John Milton. (1608–1674). Complete Poems.
The Harvard Classics. 1909–14.
Paradise Lost: The Twelfth Book
TA
Though bent on speed, so here the Archangel paused
Betwixt the world destroyed and world restored,
If Adam ought 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 judgment 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.
He, 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 dispersed
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 rase
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 mocked 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 abhorr’st
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 he permits
Within himself unworthy powers to reign
Over free reason, God, in judgment just,
Subjects him from without to violent lords,
Who oft as undeservedly enthral
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 annexed,
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—Oh, 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 voutsafes
To call by vision from his father’s house,
His kindred, and false gods into a land
Which he will shew 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. He 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 Chaldæa, 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
Pitched 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 blessèd. 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 increased, 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 (those 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 judgments 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 imboss,
And all his people; thunder mixed with hail,
Hail mixed 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 imbattled 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 inexpert, 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 grey top
Shall tremble, he descending, will himself,
In thunder, lightning, and loud trumpet’s 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 terror 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 voutsafes
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 perplexed with thoughts what would become
Of me 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 no 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 moral 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 saw’st
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, established 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 dissension springs—
Men who attend the altar, and should most
Endeavour peace: their strife pollution brings
Upon the Temple itself; at last they seize
The sceptre, 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 quire
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 searched 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
Except 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 Godhead, 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 he 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 accursed, 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 imbrace
By faith not void of works. This godlike act
Annuls thy doom, the death thou shouldst have died,
In sin for ever 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 preached, 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, triumphing 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
Than 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 me 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 wrauth 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
He 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 often 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 wondrous 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,
Palaces, 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 enrowled, 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 the 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 fixed! 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 learned, thou hast attained the sum
Of wisdom; hope no higher, though all the stars
Thou knew’st 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 enjoy’dst,
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 loth
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 me encamped 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 return’st and whither went’st 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 me is no delay; with thee to go
Is to stay here; without thee here to stay
Is to go hence unwilling; thou to me
Art all things under Heaven, all places thou,
Who for my wilful crime art banished hence.
This further consolation yet secure
I carry hence: though all by me is lost,
Such favour I unworthy am voutsafed,
By me the Promised Seed shall all restore.”
So spake our mother Eve; and Adam heard
Well pleased, by answered not; for now too nigh
The Archangel stood, and from the other hill
To their fixed station, all in bright array,
The Cherubim descended, on the ground
Gliding meteorous, as evening mist
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 at 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 dropped, 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.