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·MILTON'S PARADISE LOST. BOOK IIL

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·MILTON'S
PARADISE LOST.
BOOK MI.
EDITED MITII INTRODUCTION AND NOTES
BT
DI. MACMILLAN, BA, Oxon,
PROTE8801 OF ENGLISH LITERATURE, ELPOISSTUNE LOLLEGE, BOMBAY
London
MACMIILAN AND CO, LIMITED
NEW YORK. THE BACSILLAN COMPANY
1902
#1l right resorted

·First Edition 189G.
Reprinted 1901, 1902.
GLASGOWY: PRINTED AT THE UNIVERSITY PRESS
BY ROBEST NACI.FHOSE AND CO,

·CONTENTS.
INTRODCCTIOX, .
PADE
vii
AUTO'S PREFACE ON "Tuy VERY,"
TEXT OF THE L'OES
AX
Boox UIL,
NOTES,
1
INDEX,
24
79

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·INTRODUCTION. IN Milton's life Paradise Lost may be regarded as the great central point, to which everything else is subordinate All through his youth and his prime of manhood he was consciously or unconsciously preparing himself to write a great epic poem. Very slowly his great purpose assumed definite shape in his mind. The poems in which he first showed his poetic genius terc lyric and dramatic, but early in life he had conceived the idea of rivalling the fame of Homer and Virgil, and becoming the epic representative of his native land and of modern Christendom. At first he meditated a national epic, based apon the legends of prehistoric England. In his youth his mind was attracted by the picturesque pageantry of chivalry and romance. "I betook me," he writes in the Apology for Smectymnus "among those lofty fables and romances which recount in solemn cantos the deeds of knighthood " The poet's wanderings in the fields of old romance have left their traces distinctly in some of the most gorgeous passages of his epic poetry. At one time they seemed likely to determine bis ultimate choice Milton was inclined to follow the example of Spenser vii ·viii INTRODUCTION. and tako tho inythical King Arthur as his hero, in which caso the >> 'Tilting furnituro, emblazoncd shields, Impressos qunint, caparisons and steeds, Bases and tinsel trappings, gorgeous kniglits At joust and tournament, instond of boing tho occasional ornamonts of his verso would havo boon its continual subject matter. However, this project, though soriously ontortained for the time, was not of vory long continuanco. When onco tho Great Robellion had broken out under loaders animated by determinod hostility ngainst tho foudalism of the middlo ages, it was not likely that a zonlous partisan of Puritanism and Ropublicanism, such as Milton was, should have devoted his genius to the colobration of the exploits in war or love of fictitious knights. To lavedono so while tho strifo was raging, or during the period wlion the leaders of tho republican party wero maintaining with difficulty thoir hard won supremacy, would have appeared frivolous in the extremo, and to havo tovorted to such a task during the dark days of the Restoration would havo beon an insult to himself and his fallen party, botokening a callous indifforontism, which was far from boing a charactoristic of the poot. Indeed, as long as his gonius could moro diroctly sorvo tho gront cause of political and religious liberty, lio socms to havo regarded all pootry as a matter of very socondary importanco. It was lowover a great sacrifico to forego tho inspirations of his poeticnl genius, and divert all his literary powers to the uncongenial task of writing despatches and controvorsial pamphlets on the burning questions of the day, in tho composition of which he had to lowor himself to the ·INTRODUCTION. level of his pedantic opponents. We know from his own writings that, if he had consulted bis owo taste, he would have kept out of the controversial fray. In his Reason of Church Gorernment, published in 1649, after revealing in detail his high ambition to devote his whole heart and soul and life to the composition of such a poem as posterity should not willingly let die, he inforins his readers that he would not have disclosed 80 mocb beforehand, “but that he trusted thereby to make it manifest with what small willingness he interrupted the pursuit of no less hopes than those, and left a calm and pleasing solitariness, fed with cheerful and confident thoughts, to embark in a troubled sea of noises and hoarse disputes; from beholding the bright conntenance of truth in the quiet and still air of delightful studies to come into the dim reflection of hollow antiquities sold by the seeming bulk, and there be fain to club quotation, with men whose learning and belief lay in marginal stuffings" However, in spite of lus aversion to the taskwork that duty dictated, he devoted himself to it with a thoroughness that necessitated a long postponement of his most cherished designs. In the whole period between his return from Italy in 1639 and the death of Cromwell in 1658, Dhilton gave the world no original poetry except a few sonnets, many of which were directly suggested by the stirring events of the day. Nevertheless his great purpose, though its completion was indefinitely deferred, mas pever entirely vanished from his mind In such lesure as his busy life afforded, he was still trying to determine the subject of his great work and the form in which it was to be coropored Out of the many possible subjects that ·INTRODUCTION. seemed suitable to his genius he at last chose Paradise Lost. Even after the theme of the poem had been settled, it still remained to determine the form. At first the poet was inclined to write a drama upon the subject he had chosen, and Satan's address to the Sun, in the beginning of the fourth book, was originally intended to be the commencement of a tragedy. But, as time went on, he changed his mind, and came to the conclusion that an epic poem would be the best means of delivering to his contemporaries and posterity all thic higlier and brighter ideas that had not ceased to revolve in his brain all the time during which he seemed wholly given up to the vituperation of his religious and political adversaries. Thus, finally, he determined to write a great epic poem on the subject of the loss of Paradise, which he commenced in 1958, at a time when the appointment of Andrew Marvell as joint-secretary made it no longer appear imperatively necessary for him to devote all his energies to his official work. A great deal has been urritten to show that Milton in the construction of Paradise Lost borrowed so much as seriously to detract from his claim to the credit of originality. The best answer to each particular charge of this kind is to show how very widely the critics disagree with ono another in their attempts to trace the plot to previous authors. Almost every commentator has his own candidate to bring forward for the honour of having been copied by Milton, and is therefore inclined to disallow the similar claims put forward in favour of others by rival.critics. Voltaire, writing in 1727, doclares that the idea of Paradise Lost was derived from a comedy called Adamo, written by one Andreini, a player, ·INTRODUCTION which Milton saw performed at Florence. The subject of the play was the fall of man; the actors, God, tho Devils, the Angels, Adam, Eve, the Serpent, Death, and the seven mortal Sins. Milton, according to Voltaire, " pierced through the absurdity of that performance to the hidden majesty of the subject, which, being altogether unfit for the stage, yet might be (for the genius of Milton and his only) the foundation of an epic poem. He took from that ridiculous trifle the first hint of the noblest work which human imagination has ever attempted, and which he executed more than twenty years after." In spite of Dr. Johnson's decision that Voltaire's story is wild and unauthorized, comparison of the plot of Paradise Lost with the contents of the play of Andreini seems to show that the great English poet did not altogether disdain to borrow from the work of this rather obscure Italian playwright. Besides a general resemblance between the principal incidents and the characters represented, there are some traces of imitation in detail. Thus, from Mr. Hayley's analysis of the Adamo, we learn that in Act IV. Sceno III. of Andreini's poem, "Infernal Cyclops, summoned by Lucifer, make a new world at his command," and it is natural to suppose that this suggested to Milton the building of Pandemonium by Mammon. Besides *Andreini's Adamo there were, as Mr. Hayley shows, several other poems published in Italy before or about the time of Milton's visit to that country, the subjects of which were the wars of the Angels and the fall of Adam. Among these was a poem called the Angelerda, in which the invention of artillery is attributed to the fallen angels. This hint not improbably suggested to Milton the chief ·xii INTRODUCTION. incident of his second heavenly battle, and ho may have incurred similar obligations to soine other of the Italian poems mentioned by Mr. Hayley. However, as of most of them only the names survive, it can only be said with certainty that the subject of Paradise Lost was a favourite theme in Italy at the time of Milton's visit there, and it is likely that, when he had once conceived the idea of writing a great poem on the loss of Paradise, he would have taken note of any incidents or idcas likely to be useful, that might be suggested by the Italian writers who had chosen the same subject, and not only by Italian writers but by writers in all the many continental languages with which Milton was acquainted. Two modern critics, Mr. Gosse and Mr. Edmundston, find the chief original of Paradise Lost not in Italy, but farther north in Holland. Vondel, who is considered the greatest of Dutch poets, published in 1954, four years before the date usually assigned to the commencement of Paradise Lost, a fine drama called Irucifer. As Vondel had already become famous by his previous works, and as the treaty of alliance concluded between England and Holland in 1654 had renewed friendly relations between the two republics, it is likely that Vondel's poem may have been known to Milton soon after its publication. Mr. Gosse declares that the great resemblance between Vondel's Lucifer and Milton's Paradise Lost can hardly be accounted for as the result of accident. Mr. Edmundston finds among Vondel's plays the original not only of Paradise Lost but also of Samson Agonistes. On the other hand, it must be romembered that, though Paradise Lost may not have been regularly commenced in its present form before ·INTRODUCTION, 1658, the plan of the poem had been thought out many Sears earlier, and also, that Yondel's Lucifer only covers a small part of the subject matter of Paradise Lost, namely, the rebellion of Satan and his far with the faithful angels. These facts are strong evidence against the belief that Paradise Lost as a whole can be founded upon Vondel's drama As for resemblance in individual pagsages, the same evidence addaced to show that Milton borrowed from Vondel would probably, if accepted, lead ns to believe that Vondel was la like manner indebted to previous writers Thtis Milton's well-known line, "Letter to reign in bell than berse in heaven," is very like two lines of Vordel's. But this prores little; it may be paralleled not only in Vondel, but also in Fletcher and Crashaw, and very closely in Stafford's Niobe, a prose work quoted by Todd, in which Satan declares that God drove him to hell, in order that he **ho could not obey in heaven might command in beil." Stafford's Nrobe was published in 1621, and 80, if close similarity of language and thought in a later unter 13 enough to prove literary obligation, Vondel'e verse must be indebted to the prose of Stafford. It is, of course, Dot impossible that Milton may have consciously bortomed this and other ideas from Vondel in the same way as be has deliberately borrowed from Homer and Virgil; but such obligations are very hard to establish, unless the poet chooses himself to manifest them beyond doubt by the words he employs Among the English writers whom Milton is supposed to kave imitated, the first in order of time and inportance is Caedmon. This Anglo-Saxon port composed, ·XIV INTRODUCTION, in the seventh contury, a poem in which is described the fall of the angels, the creation, and the expulsion of Adam and Eve from Paradise. The poom was printed at Amsterdam in 1655, and must havo been known before that date in its MS. form to the learned in England. As Milton wrote a history of England down to tho time of the Norman Conquest, it is probablo that he was familiar with Anglo-Saxon literature, and he can hardly be supposed to have entirely overlooked Cacdmon's poem, which from the character of its subject matter would naturally be very interesting to him. No one can read Caedmon's poetry without being continually reminded of Paradise Lost. Let any one refer to the extracts given from his poem by Mr. Turner in his History of the Anglo- Saxons, or even to the short extract quoted at the commencement of Chambers's English Literature, and he will seo roason to believe that Milton owes much to his Anglo-Saxon predecessor. In fact, the two poets, though born in distant ages and at very different stages of civilization, are not entirely unliko one another. If we could take away from Paradise Lost tho melodious flow of verse and the rich variety of illustrations culled from all past literatures, there would still be left a narrativo of great power which would read very like the pootry of Credmon. Therefore it is difficult to help thinking that Milton's mind was thoroughly saturated with the spirit of that early poet, and that to this Anglo- Saxon original Milton was to a considerablo extent indebted for the frame-work of his epic. Tho chiof fact that militates against this conclusion is that Milton never appears to have mentioned Caedmon's name in the wholo range of his writings. Whether this omission was duo ·LTEODLCIU. to the practice of 3 E22707 is the isbit of goicz tur ce charts obligations to preriocu trico te really awed co toze to Cuento Exc intermediato Tikers vts Esd ti!! ALI beginning of the soul of seker wus totally unamaainiel wi:5 Cuci rze, question that will probably ste Lade! 14 we can ay is thah & fx as the focus erice close similarity in tresimesed to as tot Paradis: Is ones more to Caxico's fotos odber original So mach can bedsteodis (rozc! the claims put forward in beball of the Lord, Leica poem by Phineas Fleicher, pablabol is 1627 TA pproach of Lucifer in this parent coralsally are leveral ideas that recut in the pre-cles of lli:ok's sprell, and the ring lanzame of coef2012 S to be distinctis imsizlet (set 2 634). Pa: id as f: from being enough u wake a socep: the free! story that ylilton "ingendor! confesselt. Le oto! his imamortal work of Paradwy Jr. che Incutse" Donster tries to sbow la: Srlueret's trast lation of a poem on Creation by the Frozch pre D. Bartas, contributel core to the prodactic c! Parent Loa than any other work As 1.33 trzy 3: 3 ru tery popular when Milton F33 a bag, dus gab the street in which his !Ler litel, c. il es asame that Milion in bus childhood as Lore bruit Well, and that many of Syksess than 21 pm Lions may have been deeply ipui caktu reproduced alter and it is also posible tha: Sylves ter's poem may bare fire, distizale stoltes ·xvi INTRODUCTION. idea of writing a great poem on a religious subject. This however is mere conjecture. Even if Sylvester had never translated Du Bartas, Milton's choice of subject could be sufficiently accounted for by his own character, the theological spirit of the age, and the practice of an immense number of his literary predecessors in England, Italy, France, Spain, and Portugal. There seems to have been in the many poems treating of the fall of man so much similarity in the arrangement of the incidents that it is difficult to establish Milton's indebted. ness to any particular author, while it is perfectly evident that he studied the various works on the subject written in different languages, that he followed generally their traditional treatment of the plot, and, whenever he found it worth his while, borrowed their ideas and expressions without scruple. Since the days of Homer epic poets have regarded borrowing as their peculiar privilege, and rather prided themselves on their skill in utilizing the ideas of earlier poets. Milton avails himself of this epic privilege as freely as Virgil, and yet neither of these two great poets thereby forfeits his claim to originality. Both of them have deliberately justified their practice in this respect. Virgil, being reproached for his continual imitations of Homer, replied, "Let my detractors try to steal for themselves, as they say I have stolen for myself, and they will find that it is easier to rob Hercules of his club than to rob Homer of a single verse." Milton pro bably intended to defend himself against detraction on the same ground when he asserted that "to borrow and better in the borrowing is no plagiary." He has told us himself that he considered that "industrious and select reading " was the chief means by which he trained him. tin ·LISTPopCCTION. kell to become a great poes, and it was impossible for tim co: to reprodice in his own verses the fruits of his extensive study. It is borerer z mistake to dwell too con parallelism between individual passages, 2011 Edertly asser: tbs: Mil:on bozpored this idea from Fordel, and tha: from Sylvester. It is always possible t:: 317: azd the writer from ubon he is supposed to Eure borrowed may be both equally indebted to torce still earlier writer krone to both, or more probably to some traditional treatment of the story of the beginning of the world handed down from generation to gecera:ios by the mystery and morality plays of the middle ages In the more general attempt to determine what English poet chiefy atracted Milton's admira:ion and gave the or to his imaginatire genies, we are leas: likels to er if we give credecee to his oka statement 13 reported by Drydery to whom be declared that Spenser was his criginal Ulton's poetry is a mirror in which the writer's character is very clearly relected The mos: rapid Frey of the subjects of his various poems is enough to remind w of the deep rederasion for religion and morality? which formed the chief element in his character. He answerringly acted op to the high ideal Le had conceived of the qualifications essential to a true poet In Milton's opinion, "he who would cot be frustrate of his hope to write well bereafter in lardable thirrs, oncbt himself to be a true poem, that is a composition and pitera of the test and bosourablest things ; pot prezuming to sing high praizes of heroic med oz famous cities, molesz be hare in himself the experience and the practice of all that which is praiseworthy. It was imperatively neces o ·xviii INTRODUCTION. << sary, he thought, that the poet should prepare for his high calling by hard study, a pure life, and prayer to that Eternal Spirit who can enrich utterance and knowledge, and sends out His s with the hallowed fire of His altar to touch an the lips of whom He pleases." Milton bad conscie set himself to satisfy the intellectual and moral t down by himself. All the best works of Hebrew Roman, and contemporary writers had been s studied by him, and he could proudly decla Matthew Arnold's Mycerinus, that, Rapt in reverential awe, He gat obedient in the fiery prime Of youth self-governed at the foot of law." Having undergone the required discipline, an conscious of his great genius, he had no doubt t] had vouchsafed to inspire bim, as He inspired t phets of the Old Testament, that he might fulfill as a poet and be able "to inbreed and cherish in people the seeds of virtue and public civility; the perturbations of the mind, and set the affec right tune; to celebrate in glorious and lofty hyi throne and equipage of God's almightiness, and w suffers to be wrought with high pruvidence in His to sing victorious agonies of martyrs and sain deeds and triumphs of just and pious nations valiantly through faith against the enemies of Chr deplore the general relapses of kingdoms and stati justice and God's true worship." His life and 1 show how steadfastly he devoted himself to the se religion and morality. There is no doubt that!

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·INTRODUCTION. with Charles I. and many of his courtiers, must havo been looked upon with suspicion by his austero political associates. In his L'Allegro ho not only glorifies tho old Grcok drama, but also mentions with approval tho learned back of Bon Jonson and tho wild wood-notes of Shakospcare. But the Puritans, caring nothing for all tho glories of tho Elizabothan stnge, condemned the wholo drama indiscriminatoly as a school of immorality. In many fino passages of Milton's poctry evidence of his love of music may be found (sco noto, P. L., I., 708), and wo know thind his favourito rolaxation was to play on tho organ. Tho Puritans had so littlo appreciation for music that they objected to its uso in tho sorvice of God. Milton admired the beautics of ccclesiastical architecturo (Penscroso, 155-166), which the Republican leaders allowed or encouraged their followers to defnco. In a word, whilo Milton could approcinto overything beautiful in litoraturo and art, those who professed tho samo roligion and the samo principles as himself confined thoir reading to the Biblo, and included the innocont pleasures of literaturo, philosophy, and the fino arts in the same condomnation as the liconso and irreligion with which they appeared, from tho standpoint of fanaticism, to bo inoxtricably connected. Tlus an important part of Milton's character conded to alionato him from the political party to which bo bolonged. Before the outbreak of tho civil war the hostility botwcon culturo and religious Puritnnism was oss distinctly manifest. At the time when Milton was a young man, England had not yot bcon split up into two yrent irroconcilable divisions, between which an absoluto hoico had to bo mado. It was thus possible for him to ndulgo thon to tho full his lovo of beauty in art and ·INTRODUCTIOY. literature without feelings of eclf-reproach. But as he increased in austerity with advancing years, he became unable to remain entirely superior to the prevalent narrow-mindedness. There is good reason, from the internal evidence afforded by his poems, to believe that his attitude towards human learning was gradually affected by the influence of Puritan surroundings, until in old age he himself came to regard Greek philosophy and profane literature generally as either unprofitable or even pernicious (see note on II., 147). Diilton was undoubtedly a sincere patriot, but in times of civil war patriotism is in danger of being confounded with party spirit. In Milton's case religious zeal and republican enthusiasm rather tend to throw into the shade his affection for his native country. We have seen that in his youth he conceived the project of writing op the Artharian legend a patriotic poem which would have celebrated the glories of England as the Ænerd celebrates the history of Rome. In this poem Arthur was to have visited the under-world, where, like Virgil's Æneas, he would have seen visions of the future triumphs in war and peace to be won by his descendants and successors in distant ages But the carrying out of such a project was rendered impossible for Milton by the Great Rebel lion. A republican poet could not celebrate the glories of his national history when all its past triumphs were indissolubly connected with the names of kings and great barons. Thus it became impossible for Milton to make the glorification of his native land the main subject of his epic poem. There was however one means left by which he could express his patriotism without appearing to be un. faithful to his political principles At first he seems to have ·xxiv INTRODUCTION, that in France and Gormany the name of Milton is less familiar than that of Byron. Eren in England, although verbal homage is universally paid to Milton's genius, it is to be feared that Paradise Lost and Paradise Regained aro more praised than read. The general rending public in thoir heart of hearts is inclined to ondorso Dr. Johnson's judgment, that Paradise Lost is one of the books which the reader admires and lays down and forgots to take up again; that none ever wished it longer than it is; that its perusal is a duty rather than a pleasure; that wo road Milton for instruction, retiro harassed and overburdoned, and look elsewhere for recreation. This want of appreciation is no doubt partly due to want of intellect and imagination on the part of the ordinary reador, "The works of Milton," as Macaulay truly romarks, "cannot be comprehonded or enjoyed unless tho mind of the reader co-oporate with that of tho writer," and most ronders of poetry are too indolont to take this trouble, or not sufficiently educated to enter the long vistas of imagination suggested by Milton's many allusions to the literature and history of the past But even the most cultured minds do not find porfect satisfaction in Milton's poctry. Critics of truo poetical tasto lavo had no difficulty in discerning the blemishes that mar Paradisc Lost, such as the tiresome theological discussions in the third book, the inconsistent account givon of the angels, who are sometimes represented as material, at other times as immaterial, the want of interest in the main action of the poem, and tho coniuntional characters ascribed to Adam and Eve, who seem to M. Taino uninteresting types of a Puritan husband and wifo in the soventconth century. In this introduction it is enough ·INTRODUCTION. cursorily to mention these blemishes, as in tho first two books of the poem little can be found for the most fastidious critic to take exception to, unless it be the allegory of Sin and Death, which is rightly condemned as unnecessarily repulsive in its details. But even this episode can be defended as full of a kind of horrible grandeur, and the two books taken together may safely be regarded as the longest sustained flight of really sublime poetry to be found in the whole range of English literature. Had Multon's hand been checked by death, when he had brought Satan safely to the confines of the newly created world, what a magnificent fragment would have remained! If he could have preserved the same elevation to the end of his poem, the resolt would have been an epic that might almost have justified the exaggerated eulogy of Dryden's well-kpotn epigram. But it may be that to do so was beyond tho power of human genias At any rate in the third book, after the introductory lines, we cannot help being conscious of a fal, and through the rest of the poem it is only occasionally that the poet rises again to the grand style that is maintained almost uninterruptedly from the beginning of the first to the end of the second book The superionty of the first two books of Paradise Lost over the rest of the poem is partly due to the fact that what is described in them does not involve the poet in such insuperable difficulties as the subject matter of the later books. When we consider the poem as a whole, it is impossible for us to take any keen interest in the atrugoles of Satan and his followers, owing Milton's insisting upon the omnipotence of God, which makes all those struggles perfectly hopeless. The utter inequality ·INTRODUCTION. xxviii a grotesque description of one of the principal characters seriously impairs the dignity of the poem. The same error of judgment is committed by Tasso, who draws a hideous picture of Satan with blood-shot eyes, bloostdripping jaws, and a month as large as a whirlpool. Nor does Danto give a very dignified description of the great enemy of God, whom ho represents as a huge monster with three heads, one yellow, another blue, and a third black, crunching three wretched sinners in his thrco mouths. Thus it appears from the comparison of the Satan of Paradise Lost with the pictures drawn of the infernal king by his most famous predecessors, that Milton could on occasion be boldly original, when originality was required. In delineating the character of Satan his genius led him to treat the great enemy of mankind with a generosity remarkablo for a Puritan. Satan's character is treated with such sympathy, and described with so much dramatic power, that Carlylo came to the conclusion that Milton, in the person of Satan, has revealed to the world his own proud spirit of independence and superiority to the blows of fortuna Besides intellectual power and great courage, Milton ha not refused to ascribe to Satan other redeeming qualitie The greatest poets often humanize the character their worst villains by allowing them to show distir traces of a better nature. Valmiki's Ravans, wh repulsive picture has been given above, is described the author of the Ramayana as not without higher ings, which he manifests in the dignified courtes bis demeanour towards his wife. Shakespeare's I Macbeth is deterred from murdering Duncan be resemblance of the sleeping king to her own fa ·INTRODUCTION. Even Shylock shows alicction for his living daughter and regard for the memory of his dead wiſe. In like manner Milton does not represent the enemy of God and man as entirely destitute of gentler characteristics He feels deep remorso (I. 605) at the thought of the ruin in which he has involved his followers, and this remorse actually moves him to tears (I. 620). In the second book he shows a noble sense of the duty of selfsacrifice incumbent on him on account of his position as king of hell, when "for the general safety he despised his own" (II 481), and undertook alone the difficult enterprise which daunted the courage of the mightiest of his followers. The same treatment of Satan's character is maintained in the later books, in which he is twice melted with compassion at the sight of the harmless innocence of the very beings whose ruin he is plotting (IV. 389, IX. 462-466). These softer feelings are however only occasional touches introduced to relieve the grandeur of a character essentially terrible, a character which, though not entirely devoid of gentler traits, is on the whole most like a mighty tempest, or an avalanche, or any other force of nature that conbines the beauty of sublimity with immense destructive power.

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·THE VERSE The measure 13 English beroic verse without rime, as that of Homer in Greek, and of Virgil in Latin-rime being no necessary adjunct or true ornament of poem or good verse, in longer works especially, but the invention of a barbarous age, to get off wretched matter and lame metre; graced indeed since by the use of some famous modern mets, arried away by custom, but much to their own vexation, bindrance, and constraint to express many things otherwise, and for the most part worse, thap else they would have expressed them. Not without canse therefore sore both Italian and Spanish poets of prime note have rejected rime both in longer and shorter works, as have also long since our best English tragedies, as a thing of itself, to all judicious ears, trivial and of no true musical delight, bich consists only in apt numbers, fit quantity of syllables, and the sense variously drawn out from one verse into another, not in the jingling sound of like endings,-a faalt aroided by the learned ancients both in poetry and all good oratory. This neglect then of rime so little is to be taken for a defect, though it may seem so perhaps to vulgar readers, that it rather is to be esteemed an example set, the first in English, of ancient liberty recovered to beroic poem from the troublesome and modern bondage of riming. XXX1

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·PARADISE LOST. BOOK III.

·THE ARGUMENT, God, sitting on his throne, sees Satan Oging towards this World, thou newly created; shows him to the Son, who sat at his right baad; foretells the auccess of Satan in perrorting mankind; clcars bis own justico and visdom from all imputation, having created dlan frce, and able cnough to baro withstood his Tempter; set declares his purpose of grace towards him, in regard he fell not of his own malice, as did Satan, but by him seduced. The Son of God renders praises to his father for tho mnnifestation of his gracious purpose towards alon; but God again dec extended towards Man. *** offended the majesty o his progeny, devoted t ono can be found sufficient to answer for his offence, and undergo his punislıment. Tlo son of God freely offers himself a ransom for Man: the Father accopts him, 10 wandering he first finds a place since called the Limbo of Vanity; what per- Bons and things As up thither; thence comes to the gate of Heaven, described ters above the firmament that for about it. the Sun: he finds there Uriel, the regont of sell into the shape of a meaner Angci, and, pretending a zealous desire to behold the new Creation, and Man whom God had placed hero, inquires of him the place of his habitation, and is directed : allghts first on dloudt Niphates,

·ifadeleriny PARADISE LOST. what
lher hight a regarded as an emanation from
Andy w d with cerint **
eswerinu i inwhen the shows horns, sunt
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Br they are nice maent affone toclienee ben
ILAIL, holy Light, offspring of Heaven first born
Or of the Eternal coeternal beam
May I express thee unblamed 7 since God is ligh:
And never but in unapproached light
Dwet from eternity-dwelt then in thee,
Bright effluence of bright essence increate
Or hear'et thou rather pure Ethereal stream, cu
Those fountain who shall tell ? Before the Sun,
Before the Heaveus, thou wert, and at the voice
Of God, as with a mantle, didst invest
The rising World of waters dark and deep,
Won from the void and formless Infinite Lion
Thee I revisit now with bolder wing,
Escaped the Stygian Pool, though long detained
In that obscure sojourn, while in my flight, t.com
Througla utter and through riddle Darkness bor:
With othei potes than to the Orphean lyre
I sung of Chaor and eternal Night,
Taught by the Heavenley Muse to venture donn
The dark descent, and ap to re ascend,
Though hard and rare Thee I revisit safe, its
And feel thy sovran vital lamp tubut thou
huk tu time to the

·4 IKIAUND Ullarpuslait is Ingings j üm And Tiresias and Phineus, prophets old : Tungo bolnée In•j-sh he waters above who shall tell? PE Cut off, and, for the him the place antle, didst waters dagplasen, Acrilie med for hele Revisit'st not these eyes, that roll in vain To find thy piercing ray, and find no dawn; So thick a drop serene hath quenched their orbe, Or dim suffusion veiled. Yet not the more him bananenchor Cease I to wander where the Muses hamt Ascocin me frumriting kron Clear spring, or shadly grove, or sunny hill, Smit with the love of sacred song; but chief Thee, Sion, and the flowery brooks beneath, invenite 30 havieb.) That wash thy hallowed feet, and warbling flow, hirurg inte Nightly I visit: nor sometimes forget tricking restacion layn Those other two equalled with me in fate, So were I equalled with them in renown, Blind Thamyris and blind Mäeonides, Then feed on thonghts that voluntary move wenn Harmonious numbers ; as the wakeful bird kimberk Sings darkling, and, in sladiest covert hid, Tunes her nocturnal note. Thus with the year 40 Seasons return; but not to me returns Day, or the sweet approach of are or morn Or sight of vernalonter of this place since called t srose, Or flocks, or herfiither; thence comes and mail to sa But cloud instead orb of the Sun: b linage of those Surrounds himsell lato th, me, S. town of vatnie Presented with a unive rice of Nature's works, to me And wisdom at one entrance te shut out. 50 So much the rather thou, Celesual Light, Sline inward, and the mind througi. all her powers Irradiate; there plant eyes; all mist îrom thence Purge and disperse, that I may see and tell Of things invisible to mortal sight. Steroven offell Grooi tüsis absolute Now llad the Almighty Father from above, . From the pure Empyrean where He sits High throned above all higlıtlı, bent down liis eye, tot un enferiti hages Urigue her pure Etherea) fror thou to behold ther wert, ar nd for banheiro ·Кюх A "11SE LOST. His own works and their works at once to view : Hottes et comme le bon sh About him all the Sanctities of Heaven Stood thick as stars, and from his listi rece Wigilt received Beatitude past utterance; on his right to mimi The radiant image of his glory sat, His only Son. On Earth he first befield Our two first parents, yet tbe only two of mankind, in the Flappy Garden placed, Reaping immortal fruits of joy and love, Uninterrupted joy, unrivalled love, In blissful solitude. He then surveyed Hell and the gulf between, and Satan there Coasting the wall of Eleaven on the side Night, In the dun air sublime, and ready now To stoop, with wearied wings and willing feet, On the bare outside of this World, that seemed Firm land im boomed without firmamenty Uncertain which, in ocean or in air Jim God belolding from his proapect high, and Wherein past, present, future, he beholds, Thus to Il 14 only Son foreseeing spake -- "Only begotten Son, seest thou wiat rage Trangport, our Adversary 7 whom to bounds Prescribed, no lars of Tell, not all the chains Ileaped on him there, nor yet the main Aby 64 Wide interrupt, can bold, so bent le seemg mar, On desperate reveuge, that sball redound out more Upon his own relethous head Through all restraint broke Inose, he wings lus way Not far off Heaven, in the precincts of light, anthon Directly towards the new-created World, And Man there placed, with purpose to assay If him ly force he can destroy, or, torbe, By some false gule pervert And shall pervert ; For Jan will hearken to his glozing lies, And easily transgress the sole command, 'lon And now, ·3 Where only what they needs must do appeared, inicio (../ priv Sole pledge of his obedience : so will fall He and his faithless progeny. Whose fault? Whose but his own? Ingrate, he had of me All he could have; I made him just and right, Sufficient to have stood, though free to fall. Such I created all the Ethereal Powers And Spirits, both them who stood and them who failea Freely they stood who stood, and fell who fell. Not free,, what proof could they have given sincere of true allegiance, constant Faith, or love, ) befinns f Not what they would?. 'What praise could they recei What pleasure I, from such obedience paid, rendmed When Will and Reason (Reason also is Choice), ***a! Useless and vain, of freedom both despoiled, Made passive both, had served Necessity, Not Me? They, therefore, as to right belonged to So were created, nor can justly accuse Eslong Their Maker, or their making, or their fate, As if Predestination overruled to pazimy of destapang Their will," disposed by absolute decree Or high foreknowledge. They themselves decreed Their own revolt, not I. If I foreknew, .lbringe in Foreknowledge had no influence on their fault, * Which had no less proved certain unforeknown. So without least impulse or shadow of fate, kas Or aught by me immutably foreseen, They trespass, authors to themselves in all, Both what they judge and what they choose ; f I formed them free, and free they must remain Till they enthrall themselves : I else must cha Their nature, and revoke the high decree Unchangeable, eternal, which ordained Their freedom ; they themselves ordained the The first sort by their own suggestion fell, .. Self-tempted, self-depraved ; Man falls, deco senbitte ung oducintai ·Er teetee :: Vis udsel; or TE ctter, Ecce ID:212 Best Pet ceny, E. ad Ez, TE Harus ad E-posadres TEOS. Gsztezeit 25din All Here 03: lisud ses Ecoletz Sac Gues egice; is ir tasker SuEstas red; sed is Line 16 Drie rzzed, Latt wikitest, :d wib surname: W352. He to lis Tamat: For:ke, za vst22: TEJTO , that di&pue; For £1.5 Eco Heste 2 F2.5 D Ligiertel + 022-32 SEL - Ecert 22.05.tiste ETH tüzet Fcrire fatte by 13 TEC:25 TETEKS, and Faux tez t7 Wills or Let Thai te obite ft, Tha: 42: de fet, Fier, wie zesta 0221?, jaar! 0:a. JITETELTE Fi ea, o brzo 24 f=15 His maig, als das tries to Lahore 0 Fort Beats formas Tet v2.cz zde 15 Lara: Lin the brzo trist ET LOI O WIT' SUCKETC..201 cm WFw: 1: -1 tr Last :- had Stadtmas Web 1:240 caiad Lizzie: dos ·[BOOK 1 7 22.1 by an own wie bei 1 will: To whom the great Creator thus replied:- KO Son, in wliom my soul liath chief delight, Son of my bosom, Son wlio art alone My word, my wisdom, and effectual might, 1 All last thou spoken as my thoughts are, all As my eternal purpose hath decreed. Man shall not quite be lost, but saved vrlo till ;lu: Yet not of will in him, but grace in me Freely voutsafed. Once more I will renew His lapsòd powers, though forfeit, and enthralled By sin to foul exorbitant desires : umbrelon Upheld by me, yet once more lie shall stand On even ground against his mortal foema By nie upheld, that he may know how frail His fallen condition is, and to me owe All his deliverance, and to none but me. Some I have chosen of peculiar grace, mesin babes Elect above the rest; so is my 492.net The rest shall lear we call, and oft be warued Their sinful state, and to appease betimes The incensèd Deity, while offered grace Invites; for I will clear their senses dark What may suffice, and soften stony hearts To pray, repent, and bring obedience due. 1: To prayer, repentance, and obedience due, Though but endeavoured with sincere intent, Mine car shall not be slow, mine eye not shut. And I will place within them as a guide My umpire Couscience ; whom if they will hear, lic.. Light after light well used, they shall attain, indis hunduse And to the end persisting safe arrive. "accounselinin This my long sufferance, and my day of grace, They who neglect and scorn, shall never taste; But hard be hardened, blind be blinded more, 21 That they may stumble on, and deeper fall; And vone but such from mercy I exclude.

·BOOK NIL) PARADISE LOST. 9 41 Bat yet all is not done an disobeying, Disloyal, breaks his fealty, and sins Against the high supremacy of Heaven, Affecting Godhead, and, so losing all, To expiate his treason hath naught left, But, to destruction sacred and devote, osscuter.onal de He with his whole posterity must die ;- dan Die he or Justice must; unless for him uolen ke 210.64 Some other, able, and as willing, say: finire bolez The rigid satisfaction, death for death. Say, Heavenly Powers, where shall we find such love? Which of ye will be mortal, to redeeni wfmati Man's mortal crime, and just, the unjust to save? wmist Dwella in all Heaven charity so dear?" IIe asked, but all the Heavenly Quire stood mute, And silence was in Heaven on Man's behalf Tatron or intercessor none appeared Mach less that durst upon his own head draw 220 The deadly forfeiture, and ransom set. penalty of te And now without redemption all mankind Must have been lost, adjudged to Death and Hell By doon severe, had not the Son of God, In whom the fulness dwells of love divine, His dearest mediation thus renewed. interjas on one "Father, thy word is passed, Dlan shall find grace ; ма And shall Grace not find means that finds her way, The speediest of thy winged messengers, To visit all thy creatures, and to all 230 hyl Comes izprevented, unimplored, unsought? Gun Happy for Man, so coming! He her aut Can never seek, once dead in sing and lost Atonement for himself, or offering meet, Indebted and undone, bath none to bring this games into Behold me, then : me for him, life for life, svryheid' I offer; on me let thine anger fall; Account me Man: I for his sake will leave . that grace ·PARADISE LOST. (noc ze -- ment Tly boson, and this glory next to the Freely put off, and for lim lastly dic Well pleased ; on mc let Deatlı wreak all his rage. Under his gloomy power I shall not long Lic vanquished. Thou linst given me to possess Life in myself for ever; by thee I live; Though now to Death I yield, and am his due, Pia All that of me can dic, yet, that debt paid, Thou wilt not leave me in the loathsome grave His prey, nor suffer nuy unspotted soul For ever with corruption there to dwell; But I blinll risc victorious, and subiure My vanquisher, spoiled of his vaunted spoil. Death bis deatl's wound shall then receive, and sto Inglorious, of liis mortal sting disarmed ; I through the ample nir in triumph high. Shall lead Hell captive maugre Bell, and show The powers of Darkness bound. Thou, at the sigli Pleased, out of Heaven shalt look down and smile, While, by thee mised, I rujn all my focs inst, om Death last, and with his carcase glut the grave; Then, with the multitude of my redeemed, Shall enter Heaven, long absent, and return, Father, to see thy face, wliercin no cloud Of anger shall remain, but ресс assured And reconcilement: wrath shall be no more Thenceforth, but in thy prescrice joy entire." IIis words liere ended ; but his meek aspóct Silent yet spake, and breathed immortal love traini To mortal men, above which only shone Derfonnes Tilial obedience: as a sacrifice Glad to be offered, he attends the will Of his great Father, Admiration seized All Deaven, what this might mean, and whither Wondering: but soon the Almighty thus replied :- "O thou in Icaven and Earth the only peace...

·Innnnn.. tandaan TT- BOOK II.) PARADISE LOST. Found out for mavkınd under wrath, O tbon Hutang My bole complacence! well thou know'stlion des mkujutabon To me are all my works ; nor Man the least, Though last created, that for him I spare Thee from my bosom and right hand, to save, mis By losing thee a while, the whole race lost i Thou, therefore, whom thou only canst redeemu, Their nature also to thy nature join; And be thyself Man among men on Earth, - Made flesh, when time shall be, of virgin seed, mi By wondrous birth; be thou in Adam's room The head of all mankind, though Adam's son. Ag in hun perish all men, so in thee, As from a second root, shall be restored As many as are restored; without thee, none Hie crime makes guilty all his sons, thy merit, Imputed, shall absolve them who renounce Their own both righteous and unrighteous deeds, And live in thee transplanted, and from thee Receive new life. So Man, as 18 most just, Shall satisfy for Map, be judged and die, And dying rise, and, rising, with bum raise His brethren, ransoped with his own dear life. So Heavenly love shall outdo Hellish hate, Hwww.f Giving' to death, and dying to redeen, LL. vechiens Nor shalt thou, by descending to assume Man's nature, lessen or degrade thine own Because thou hast, though throned in highest lli Equal to God, and equally enjoying God-uke fruition, quitted all to Baye ·ܐܢ{ beforextrend, after all their tribulations long, 12 PARADISE LOST. (noox it. per dag lagt huszosom this hasnang yount thyt. Far more than great or high; because in thco love hath abounded more than glory abounds; Therefore thy humiliation will exalt With thee thy manhood also to this throne : Herc shalt thou sit incarnate, liere shalt reign Both Goil and Man, Son both of God and Man, Anointed universal King. All power I give thee; reign for ever, and assume Thy mcrits ; under thec, as Ticad Supreme, Thrones, Princerlonis, Powers, Dominions, I reduce All knces to thee shall bow of them that bide 11) ITcaven, or Earth, or, under Earth, in IIell. When thou, attenderi gloriously from Heaven, Shalt in the sky appear, and froin thec send The gummoning Archangels to proclaim Thy dread tribunal, forthwith from all winds The living, and forth with the cited dead posti? Of all past ages, to the general cloom Shall lasten ; such a peal shall rouse their sleep. Thcu, all thy Saints assembleri, thou shalt judge Mad men and Angels; they arraigned slall sink Beneath thy sentence ; Hell, her mmhers full, bemiy Thenceforth shall lic for ever shut. Meanwhilo The World shall burn, and froni her ashes spring Now Ileaven and Earth, wherein the just shall dwe 1 . warf mass on 5t Sec gollen days, fruitful of golden deeds, With Joy and Love triumphing, and fair Truth, Then thou thy regal sceptre shalt lay by; or poole For regal aceptre thien no morc alall need; w miedo God hliall be all in all. But all ye Gosla, imgenio Arlore him who, to compass all this, (lies; Adore the Son, and honour him as me." No rooner hard die Almighty ceasedi lmt-al The multitude of Angels, with a shout Loud as from simbork without numlicr, sweet 30 ·Their crowns, in ore with amarant and gold, Dinti OOK IL) PAPADISE LOST. 13 As from blest roices, attering joy-Heaven rung ! With jabilee, and loud hosannas filled The eternal regione Lowls referent Towards either throne they bow, and to the ground 3! Sith solemn adoration down they cast Immortal amarant, a flower which once In Paradise, fast by the Tree of Life, lonky Pegan to bloom, bat, soon for Man's offence To Heaven removed where first it grew, there grows And flowers aloft, shading the Fount of life, And where the River of Bliss through midst of Heave Rolle der Elsman flowers her amber streamliluri With these, that never fade, the Spirits elect 31 Pind their resplendent locks, 10 wreathed with benme Yomi. Innan halal. L.LL- FI . 10 *** 3 Harpa ever tuned, that glittering by their side Like quisers hang; and with preamble sweet Of charming symphony they introduce Their sacred song, and waken raptutes high : No voice exempt, no soice but well could join Melodinas part; such concord is in Flearen Thee, Father, first they sung, Omnipotent, Imnutable, Immortal, Infinite, Eternal King; thee, Author of all being, Fountain of light, thyself invisible Amidst the glorious brightness where thou sitt'st Throned inaccessible, but when thou shad'st The foll blaze of thy beams, and through a cloud Drawn round about thee like a radiant shrine Dark with etcesgire bright thy skirts appear, Yet dazzle Heaven, that brightest Seraphim Approach not, but with both finge veil their eyes 3 ·14 PARADISE LOST. (BOOK III. . Thee next they sang, of all creation first, Begotten Son, Divine Similitude, In whose conspicuous countenance, without cloud Made visible, the Almighty Father shines, Whom else no creature can behold: on thee Impressed the effulgence of his glory abides ; Tranfused on thee his ample Spirit rests. He Heaven of Heavens, and all the Powers therein. 390 By thee created; and by thee threw down The aspiring Dominations. Thou that day Thy Father's dreadful thunder didst not spare, Nor stop thy flaming chariot-wheels, that shook Heaven's everlasting frame, while o'er the necks Thou drov'st of warring Angels disarrayed. Back from pursuit, thy Powers with loud acclaim Thee only extolled, Son of thy Father's might, To execute fierce vengeance on his foes. Not so on Man: him, through their malice fallen, 400 Father of mercy and grace, thou didst not doom So strictly, but much more to pity incline. No sooner did thy dear and only Son Perceive thee purposed not to doom frail Man So strictly, but much more to pity inclined, He, to appease thy wrath, and end the strife Of mercy and justice in thy face discerned, Regardless of the bliss wherein be sat Second to thee, offered himself to die For Man's offence. O unexampled love! 410 Love nowhere to be found less than Divine ! Hail, Son of God, Saviour of men ! Thy name Shall be the copious matter of my song Henceforth, and never shall my harp thy praise Forget, nor from thy Father's prise disjoin! Thus they in Hearen, above the Starry Sphere, Their happy hours in joy and hynining spent. Meanwhile, upon the firm opacous obe ·MIX III) PARADISE LOST. Of this round Torld, bese Ens: eterer!* The luminous inferior Ochs edised Frosi Chaos and the ind of less Satan alighted talks a globe fs: It seemed; cow seems a hetedasseries Dark, waste, and wid, ander the tract Starless exposed, and erentes Of Chaos blastering roerd indentists, Sare on that gide which to the ci Entres Thongh distant far, sore allri Ot glimmering air loss rezeh terest!:! Here walked the Fiend a: largest cices fel As when a rolture, on Imamo Whose snnwy ridge the roris Tarta tondan Islodging from a region source of frey, To gorge the flesh of lambs ce renalis bils On hills where flocks are fel, Eies to and the spi Of Ganges or Hrdaspes, Indian stress, But in his way lights on the barren plains Of Sericana, where Chineses drive Wich szils and wind their mo na lictti So, on this windy sea of land, the fiend 1.11-2-3 1. Nope yet; but store bereafter from the Earth Up hither like aerial rapnurs fler Of all things transitory and rain, der With vanity bad filled the works of net- Both all thugs rain, and all wo esis things Built their fond hopes of glory or lasting faza Or happiness in this or the other .. All #bo have their teyard on earth. toe te Of painful superstition and blind Naught seeking but the price ces ·16 PARADISE LOST. (BOOK 111. All the unaccomplished works of Nature's hand, Abortive, monstrous, or unkindly mixed, Dissolved on Earth, fleet hither, and in vain, Till final dissolution, wander here- Not in the neighbouring Droon, as some have dreamed: Those argent fields more likely habitants, 460 Translated Saints, or middle Spirits hold, Bettrixt the angelical and human kind. Hither, of ill-joined sons and daughters born, First from the ancient world those Giants came, With many a vain exploit, though then renowned : The builders next of Babel on the plain Of Sennaar, and still with vain design New Babels, had they wherewithal, would build : Others came single ; he who, to be deemed A god, leaped fondly into Ætna flames, 470 Empedocles; and he who, to enjoy Plato's Elysium, leaped into the sea, Cleombrotus ; and many more, too long, Embryos and idiots, eremites and friars, White, black, and grey, with all their trumpery. Here pilgrims roam, that strayed so far to seek In Golgotha him dead who lives in Heaven ; and they who, to be sure of Paradise, Dying put on the weeds of Dominic, Or in Franciscan think to pass disguised. 480 They pass the planets seren, and pass the fixed, And that crystalline sphere whose balance weighs The trepidation talked, and that first moved ; And now Saint Peter at Heaven's wicket seems To wait them with his keys, and now at foot Of Heaven's ascent they lift their feet, when, lo! A violent cross wind from either coast Blows then transverse, ten thousand leagues awry, Into the devious air. Then might ye see Cowls, hoods, and liabits, with their wearers, tost 490 ·17 BOOR IN PARADISE LOST. And fluttered into rams; then reliques, bcada, Into a Lambo large and broad, since called The Paradise of Fools; to few unknown Long after, now unpeopled and untrod. All this dark globe the Fiend found as he passed; And long be wandered, tíll at last a gleam Of dawning light turned thitberward in laste 600 His travelled steps Far distant he descries, Ascending by degrees magnificent Up to the wall of Heaven, a structure high; At top whereof, but far more rich, appeared The work as of a kingly palace-gate, Witla frontispiece of diamond and gold Embellished, thick with sparkling Orient gems The portal shope, inimitable on Earth By model, or by shading pencil drawn The stairs were such as whereon Jacob saw 510 Angels ascending and descending, bands Of guardians bright, when he from Esau fled To Padan-Aram, in the field of Luz Dreaming by night under the open sky, And waking cried, This is the gate of Leuten. Each stair rysteriously was meant, nor stoou There always, but drawn up to Ileaven sometimes Viewless; and underneath a bright sea flowed Of jasper, or of liquid pearl, whereon Who after came from Earth sailig arrived 620 Waſted by Angels, or flew o'er the lake Rapt in a chariot drawn by fiery steeds The stairs were then let down, whether to dare The Fiend by easy ascent, or aggravate 1118 Bad excluston froid the doors of bliss: Direct against wluch opened from beneatii, P ·PARADISE LOST. [nook II. Just o'cr thc blissful seat of Paradise, A passage down to the Earlha passage vide; Wider loy far than that of nfter-times Over Momut Sion, and, though that were large, 630 Over the Promised Land to God so dear, By which, to visit oft those happy tribes, On ligli behests lis Angels to and fro Passed frequent, and his eyo with choice regarii From Panens, the fount of Jordan's flood, To Beörsnba, where the Holy Land Borders on Egypt and the Arabian shorc. So vide the opening scened, whicre bounds were act To darkness, such ns bound the ocean wave. Satan from hence, now on the lower stair, 540 That scaled by steps of gold to ITcaven-gate, Looks down with wonder nt the sudden view Of all this World at once. As when a scout, Through dark and desert ways with peril gone All night, nt last by break of cheerful dawn Obtaius the brow of some high-climbing bill, Which to his eye discovers aware The goodly prospect of some foreign land Hirst sccn, or some renowned metropolis With glistering spires and pinnacles ndornad, 550 Which now the rising sun gilds with his beams; Such wonder scized, thonglı nſter Heaven seen, The Spirit malign, but much more envy seized, At sight of all this world beheld so fair. Round hic surveys (and well might, where he stoon So high above the circling canopy Of Night's extended shade) from eastern point Of Libm to the floccy star tlint bears Andromeda for oil Atlantic sens Beyond the horizon; then from polc to pole 060 The views in brendth,-ind, without longer pause, Down right into the World's first region throw's ·PAPIDE VET. 19 His fi: fcitat, TE: 2. centie Lacy ferall:42:7, ce S:n dira: tokio. Sed evil Oo otter wells the clatrix, Le te lezerit Gadnoddal! Fortunato El., 2. Te, 2. Innr; TE tar ég! Evin & Laço there : Herailut tor: abeti 23 The Song, sladoHUTE Ansure. The LOL Lor Trattal :(tcordIT ET DECORECT Come Earl to ir Orl-Ernley vybry, alretce a creaticesc Tza: from Lex L :. kord, DeLutz: (mc luz. Tłe, at ECTE TE, ET CERCA $ INTUCCE, 220 years, t.12: 2-mark: Twitc reticus 22+ PT Lite, b: 129 TE Corry, there i52: Wie z troch Stort inte. Le vietes to the Liz: Srtainment ki aartries There are vicering Atre Sisu: TE Blazei crtic tribes 267 . The E.cd Eco! Istri Carac Eirich Srca parte. Es 2521742 som: ET VE ... I'LL TAB 12:7; Lecce, arr.EAST Palatçaz bike tv-T2 21: Is lirer.217.6.2, 23! stils S:

·20 PARADISE LOST. (DOOK III. Imagined rather oft than elsewhere seen 600 That stone, or like to that, which here below Philosophers is vain so long have sought; In vain, thongh by their powerful art they bind Volatile Hermes, and all tip unbound In various slapes old Proteus from the sca, Drained through a limbec to his native form. What wonder then if fields and regions here Breath forth elixir pure, and rivers run Potable goll, when, with one virtuous touch, The arch-chemic Sun), so far from us remote, Produces, with terrestrial lumour mixed, 010 Here in the dark so many precious things Of colonr glorious and cliect so rare? Here mattor new to gaze thic Devil met Undazzled. Far and wide lis cyo comnande; For sight no obstacle found here, nor shaile, But all sunshinc, 18 when his beams at noon C'ulminnte from the equator, as they now Slot upward still direct, wlience no way round Shadow from body opaque min fall; and the air, Nowhere sa clear, sharpencil his visual my 020 To objects distant far, whereby he soon Saw within ken a glorious Angel stand, The same whom Jolin saw also in the Sun, Uis back was turned, but not lug brightness lid; Of bcaming sunny mys a golden tiar Circled his head, nor less his locks behind Illustrious on his shoulders fledge with wings Loy waving rol: on some great charge employed He seemed, or fixed in cogitation deep, Glad was the Spirit impiire, as now in liopo 030 To find who might direct liis wandering flight To Paradisc, the happy sent of MInn, His journey's end, and our beginning woc. But first le casts to change his proper sine, ·BOOK III.) PARADISE LOST. 21 Fhich eise might work bin danger or delas: And now a stripling Cherab he appears, Xot of the prime, yet such as in liis face Youth miled celestial, and to every limb Suitable grace diffused; so well be feiquel Under a coronet his flowing hair 010 In curls on either cheek played; wings he wore Of many a coloured plome sprinkled with gold, His habit fit for speed succinct, and held Pefore his decent steps a silver wand. He drew not nigh unbeard; the Angel bright, Ere be drew nigh, hus radiant visite tamed, Admonished by bis ear, and straight was known The Archangel Uriel-one of the seren Who is God's presence, nearest to kuls throne, Stand ready at command, and are his eyes 650 That rub through all the Heavens, or down to the Earth Bear his swift errands over noist and dry, O'er sea and land Elim Satan thus accosts.- “Uriell for thou of those seren Spirits that stand In eight of God's high throne, gloriously bright, The first art wont his great authentic will Interpreter through highest learen to bring, Where all his Soos thy emlagay attend, And here art likeliest by supreme decree Like honour to obtain, and as his eye CCO To visit oft this new Creation roanti- Unspeakable desire to see and knox All these his wondrous works, but chiefly Jan, Ilia chief delight and favour, him for whom All these his works so wondrous he ordained, Flath brought me from the quires of Cherubim Alone thus wandering Enghtest Seraph, tell In which of all these shuning orbs lath Man His fixed seat-or fixed seat hath tone, Bat all these shining orls his choice to dwell 670 ·20 PARADISE LOST. [BOOK II. 610 Imagined rather oft than elsewhere seen- 600 That stoue, or like to that, which here below Philosophers in vain so long have sought; In vain, though by their powerful art they bind Volatile Hermes, and call UP unbound In various shapes old Proteus from the sea, Drained through a limbec to his native forni. What wonder then if fields and regious here Breath forth elixir pure, and rivers run Potable gold, when, with one virtuous touch, The arch-chemic Sun, so far from us remote, Produces, with terrestrial humour mixed, Here in the dark so many precious things Of colour glorious and effect so rare? Here matter new to gaze the Devil met Undazzled. Far and wide his cye commands; For sight no obstacle und here, nor slade, But all sunshine, as when his beams at noon Culminate from the equator, as they now Shot upward still direct, whence no way round Shadow from bolly opaque can fall; and the air, Nowhere so clear, sharpened his visual ray 620 To objects distant far, whereby le soon Saw within ken a glorious Angel stand, The sane whom Jolin saw also in the Sun. His back was turned, but not his brightness hid ; Of beaning suiny rays a golden tiar Circled his head, nor less his locks behind Illustrious on his shoulders fledge with wings Iny waving round : on some great charge employed He secmed, or fixed in cogitation deep. Glad was the Spirit impure, as now in hope 630 To find who might direct his wandering flight To Paradise, the happy seat of Man, His journey's end, and our beginning woc. But first lie casts to change his proper shape, M ·Por 111.) PARADISE LOST. 21 Which else might work him danger or delar: And now a stripling Cherub he appears, Yot of the prime, yet such as in his face Youth smiled celestial, and to every limb Suitable grase diffused; so well he feigned. Under a corobet his flowing hair €10 In curls on either cheek played; wings be wore Of many a colnured plame sprinkled with gold, Flis habit fit for speed succinct, and held Pelore his decent steps a silrer sand. He drew not nigh onbeard; the Angel bright, Ere he drew nigh, his radiant visage torped, Admonished by his ear, and straight was know The Archangel Uriel-one of the seven Who in God's presence, nearest to his throne, Stand ready at command, and are his eyes 650 That run through all the Heavens, or down to the Earth Pear his swift errands over moist and dry, Oer sea and land. Elita Satan thus accosts.- “Uriell for thou of those seven Spint: that stand In right of Gol's high throne, gloriously bright, The first art wont his great authentic will Interpreter through highest lleased to bring Where all his Sons thy embassy attend, And here art likeliest by supreme decree Like honour to obtain, and as his eye CFO To visit oft this new Creation round- Unspeakable desire to see and know All these his wondrous works, but chiefly Man, This chief delight and favour, him for #lom All these his works so wondrous he ordained, Hath brought me from the quires of Cherubim Alone thug wandering Bnglatest Seraph, tell In which of all these shining orbs hath Dan Ilis fixed seator fized seat hath bone, Bat all these shining orbs bys choice to dwell G70 ·32 PARADISE LOST. (BOOK IN. That I may find him, and with secret gaze Or orien acmimtion him behold On whom the great Creator liath bestowed Worlds, and on whom hath all these graces poured ; That both in him and all things, as is meet, The Universal Maker we may praise; Who justly liath driven out his rehel foes To deepest Hell, and, to repair that loss, Created this new happy race of Men To serve liim better : "Wise are all luis ways !" 680 So spake the fnise dissembler unperceived ; For peithor inan nor angel can discern Ilypocrisy--the only evil that walks Invisible, except to God nlone, By his permissive will, through Ucaven an Earth; And oft, though Wisdom wake, Suspicion sleeps 10 Wisdon's gate, and to Simplicity {esigns lier charge, while Goodness thinks no ill Vlore no ill scems: which now for onco beguiled Friel, though Regent of the Sun, and held 090 le sharpiest-sighted Spirit of all in IIcrven; Vlio to the fraudulent impostor foul, in his uprightness, answer thus returned : Fair Angel, thy desire, which tends to know Cho works of God, thereby to glorify Mhe great Work-master, Icads to no oxcess Clint reaches binnic, but rather merits praisc llie more it scenis excess, that lcd thce hitler From thy empyreni mansion tlmus alone, Co witness with thinc eyes wliat some perhaps, 700 Jontented with report, hear only in Eeaven : or wonderful indeed are all his works, Pleasant to know, and worthiest to be all End in remembrance always with delight! But what created mind can comprehend Lheir rrumber, or the wisciom infinito ·BOOK III) PARADISE LOST. 23 That brought them forth, but bid their causes deep? I saw when, at his word, the formless mass, This World's material mould, came to a lieap: Confusion heard his voice, and wild Uproar 710 Stood ruled, stood yast Infinitude confined ;. Till, at his second bidding, Darkness fled, Light shone, and order from disorder sprung. Swift to their several quarters hasted then The cumbrous elements - Earth, Flood, Air, Fire; And this ethereal quintessence of Heaven Flew upward, spinted with various forms, That rolled orbicular, and turned to stars Numberless, as thou seest, and how they move : Each had his place appointed, each his course ; 720 The rest in circuit walls this Universe Look downward on that globe, whose hither side With light from hence, though but reflected, sbides: That place is Earth, the seat of Man; that light His day, which else, as the other hemisphere, Night would invade; but there the neighbouring Moon (So call that opposite fair star) her aid Timely interposes, and, her monthly round Still ending, still renewing, throngh mid-heaven, With borrowed light her countenance triform 730 Hence fills and empties, to enlighten the Earth, And in her pale dominion checks the night That spot to which I point is Paradise, Adam's abode; those lofty shades his bower Thy way thou canst not miss; we mine requires." Thus said, he turned ; and Satan, bowing low, As to superior Spirits 13 wont in Heaven, Where honour due and rererence pone neglects, Took leave, and toward the coast of Earth beneath, Down from the ecliptic, sped with hoped success, 740 Throws his steep flight in many an aery wheel, Nor staid till on Niphates' top he lights ·NOTES CONTENTS OF THE FIRST THREE BOOKS. Book I. The story of Paradise Lost begins in Hell. There on the burning lake lie Satan and his followers who have been driven out of Heaven in consequence of their unsuccessful rebellion against God. After they have long lain motionless, Satan rouses them from their state of torpor and despair. Inspired by his voice, they arrange themselves in battle array round his imperial standard, cager to hear what he will bid them do. Satan then makes them an address, in which he mentions ; report prevalent in Heaven of a ner World to be created by God for a new race of beings. He suggests the advisability of exploring this new World, and summons all his followers to attend a solemn council to discuss this and other public questions. They accordingly assemble in a splendid council chamber, which is forthwith constructed under the directions of Mammon, one of thic fallen angels, who had been famous before ng an architect in Heaven. Book II. The debate in Pandcmonium is opened by Satan, who invites his peers to consider whether tlicy should show their liostility to God by open war or covert guilc. lIoloch, the fiercest of the fallen angels, advocates an immediate attack upon the towers of Heaven. Belial points out the hopelessness of such an assault and advises the council to givo up all thoughts of war open or concealed. Mammon also recommends abstention from hopelesg war. It will be better, he says, by wise policy to make the most of their ness residence. Beelzebub reverts to the hint first thrown out by Satan about a new created World, and proposes an attack upon it as a more feasible and less hazardous enterprise than an attempt to storm the walls of Heaven. This proposal is applauded by the assembly and approred of by Satan, who hinself undertakes the perilous and difficult task of forcing his way from Hell to spy out the new

·DY) TIL)
SOTES.
25
WOL Tte gaty of Hel leisz orolt him lry Sin, te lipd.
Lisel is Cave Afir a thalymaramney ttmazh the warring
eers, te oss at last in eight of learen, and seen thi
Worl Laczisz from it trg a golden chain
Pork III. God the Father Satan approaching the World
...1.1.9-tlg
Hinc pril
r
1. The bry ofertas viib aa allresa to light, which by a
fracell all call that to exis te pral to a digression
l'edat T- intl. lis pie 12
.
parama, Esch u al afse specimen of the
E is aldreturlan "God's eldest daughter."
Octe Preal, ete, of cay I boat oferice call thee
oneral team of the eternal, that it, of God.
3. ed. This is intuitation of the classical poete,
is address their ende, expresa fear leat they may
Be than by the employment of some anacceptable title.
Cspare Horace, Sal. 1. 20:
*Matatire pater, sed Jane libentius audis **
or introdes the reazno why Mitoa tbuks himself
So is addresries wht as te dres is the previous lune,
TL premises broczet forward in support of thus form of
are reiedot se lo disputable, as they consist of the
gorating of de tent of the Bible, "God is light” (1 John,
1, the reprolactia of the meaning of another, "Who

·only hath immortality, dwelling in the light, which no man can approach unto " (I Tim. vi, 16). 6. bright efluence of bright essence. Here light is regarded as an emanation from the Deity, and the repetition of the adjective expresses its resemblance to the source from which it Hows. Effiuence' is in apposition to thee in the previous line. increate qualifies 'effluence.' According to the opinion Milton is here inclined to adopt, light, being eternal, was never crcated, instead of being, as addressed in 1, the first offspring of Learen. For the form 'increate,'sce note on 84. 7. Bear'st thou rather, dost thou prefer to be called? In this lino 'bcar' is used like the Latin audio, hear, as if it were & passive verb, meaning to be called. As then hear' is equivalent in meaning. to a passive verb, stream' may be regarded as in apposition to thou,' the subject of the verb. For this passive use of the Latin audio, see the line quoted from Horace on 3. Ethereal, equivalent to empyreal,' 699 (Gr. pur, fire), is the adjective of ether' (see 716), and must always in Milton be distinguished from 'aérial,' the adjective of 'air.' 8. Whase fountain who shall tell, of unknown origin; but sce 375. Notice the imitation of classical usage in the introduction of a question into a relative clanse, and compare IV. 897 and ix. 268:- "Thoughts, which how found they harbour in thy breast, Adam, misthought of her to thee so dear?" Before the sun. According to the account given in Genesis light was brought into the world on the first day, the sun on the fourth day. Sce Milton's poetical rendering of the story of the crcation in the seventh book, especially VII. 243-249. Milton, however, does not regard the introduction of light into the World as an act of creation. He supposes light to have existed in Heaven, the abode of God and His angels, long before the crention of our Heavens and Earth, even if it was not co-eternni with God Himself. Compare v. 628-044, which describes day and night as succeeding cach other in Heaven before the creation of the World. 9. the Heavens, of this world as distinguished from the "em. pyreal Heaven" (11. 1047), or "Empyrean” (57), in which God dwelt with His angels long before the creation of the world. Milton never in his poetry uses the plural 'Heavens' to express the Empyreal Heaven. The singular Heaven' is generally used in this higher sense, but may also express the inhabitants of Heaven (272), the Deity (1), and rarely, only once (729) in the third book, the Heavens of this sorld. het ·BOOK IIT) NOTES 27 9, 10 at the voice of God, in obedience to the voice of God This is a reference to the sublime rere admired by Longinus, "And God said, Let there be light: and there was light" (Genesis, i. 3). 11. World of waters The "fluid maas" (v11. 037) which the World was, when first created. 12, the void and formless Inintte, Chaos described in IL 890. 916, which was not actually empty although it contained great empty spaces, like the "vast vacuity" into which Satan falls in 11.932. Before the creation of the World the Universe consisted of Hearen and Hell with Chaos between them. In order to find room for the new World a large space of territory had to be abstracted from the dominion of Chaos Indaite, an adjective used as a noun, like "the Eternal" in 2, "the Empyrean" in 57. 14. the Stygian pool (from Styx, the principal aver in the Greek Hell), the "fiery gulf" of Hell described in 1. 59.75, into which Satan and his followers had been hurled at the end of contul al .11 -- hamn John, ALA ur and had now emerged with Satan from the atter darkness of Hell and the middle darkness of Chaos into the light of the new created World 15. Bogotra, a place in which one remains for a time as opposed ton permanent residence in may Aght Flight' is frequently used in poetry to express the elevation of a poet's song; see I. 14. As udicated by VII. 4, the metaphor u taken from the Greek mythological IL-- Anan-.!-- at AL -L--L-- . World. 16 ntterie anthor form of tanto.

·28 PARADISE LOST, [BOOK II. 16. middle Darkness. As the darkness of Cliaos was absoluto (800 II, 1034-1037), 'iniddle' does not express mcdium clarkness, but the position of the darkness of Chaos in the middle spaco between Hell and Heaven. 17. With other notes, with notes different from those sting the accompaniment of the lyre of Orpheus, that is, in poetry different from that of Orphicus, the mythological Greek poct and musician, to whom is attributed a still extant Hymn to Night. Although Milton and Orpheus wrote on the same sub. ject, their strains were different, as Orphous was inspired by his mother, Calliope, whilo Milton dcrived his inspiration from the Heavenly Musc. 19. tho Heavenly diuso of Milton may be regarded as a personification of the inspiration of God. In vir. 1, following Dante, lic gives his Muse the name of Urania (the heavenly ono), which in Greek mythology belonged to the Muse of Astronomy. venturo down. Here again, as in 13-16, the poct writes as if the description of a journey were equivnicnt to notual travel. ling. So Byron in Childe Harold writes: ~ Away ! nor ict me loiter in my song, For we have many a mountain-path to tread, And many a varicd shore to sail along," menning thnt he has to describe in his pocin many monntain. patlıs and varied shores. 21. Though bard and raro, though to do so (to re-nscend) is difficult and seldom eflcctcl. This is in cxnct accordance with Virgil's lines on the ascent from Hell to the light of day “Sei revocare gradum supcrasquc evadere ad nuras, Hic Inbor hoc opus est. Pauci, quos acquus amavit Jupiter, aut ardcns cvexit ad acthera virtus, Dis gcniti potuere." (Acneid, yz. 128-131.) But the 1180 of 'rare' in the senso given above scems rather harsh. Is it not possible that though hard and rare' is a inisprint for through bard and rare'? Compare the nccount of Satan's journey through Clinos, where he is described as forcing "through strait, rough, dengc or raro" (11. 018). Thco I revisit. Milton in the third book returns to the light of the upper worlel after having in the first two books bcon confined to the darkness of Hell and Chnos. IIc is niso thinking of his return to the light of day every morning and so preparcs tho way for the digression, in which, for a time Icaving Sntan and the other characters in the poem, ho speaks directly of his own blindness, 22. fool, not sce,' becausc lio was islind. Milton's spelling of this worst is due to tho influence in his mind of the Italian sovrano. his way 8Ovan.

·L00x 11.] XOTES. 19 OUTCO Experi ight < he mi leaven (11. 1035). 23. Revisit'st not these eyes Molton became blind in his Forty fourth year. Besides his Sonnet on his Blindness, he Jludes to that misfortune in his second Sonnet to Cyriack Skinner, in the present passage, and throughout Samson Agonister, the hero of which tragedy us & blind man. drop serene, a literal translation of gutta serena, the 1...--lat.l.ho F. ..-1.-L . 26. Yet not the more, etc Yet my blindness does not prevent me from wandering, etc., that is, from aceking the society of the Blases, or, in simple English, writing poetry Keightley understands the meaning to be, My memory still recalls to me the various parts of external nature which are agrecalle to poetic fancy.' 29. Smit with the love of sacred song. All through leis life Bilton was above all a religious poet Sec Int XVII, XIX Hua first works were translations from the Psalms Itis first great poem was his Ode on the Natirty lis two grcat Erics narrate the loss of Paradise and how that losa Wue retrieved II last great poem was Samson Agouuer, a trageily, the plot of which was taken from the Bible 30 the flowery brooks, such as Silon's brook, which is men tioned in 1. 11 as a probable haunt of the leavenly M1190 * L.-.'. him of her own accord Dor sometimes forget, and sometimes remember 33 Those other two As four persons are mentioned, it has Twen suppouced by some that Milton really interdel not 'two' ·30 PARADISE LOST. [ROOK 117. < HIILIT but 'too.' Too,' lowever, in the context would be little more than an explctive, and dlilton is not likely to have insertech such « ugclegs word in this highly-frought passage. We should rather understand a change of thought in the course of the sentence. Milton und first intended merely to mention two blind poets, Thamyris and Meonides, and added Tiresias nnd Phineus, two blind proplicts, as nn afterthought. 33. in lato, because they too wore blind. 34. So pero I. Voulil that I resembled them in poetic famo in like manner as I rescinble them in tho misfortune of being blind. Were I' is a subjunctive used to express a wish. The fact that the subjunctive so used is followed by the subject, indicates that it was originally a conditional clanso, with the principal clause understood, as, Were I (if I cro) cqualled, how happy I should bc.' Coinparc IV. 58. 35. Thamyris, a Thracian poct mentioned by Homer (II. I. 595). HC was deprived of sight by the Muses, because he bonsted tbat his poctry was superior to theirs. Moonides, Homer, the son of Mrcon, The Grock terininntion-ides incans son of.'. As the English language abounds in monosyllables, the introduction of long, sonorous proper froin classical and other sources is a devico often employed by Milton for the purpose of giving deeper tones to the music of liis versc. Theso nines also produce a great effect by lending the imngination of the cclucatea reader through the power of association into long vistas of the past. See the remarks on the subject in Mincaulny's cssay on Milton, and comparo 136, 438, and 1. 577-587. 36. Tiroslas and Phineus, two blind prophets celebrator in Grcok mythology: Tiresins is nn important character in two of the grcatcst plays of Sophocleg. Kciglitley scans this line ng beginning with an anapast. It seems better, however, to lay, the accent on the first syllable, which is long in Greck, and make the second foot in anapæst: " An Tiresiás 1 and Phin | cus, prophets old." Noticc liow Milton gives dignity and emphasis to the common adjective 'old,' by placing it after the noun it qualifica. Comparc 121, 481 ; 1.519, 552; 11. 593, OSS. In the order, as in thic choice, of words, hic prefers tlic uncommon to the common. Cornparc 602. "Old' is one of Milton's favourite opithets. Lowell remarks tlint Milton loves such cpithcts as 'old' and 'far,' licealise they open up to the imagination great reaches of spacc or time. They this produco inuch the sainc effect as his employment of suggestive proper nnmcg. 37. voluntary, of their own accord, without cffort on iny part. 38. numbcrs, poetry.

·HOOK TIL) SOTES. 31 33. tbe med bird is the nízktinzate, which remains awake and be through the night Sightingale' by derinti means night ringer.' 2. Ardiaz is, according to Keightley, the participle of the clevlete verb darkle But this rerb is bot found in old ...ily-ria. I- - 1 And the bootch 'aitline 40. L. Although lema!. birds do pot xing, it is the areal practice in English, both in prove and poetry, to speak of all Imall bands in ite feminige gender, eren when they are representyd as singing. 42 Compare 515, and it. 611. The wd many other passages in his poems gire eridedee of the interse delight that Stilton, who was an early riser, took in the darn of day.. Gee especially L'Allegro, 41-5. H. Africe, kerate the Bible tells us that man was made it the image of God. V. Euro is put the singular Lecade, the two Don forming the salject are regarded u expresring one ides. 17. for, instead of ne book of kzovierge, meer te onderrtood to mean the book of nature, of, au Paco call it, "tte book of God's works." Biltsa oli silltare pointed toks read to him. 49. rased, scratchel oot like the writing on the way of a Ponad writing tablet. 50. Widom at oat, is in the atmolate construction, and is irregularly waited by the on-ordinate conjoaction and with nature's Forks erfans) and rased,' altŁough worke' is not absolate, lat gorerned by 'of' To aroid thus Isoreness of con. atraction, we commentators wuh to read “ All patcre's writ," mous to take and couple two alsolate clauses. 52 Eer, ice note on 132 5. Rozs triable, Heaven and Hell and tleir spiritual inhabitants. Thas Sintos gracefalls eres his dignets100 by briagioz it into czasectica with the rolject of £1s prete 57. Empyrean u apother form of 'etopyTeal'; ke 7. Pyreal' is always usod u an adjective Empresa's genera!!y, u bere, noon, and treats Heaven, the abode of God. It is, hovetet, an adjective in 321. 3. SOTE 2 Eztit, at an infaste beight 9. ter works, the costs of His works, what the thing te Lucretel were doing Em- ·33 PARADISE LOST, [BOOX 211. Was. $ 60. Sanctitles, holy beings, blessed spirits elect (136), saints (VI. 801, 882). The abstract is generally used for the concrete in speaking of God and His angels; see 320. This reverential use of abstract for concrete is also exemplified in the titles of kings and high officials, as 'His Highness,' His Grace,' His Excellency the Governor.' Gl. thick, crowded together, numerous. his sight, the sight of Him. Here the possessive is used as an objective genitive. The sight of God was called in thcological language the bcatific vision, 62. past utterance, too intense to be adequately expressed in words. 68. Notice how the nouns are repented with epithets. This is a rhetorical device often used by Milton when he wishes to dwell on an idea. See 11. 560. 70. the gulf between, Chaos, the abyss between Heaven and Hell; sec 12. 71. on this side, on the side next Heaven, where the spectator "On this side,' being equivalcut to a preposition, governs Night' as an object. Compare. "Sir Knight, you well might mark the mound Left hand tbc town." (Marion, III. xxiii. 5.) Night, the darkness of Chaos (sce 18 and 421), out of which Satnn liad Intely cmerged. In 72 we learn that the air in which Satan now found himself was not quite light but dun, that is, gloomy, dusky. Compare 11, 1042. 72. sublime has here the literal meaning of the Int. sublinis, 'uplifted,' and qualifics Satan. 73. wearied wings and willing feet. Notico the alliteration. 75, 76. imbosomed .. in, surrounded by. From vil. 270 we learn that Milton imagined the world, that is, the stollar system, to be surrounded by a wido crystalline ocean,"called by ancient astronomers the crystalline sphere; see 482. In like manner the Earth was supposed by bim (VII. 270) to have been at first surrounded by circumfluous waters" which are not collected togetlier into tlic ocean. But while the Earth and its waters were separated from the waters of the crystalline splicro surrounding the World on the outside by a firmament or expansc of liquid, purc, transparent, cleinental air' containing the stars, We are here told tlint there was no such firmament to divide the , World as a whole with the ocean or air, in which it was im- v bosomed, from Chaos. Compare vil. 261-272, which agrees with this passage, except that there the World is distinctly said to be surrounded like the carth by an ocean of circumfluous waters, Whereas here the poct is uncertain whether it imbosomed in ocean or in air, 66 ·DOOK 1111 NOTES. 33 73. Armament, from Amamenluon, the Latin translation of ri Lacertain which On the analogy of the Latin use of inrerdiu la sach sentences as Italicos incertas socri an houtes cernit, 'the Italians not certainly known whether they were friends or enemies' (Liry, xxx. 35), we must make uncertain' agree with land,' and regard which in ocean or in air as an indirect te apported on the analogy of neut, 11. 40.But II. 1019 can hardly be so explained, and we seem bound to find the same construction here as there, 77. prospect, point of observation. Compare 63. 80. The following speeches of God the Father and God the Son have been severely criticized. No doubt Milton himself recogoized the difficulty of ascribing appropriate language and 1 81. Transports, excites, makes bım bebide himself. Adrersary. "Satan' is llebrew meang 'adrersary' 84, inferrupt, laterponerl as an ofantacle Shakefpeare and 31 ton often leare out the audix 'd' in the pasgire participle of verbs of Latin densation, thus ausimilating the English to the Latin participial forn. Compare G and 208. Slore rarely participles of English deriration are shortened in this way, of Which fledge in 627 4 perhaps an instance ·34 PARADISE LOST. 85. redound (Lat. redundo, surge back), fall meaning is that Satan by his leterininca vengeance will bring severe punishment upon li 89. in the precincts of light, within the lim note on 71. 91. Worse, clliptical for some such parenthesis he worec. To be perverted by guile is worse the by force, because Adam conld not bc pcrverted 92. shall with the third person usually expres is here used in its Biblical scnsc to solemnly dec known by God. One of the chief attributes indicated in 78, is his foreknowledge (118) by w future events. 93. glozing, plausible, connected with 'gloss specious appcarancc. 94. caslly, without much effort on the part o! the solo command, the command given t that they should not eat of the fruit of the Tr or of the Tree of Life. This command is calle of their obcilience, because, thero being no o tlicre was no other test to determine wlicther t); or disobedient. Compare the passage quoted gilira on I. 108. Their disobcdicnco to this co with the terrible consequences it cntailed on ti mankind, is the subject of the poem, ng sct for lines. 96. faithless. Milton docs not lioro cxplain 1 ness of Adam can be imputed to his dcscen crime makes guilty all his sons" (390). He at the difficulty in Chapter Xi, of his Christian Do 98. I made him just and right. If we tako as proleptic ndjectives agrccing with him, the dran at his creation was endowed with the and uprightness, so that he was arlequntely E temptation, although the frecilom of his will yn of yielding to temptation if he chose to do so however, to find another instance of right' use upright. The nearest approach to this menn whero 'right' scoms cquivalent to ercct' in justico does not appear to be an approprinto Mon against temptation. On these two grounds to take 'just' and 'right'ns adverbs qualiſ equivalent to tlie ndverbial phrase 'ns to right

·BOOK II.]
NOTES.
35
100. Powers. See 320.
101. falled, sc. to stand, Some cominentators are inclined to
favour Bentley's emendation of 'fell' for 'failed' But, though
fall' is opposed to stand in 99 and 102, 'failed' makes equally
good sense.
109
T. .1.1-..cda.
---.Eat.....
.
-
spoken of as in the past, it seems best to understand they
throughout the speech to stand for the angels. At the same
time, all that God says about the angels and their past ein is
applicable, with, in some cases, a change of tense, to Man and his
future Bip.
Waddenn
-L
ti thekson L. funn al
...11
106 would, willed to do.
rational action
117
NL
IT L-.-.. .1---
112. so goes with "as to right belonged." The angels were
crcated in the way in which justice required that they should be
created, that is, they were created free,

·[DOOR III. PARADISE LOST. 36 95 114. Predestination in the strict Calvinistic scnsc mcans God's absoluteunconditionaldecree that certain individual men should be saved and that certain others should bc damned. Milton, however, in his Christian Doctrine shows that lie holds not the Calvinistic but the Arininian view of predestination. He there explains predestination as a decree of God whereby ho "predestinated to cternal salvation those who should believe and continue in the faith.” He insists upon the fact that predestination is not an absolute decree determining the salvation of certain persons, but à conditional decree determining their salvation, if they are .: faithful. Their will is not disposed (determined to a certain course of action) by absolute decrce, as that would be incon. sistent with God's decree " which ordained their freedom" (127). God "decrees nothing absolutely, which could happen otherwise through the liberty assigned to man. 116. high foreknowledge, God's knowlcdge beforehand of all that will happen, which Milton in the following lines tries to reconcile with free will. 117. If I foreknew. Here 'if' is not used in its conditional sense, for the principal sentence doce not express a proposition the truth of which follows from the truth of the proposition in the subordinate clause, but rather a fact which is declared to be truc and not incompatible with the truth of the proposition in the subordinate clause. Thus 'if' is here nearly equivalent to ' although.' The argument is that God's foreknowledge of the actions of reasonable beings does not interfere with their freedom, as it docs not have any influence on their actions. Man vrould have fallen, whether his fall was foreknown by God or.not; therofore God's foreknowledge cannot be said to be the cause of his fall. We can agree with the argument so far. But when Milton proceeds to argue that, as foreknowledge did not necessitate the fall of man, the fall cannot have been necessary, he seems to drawan illegitimate conclusion. On the contrary, forcknowledge from a human point of view implics nccessity. Although God's foreknowledge being unknown to us cannot affect our actions, it is nevertheless logically incompatible with our being free. If God knows our actions beforehand, it is plain that one course of action is absolutely fixed for us by our character and circumstances or hy the will of God, and our idca that we might with the same character and under the same circumstances have willed to act otherwise is a delusion. If I am absolutely certain that a particular criininal will be condemned to death, my foreknowledge of the fact, though not the cause of his death, is incompatible with the possibility of his escaping death. In the same way God's forcknowledge that a man will yield to a particular temptation seems logically incompatible with the possibility of his willing to resist it. Otherwise God's fore.

·ZOOK OL.) SOTES. 37 Epowledge would be liable to be prored wton; by sy capricious ehitition of free will 119 This line is a premiss to prove the proprition in the pretioas line. The fact that the fault would certainly hare -:'--r- HTI. . necessary. 120. badow of fate, least atom of necessity. Compare the common expression 'a Thadow of donlt' = the least doubt. In this line the first foot is an anapz3, the fourtb a trochee. 121. Inimetably foreseen, foreseen in such a way u to be renderel immutable, immotahis fired by my foreLoowlevize. Grammatically the adverb 'immatatils' movlities foreseen,' lat in sense immutabilty is denied not of the foresight bat of the foreseen action. 122. autsors to themselves, originating by their own free will both the judgments of their reason and the acts of choice con. Beqaest on the jadgments so formed. Compare 103. 125. rutbey enthrall themselves, lg sinning and to placing salvation beyond their power, so that they can no longer secure it by the night exercise of their free will. Compare 177 and 127. revoko the high decree. This may be regarded as an fall was not predestinerl. 12 The Lost sort, the souls who fell with Satan suggestion, temptation 120, 131. decefTed By the other Erst, not entü be iz deloded by the other sort, that is, the fallen angela 131 grace, disine faroar. As grace 13 andeserved, at 1 an exercise of Gal's mercy. 134. Erst adlari, from the beginning to the end 133. amtrodal, heavenly. Lo Greek pytbalory abrosza was the food #od zectar' was the dark of the gols.

·38 PARADISE LOST, (BOOK III. 136. elect. "The elect angels, that is, who have not revolted. They are called elect in the sense of beloved, or excellent" (Christian Doctrine, Chap. IX.). 137. diffused. Either the fragrance diffused sense of joy, or sense of joy diffused (itself) in the blesscd spirits. 138. compare, comparison. The verb is used for the noun, as in 1. 588. 140. Substantially, in a visible bodily forn. Compare 375, 356, VI. OSI, 6$2, and Colossians, ii. 9,"In him dwelleth all the fulness of the Godhead bodily," commenting on which in his Christian Doctrine Milton seems to regard 'bodily,' as equivalent to substantially. The poet, as is well known, inclined to the Arian heresy, and insisted on the inferiority of God the Son to God the Father. One of the many marks of inferiority that he points out in his Christian Doctrine is that God the Father is invisible (scc 375), and God the Son visible (see 386). 141. visibly. See note on previous line. 142. God being an infinite being, all His attributes are infinite. Compare 58, and iv. 916. 143. Which uttering, expressing which (namely, His love and grace) in words. 145. that Man should find grace is a noun clause, in apposition to word' in the previous line. A word may menn & saying consisting of several words in the ordinary sense. This a watchword is not necessarily limited to one word. Compare " One word he mutter'd and no more, Van of age, thou smitest sore.' (Scott.) 147, 148. innumerable sound of hymns and sacred songs is generally regarded as a hypallage for sound of innumerable hymns and sacred songs. Innumerable, however, is more probably intended to express the volume and multiplicity of the sound, being equivalent to "loud as from numbers without number" (316). Compare Aeschylus' famous expression "innumerable laughter of the ser waves. 148. wherewith thy throne, which, sung roud Thy throne, shnll celebrato Thy everlasting blessedness. Unless we regard the Thronc of God as echoing the liymns of praise, it is not tho throne, but the surrounding of the throne with hymns, that celebrates God's blessedness. Thy throno encompasscal' had better then be regarded as an instance of the participial con. struction, and equivalent to the fact of Thy Throne being encompassed.' "Resound' is used transitively in a causative sense, as Virgil uses resono in Ecl. 1. 5. 151. This line contains tiro descriptions of Man, which are really arguments against his being allowed to be circumvented. } ·BOOX 111 ) NOTES. 3 .LOL 152 though introiluces on aulmission onnosed to the genera tenor of the fentence The fact that Man's fault was part alute to lila own folly might be alleged in justification of hi punishment. 1 ... muldle of the unfinished sentence. In that cnse, 'Should ma folly 18 a conditional clause, with some such consequence a Thy gooilness would be impugnert' (see 165, 166) understood. 154 That far bo from thee This phrase, and its emphanti repetition, 18 taken from Creneny, mini 25, Thac lo far tror Thee, to do a wickel; and T wishes to expres Compare als ilarthero, xv who art Judge The reintivo clauschere gives the reaso why Gal should not allow Man to fall through fraud 156 Or tball, etc The Adverenty must not be allowed t obtain has und Thig and the three following questions ar rhetorical questions expecting negative answers, and therefor equivalent to negative propositions 169 return, to Hell 163, 164 anmake, For him, I coinpulled by hun to unmahe 165 Bo 13 cqun alent to a lowlitinal clause, If K24 h thing (anmely, those duhetsbril in the 11 tune from 156 164) wer allowed to tako place should We should expeu nould, as this is the prin cipul clause of a virtually contuonal sentines, and the verlis in the third person 166 blasphemet. Blaspheme' is thicotoyral worillerused directly from the Greek, ale mmto speak tvil of Cou Illalne is lernel from the store fattel wietly through the French ·PARADISE LOST. (BOOK 111. 166. without defonce. If Gol were to act in this way, His cnemics youll inpugn Ilis goodness on nccount of His cruelly to Man and wonld disputo llis greatness on the ground that Satan's victory proved llis wcakness, and it would be impossible to controvert their arguments. 109.170. The various forms of address in these thirce lincs aro taken from texts of the Biblc. Sco Jatt. iii. 17; Jolin, i. 18; I Cori. 21; Ner: xix. 13. 169. niy vosom is n Biblical exp ion equivalent to dearly boloved. 170. cffcctunl might, because the Son of God carrics into cffcct tho dccrces of God tio butler. Sco 399, and vi. G$3. 173. but eavad who will, but thoso men shall bo savcd vrho nrc willing to be saved, 174. This seems to contradict thc previous lino. Thomcaning, However, is that those who choose to be saved shall be saved; but those who aro so saved must not nttributo tlicir salvation to their own will, but to God's favour, without which, nfter having onco enthralled (125, 177) themselves, they could never have regained their forfeited salvation. 176. His Inpsed powers, Minn'a powor of securing his own salvation by the exercise of his frco will. Sco tho passage quoted froin the Christian Doctrine on 125. 177. oxorbitant doslros. Comparo iv. SOS, S09. The chief exorbitant desiro that led to the fall of Man was ambition ; &CC 206. Gluttony was another evil clcsiro contributing to the result, as wo lenrn in XI. 517. All the evil desires at work may bo summed up in "cvil concupiscence or the desire of sinning" (Christian Doctrine, XI.). 178. Vpuold by no, as opposed to being upheld by his own strength, as Nan was boforo ino fall. 179. On ovon ETOUND, with no disadvantage. The inctaphor is taken from a combat in which neither combatant stands on higher ground than his opponent. 183. Somo I have chosen. Whilo, nccording to Milton's under. standing of prelestination, anyono can be saved by continuing in the faith, thero nro nlso, in his opinion, in limiial number of persons whom God, by nn cxcrcise of peculinr grnce, lins specially fclccted for salvation. 'Thus" peculiar grace" is opposed to tho general grnce granted to all mcn. 181. 60 ls nig till. as long as cach man has suſicient graco to givo liim n fnir chance of salvation, Milton argues in the Chrislion Doctrinc thnt tlicre is no injustice in more grace being afforvea lo sonic inch than to others, for "God, as any other proprictor might slo with regard to his private possessions, claims

·BOOK 11.)
NOTES.
41
to Ilimself the right of determining according to His pleasure,
nor can IIe be called to account for His decision, though, if He
chose, He could give the best reasons for it"
186 state is retained object with the passive of 'samo' treated
as & verb that can govern a double object. Compare iv. 6, and
virt. 397.
189 What may entice, as such as is necessary.
191. Notice here, as in 63, 154, 180, and 11. 560, the repetition
of worda with a slight alteration.
192 The meaning is that God will not overlook a sincere
attempt to obey Ilum, eren though it be unsaccessful IIe will
look more to the intention than to the outward act
190. light, spiritual illumination.
wall + TANGA ant lain-11. - 1
het. Al
light.
197. This is called the doctrine of final perseverance, and comes
from Jatt . 22, “He that endureth to the end shall be saved."
safe arrive, attain salsation.
in .--
A.
object of taste'
day of grace, tbe limited perioal of time that God grants
to man for repentance, after which repentance becomes impossible
or useless.
om haL..IL..
201. stamble on, advance on their course through life with

·PARADISE LOST. (DOOK III. 201. deeper fall, become more deeply involved in sin. 202, such, those who neglect and scorn God's day of grace. See 198. 203. all is not done, something still remains before the matter can be regarded as finally settled. This line has an extra syllable at the end. 204. fealty, like fidelity, is derived from the Latin fidditas, faithfulness. Thus 'fcalty' and 'fidclity' are doublets. Tealty' expresses the faithful adherence of a vassal to his feudal superior. Throughout this passage man is spoken of in feudal language, as if lic were a feudal vassal who had by treason to his liege lord forfeitect all his possessions (206, 207). As the Great Rebellion in which Milton played such a prominent part was in determined opposition to what still reinnined of the feudal system in England, we are surprised to find God in Paradise Lost regarded as a feudal sovereign with faithless vassals. Such a comparison would be more natural in a cavalier pocm. 206. Affecting (in the sense of the Latin affeclo), aiming at, striving to obtain. Satan, then tempting Eve, hell out the hope that, if she and Adam ate the forbidden fruit, they would become gods. See ix. 709-712. 205. sacred and devote, a literal translation of the legal Latin plirase, sarcr ci derotus, applied to an outlaw. Here sacred, like the Latin sacer, means 'accursed,' and 'devote' means doomed.' For thc forin of 'devotc,'sce note on 84. 210. Dle he or Justice must, he must die or justice must be sacrificed, that is to say, unless he dies, justice will be violated. 211. as willing, 8c. as He is able. pay is in the subjunctive to indicate that such a sacrifico can hardly be expected. 213. Powers. See 320. 214. redeem (derived from Latin redimo, to buy back) generally lins for objcct the person freed from the consequences of sin, as in 281. Here, however, it is used in the sensc of expiate, and governs the crime committed. In 299 it governs the state or condition restored by the act of redemption. 215. mortal hero means 'deadly' as opposed to 'reninl.' In 214 it meant subject to death,' as opposed to 'immortal.' Milton is fond of thus playing on the different meanings of words. Com. pare iv. 181. Just, the unjust to save, wbich of yon will be just in order to save the unjust. As this act of cxpiation was not an act of justice in tle ordinary sense of the word, but of charity (sce next line), we must understand 'just' in its widest possible sense as equivalent to 'righteous,''virtuouis.' Another tray is to under- ·LOOK III) YOTES. 13 1 &ITTL -L 111 L ._-1 st 216 charity in the wide sense of the Latin cantas, love, Lenevolence w 2:6 crime. 210 none is sed instead of 'no,' beca ago the noun goes before See $35. 221. deadly forfeiture, and ransom. See note on 201. 'Deadly forfeiture'= penalty of death or forfeited life. 2 redemption is directly derived from the Latin redemptio, buying back Rapson' comes from the same derivation through the French, Other doublets will be found in notes on 166 and 201 renewed. He had already been pleading for Man in 144.160. Christ is called the Mediator (Latin, medius, middle), becauso le interposes Letween God and Jan, and advocates Blan's cause before God 2:27. thy word is passed, Thou hast given Thy promise. "Pass' here means utter, pronounce,' as then we speak of passing sentence on a criminal 231. naprerezted (Latin, prælenite, to come before), Dot anticipated, with nothing going before it Prevent' 13 now cquivalent to hmder,' but its original meaning was the same as that of the Latin serb from which it is derived, as in the Natility Ode, 24: "Oh, run, prerent them with thy bumble ode." Call.1.--.-.-- 1 adjectives or participles preceded by a negative prefix, and not connecterl by any conjunction, such as se hnd in this line, anel ir ·[BOOK III. PARADISE LOST. II. IS5, V. SII, P. R. n. 243, 429. The practice was obably imitated froin Greek tragedy (Hecuba, 669; Orestes, ), and is followed by Scott in his Lai, vi. 1. 16: "Unwept, unhonoured, and unsung." 232. Happy for Man, so coming. It is a good thing for man at grace comes in this way, since, if grace did not come un. ought, man could not go to seck lier, now that he has enthralled himself to sin, and in his ruined state owes for his crime i ransom and cxpiation to Gorl so great, that he cannot by any offering of his own free himself from the burden of debt. 234. Atonement (derived from 'at one,' although the deriva. tion is concealed by the pronunciation) means putting oneself at onc with, or reconciliation with God, by some act of expiation for sin. 235. none, qualifics atonement' and offering,' being used for 'no' when it follows its noun, as here and in 219, and in armion, v. xii. 3: "Save his good broadsword hic Feapon hnd none." 'None' was also used for 'no' before words beginning with a vowel, as in the authorized version of the Bible, "Thou shalt have none other gods but me.” 236. mo for him. Here 'me' is used reflexively for 'anyself, probably in order to imitate the rhetorical repetition of me' in Encid, ix. 427, 492, 493. 239. Thy bosom. Sce 169. 241. Death was the penalty that man had to pay for his crimc. Therefore Christ, as taking upon Himself the burden of man's crimc, had to die. See 212, 221. 243. given, allowed or cnuscd, a common meaning of the cquivalent Latin verb, dare. Compare 1. 736, IX. 818. 215. am his due. Death can justly claim Mc. as much of Me is is mortal. This limitation implics that the part of Christ which liec vras only His human soul and body, which He assumed nt His incarnation, and is inconsistent with the Christian Doc. Irine, in which Milton says that Christ was subject to death in the whole of His nature, divino as well ns human. Perhaps the poct changed his opinion on the subject in the interval between tho composition of Paradise Lost and his treatise on Christian Doctrine. 247. This is a paraphrase of a famous verse in the Bible, "Thon wilt not leave my soul in Hell, neither suffer Thy Holy One to sce corruption" (Psalms, xvi. 10). 250. I shall rise. Here the Son of God anticipates His rcsurrection froin the dead.

·por in.) XOTES 45 251. spoiled is proleptic, that is, expreszes the resolt of the action of the serlo. Compare such expressions as 'Etrike him dead, i.e. stnke him so that he may be dead,' and 420,707, T. 171. 232. Death his death's wound shall then recefTe. Thyer condemns the "qua:nt concert is this line", as "rery incon- 233. his mortal sting. In 1 Corinthians, xv. 56, we learn that . "the sting of death is #in." The meaning then is that redeemed Man need not necessarily die in sin and lose ererlasting life, * that to him death wall lose the greater part of its terrorn. Sec XIt. 427-435, where the redeemed are promised "& death like sleep. A gentle wafting to immortal life.” 231 mmple, wide. 255. Shall lead Hell captive. Compare tert quoted on 252. All this speech is based apon Scriptural texts referring to Christ maagre (Fr. malgré, ill.will), in spite of 258. rala, cast down. In L. 46, 'ruin' is tied in the sense of the Latin ruina, downfall 259 Death last. "The last enemy that shall be destroyed is death." Death received a fatal Llow at Christ's resurrection (032), but will not be finally destroyed until the end of the world glat, fill to satiety, so that the grave will require no more dead bodies 2G. with the tualtitude of my redeemed. The entrance of the redeemned saints into Heaven is another event to take place at the end of the world, although it 18 here spoken of as an immediate result of the resurrection. Sach anachroniems in the mouth of God the Son may be jastified on the ground that Ile was not endowed with universal foreknowledge, a fact for which there is Scriptural warrant in a text quoted by Milton in his Christian Dortnine, "Of that day and that bour knowetla nn man, do not the angels which are in Heaven, Deither the Son, but the Father" (J/arl, zul 22). It is, bonerer, possible that the redeemed here foken of are the nghteous who had died before Christ's ministry on earth, and who, according to Home thcolorans, were taken by Christ with Hit to Heaven after Ilus resurrection.

·[BOOK II. PARADISE LOST. 16 261. long absent, after my long sojourn on earth. Christ's human life lasted thirty-seven years. 264. reconcilement, renewal of harmony, the result of atone. ment (234). Milton never in his poetry uses the commoner form reconciliation.' 207. Silent yet spake, his countenance continued to express deep meaning withont the help of words. Dlilton, who was very fond of music, is probably thinking of the way in which, after the words of a song are finished, the musical accompaniment still continues to express the sentiment of the poem. "Silent yet spake' is an oxymoron. breathed, exhaled, as in 607. Love is regarded as a fragrance diffused or cmitted from the countenance of the Son of God. Compare 11. 402. 269. above which only shone, surpassed in brightness only by. 271. Admiration seems to be used here, as in 672, in its ordinary sense, as otherwise 'admiration' would express no more than 'wondering' in 273, and be pleonastic. Elsewhere (e.g. Il. 677) 'admire' and 'admiration' are used in the sense of the Latin words from which they are derived, and merely express wonder. 272. All Heaven, all the inhabitants of Heaven, all the angels. Similarly all England' is often equivalent to all Englishmen,' as 'All England rejoiced.' whither tond, whither it would tend, what would be the ir outcome of tho matter. 1. peace, peacemaker. Abstract for concrete. :c" (Eph. ii. 14). 6. complacence is another abstract term used in a concrete se, meaning not gratification, but source of gratification. y complacence'is equivalent to 'in whom I am well pleased' althero, iii. 17), and may be so paraphrased. 278. Though last. This popular antithesis between 'least' id'last'appears also in Shakespeare: 'Though last not least in love." (Julius Cæsar, III. 1.) 279. my bosom and right hand. Compare 169, 239, and X. 225. The Son of God's place in His Father's bosom and nt His right hand indicated respectively that He was nearest in affection and next in honour to His Father. 251, whom has for antcccdent the possessive 'thcir' in tho next linc. Whom ... their nature'=the nature of those whom. 294. Made fesh. Christ's assuniption of the nature and body of man is called his incarnation, from Lat. caro, gen. carn.is flcsh. "He is our 66

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·46 PARADISE LOST. [BOOK 11. forgotten that he is not speaking in his own person. A similar oversight is committed by Virgil in Æneill, 111, 704, where he makes Encas, in the narrative of his voyage from Troy, speak of Agrigentum as once the producer of high-soulcd horses," although that city was founded six hundred years after the timo in which Æneas was supposed to live. See also Encid, 11. 21; III. 700. 302. when they may, during the continuance of the day of grace; see 198. 306. Equal to God. See Phil. ii. 6. Bishop Newton refers to this verse, as "an instance of Milton's orthodoxy with relation to the divinity of God the Son." But from the whole argument of the Christian Doctrine, and many lines in P. L. (see 140), it is manifest that Milton, in his later years at any rate, distinctly hold tho Arian doctrine of the inferiority of God the Son as not existing from all eternity, is not of one essence with the Father, and as receiving all His power as a gift from the Father. There. fore the "eqnality" attributed to the Son in this passage must not be regarded as absolute, but as limited to the two points mentioned, namely, position of honour and glory and enjoyment of bliss. 311, Far more than great or high, which is a far higher title to honour than being great and high. 313, humiliation shall exalt, an oxymoron. 314. thy manhood. After the resurrection Christ ascendent to heaven in Blis human body. 315. incarnate, in Thy human flesh; see 284. 316. Son both of God aod Man. In the Gospel Christ generally speaks of Himself as the Son of Man, a name applicable to Him on account of His luman parentage as Son of the Virgin Mary; see 234. 317. Anointed. The Hebrerf word Messiah,' one of the names of Christ, means 'anointed.' 318. I give thee. Milton regards it as one of the proofs of the Son's infcriority that Hc derives His power from His father, 320. Thrones, Princedors, etc. According to the ancient tradition, followed by Gregory the Great, there are nine orders of angels, namels, angels, archangels, virtucs, powers, princedoms, dominations, thrones, cherubim, and scraphim. These orders are not to be regarded us mtaally exclusivo species. The first order is co-extensive with the whole class. The archiangels, as their name implies, are the highest of the angels, and are rery limited in number. Michaci, Raphael, Gabriel, Uriel (648), and three others (64S), whose names are unknown, are archangels, and Satan was an archangel (1. 243) before his fall. I'lc cherubim and the scraphim are two mutually ·BOOK TIT) NOTES 49. exclusive classes of angels divided according to their nature, and seemingly making up together the whole angelic host of the 10 be made between the terms 'yurtues, powers, princedoms, 319, -20. under thee-I reduce, I place under Thy authority. - - l 3.- --dunt ... Tut. .. lowest of du W.LY LICU (1 %): "As far removed from God and light of Heaven As from the centre thrice to the utmost pole." LUU centre os LIU Yurdu, 325. Archangels. See note on 320 326 Thy dread tribunal, the trial of mankind to be conducted by Christ on the last day, and therefore called the day of Judgment. from all wlads, from every point of the compass, from every direction. Compare iv 559 327. cited, anmmoned to appear before the tribunal. Cite' is a legal word as also is 'arraigned' (accused, charged) in 33). 320 peal expreages a loud and awful sound, here the voice of the summoning archangel and the trump of God, 1 These iv. 16 332. her numbers full, her nambers (being) full. Absolute construction 337. golden days Here 'golden' expresses perfect blessedness And happiness, as in the phrase 'golden age 333. triomphing should be pronounced here with the accent on the second syllable Р ·PARADISE LOST. [BOOK III. 339. lay by, lay aside. 340, sbali uced (intransitive as in iv. 235), shall be necessary. Abbott quotes from Ben Jonson, “These ceremonies need not. 341. Gods. The angels are often spoken of ns Gods by Milton. Sccl. 109, P. R. 1. 114. In his Christian Doctrinc Milton quotes texts from the Bible in which the angels are called Gods (Psalms, scrii. 7, 9; Judgcs, xii. 21), and remarks that “the name of Goi scems to be attributed to angcis because as heavenly messengers they bear the appearance of the divine glory and person, and even speak in the very words of the Deity." In 1. 796 the fallen angels are called Demi-gods. 312. to compass, to accomplish. 344. but-all. In order to make the syntax regular we must put a comma, or inslı, after 'but,' so as to mark off all the multitude of angels uttering joy' as a subordinate clausc in the absolute construction. Otherwiso, if, as in the original editions, thero is no comma, the multitude of angels is a subject left without a verb owing to a cbnnge of construction in the middle of the sentence. 346. zumbers without number, numbers so great that they could not counted. A similar oxymoron will be found in P. R. III. 310, “Numbers numberless." 347. As from blest voices, as coming from blest voices, innsmuch ns it came from blest voices. The fact that it proceeded from blest voiccs explains the sweetness, and the large nuinber of singers explains the loudness of the shout. 315. Jublleo, rejoicing. Among the Jews the Jubilce pas & fcast lield cvery fiftictlı year, on which sinvcs were released and lands were restored to their original owners. As this feast was n scason of great rejoicing, introduced by the sound of a trumpet, tho word jubilee' was generalized to express any manifestation of public joy. hosannas, shouts of praisc in honour of God, The Hobrow Ford Hosanna means Savo I besccch thee.' 350. cithor throne, the thrones of the Pather and of the Son, The difference between cither' and both' is tlint both' can bo used of two things collectively or severally, while 'cither can only be used of two things scverally. In this case the angels dill t10t make their ndoration to both thrones at once, but first to the one and then to the other, as is indicated by the hymn. See note on 383. 351, 352. down they cast Thoir crowns. Rcv.iv. 10. Vlacaulay, in his essay on Warren Hastings, relates that thic Rijn of Benares "oven took off his turban, and Inid it in the lap of Hastings, it gesturo which in India marks the most profound submission and ·DOOX 1.) NOTES. 51 derotion." Still greater bumility is expresserl by taking off the head-dress and placing it on the ground at the feet of a superior. 372. amarant is from the Greek, amaronios, unfading, so that the adjective in the next line is etymological Compare 391, 353. Immortal amarant. For the repetition of the porn with an avljectire, compare 63. 351. fast by, clore by. 'Fast' in this sense is connected with fasten,' and has no connection with 'fast' in the meaning of swift. 337. the Fonxt of Life These details are taken from the twenty-second chapter of R-relations, where we read, "And he showed me a pare nrer of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was the tree of tile." 359 Elyulan, heavenly, the avljective of Elysium, the blissful region designed in Greek mythology to the souls of the goorl. o'er yalan Lower. The critics remark that flowers do her We shoold the Latin gender, and masculine or Deuter. change" bu courte" bir choice of word. inteniled to be an echo u... LWU v Luy, U, AL LUUtained one more blant, it would not flow as smoothly as it doc. amber u really yellow, but here Multoa, imitating Virgil ("Purior electro," Georg III. 22), use it as a symbol of perfect transparency, so that 'amler' here is equalcot to clear as cryatal' in the passage quoted from Perlations on 377. 361. Deams of light playing round their heads, and mingling with their tresses Compare 623 3C2. thick, close together, in large numbers, in quick succes. nion. See Gi *Thick' and 'thrown of a Tee with 'roues' in 361, or thick' may be parzell as an adverb morlifying throwni 09. 383 104 & sea of Jasper. La Ret IT 6, ! is "a tes of glass Like onto crystal." Jasper is a mineral of ranous coloars, and montrerembles the sea when it is greenuh.

·52 PARADISE LOST. (BOOK III. 304. Impurplcd. Milton, like the classical pocts, 150$ 'purplo' loosely to express any bright colour, lere tlio redness of roses. Comparc Incidax, 141. smiled. Coinpare 17. 784. In like manncr Eschylus and Byron express the brightness of the sunlit sca by representing it as loughing and siniling. In iv, 16.1, the smile of occan does not exprey its brightness, but rather represents the occan as delighted with the perfuno of the spices. 305. crowned again, replacing tlic crowns that tlicy liac cast do tn (351). 307. preamble (Latin pro, before, and ambulo, to walk), music preceding tho song. 370, 371. Joln Molodlous part, sing notes that would blend har. moniously with the voices of thic other singers. As Milton vas a musician, lic probably uses 'part' in its technical musical senso, and imngines the angels singing in parts, some taking tho tenor, others tho trehle, and others the bass part. 372. Theo, Father. Before Milton decided to write an epic poem, lio thought of writing a drama on the subject of Paradiso Losl. In Nilton's mss., still oxtant in tlic library of Trinity College, Cambridge, there are two plans of such n drama, in both of which provision is made for n chorus of angels. Perhaps this song of praiso was originally composel as a choric song for the intended drama, just as thc first ten lines of the address to light (iv. 32.41) are known to lave licen composed as carly as 1642 to be the opening lines of the prologic. In the matter of the song, the chief point to be noted is the omission of all mention of the Holy Ghost, the third person of the Trinity. Compare 350, where only two thrones are mentioned. Indeed, from Milton's pocis, we should be inclined to think that ho bclicved in only two divino persons. However, in the Christian Doctrine, ho expresses liis belici in the distinct personality of the IToly Ghost, but declares Him to bo "fox inferior" oven to tho Son. The hymn of praisc is reporter indirectly as far as the word 'lcholl' in 397. But, as the indirect report is by apostrophe heilressed to the two persons to whom the hymn was originally nillressel, namely, the Father in 372, tho Son in 383, the pronouns of the second person in the original lıymn are not changed into the third person in the indirect report, which llicrefore reprouinces with little nlteration the very words of the hymn. This makes the sudden transition to direct speech in 357 casy and natural. 374. In this linc, unless being' is pronounced as a mono. syllable, thero is an extra syllable nt the end. 3378. Fountain of light. See 1.8. This is verbally inconsistent with S. There is, lowever, no real inconsistency. It is quito ·POOK II.) NOTES. 53 posible to know that God is the Author of light withont knowing from what particular place the stream of light, if light is a streara, flows. 376. glorious brightness, Compare Fordsworth': line: "A privacy of glorious ligbt 13 thine," addressed to the sky-lark. h 1 379. shrine (Lat 8CTINUM, case or box) Thence the meaning was specialized to express a sanctuary or receptacle for some holy object The cloud 18 compared to a shrine, because it covers something very sacred. 20n market with nampene minha -- bright, brightness. Adjective for abstract noun. 391. Yet, nevertheless Although they are dark, the angels are overpowered by their brightness. There is, however, no real opposition, as "dark with excessive bright" 18 merely a poetical way of expressing the fact that the spectators' eses were dazzled. brightest Seraphim Milton here ises an epithet that buggests the derivation of the nonn. See note on 320, and compare II 577-581. 'Seraphım' is the Hebrew plural of seraph' 337. Theo gert At this point of the hymn, the angels would turn to the throne of the Son ·PARADISE LOST. (BOOK 111. 353. of al creation frst. This seems distinctly inconsistent with v. 603. la that passage God announces to the assembled angels : "This day I have begot whom I declare My only Son," and implies that the angels were created before the Son. We cannot escape the inconsistency by taking 'first' here to mean first in dignity,' for in 390 God is declared to have created all tho heavenly powers through the instrumentnlity of the Son, who must therefore have existed before them. See also v. 835-838. Milton's belief that the Son of Man was created by God and not co-eternal with Him is part of Milton's licterodox doctrine of the inferiority of the Son. 336. Made visible. See note on 140. St. Paul, in Colossians, I. 15, calls Christ “the image of the invisible God." 387. elge, except in this way. on thee. Here the reported speech slides almost imperceptibly from indirect into direct speech, as Milton, in imagina. tion, identifies himself with the quire of angels. A similar, but Morc palpable, trausition from indirect to direct speech will be found in 1v. 724. 390. Heaven of Heavens (1 kings, viii. 27), a Hebrew idiom for the highest Heaven, the abode of God and His angels. Milton supposes that this Henven was created before the World, for “it is improbable that God should have formed to Himself such an abode for His Majesty only at so reccnt a period as at the be. ginning of the World" (Christian Doctrine, VII.). the Powers. See 320 and 383. 391. By thee. Here we see the Son acting as the Father's "effectunl might" (170). In his Christian Doctrine, Milton quotes 1 Cor. viii. G, "To us there is but one God, the Father, of whom a quo) are all things, and we in Him; and onc Lord Jesus Christ, by whoin (per quem) are all things." From the distinction made in the propositions used in tliis and other texts Milton concludes that in the work of creation the Father was the principal efficient cause, and the Son the secondary efficient cause, or, as he says in Chapter VII., not the primary cause, but the instrumental, or less principal cause. "Hence," he remarks, “it is often said that the Father created the World by the Son; but never, in the same sense, that the Son created the World by the Father." 392. The aspiring Dominations, the ambitious angels who rose in rebellion with Satan, For dominations see 320. We must not supposenny distinction intended beturcen 'Dominations' here, and Powers' in 390. By poctic license Milton, when speaking of collcctions of angels, calls them by the name of whichever of the ·BOOK ] NOTES 05 . nino orders mny happen to suit hun verse best. Compare 320; L. 129, 605 ; 11. 11, 15, 150; y. 772; VI. 841. In this Bhilton follows, like Virgil, the example of Homer, who calls the Le. Blegers of Troy indifferently Argives, Danaans, or Achæans. 392 Thon that day. In VL._821-866 Milton, in a mblime passage, tells how the Son of God with His Father's thunder drove the rebellious angels out of Heaven. 301, 393. ukook Heaven's everlasting frame Compare, “ Under His burning Weels The steadfast Empyrean slook throughout, All but the throne itsell of God." (91. 831) 397. Back from pursult, returned from parkuit. Back' muat Le parecd as an adjective agreeing with thec' in the following line, as the angels took no part in the puranit. Sce yr. 880,681. 398. The only, attributing no sbare in the victory to themselves Son of the Father's might In Hebrew the possession of qualities is often expressed by the genitive of abstract nouns rother than by adjective. This idiom 23 hlerally translated in WOLOL duy 1 allei & magn = bull endowed will ny ratber 8 might.' 399. To execute, for the purpose of executing. Mls focs, Hus l'ather's focs 400. Not so on Man, elliptical for not to do so (execute fierce vengeance) on Jan.' their mallca, the malice of the fallen angels, the foes mentioned in the previous line in T-ALL 403. but much mora to pity focuired As from 402 it 18 plain that 'much more to pity inclined' qualifies thee' in the previous line, but' or 'than' must be understood before her in the following line: or we may way that there is an anacoluthon or change of construction, and that the sentence goes on as if as soon as' hail been used instead of 'no sooner.' For the repetition with sliglit alteration, compare 151. 111. less than Divine. The meaning Intended seems to be that Boch love can be found in the heart of Gol alone and in no inferior Leing, so tint the line answer the question put in 210 The more natural meaning of the words, as they stand, would be ·58 PARADISE LOST. (DOOK III. 438. Sericana, a region to the west of China, and on the fronticrs of India. Chineses. National adjectival forms ending in -cse are not not used as nouns with the plural suffix. In speaking of the inhabitants of China, we call thiem the Chinese or Chinamen. 439. cany wagsons. Milton's knowledge of this strange mode of locomotion seems to be derived from Heylin's Cosmography, where the country of China is said to be so plain and level that they have carts and coaches driven with sails, as ordinarily as drawn with horses in these parts." The cpithets 'cany' and light' are intended to explain the possibility of the fact men. tioned. In spite of the flatness of the country the carts could hardly have been propelled by the wind, had they not becn made of light bamboo canes. 40, windy sea of land, land that resembled a wind swept sca. 441. bent on, resolved to get. 442. creature. The word 'lifeless in the next line shots that creature' is here a term including all created things, and not, as now, confined to animals. 4.14. store, abundant supply. 415. aerial. See note on 7. 449. in. We shonld expect on,' as the rain things were the foundation on which the hopes were built. We may, however, regard 'in' as representing the material of which the castle in the air was built. 449. fond, in the old sense of the word, foolish. 151. on earth, as opposed to 'in Heaven.' 452. painfui superstition, such as that of St. Simeon Stylites (Simeon on the pillar), who describes himself as follows in Tennyson's verse; “Let this avail, just, dreadful, mighty God, This not be all in vain, that thrice ten years, Turice multiplica by superhuman paugs, Patient on this tall pillar I have borrie Rain, wind, frost, heat, hail, damp, and slect and snow." Many similar instances of painful superstition may be taken from the practices of Indian ascetics, who, in the words of Byron, try to“merit Heaven by making Earth a Hell." 451. empty, rain, unreal. Objectless wandering rouud the nutside of the world is an appropriate punishment for useless and meaningless nets of superstitious folly. 455. unaccompusted works. Milton is probably thinking of Lucretius, v. 837-8-1-1. 97 ·BOOK 111.) NOTES. 69 456 mmHodiy mixed, combined in opposition to kind,' that is, patare. See 463. 437. in vain, ineffectually. 458. Ora) dssolation, 89 opposed to their first dissolation, when they were "dissolved on earth" (457) by the death of their bodies, after which they are represented by Milton as baring a shadowy existence on the outside of the World until the time their final annihilation 459 Bome, for instance, Ariosto, who places in a valley between two mountains of the moon A strange collection of things lost opon earth. Pope refers to the same belief in his Pape of the Locl, v. 113: "Some thought it mounted to the lunar sphere, Since all things lost on earth are treasured there." 461. Translated, removed from the earth withont dying, as were Enoch (Genesis, v. 24, Heb xi. 5), and Elijah ( Kings, il. 11) middle Spirits On the principle of gradation in nature, it was supposed that there must be some intermediate beings to fill up the wade gap between angels and men 403. 11-joined song and daughters, the sons of God" and the "nhnen man lama' .11 ...a former opinion. 466. Babel In the eleventh chapter of Genesis we are told that 41 terb babble.' 467. Benaar, or Shimar, & province in Babylonia. 469. Babels is bere & common term, meaning buildings like the tower of Tabel. bad they wberewithal, if they had the materials to build with 469, 470 to be deemed A God, in order that he might be sup. posed to be a Gout According to the story Empedocles leapt into the crater of Ætns, hoping that it would be supposed that he ·60 PARADISE LOST. [BOOK IIT. had not died but gonc to join the gods, One of his sandals was throurn up by the volcano and revealed the attempted deceit. 470. fondly, foolishly ; sec 449. 473. Cleombrotus tras so charmed with the picture of life after death drawn in Plato's Phado, that he flung himself into the sea in order to enjoy as soon as possible the state of happiness therein described. Notice how the names of Empedocles and Cleombrotus arc kept back to the end of the sentences in which their strange actions are told. Our curiosity is first excited by the story and then satisfied by the mention of the names. The most famous instance of this common rhetorical artifice will be found in Æneid, ri. 884, too long, sc. to tell. Compare 1. 507. The secming carelessness of this ellipse is perhaps, as Newton suggests, intended to emphasize Milton's impatience and disinclination to dwell upon snch a contemptible subject. Milton and other writers of genius often purposely affect carelessness in order to express their meaning with greater force. Compare x. 936. $74. Embryos, undercloped creatures, abortions (456). Milton here breaks suddenly into a satire upon the Roman Catholic Church by conteinptuously coupling with embryos and idiots those whom it inost revered as holy men. eremite (Gr, eremilcs, dweller in the desert), a longer form of 'hermit.' 475. White, black, and grey. The Carmelites, Dominicans, and Franciscans, Fere called respectively white, black, and grey friars, from the colour of tlicir clothics. trumpery (Fr, tromper, to deceive), worthless trifles, such as their beads, cords, "cowis, hoods, and habits" (490). 476. pligrims. Here the poet in the spirit of Protestantisin ridiculcs pilgrimages to the Holy Land, as if they implied disbelief in Christ's resurrection. It was supposed by Roman Catholics that pilgrimages to holy places, especially pilgrimnges to the Holy Land, covered a multitude of sins, and to the present dny pilgrimages are very popular in Roman Catholic conntries. "In Chaucer's Canterbury Tales an account is given of a pilgrimnge to the shrine of St. Thomas Becket at Canter. bury. The practice of pilgrimage is, of course, not peculiar to Roman Catholic Christians, but is popular nlso among Mahomctans, Hindus, and Buddhists. In fact, Protestant Christians stand almost alone among the religions of the world in denying the efficacy of pilgrimages. 477. Golgotha, near Jerusalem, was the scene of the crucifixion (John, xix. 17, 18).

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·62 PARADISE LOST. (COOK III. had a third movement, to account for which they invented the crystalline sphere. This irregularity, not known as the precession of the equinoxes, is really due to the action of the sun, moon, and planets, ou the Earth. 183. that first moved, the primum mobile, Lat. (the first movablc), which was supposed to be first set in motion, and to communicate its motion to the other aphores. 481. Saint Peter is beliered by Roman Catholics to be the porter who keeps the gate of Heaven, and refuses admittance to those not qualified to enter. This belief is based on the literal understanding of Christ's proinise to Peter, I will give unto thee the keys of the kingdom of Heaven” (Matthero, xvi. 19). wicket here means a grated aperture in a gate, through which the porter can sce those outside, without letting them in. Milton no doubt intends to ridicule St. Peter's office by repre. senting him as standing with his keys, and peeping timidly through the vicket in the great gate of Heaven. "Protestants ohject to the iden of Peter as the gatekeeper of Heaven, because it seems to lower Divine mysterics to a human level. The poet emphasizes this objection by following the conception of the gatekeeper into details, and investing him with the commonplace accessories and character of an ordinary human porter: seems to their foolish imaginations. The word implics that Milton does not believe in St. Peter's office of gatekeeper. 486. Uft their feet, so as to step up. 487. either coast, one side or the other. 4$9. the devious air, the air far away from their course. Somc tako "blows them into the devious air" as dypallage for . 'blows them derious (out of their course) into the air.' 490. habits, dresses, in the sense of the Latin habitus. 491. fluttered into rags, driven about in confusion, until they are converted into rags, reliques, relics of the saints, to which Roman Catholics attach much sanctity. The commonest relics are legs, arms, skulls, teeth, or picces of clothing. In India, the Buddhists most resemble the Roman Catholics in reverencing relics, such as fragments of Buddha's begging bowl, and the sacred tooth, said to have been brought to Ceylon in the beginning of the fourth century. beads. A bead originally meant a prayer, and then came to mean a small perforatcu ball, such as those by which the Roman Catholics, and the members of otlier religions, count thcir prayers.

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Lxme alr* (Limto of the factore!, Toped to t'ev'i T-tate: faturala di vista teatten: Ice Lumire *x/Tiras LE ! the 3 wich are capiz faz01; (3 tko: Lord - CTYTI (Łe Luxo of fcols 2:0 ender laves kis listo Gr Parndant of Fools in the 12 : BELISCA Lun Data descrito a Lotte 50 ...6: 1-2. bio to feel the 7: 4.2 Limbo ypande Finan 4T, con 2: +44220': ET Vixit to te. Wce! which, itset kaz pre present per att *Yor' tere exprvitse tur feeted 1. tex. varer via inares; FC... iterum Led Liter Gearrazo :ratel. , tak tre:5 trawl, deriraltro tb-Fi imran',! A tot 21 e F. dapiftis ITOL Fact Ke are the seçe dubl 541. 14. ure rechal VI.1:00 a 20:0c: wib tepl. OGRANKA. ts: cines: 7 cz: ttat te describe : re tai to far 3. tek! Kes El We W: TICHET ·64 PARADISE LOST. [BOOK NI. 509. By model, may be taken with 'inimitable,' or we may understand 'represented' by zeugma from draron.' shading pencil, the artist's paint-brusli, which, by shnding certain portions of a picture, represents the shape of an object, while a model simply reproduccs on a smaller scale the very shape of the object represented. Thus the cpithet 'shading' is liere used to distinguish between two different ways of representing the appearance of an object. Pencil' lcre, as in Shakespeare, mcans a small paint-brush. Thus we read in King John of hands 'besmear'd and overstain'd with slaughter's pencil." This reference to painting is no doubt a reminiscence of Milton's foreign tour, in which he had seen the greatest masterpicces of Italian artists. 610. Jacob. See Gencsis, xxviii. 12, 13. 516. mysteriously was meant, had a hidden meaning, 518. Viewless, so as to be invisible. Viewless' expresses the result of the stairs being drawn up. a bright sea, spoken of in the argument as the waters above the firmament that flow about it," viz., about the gate of Heaven. Again, from yii. 205-271, it is clear that Milton identified the "waters above the firmament" (Genesis, i. 7) with the crystallinc sphere of thic carly astronomers, so that the ** bright sca" lere must be intended to be the crystalline ocean of which the ninth sphere consisted. 521. Wafted by Angels. Milton seems to have in his mind how, in the parable of Dives and Lazarus, "the beggar dica, and was carried by angels into Abraham's bosom," that is, Heaven. 522 Rapt in a chariot, as the prophet Elijali was. Sco 2 Kings, 11. ll. This seems inconsistent with the suggestion made in 461, that the moon might be the abode of translated saints. 523. dare, provoke, challenge. Milton suggests that the stairs were lowered, cither that Satan might be tempted to try and nscend them (compare 1. 642), or that he might be tontalized by secing Heaven, from which he was excluded, inviting him, as it were, to enter. In this passage, Milton degrades the Deity by attributing to Him mean motives. We may contrast with it Tennyson's description of King Arthur as one who porer inocked, " For inockery is the fume of littlc hearts." (Guinevere, 628.) We must remember, however, that the passage we are con sidering is an exception to the high cthical tone maintained throughont Paradise Lost and Paradise Rcgained. In 523 the fourth foot whether' is a trochee, d ·NOTES G5 BOOK II.) 5:23. Wider by far, because before the fall of man the apgels went to and ito between Earth and Heasen more frequently and In larger numbers than they did afterwards. - pl.-It. L'11 a whinh L. Tumulto Torino pan clause "though that Frere large rather out of place, but euch inversions of the natural order of words are common in Blilton, ap 21 T.. ----1.6h. N.- on 017 - 42 Ve UL 20-631. were Contrary to present usage the subjunctive is bere, and in 686, used in a concezuive sentence of an actual fact The subjunctive mool was much more extensively explngerl by old writers than it is at the present day. See Kellner's vudines of Engluh Syntax, 8390 531, the Promised Lands as the rame given to Palestine, becaure It was promised by Col to the children of Israel 53 those happy tribes, the twelve tritta into which the children of Israel were divided. 53L Passed bas for Rubject, firat his angela' and then 'hin eye. As the verb is used in different MTM with thone two different roljects, this is an instance of the figure of Tech called gylleps Compute 794, and "Ter heart and morning broke together in tests" Drequent, frequently, of, ferhaps, so large number L ·(BOOK IN. PARADISE LOST. 66 534. choice regard, look of special favour. See I. 653, and Deut. xi. 12 535. Pancas, the later name of Dan, the most northerly loun of the Promised Land, the whole length of which is described as extending from Dan to Beersheba, a town on the southern frontier, just as the phrase from the Himalnya to Cape Comorin' is used to express the whole length of India from north to south. Notice how lilton varios the familiar expression 'from Dan to Bcersheba,' by substituting 'Panens' for Dan,' and by de. parting from the usual spelling of Beersheba.' This substitution of unfamiliar for familiar modes of expression is one of the devices constantly used by Milton to maintain his verse above the level of the commonplace. The same tendency is frequently noticcable in Virgil's and Tennyson's poems. Just as in 555 Milton shrinks from calling a constellation by such a commonplace name as the Rain, and prefers to describe it as "the fieccy star that bears Andromeda far off Atlantic scas," so Tennyson, avoiding the word moustache, spcaks of "the knightly growth that fringed his (Arthur's) lips. fount of Jordan's flood, source of the river Jordan. 538. So wide, as wide as described in 529-537, that is, altrider by far" than the passage to the Holy Land. 539. such as bound, "Hc bath compassed the waters with bounds" (Job, sxv. 10). The resemblance between the bounds of darkness and of ocean is that both are ordained by God. Soc also Job, xviii. 11. 540. the lower stair, n Latinism for the lower part of the stair, Thus summus mons is the top of the mountain, and not the highest mountain. 644. gone, having gonc. 546. bigh-climbing hill. Either the hill is personificd, and called 'high-climbing' because it rises high, or the epithet is transferred, by hypallage, from the person climbing to the hill climbed, much as we speak of a dizzy height, mcaning a hсight which makes those wlio stand upon it dizzy. Todd compares: "There riseth up an casy.climbing hill." (Drayton.) There is a similar hypallage in 'chcerful dawn' (545). 617. discovers unawaro, revcals unexpectedly. 545. somo foreign land. This is another (sec 509) reminiscence of Milton's forcign tour. He is thinking of the splendid views northern Italy suddenly revealed to the traveller as he crosse the Alps, and, in the following line, the "renowned metropolis he has in his mind is no doubt Rome, which he describes P. R. W, 53, 54, as " With gilded battlements conspicnous for, Turrets and terraces nnd glittering spires."

·BOOK II.) NOTES. 67 552, such woader, *. as seizes the scout * --- . tiow the whe 1 4. leaf.nl...halon : canopy, derived from the Greek word for a mosquito curtain. 557, 558 eastern point of Libra, Libra, the eastern point of his view of the World Of Libra' 19 a definitive genitive equivalent to a nonn in apposition. There is really no absolate eastern point of the World, but Milton chooses to regard Satan as making his surrey at a time when Libra (the Scales) happened to be east fror an English point of view, and therefore Anies (the Ram), the constellation exactly opposite to Libra in the celestial" globe, wag in the west- This is farther indicated by Aries and Andromeds being considered with reference to the Atlantic, the ocean in which most of the heavenly bodies appear to an English observer to set Satan's eye ua passing from Libra to Ares Fould pass right across the World, so that he is thus represented as making a Phornhinne L. n.22L-Ann frer fmm eide ·68 PARADISE LOST. (BOOK IN. versa. pressed by simply telling us that Satan viewed the Vorld from cast to mest; but the poet mentions definite constellations as his castern and western points, makes us dwell apon them by wellchosen periphrases, and connects two of them together by thic poetical image of the Ram bearing Andromeda high above the Atlantic, as the god-like bull bore Europa safe over the waves of the Hellespont. Thus, he not only expresses his meaning clearly, but also fills our mind with a picture of the great constellations which adorn the firmament. 558. tho fleecy star, the constellation of Aries, the Ram, which is said to bear Andromeda, because Andromeda is above it, that is, to the north of it, in the sky. 559. far of Atlantic seas, becausc Andromeda being more to the north does not sink beneath the Atlantic as Aries does. Milton is describing the movements of these constellations from his own point of observation, namely, London. 561. in breadth, in Intitude, that is, from north to sonth, or vice versa, as opposed to longitudo (576), east to yest, or rice What Milton calls latitude we call longitude, and what he calls longitude me call latitude. 662. the World's first. region, the sphere of fixed stars whose exterior surface is the "first convex" of 419. 564. marble. Compare Othello, 111. iii., "Now by yon marblo lieaven." In both passages marble' means 'bright. Tho Grcek word from which marblo' is derived is connected with a verb mcaning 'to sparkle.' oblique, not in a straight line, because he did not know where his destination Iny, until Uriel told him. 566. Stars distant. In the distance they looked like stars, but from a closer view they were so large and splendid that thoy looked like other Worlds. Compare the similar contrast between a ncorer and a distant view in 422, 423. Milton here approaches the modern scientific conception of the stars ns other suns, each of them probably surrounded by a system of planets such as Burrounds our sun. 567. Or ... or, either ... or. happy igles, like the Fortunata insulæ of Greek mythology, in which the souls of the 'blessed lived after leaving the World. In II, 410 the Earth is called "thie happy isle." The heavenly bodies aro surrounded by air, as islands are surrounded by water. 568. those Hesperian Gardens, the gardens of the Hesperides, are alluded to again in iv. 250. They are so called from Heg. perus, the evening star, because they lay far away to the west. One of the labours of Hercules was to take aray the golden apples for which they were famour, ► ·ZOOK IL AVIES 3 569. The pouns in this line are in appeition to 'Harry un' in 567. 570 Thrice bere expresses the poesrusion of a quality fos lizh degree, like the Latin ter, e.g., "O terque quaterte imati (treid, i. 94). 571.. He stald not to laqafre. Here Milian ingeniously, with out confessing his ignorance, excuses himself for mest etling what he does not know. Compare vin 172-173, 615-621. above them 211, s, in grandeur. From a aniremal point of view the con has no soperiority over the other stats, althongh it is the noblest heavenly lody in the sky as een from the Earth; see note on 556. 574. up or down It is evident from 1x. 78, 79 (compare Dote on 558), that ap,' when osed to express the relative position of places innde the Torld, means in the direction of ibe North . ! L. . . . In 512, 562,"down". according to which th division of the univers have no reason to bel North Pole, as some of Salton's commentators seem to aagtime. Those who make this assomption aod take for granted that Satan was travellinz couthward when he made his dowoward plunge in 562, anderstand the words "op or down” to express Stilton's doolt hether Satan had already, in that downward plonge, ahot fast the son and had therefore, un retracing his stere, to take a northerly direction back toward Heaven, or had pot yet made his way as far as the fun and therefore had to continue his cogte towards the south in order to reach that Juminary. 575 By centre or eccentric, in the direction of the Earth, the centre of the universe according to the Ptolemaic aystem, or in direction away from the centre. "Centre' means 'the Earth in L 66 and in the parage quoted from Shakespeare op 578 Newton, however, supplies that Biltor is here andecided Letween Prolemaic and Copernican astronomy According to .t.

·70 PARADISE LOST. [BOOK III. the Earth happened to be in the line of his flight towards the Sun. 576. longitude. See 561. 577. Aloof (by derivntion all-off), is here a preposition meaning "at a distance from.' thick. See note on Gl. 578. distance due. The ordinary stars keep at a respectful distance from the sun, for, as Shakespeare says in Troilus and Cressida, "The licavens themselres, the planets and this centre, Obscrve degree, priority, and place." Milton often refers to the practice of showing respect to a superior by keeping at a distance. See 655 ; 1. 791, 792; TV. 829, 945. 580. numbers, rlıythmical movements. 582 or are turned. This suggests the scientific fact that the sun is the cause of the motions of the planets. Their motions, however, are not due to any magnetic power exercised by the sunbcams, but to the attraction of its greater mass. 586. This line begins with two anapæsts : "Shoots invisſible virftue évlen to the deep." virtue, power, infuence. Compare 608. the Deep, generally in Milton means Chaos, as in 11. 891; sometimes the deep sea, as in v11. 413; but here it means the interior of the Earth, and is equivalent to the dark' in 611. For this meaning of the deep' compare v7, 478 with VI. 482. 587. So wondrously, he held such a wonderfully commanding position. 588. a spot like which, such a strange sun spot as, etc. 589. Astronomer. Milton is thinking of Galileo, who discoverel spots in the sun in 1611 by means of his newly invented telescopo. Galileo is mentioned by name in v. 262, and is spoken of as the “Tuscan artist" in 1. 289. Milton visited him at Florence, where he found him " grown old, a prisoner to the Inquisition, for thinking in astronomy otherwise than the Fran. ciscan and Dominican licensers thought," that is, for holding the Copernican vicw that the Earth moves round the sun. 590. glazed optic tade="optic glass," 1. 288 = telescope. To glaze' is to furnish with glass. 502. After 'found' we should expect a comparison with something with which Satan himself was familiar (compare 552). He had of course not yet seen the Earth, 593. Informed, pervaded. 595. If metal, if any part iras metál, whatever part was metal. 0 ·596. carbuncle (Lat. carlunculus, dim, of carbo, a coal), a recious stone of a fiery red colour. moat, &. of it seemed. chrysolito (Gr. chry408, gold, and lithos, stone), a stone 50 eller from its yellow colour. 1 593. besides, in addition to those twelve. 599 elsewhere, ercept in the tan. 600. That stone, or Uke to that The thirteenth stone in the PAL.-- 1.-1.1.---------- -L. €02, 603. bled Volatile Hermes Volatile' a9 technical teru w chemistry means subject to rapid evaporation. As, however, mercury is less subject to evaporation at ordinary tem. peratures than most other liquds, volatile' must here be intended to express the restless mobility, on account of which mercury was called quicksilver (lively silver). The verb .bund then expresses the way in which the alchemists deprived mer. cary of its lively motion by imprisoning at, as it were, in an Amalgan. Some commentators understand Milton to mean that the alchemists solidified mercury by freczing it; but it is doubtful whether they could produce sufficient cold for this purpose, and they certainly knew how to combine mercury, with other metals . . المد الله ,ان ولی هربا لایه با بهعممه به با Col. Proteus was a sea-god, who, when bound by his captors, assumed vanoas forms, and at last returned to his original form (Odysey, 454-461, Georgus, iv. 397-4H). Hence Proteas stands ·ra PARADISE LOST. [118*** 111. for clementary matter, which appears in 2014 in various disguise's as metal, stone, ctes, and which the alorist: tried in rainer to its original form liy distilling it again and stain in nlembies. The pi***98 of distilling in alemli in cumarudio the binding of I'mtous, "Unlanmmt l'rulens in various shingle slands for various sulatanera before they are put into the aloudilo to be experimented upon, GOS. Drniood is pimleptir, anul expresados namnething font talar place after the notion of the princijil vorby call Mattor ja first brought outlig the alchemist for experimentation, not the reduced by distillation to felruined ta) its original farin. ilmboc, alemio, chemical you for allstillurims, froin Arabic al, tlie,' and amin, it still,' an drahio nellt of Glarla derivation, l'his worl givia valenhle aviileneer oftlun hinterlevnad finct that Furopo in the Millo Agos derived for knowledge of chemistry from arbin, and that tho Araling in lovir tuin owoc de canto leht to the Groolin. Por ofling install or clut history container in words, too 'I'renchie chapter on the audience in his Sendy y llarly, 600. doro, in ihn aun. The prot'n imnglandtoni anke the clistant nenr, just as in 197 it. innede thu pant julesenll. We might includlo these two przes, no us which ist nixonoplim lui tho or linnry historio prosent, or it common maine, an long two aproics of tho imnginntivo prevent. In on the Iningluntimet disregarela ellstonen spaco, in the other dificus in luna, 007. Brantno forth, oxlulo. ollxir, from Arabio o ikisir, les philophorst son, nuotler chemical term comingWrough Arable from a circle origin, for iksir is derived from the (trenk arrox, elry. Hxir in inglini somolimes linn itu Arabio meaning, littora inually stands for the clixir rito (thin elixir of lif), n rauglit comforringe immortality. lora, from the very bmtho Sorin,' wo my Alipposo tlint Millor conceived it as a vapour or fragrance Soun alchemistu supposed potable gold (108) Colon Charlirir viens 009. gold in pillior Olijret of unused annat voly, an wybos 190 Hponk of running a horse,' or (Ino ft. ix in predlentlyn appoml tion to rivers,' 'riin' Weing treated 1115 il vorl of incomjilata groclicntion. virinour. Compare fisonou ivi 171, wire virt110 ARA cho power nipposed by natrologern to renila in benvoly borlion. 009. To arch.ouomio mun, thn am, the grantent of all olete or alchemists. Comparo Ainy John: " To kolemninu this any, the glorioural Sinys in his course, u punya thu alelemets Turning with splendour of his presionin ey? Thic mengo chulily (nrtli to sliitoring soll." 1 1 ·BOOX UL.) NOTES. 73 --- #1: 611. Here ta tre dark, in the darkness in the interior of the esrth's globe. Here in this line means on the Earth,'«ad Bot as in 600, "in the ren.' so many precions things, such as gems and metals. 612 efect so rare, each wonderful properties. 613. g*e is here transitive, as in VL 255. 611. commands, enjoys a commanding (ertepsire) prospect 616 , the son's, nagested by sunshine," although the Loansun' has not been used since 603 90 A 4 equator, on diferent tropical repons to the north and south of the earth's equator. as they LOW Thu second ss' may introduce either a V narar.hr 1 metinn af hil. ----- 1 Low, at the time sprden of, as w197 618 rech, always rertical, as opposed to the earth's emator, where the sun's rays are rertical only at mid-dr, and at certain times of the year. Theco, owing to whicb fact. bo way reasd, is to direction round an object. 620 Kovbere, cowbere else, in no other place. Supered As Tsai ray, made hus eresight so keen that be mal discern objects at a great distance. TIL Les Fithin the range of his eyesight. The serb and nowa 'kes, like 'can,' comes from the U.S. tuin, Laur. Ken' is 6:711 commonly used in the south of Scotland 1. 1 terb, means 'to tror.'

·PARADISE LOST. (BOOK 111. 623. “And I saw an angel standing in the sun” (Rcv. xix. 17). 625. a golden tiar. This picture is probably modelled on Greek medals and statues, in which Apollo, the god of the sun, is represented with rays of light springing from his head and ending in a circular halo. Compare 361. tiar, a short form for 'tiara,' which in Greek means an oriental head-dress or diadem. In scanning this line, unless 'tiar? be pronounced as a monosyllable, there is an extra syllable at the end of the verse. Compare 203. 627. Illustrious, in the literal sense of the Latin illustris, bright. fledge is either a shortened form of the passive participle of the verb 'fedge' (supply with wings), or an adjective derived from the A.S. adjective flycge. 630. a8 now in hope, because he now hoped. 633. our beginning woe, the beginning of our woe. This is an instance of the participial construction. Compare 552. 634. casts, sets about contriving. 636. stripling (from the same root as 'strip' or 'stripc, sith the diminutive termination -ling' added), å slender youth, as opposed to of the prime,' which expresses full growth, as in XI. 245. Milton here seems to attribute to the angels either difference in age, or rather characteristics similar to those produced among men hy difference in age. Newton understands of the prime' to mean of the bigliest order or dignity. This is possible, if we understand the opposed word "stripling' to express not so much youth in years as the absence of high authority indicated by youthful appearance. 637. The opposition intended by 'yet' depends on the meaning of the prime. The counterfeit cherub bad at least the beauty of celestial youth, although he had not the dignity of a full. grown angel (if 'prine' expresses full growth), or although he had not the dazzling splendour of Uriel and the other great angels (if prime expresses higli angelic rank). Mr. Verity takes" prime' to express extreme youth, and makcs the contrast to be 'not very yonng, but yonthful looking.' But 'prime' is generally applied to carly manhood or tomanhood, and can hardly be supposed to express greater youthfulness than 'stripling.' 641. Notice the metre of the verses in which Satan's disguise is described. Their musical charm consists in the skilful variation of the pause or caesura, or, as Milton himself expresses it in the introductory remarks on the verse of the poem, in "the sense variously drawn out from one verse into another." The unusual pause in the middle of the fourth foot of 641 produces an especially finc effect.

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·76 PARADISE LOST. (BOOK NI. 667. Brightest Seraph. See 3SI. 670. his cholce to drell, as possible dwelling places between which he may choose We might cmploy the language of the second last line of Paradise Lost in paraphrasing the question, and render it, are all these bright stars before him here to choose his dwelling place?' For this concrcte use of choice' Murray quotes from H. Martinaru, "She had a large choice of cambrics and silks." As 'drell' is not a transitive rerl tre should expect 'drell in.' 675. in bim, in the thought of him, Abbott quotes for this use of 'in,' Hamlet, v, i. 317: "Strengthen your patience in our last night's speech." GS0. The end of this specch illustrates Satan's hypocrisy (683). In order to deceive Uriel he expresses derout admiration for the God whom he hates, and speaks of thic expulsion of himself and his followers from Heaven as a just punishment GS6. And oft, ctc. Here tre hore a short allegory expressing the fact that those who are rise and good are often too simple to be suspicious, because their gun goodness makes them attributo goodness to others, and prerents them from expecting evil to be concealed in what seems good. In this way Othello's simple nobility of nature exposes him to the craft of lago. For the subjunctive'prakc'sce 530. 689. which has for antecedent the disinclinntion to suspicion allegorically expressed in the preceding lines. 690. hold, supposed to be. 694. teads to knorr, nims at knoring. 697. That reaches blame, thint is open to blame. According to Aristotle's doctrine of the golden mean, cvery excess is vicions and blameworthy: Thus courage, the mean between cowardli. ness and foolliardiness, is good, but foolhardiness or excess of courage descrves blanc. Milton, however, here points out that adinimtion of God's works cannot go to extremes, that, when it seems most excessive, it is rcasonable and praiseworthy: 699, empyreal. See 7 and 716. 707. hid their causes deep. Here, as indicated by its position, deep' is used proleptically to express the result of the action of the verb. Compare "Heat me these irous hot" (King John). 711. Ingnitude confined. Notice the oxymoron. 712. at his second bidding, thien, as we read in Gencsis, i. , "God said, Let there be light: and there was light." At His first bilding, as implied in tho first rerse of the Bible, God "created the liceren and the earth." 714. quarters, appointed places. Quarters' is tisnally a military terni meaning lodgings assigned to soldiers. The word t

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·78 PARADISE LOST. (BOOK III. 730. triform (Lat. triformis), of three slapes because the moon has three phases, net moon, half moon, and full moon. The Latin poets apply the epithet triformis to the Goddess of the Joon, because she is the Moon in Heaven, Diana on the Earth, and Hecate in the lower world. 731. Hence, from the sun. empties. The sun is said to empty the moon of light, or darken it by not shining on it, just as the winds are represented by Latin and Greek poets as cnlming the sea when they ccase to blow. Compare "Cum placidum ventis staret mere" (Ecl. 11. 26), Georg. Ir. 484, and Sophocles' Ajax, 674. to enlighten the Earth of course expresses the purpose of the action, not of emptying of light, but of filling with light. In like manner in II. 917, 918, the adverbial phrase "into this wild abysg" modifics not the nearer verb "gtood” but the more distant verb "looked." 732. her. The moon is made feminine because the Lat. Tuna is feminine. Similarly in 52, 'mind' is feminine because the Lat. meng is feminine. checks the night, tempers the darkness of night. 735. mine, my way. 739. This is an old man's rcflcction on the want of reverence to superiors observable in the rising generation. 739. coast of Earth. The term 'coast' is naturally applied to the earth's surface, as the heavenly bodies are like islands (570) in the marble air. Sometimes, however, in the Biblc, and in Milton (eng. II. 464), const' seems to mean region' rather than scacoast or border-land,' and it may have this general menning here. 740. the ecliptic, the orbit described by the sun round the Earth according to Ptolemaic astronomy. sped, participle of 'specd.' In accordance with his hope (scc 630) he had succeeded in being despatched by a speedy route to his destination, 741. acry wheel. From a comparison with it. 568, 'acry wheel' would seem to express the airy lightness of Satan's movements as he described curves in his downırard flight rather than the material (" niarble air," 564) in which these curves were described. 742, Niphates, a mountain of Armenia, not far from the borders of Paradise. lights. The sequence of tenses requires 'lighted'; but "lighted would not suit the metre, and, if the present, stays' had been discal, there would be too many sibilants in the line. } ·INDEX TO NOTES. Aaron's breastplate, 597. Alenlate construction, 20, 332, Alwlate decree, 414. Abatract for concrete, Co, 274, CBI, 670 Accent, 333. Adjective used u trad, 12, 390, 652 Admiration, 71, Adverary. 8). Aenal, 7. Aery wheel, 745. Apect, 205 Alchemy, exo, Co. Allegory, cy Alteration, 73 Alon!, 577. Alpbrne atrodymy, 131. Atstadt, 453 Amber, 379 Ambrosial, 133 Abscrmnin, 01, Andromeda, 557, 559. A PL, orders of, 33) Apintal, 317. Asrnimesi, 1:3 App nitni, prolisatire, Archio, S, 613 Aropagtin, is Arisnum, in, , 315, 353 I. Arict, 477 Arx's, . Aristotle, 637. Arminlanim, 114. Astronomy, A, 657, 6, 57%. 652 Atonement, Aulgraphical referencer, 1, 21, 23. Pastel, 166 Beads, 431. Vecizelben. Beertala, 135. Kentley's erstulations, 103, 301 Flack frian, 475. Harphetare, ICA. Lupices of Milton, I. Pnk of Kowl, 57. POR, SED,79. Predbe, . Laddtime, 491. Palle, 472 Casar2, GIL. Calricium, JIS, 15. COTT, Cserary Tara, 66 Cea max, 1.79 Carin, Camm, Ches, Sis. Cr., 112, CEO, 316, 1 ·is, 72, 70, 71. ity, 216. icer, 476. ub, 320. iescs, 439. ice regard, 534. rus, Greek, 372, 413. ysolite, 596. ling canopy, 556. 3:37. sical names, 35, 76. sical usages, 3, 8, 510. mbrotus, 473. st, 739. ipare, 13S. placence, 276. science, 195. vernican astronomy, 481. ature, 442 ticismg on Milton, SO, 252, 01, 523, 592. 'stalline sphere, 75. 416, 22, 452, 518. minate, 617. Elixir, 6C6. Ellipse, 91, 400, 473. Elysian, 359. Embryas, 474. Empedocles, 469. Empyreal, 7. Empyrean, 57. Epithets, 36. Eremite, 474. Ether, 716. Ethereal, 7. Etymological lines, 353, 13). nte, 495. rc, 523. rkling, 39. y of gracc, 195. y of judgment, 326. cent, 614, srces, 502. dactio reflections, 738. m suffusion, 25. spenses, 492 iminations, 320, 392. ininio, 79. ominicans, 475. >n, 574. aina on Paradisc Lost, 372. op screne, 23. Fast, 354. Father of Merey, 401. Fealty, 204. Feudal language, 204. Final dissolution, 45$. Final perseverance, 197. Firmamcut, 75. Tirst convex, 419. Fledge, 627. Tleecy star, 558. Flight, 15. Tond, 419, 470. For, 47. Foreknosslcdge, 116, 117 260. Fountain of Light, 375. Fount of Life, 375. Franciscans, 475. Freedom of the mill, 10 122, 125. Frequent, 534. Gabriel, 320. Galilco, 481, 559. Gaze, 613. Gender, 40, 359, 732. Genitive definitive, 537. Geoitire objective, Gl. Give, 243, 299. Glozing, 93. Gods, 341. Gods, addresses to,.3. God's brightness, 377. Goldon, 337. centric, 575. liptic, 710. Tectual might, 170, 391. ther, 350. lcct, 136, lements, 715, ·INDEX TO XOTES. 81 Golden mean, 697. Golgotha, 477. Gorge, 431. Grace, 131, 183, 194, 199, 23). Greek choras, 372, 413. Grey friars, 475. Habite, 613, Happy bles, 567. Hard, 200. Hard and rare, 21. Hear, 7. Heaven, 1, 272. Heaven of Heavens, 330. Heavens, 9 Hebrew idioms, 390, 398, 401. Hermes, CO2 Hesperian Gardens, 563 Historic present, 497, 606. History in words, E05 Holy Ghost, 372 Возлцла, 348. Hypallage, 147, 489, 516. Hypermetric lines, 203, 374. II, 117 Ill joined sons, 463 Illustrious, €27. Imagloatire present, 606, 617. Imaus, 431. Imparpled, 362. Imputed rightenerne83, 29). Ja, 675. Incarnation, 291. Increate, & Indian custom, 351, 452 Indirect changed to direct, 372, 397. Indulgences, 492 Ioſenior orbs, 420. Infinite, 12. Infinity, 68, 142 Loformed, 593. Intensification, 377, 501. Interrupt, 64 Jasper, 363 Jubilee, 318 JR, 315. Ken, 6-2. Lapsel powers, 176. Last day. 329. Last not least, 28 Latin meanings, 72, 83, 26, 216, 213, 450, 627, 6:2, 613. G. Latia participial forms, 84,209 Libra, 557. Light, address to, 1. Light, antiquity of, 9. Limbec, 603 Limbo, 195. Longitade, 576. Macaulay, 35. 3læonides, 33. Marble, 561 Jangre, 235. Ble, 236 Mercury, 602 Messiah, 317, Metre, 611. Buddle darkness, 16. Biddle Spirits, 461. Milton and Orpheus, 17. Milton a religious poet, . Hilton criticized, 80, 251, 523, 592 Milton's blank verde, 1. inspiration, 32 foreign tour, 503,315, love of daybreak, 12 anſamurae language, 36, 630, 602 Moist and dry, 632 Mortal, 215. Mount $109, 530. SIose, 19, 32 Seed, 310 Viewness of be, 193. Sigbtingale, 35. Niphates, 712 None, 218, 235. Numbers, 33. +1 583. ..

·Bompetition, 65, 151, 191, 353, PAPADISE LOST. 82 Object retained, 186. Objectire genitire, 61. O'er, 359. Old, 36. Orb, 420. Orbicular, 718. Oriept, 507. Orpheus, 17. Othello, 636. Outer, 16. Szymoron, 267, 313, 346, 350, 711. 09 Proteas, 604. Ptolemaic astronomy, 481. Parple, 364. Quarters, 714. Question in relative clause, Quicksilver, 602. Quintessence, 716. Papharl, 320. Pased, 49. Pieadings discussed, 101, 193. Pieason and Choice, 103. Preconcilement, 284. Pedeem, 214. Pusdemption, 221. Piedoand, 85. Peliques, 491. 405. Piespect, 378, 737. Piceorrection, 314. Petained object, 186. Rhetorical questions, 153, 156. Right, 93. Righteousness impateil, 291. Pornan Catholicism, 474, 476, 434, 491. Pain, 258. Painfal superstition, 452 Pancas, 535. Pardong, 492 Part singing, 370. Participial construction, 143, 5:52, 633. Pass, 237. Panse, 611. Peal, 323. Peculiar grase, 183, 184. Pemasas, 15. Pencil, 303. Perseverance, final, 197. Peter, 484. Philosopher's stone, ENO. Phincas, 36. Pilgrims, 476. Planets seren, 431. Plame, 642 Pope, 459. Porer., 320. Preamble, 367. Preosarion oi equinoxes, 452. Predretination, 114. Predicative apposition, 603. Pregnant construction, 201. Prevcat, 231. Preventing grace, 231, 232. Primne, 636, 637. Primum momile, 416, 419, 493. Pmlepris, 251, 49, 518, 605, 707. Promised Land, 531. Prononciation, 335, 374. Prospect, 77. Sacred, 203. Sanctities, co. Satan, Si. Satan's hypyrigg, 650. Scansion, 36, 120, 374, 520 556, 625. Sennaar, 467. Seaence of tenses, 742. Seraph, 32). Seraphim, 331. Sereae drop, 25. Sericana, 433. Shading pencil, 393. Shadov, 120. Shall, 92 Shoald, 165. Shrine, 379.

·INDEX TO XOTES. 83 Transports, $1. Travelled, 501. Tnform, 730. Triumpb, 338 Trumpery, 475. '1on, 530. mie, 381, is, 165. sojourg, 15. Sole command, 94, Son of Man, 316 Son of thy Father's Night, 393 Sorran, Spheres, 416, 491. Starry sphere, 416 Sting of death, 253 Striplung, 636 Stygian Pool, 14 Subjunctive, 34, 211, 530. Sublime, 72 Substantially, 140. Sacclact, 613, Sofficient, 93. Suggestion, 229 Superstition, 452, 478. Syllepsis, 534, 724. Telescope, 530 Thamyra, 35. Theology, 80 Thick, 61, 382, 508. Thrones, 320. Tiar, €25. Tiresi, 36 To, 537. Translation, 461, Umpire, 135. Uncertain, 76 Universe, divisions of, 12,2 Up or down, 574, Uriel, 321. Dtter, 16. Verb for nota, 138. Virgil, 1. Virtues, 320. Vital Samp, Volatile Hermes, 602 Weeds, 479 White friars, 475. Wicket, 484 Windy ses of land, H0 Word, 145. World, divisions of, 19L World of water, 11. Yeanling, 434 Zeugm, 31, 43.

·Boetition, 68, 154, 191, 353, PARADISE LOST. 82 Object retained, 186, Objective genitive, 61. O'er, 359. Old, 36. Orb, 420. Orbicular, 718. Orient, 507. Orpheus, 17. Othello, 686. Onter, 16. Oxymoron, 267, 313, 346, 380, 711. Proteus, 604. Ptolemaic astronomy, 481. Purple, 364. Quarters, 714. Question in relative clause, 8. Quicksilver, 602. Quintessence, 716. Raphael, 320. Rased, 49. Readings discussed, 101, 153, 198. Reason and Choice, 108. Reconcilement, 264. Redeem, 214. Redemption, 221. Redound, 85. Reliques, 491. 405. Respect, 578, 737. Resurrection, 314. Retained object, 186. Rhetorical questions, 153, 156. Right, 98. Righteousness imputed, 291. Roman Catholicism, 474, 476, 484, 491. Ruin, 258. Painful superstition, 452 Pancas, 535. Pardons, 492. Part singing, 370. Participial construction, 148, 552, 633. Pass, 227. Pausc, 641. Peal, 329. Peculiar grace, 183, 184. Pegasus, 15. Pencil, 509. Perseverance, final, 197. Petor, 484. Philosopher's stone, 600. Phineus, 36. Pilgrims, 476. Planots scven, 481. Plume, 642. Pope, 459. Powers, 320. Preamble, 367. Precession of equinoxes, 482. Predestination, 114. Predicative apposition, 60S. Pregnant construction, 201. Prevent, 231. Proventing grace, 231, 232. Prime, 636, 637. Primum mobile, 416, 419, 483. Prolepsis, 251, 420, 518, 605, 707. Promised Land, 531. Pronunciation, 338, 374. Prospect, 77. Sacred, 205. Sanctities, 60. Satan, $1. Satan's hypocrisy, GSO. Scansion, 36, 120, 374, 59 586, 625. Sennaar, 467. Sequence of tenses, 742. Seraph, 320. Seraphim, 381. Serene drop, 25. Sericana, 438. Shading pencil, 509. Shadow, 120. Shall, 92. Should, 165. Shrine, 379.

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