiest learnt, What makes a nation happy, and keeps it so, What ruins kingdoms, and lays cities flat; These only with our law best form a king."
So spake the Son of God; but Satan, now Quite at a loss, (for all his darts were spent,) Thus to our Savior with stern brow replied.
Since neither wealth nor honor, arms nor arts, Kingdom nor empire pleases thee, nor aught By me propos'd in life contemplative Or active, tended on by glory or fame, What dost thou in this world? The wilderness For thee is fittest place; I found thee there, And thither will return thee; yet remember What I foretell thee, soon thou shalt have cause To wish thou never hadst rejected, thus Nicely or cautiously, my offer'd aid,
Which would have set thee in short time with ease On David's throne, or throne of all the world, Now at full age, fullness of time, thy season When prophecies of thee are best fulfill'd. Now contrary, if I read aught in Heaven,
Or Heaven write aught of fate, by what the stars Voluminous, or single characters,
In their conjunction met, give me to spell, Sorrows, and labors, opposition, hate Attend thee, scorns, reproaches, injuries, Violence and stripes, and lastly cruel death;
A kingdom they portend thee, but what kingdom, Real or allegoric, I discern not;
Nor when; eternal sure, as without end, Without beginning; for no date prefix'd Directs me in the starry rubric set."
So saying he took, (for still he knew his power Not yet expir'd,) and to the wilderness Brought back the Son of God, and left him there, Feigning to disappear. Darkness now rose, As daylight sunk, and brought in lowering night, Her shadowy offspring; unsubstantial both, Privation mere of light and absent day. Our Savior meck, and with untroubled mind After his aery jaunt, though hurried sore, Hungry and cold, betook him to his rest, Wherever, under some concóurse of shades, Whose branching arms thick intertwin'd might shield From dews and damps of night his shelter'd head; But, shelter'd, slept in vain; for at his head The tempter watch'd, and soon with ugly dreams Disturb'd his sleep. And either tropic now 'Gan thunder, and both ends of Heaven; the clouds,
From many a horrid rift, abortive pour'd Fierce rain with lightning mix'd, water with fire In ruin reconcil'd: nor slept the winds Within their stony caves, but rush'd abroad From the four hinges of the world, and fell On the vex'd wilderness, whose tallest pines, Though rooted deep as high, and sturdiest oaks, Bow'd their stiff necks, loaden with stormy blasts Or torn up sheer. Ill wast thou shrouded then, O patient Son of God, yet only stood st Unshaken! Nor yet staid the terror there; Infernal ghosts and hellish furies round [shriek'd, Environ'd thee, some howl'd, some yell'd, some Some bent at thee their fiery darts, while thou Sat'st unappall'd in calm and sinless peace! Thus pass'd the night so foul, till Morning fair Came forth, with pilgrim steps, in amice grey; Who with her radiant finger still'd the roar Of thunder, chas'd the clouds, and laid the winds, And grisly spectres, which the fiend had rais'd To tempt the Son of God with terrors dire. And now the Sun with more effectual beams Had cheer'd the face of Earth, and dried the wet From drooping plant, or dropping tree; the birds, Who all things now behold more fresh and green, After a night of storm so ruinous,
Clear'd up their choicest notes in bush and spray, To gratulate the sweet return of morn. Nor yet, amidst this joy and brightest morn, Was absent, after all his mischief done, The prince of darkness; glad would also seem Of this fair change, and to our Savior came; Yet with no new device, (they all were spent,) Rather by this his last affront resolv'd, Desperate of better course, to vent his rage And mad despite to be so oft repell'd. Him walking on a sunny hill he found, Back'd on the north and west by a thick wood; Out of the wood he starts in wonted shape, And in a careless mood thus to him said.
'Fair morning yet betides thee, Son of God, After a dismal night: I heard the wrack, As earth and sky would mingle; but myself [them Was distant; and these flaws, though mortals fear As dangerous to the pillar'd frame of Heaven, Or to the Earth's dark basis underneath, Are to the main as inconsiderable And harmless, if not wholesome, as a sneeze To man's less universe, and soon are gone; Yet, as being oft-times noxious where they light On man, beast, plant, wasteful and turbulent, Like turbulencies in the affairs of men, Over whose heads they roar, and seem to point, They oft fore-signify and threaten ill: This tempest at this desert most was bent; Of men at thee, for only thou here dwell'st. Did I not tell thee, if thou didst reject The perfect season offered with my aid To win thy destin'd seat, but wilt prolong All to the push of fate, pursue thy way Of gaining David's throne, no man knows when, For both the when and how is nowhere told? Thou shalt be what thou art ordain'd, no doubt; For angels have proclaim'd it, but concealing The time and means. Each act is rightliest done Not when it must, but when it may be best: If thou observe not this, be sure to find, What I foretold thee, many a hard assay Of dangers, and adversities, and pains, Ere thou of Israel's sceptre get fast hold;
Whereof this ominous night, that clos'd thee round, So many terrors, voices, prodigies, May warn thee, as a sure foregoing sign."
So talk'd he, while the Son of God went on And staid not, but in brief him answer'd thus:
"Me worse than wet thou find'st not; other harm Those terrors, which thou speak'st of, did me none; I never fear'd they could, though noising loud And threatening high: what they can do as signs Betoking, or ill-boding, I contemn
As false portents, not sent from God, but thee; Who, knowing I shall reign past thy preventing, Obtrud'st thy offer'd aid, that I, accepting, At least might seem to hold all power of thee, Ambitious spirit! and wouldst be thought my God; And storm'st refus'd, thinking to terrify Me to thy will! desist, (thou art discern'd, And toil'st in vain,) nor me in vain molest."
To whom the fiend, now swollen with rage, replied. "Then hear, O son of David, virgin-born, For Son of God to me is yet in doubt; Of the Messiah I had heard foretold By all the prophets; of thy birth at length, Announc'd by Gabriel, with the first I knew, And of the angelic song in Bethlehem field, On thy birth-night that sung thee Savior born. From that time seldom have I ceas'd to eye Thy infancy, thy childhood, and thy youth, Thy manhood last, though yet in private bred; Till at the ford of Jordan, whither all Flock to the Baptist, I, among the rest, (Though not to be baptiz'd,) by voice from Heaven Heard thee pronounc'd the Son of God belov'd. Thenceforth I thought thee worth my nearer view And narrower scrutiny, that I might learn In what degree or meaning thou art call'd The Son of God; which bears no single sense. The Son of God I also am, or was; And if I was, I am; relation stands; All men are sons of God; yet thee I thought In some respect far higher so declar'd: Therefore I watch'd thy footsteps from that hour, And follow'd thee still on to this waste wild; Where, by all best conjectures, I collect Thou art to be my fatal enemy:
Good reason then, if I beforehand seek
To understand my adversary, who
And what he is; his wisdom, power, intent: By parl or composition, truce or league,
To win him, or win from him what I can : And opportunity I here have had
To try thee, sift thee, and confess have found thee Proof against all temptation, as a rock
Of adamant, and, as a centre, firm:
To the utmost of mere man both wise and good, Not more; for honors, riches, kingdoms, glory, Have been before contemn'd, and may again. Therefore, to know what more thou art than man, Worth naming Son of God by voice from Heaven, Another method I must now begin."
So saying he caught him up, and, without wing Of hippogriff, bore through the air sublime, Over the wilderness and o'er the plain, Till underneath them fair Jerusalem, The holy city, lifted high her towers, And higher yet the glorious temple rear'd Her pile, far off appearing like a mount Of alabaster, topt with golden spires: There on the highest pinnacle, he set The Son of God and added thus in scorn.
There stand, if thou wilt stand; to stand upright Will ask thee skill; I to thy Father's house Have brought thee, and highest plac'd: highest is best:
Now show thy progeny; if not to stand, Cast thyself down; safely, if Son of God: For it is written, He will give command Concerning thee to his angels, in their hands They shall uplift thee, lest at any time Thou chance to dash thy foot against a stone." To whom thus Jesus: "Also it is written, Tempt not the Lord thy God.'" He said, and stood But Satan, smitten with amazement, fell. As when Earth's son Antæus. (to compare Small things with greatest,) in Irassa strove With Jove's Alcides, and, oft foil'd, still rose, Receiving from his mother Earth new strength, Fresh from his fall, and fiercer grapple join'd, Throttled at length in the air, expir'd and fell; So, after many a foil, the tempter proud, Renewing fresh assaults, amidst his pride, Fell whence he stood to see his victor fall: And as that Theban monster, that propos'd Her riddle, and him who solv'd it not devour'd, That once found out and solv'd, for grief and spite Cast herself headlong from the Ismenian steep; So, struck with dread and anguish, fell the fiend, And to his crew, that sat consulting, brought (Joyless triumphals of his hop'd success,) Ruin, and desperation, and dismay, Who durst so proudly tempt the Son of God. So Satan fell; and straight a fiery globe Of angels on full sail of wing flew nigh, Who on their plumy vans receiv'd him soft From his uneasy station, and uphore,
As on a floating couch, through the blithe air; Then, in a flowery valley, set him down On a green bank, and set before him spread A table of celestial food, divine
Ambrosial fruits, fetch'd from the tree of life, And, from the fount of life, ambrosial drink, That soon refresh'd him wearied, and repair'd What hunger, if aught hunger, had impair'd, Or thirst; and, as he fed, angelic quires Sung heavenly anthems of his victory Over temptation and the tempter proud.
"True image of the Father; whether thron'd In the bosom of bliss, and light of light Conceiving, or, remote from Heaven, enshrin'd In fleshly tabernacle, and human form, Wandering the wilderness; whatever place, Habit, or state, or motion, still expressing The Son of God, with godlike force indued Against the attempter of thy Father's throne, And thief of Paradise! him long of old Thou didst debel, and down from Heaven cast With all his army; now thou hast aveng'd Supplanted Adam, and, by vanquishing Temptation, hast regain'd lost Paradise, And frustrated the conquest fraudulent. He never more henceforth will dare set foot In Paradise to tempt; his snares are broke: For, though that seat of earthly bliss be fail'd, A fairer Paradise is founded now
For Adam and his chosen sons, whom thou, A Savior, art come down to re-install, Where they shall dwell secure, when time shall be Of tempter and temptation without fear. But thou, infernal serpent! shalt not long Rule in the clouds like an autumnal star,
Or lightning, thou shalt fall from Heaven, trod down Under his feet: for proof, ere this thou feel'st Thy wound, (yet not thy last and deadliest wound,) By this repulse receiv'd, and hold'st in Hell No triumph in all her gates Abaddon rues Thy bold attempt. Hereafter learn with awe To dread the Son of God: he, all unarm'd, Shall chase thee, with the terror of his voice, From thy demoniac holds, possession foul, Thee and thy legions: yelling they shall fly, And beg to hide them in a herd of swine, Lest he command them down into the deep, Bound, and to torment sent before their time.- Hail, Son of the Most High, heir of both worlds, Queller of Satan! on thy glorious work Now enter; and begin to save mankind."
Thus they the Son of God, our Savior meek, Sung victor, and, from heavenly feast refresh'd, Brought on his way with joy; he, unobserv'd, Home to his mother's house private return'd.
Τραγωδία μίμησις πράξεως σπυδαίας, κ. τ. λ.
had begun, left it unfinished. Seneca, the philosopher, is by some thought the author of those tragedies (at least the best of them) that go under that name. Gregory Nazianzen, a father of the church, thought it not unbeseeming the sanctity of his person to write a tragedy, which is entitled Christ suffering. This is mentioned to vindicate tragedy from the small esteem, or rather infamy, which in the account of many it undergoes at this day with other common interludes; happening, through the poet's error of intermixing comic stuff with tragic sadness and gravity; or introducing trivial and vulgar persons, which by all judicious hath been counted absurd; and brought in without discretion, corruptly to gratify the people. And though ancient tragedy use no prologue, yet using sometimes, in case of self-defence, or explanation, that which Martial calls an epistle; in behalf of this tragedy coming forth after the ancient manner, much different from what among us passes for best, thus much beforehand may be epistled; that Chorus is here introduced after the Greek manner, not ancient only but modern, and still in use among the Italians. In the modelling therefore of this poem, with good reason, the ancients and Italians are rather followed, as of much more authority and fame. The measure of verse used in the Chorus is of all sorts, called by the Greeks Monostrophic, or rather Apolelymenon, without regard had to Strophe, Antistrophe, or Epode, which were a kind of stanzas framed only for the music, then used with the Chorus that sung; not essential to the poem, and therefore not material; or, being divided into stanzas or pauses, they may be called Allæostropha. Division into act and scene referring chiefly to the stage (to which this work never was intended) is
Tragedia est imitatio actionis seriæ, &c. per misericordiam et here omitted. metum perficiens talium affectuum lustrationem.
Of that sort of Dramatic Poem which is called
It suffices if the whole drama be found not produced beyond the fifth act.. Of the style and uniformity, and that commonly called the plot, whether intricate or explicit, which is nothing indeed but such economy, or disposition of the fable as may TRAGEDY, as it was anciently composed, hath stand best with verisimilitude and decorum; they been ever held the gravest, moralest, and most only will best judge who are not unacquainted with profitable of all other poems: therefore said by Eschylus, Sophocles, and Euripides, the three tragic Aristotle to be of power, by raising pity and fear, poets unequalled yet by any, and the best rule to or terror, to purge the mind of those and such like all who endeavor to write tragedy. The circumpassions, that is, to temper and reduce them to just scription of time, wherein the whole drama begins measure with a kind of delight, stirred up by read- and ends, is, according to ancient rule, and best exing or seeing those passions well imitated. Nor is ample, within the space of twenty-four hours. Nature wanting in her own effects to make good his assertion for so, in physic, things of melancholic hue and quality are used against melancholy,| sour against sour, salt to remove salt humors.Hence Philosophers and other gravest writers, as Cicero, Plutarch, and others, frequently cite out of tragic poets, both to adorn and illustrate their discourse. The Apostle Paul himself thought it not unworthy to insert a verse of Euripides into the text of Holy Scripture, 1 Cor. xv. 33.; and Paræus, commenting on the Revelation, divides the whole book as a tragedy, into acts distinguished each by a chorus of heavenly harpings and song between. Heretofore men in highest dignity have labored not a little to be thought able to compose a tragedy. Of that honor Dionysius the elder was no less ambitious, than before of his attaining to the tyranny. Augustus Cæsar also had begun his Ajax, but unable to please his own judgment with what he
Samson, made captive, blind, and now in the prison at Gaza, there to labor as in a common workhouse, on a festival day, in the general cessation from labor, comes forth into the open air, to a place nigh, somewhat retired, there to sit awhile and bemoan his condition. Where he happens at length to be visited by certain friends and equals of his tribe, which makes the Chorus, who seek to comfort him what they can; then by his old father Manoah, who endeavors the like, and withal tells him his purpose to procure his liberty by ransom; lastly, that this feast was proclaimed by the Philistines as a day of thanksgiving for their deliverance from the hands of Samson, which yet more troubles him. Manoah then departs to
prosecute his endeavor with the Philistine lords With this Heaven-gifted strength? O glorious for Samson's redemption; who in the meanwhile is visited by other persons; and lastly by a public officer to require his coming to the feast before the lords and people, to play or show his strength in their presence; he at first refuses, dismissing the public officer with absolute denial to come; at length, persuaded inwardly that this was from God, he yields to go along with him, who came now the second time with great threatenings to fetch him: the Chorus yet remaining on the place, Manoah returns full of joyful hope, to procure ere long his son's deliverance: in the midst of which discourse an Hebrew comes in haste, confusedly at first, and afterward more distinctly, relating the catastrophe, what Samson had done to the Philistines, and by accident to himself; wherewith the tragedy ends.
MANOAH the father of Samson.
DALILA, his wife.
HARAPHA of Gath.
Messenger.
Chorus of Danites.
The Scene before the Prison in Gaza.
SAMSON, [Attendant leading him.]
A LITTLE onward lend thy guiding hand To these dark steps, a little further on; For yonder bank hath choice of sun or shade: There I am wont to sit, when any chance Relieves me from my task of servile toil, Daily in the common prison else enjoin'd me, Where I, a prisoner chain'd, scarce freely draw The air imprison'd also, close and damp, Unwholesome draught: but here I feel amends, The breath of Heaven fresh blowing, pure and sweet With day-spring born; here leave me to respire. This day a solemn feast the people hold To Dagon their sea-idol, and forbid Laborious works; unwillingly this rest Their superstition yields me; hence with leave Retiring from the popular noise, I seek This unfrequented place to find some ease, Ease to the body some, none to the mind From restless thoughts, that, like a deadly swarm Of hornets arm'd, no sooner found alone, But rush upon me thronging, and present Times past, what once I was, and what am now. O, wherefore was my birth from Heaven foretold Twice by an angel, who at last in sight Of both my parents all in flames ascended From off the altar, where an offering burn'd, As in a fiery column charioting
His godlike presence, and from some great act Or benefit reveal'd to Abraham's race? Why was my breeding order'd and prescrib'd As of a person separate to God, Design'd for great exploits; if I must die Betray'd, captiv'd, and both my eyes put out, Made of my enemies the scorn and gaze; To grind in brazen fetters under task
Put to the labor of a beast, debas'd Lower than bond-slave! Promise was that I Should Israel from Philistian yoke deliver; Ask for this great deliverer now, and find him Eyeless in Gaza at the mill with slaves, Himself in bonds under Philistian yoke : Yet stay, let me not rashly call in doubt Divine prediction; what if all foretold Had been fulfill'd but through mine own default, Whom have I to complain of but myself? Who this high gift of strength committed to me, In what part lodg'd, how easily bereft me, Under the seal of silence could not keep, But weakly to a woman must reveal it, O'ercome with importunity and tears. O impotence of mind, in body strong! But what is strength without a double share Of wisdom? vast, unwieldy, burdensome, Proudly secure, yet liable to fall
By weakest subtleties, not made to rule,
But to subserve where wisdom bears command! God, when he gave me strength, to show withal How slight the gift was, hung it in my hair. But peace, I must not quarrel with the will Of highest dispensation, which herein Haply had ends above my reach to know: Suffices that to me strength is my bane, And proves the source of all my miseries; So many, and so huge, that each apart Would ask a life to wail; but chief of all, O loss of sight, of thee I most complain! Blind among enemies, O worse than chains, Dungeon, or beggary, or decrepit age! Light, the prime work of God, to me is extinct, And all her various objects of delight Annull'd, which might in part my grief have eas'd Inferior to the vilest now become
Of man or worm; the vilest here excel me; They creep, yet see; I, dark in light, expos'd To daily fraud, contempt, abuse, and wrong, Within doors, or without, still as a fool, In power of others, never in my own; Scarce half I seem to live, dead more than half. O dark, dark, dark, amid the blaze of noon, Irrecoverably dark, total eclipse Without all hope of day!
O first created Beam, and thou great Word,
'Let there be light, and light was over all;" Why am I thus bereav'd thy prime decree! The Sun to me is dark
And silent as the Moon, When she deserts the night, Hid in her vacant interlunar cave. Since light so necessary is to life, And almost life itself, if it be true That light is in the soul,
She all in every part; why was the sight To such a tender ball as the eye confin'd, So obvious and so easy to be quench'd? And not, as feeling, through all parts diffus'd, That she might look at will through every pore? Then had I not been thus exil'd from light, As in the land of darkness, yet in light, To live a life half dead, a living death, And buried; but, O yet more miserable! Myself my sepulchre, a moving grave; Buried, yet not exempt,
By privilege of death and burial,
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