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As related to Absalom and AchitophelAbsalom and Achitophel begins in the world of Old Testament history The vague biblical past of the opening lines lets the narrative to be set from 2 Samuel in a wide historical frame that hopes to legitimize the kings promiscuity by associating the king as father of the landIn pious times er priestcraft did beginWhen one man on many multiplied his kindEre one to one was cursedly confinedWhen nature prompted and no law deniedPromiscuous use of concubine and brideThen Israels monarch after Heavens own heartHis vigorous warmth did variously impartTo wives and slaves and wide as his commandScattered his Makers image through the land l 1-10The association between God and David is made through the clever comparison of divine and human fertility There is some irony in seeing Gods abundant creation reflected in the kings sexual extravagances but the irony doesnt reduce the status of the king It serves at the beginning of the poem to separate the person of the king from the office of the king The opening scenes emphasize David as an indulgent father not as head of the country Davids pleasure in Absalom parallels Gods attitude toward Adam in the Garden All of Absaloms motions areAnd paradise was opened in his faceWith secret joy indulgent David viewedHis youthful image in his son renewedTo all his wishes nothing he deniedAnd made the charming Annabel his bride l 29-34The easy going nature of Absalom put together with the specific reference to paradise help establish him as the figure from Eden that will be seen again in the temptation The characterization of David emphasizes a combination of divine and human paternity Like God David takes great joy in his creation like God he supplies Absalom with a worthwhile bride This serious presentation of David in his fatherly joy and indulgence as compared to the divine model cannot be taken as criticism of the king It strengthens the casual relationship
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