l. 19. _Ev'ry thy haire._ This, the reading of _1633-39_ and the MSS.,
is, I think, preferable to the amended 'Thy every hair', &c., of
the 1650-69 editions (which Chambers adopts, ascribing it to _1669_
alone), though the difference is slight. 'Every thy hair' has the
force of 'Thy every hair' with the additional suggestion of 'even
thy least hair' derived from the construction with a superlative
adjective. 'Every the least remembrance.' J. King, _Sermons_ 28.
'Every, the most complex, web of thought may be reduced to simple
syllogisms.' Sir W. Hamilton. See note to _The Funerall_, l. 3.
ll. 23-4. _Then as an Angell face and wings
Of aire, not pure as it, yet pure doth weare._
St. Thomas (_Summa Theol._ I. li. 2) discusses the nature of the body
assumed by Angels when they appear to men, seeing that naturally they
are incorporeal. There being four elements, this body must consist of
one of these, but 'Angeli non assumunt corpora de terrâ vel aquâ: quia
non subito disparerent. Neque iterum de igne: quia comburerent ea
quae contingerent. Neque iterum ex aere: quia aer infigurabilis est
et incolorabilis'. To this Aquinas replies, 'Quod licet aer in sua
raritate manens non retineat figuram neque colorem: quando tamen
condensatur, et figurari et colorari potest: sicut patet in nubibus.
Et sic Angeli assumunt corpora ex aere, condensando ipsum virtute
divina, quantum necesse est ad corporis assumendi formationem.'
Tasso, familiar like Donne with Catholic doctrine, thus clothes his
angels:
Così parlògli, e Gabriel s' accinse
Veloce ad eseguir l' imposte cose.
_La sua forma invisibil d'aria cinse,
Ed al senso mortal la sottopose_:
Umane membra, aspetto uman si finse,
Ma di celeste maestà il compose.
Tra giovane e fanciullo età confine
Prese, ed ornò di raggi il biondo crine.
_Gerus. Lib._ I. 13.
Fairfax translates the relevant lines:
In form of airy members fair imbared,
His spirits pure were subject to our sight.
Milton's language is vague and inconsistent, but his angels are
indubitably corporeal. When Satan is wounded,
the ethereal substance closed,
Not long divisible; and from the gash
A stream of nectarous humour issuing flowed
Sanguine, such as celestial Spirits may bleed.
. . . . . . . . . .
Yet soon he healed; for Spirits that live throughout
Vital in every part, (not as frail man
In entrails, heart or 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_.
The lines italicized indicate that Milton is familiar with the
doctrine of the schools, and is giving it a turn of his own. Milton's
angels, apparently, do not _assume_ a body of air but, remaining in
their own ethereal substance, assume what form and colour they choose.
Raphael, thus having passed through the air like a bird,
to his proper shape returns
A Seraph winged, &c.
Nash says, speaking of Satan, 'Lucifer (before his fall) an Archangel,
was a cleere body, compact of the purest and brightest of the ayre,
but after his fall hee was vayled with a grosser substance, and tooke
a new forme of darke and thicke ayre, which he still reteyneth.'
_Pierce Penniless_ (Grosart), ii. 102. The popular mind had difficulty
in appreciating the scholastic doctrine of the purely spiritual nature
of angels who do not possess but only assume bodies; who do not occupy
any point in space but are _virtually_ present as operating at that
point. 'Per applicationem igitur virtutis angelicae ad aliquem locum
qualitercumque dicitur Angelus esse in loco corporeo.' The popular
mind gave them thin bodies and wondered how many could stand on a
needle.
The Scholastic doctrine of Angelic bodies was an inheritance from the
Neo-Platonic doctrine of the bodies of demons, the beings intermediary
between gods and men. According to Plotinus these could assume a body
of air or of fire, but the generally entertained view of the school
was, that their bodies were of air. Apuleius was the author of a
definition of demons which was transmitted through the Middle Ages:
'Daemones sunt genere animalia, ingenio rationalia, animo passiva,
corpore aeria, tempore aeterna.' See also Dante, _Purgatorio_, xv. The
aerial or aetherial body is a tenet of mysticism. It has been defended
by such different thinkers as Leibnitz and Charles Bonnet. See
Bouillet's note to Plotinus's _Enneads_, I. 454.