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PARADISE     LOST 

B  ipoem  in  XLwcivc  3Boo!?0 

BY 

JOHN  MILTON 

WITH  AN  INTRODUCTION  AND  NOTES  ON 
ITS   STRUCTURE   AND   MEANING 

BY 

JOHN  A.  tllMES 

PROFESSOR    OF   ENGLISH    IxN    TENNSYLVANIA    COLLEGE 


NEW    YORK    AND    LONDON 
HARPER    &    BROTHERS    PUBLISHERS 

^st  COPY, 

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Copyright,  1898,  by  Harper  &  Brothers. 


THE   VERSE 


The  measure  is  English  heroic  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  set  off  wretched 
matter  and  lame  metre;  graced  indeed  since  by  the  use  of  some 
famous  modern  poets,  carried  away  by  custom,  but  much  to  their 
own  vexation,  hindrance,  and  constraint  to  express  many  things 
otherwise,  and  for  the  most  part  worse,  than  else  they  would  have 
expressed  them.  Not  without  cause  therefore  some  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  trage- 
dies, as  a  thing  of  itself,  to  all  judicious  ears,  trivial  and  of  no  true 
musical  delight ;  which  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  fault  avoided 
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  re- 
covered to  herblc  poem  from  the  troublesome  and  modern  bondage 
of  rimine. 


PREFACE 


I  HAVE  believed  it  worth  while  to  take  time  and  pains 
to  understand  Milton.  Not  that  his  natural  science,  his 
political  theories,  or  his  theological  ideas  are  always  to  be 
accepted  ;  in  the  case  of  so  ardent  a  controversialist  this 
would  be  too  much  to  demand.  The  asperities  that  grew 
out  of  the  intense  convictions  of  an  age  of  contest  are 
scarcely  proper  subjects  for  review  in  an  age  of  laxity  and 
tolerance.  I  have  not  usually  thought  it  important  to 
brmg  his  ideas  before  the  bar  of  orthodoxy,  or  to  say 
whether  I  agree  with  them  or  not.  To  subject  the  poet  of 
the  seventeenth  century  to  a  test  of  the  knowledge  and 
belief  of  the  nineteenth  would  be  neither  profitable  nor  fair. 

But  Milton  is  one  of  the  world's  great  minds.  It  is  ele- 
vating to  have  intercourse  with  him  and  to  follow  his 
thought.  Even  in  his  partisanship  —  if  to  such  indepen- 
dent and  positive  convictions  as  his  that  term  can  be  ap- 
plied— he  is  great.  In  carefulness  and  self-consistency  he 
can  give  lessons  to  every  living  writer.  He  appears  to 
best  advantage  when  compared  with  other  men  of  admit- 
ted power.  Alongside  of  Homer  he  seems  a  kindred  spirit. 
Bacon's  interpretation  of  the  ancient  myths  are  puerile  in 
comparison  with  his.  His  insight  into  the  Sacred  Script- 
ures often  shames  trained  theologians.  That  his  cele- 
brated epic,  the  Paradise  Lost,  is  even  now  but  poorly  un- 
derstood is  evidence  of  his  superiority. 

The  views  here  presented  are  not  the  outcome  of  any 
preconceived  theory.  The  poem  is  far  other  than  I  sup- 
posed at  the  beginning.  The  interpretations  of  parts  of 
t'le  Bible  and  of  Homer  would  never  have  occurred  to  me 
^^ithout  the  poet's  guidance  ;  they  were  outside  of  my 
fringe  of  thought.  For  ordinary  allegory,  like  the  rest  of 
tliis   generation,  I  have   little   taste;    but   the   forms    of 


iv  PREFACE 

thought  into  which  the  greatest  minds  have  agreed  to  cast 
the  world's  highest  wisdom  have  more  permanency  than 
the  phantasmagoria  of  the  common  allegorist,  and  the 
development  of  these  forms  has  been  a  constant  delight. 
Starting  with  phrases,  comparisons,  characters,  and  othe. 
hints,  by-and-by  I  found  the  limits  and  meaning  of  inde 
pendent  scenes.  The  task,  at  first  doubtful  and  difficult 
grew  in  ease  and  certainty  with  the  progress  of  the  work. 
The  larger  conclusions,  especially  the  largest,  though 
placed  as  if  they  preceded  their  proof,  are  the  last  re- 
sults of  my  study.  This  inductive  process  from  the  par- 
ticular to  the  general,  led  me  to  many  a  genuine  surprise. 

For  the  sake  of  clearness  and  an  easier  grasp  of  points 
that  are  novel,  I  have  sometimes  divided  into  severa' 
notes  what  might  otherwise  have  been  condensed  into  one. 
The  same  reason  will  account  for  a  few  repetitions.  Not^s 
of  no  great  intrinsic  value  are  often  useful  to  show  hou 
closely  Milton  imitated  particular  biblical  or  classical  pas- 
sages. The  present  state  of  Miltonic  criticism  makes  ii 
proper  not  to  overlook  such  indications. 

Apart  from  this  I  have  endeavored  to  avoid  diffuseness 
especially  the  temptation  to  quote  parallel  passages  fron 
authors  who  could  have  had  little  or  no  influence  upo) 
Milton.  To  reduce  my  work  to  a  reasonable  bulk  and  t* 
keep  the  progress  of  the  thought  unencumbered,  I  hav< 
purposely  omitted  grammatical  and  philological  discus 
sions,  as  well  as  that  information  which  is  easily  accessibl 
in  concordance  or  dictionary.  I  hav^e  also  thought  it  un 
necessary  to  add  another  to  the  many  brief  biographies  C' 
the  poet. 

By  the  kind  permission  of  Messrs.  Houghton,  Mifflin  < 
Co.  I  am  able  to  present  quotations  from  Homer's  Ilia- 
and  Odyssey  '\\\\.\it.  translation  of  William  Cullen  Bryan 
whose  interpretation  of  those  ancient  epics  seems  to  m 
more  profound  and  accurate  than  any  other.  To  Messn 
Sheldon  &  Co.  I  am  indebted  for  the  privilege  of  copyin 
several  constellations  with  their  figures  from  Burritt's  Stc^ 
Atlas.  ].  A.  H. 

Gettysburg,  Pa.,  April,  1898. 


hi' 


CONTENTS 


PAGE 

A  General  Survey ix 

THE   PLAN X 

THE  UNIVERSE xii 

THE  DEITY xi?t 

MAN xxii 

THE  ANGELS xxvii 

THE   STYLE xxix 

The  Verse <    .     .     .     .  i 

Book  I ....  3 

Book  II 22 

Book  III 46 

Book  IV 64 

Book  V 88 

Book  VI 109 

Book  VII 130 

Book  VIII 145 

Book  IX 160- 

Book  X T    ...  187 

Book  XI 213 

Book  XII 234 

Notes 251 


ILLUSTRATIONS 


PAGE 

DIAGRAM   OF  MILTON'S   UNIVERSE xiv 

DIAGRAM  OF   MILTON 'S    HELL XV 

SERPENTARIUS   (OPHIUCHUS)   AND   SCORPIO 299 

DIAGRAM    OF    STEPS   TO    HEAVEN.       . 320 

AURIGA   AND    HIS    NEIGHBORHOOD 335 

VIRGO  (ASTR^a) 347 


A   GENERAL   SURVEY 


The  use  of  knowing  the  origin  of  a  poem  like  the  Paradise  Lost 
is  more  than  the  gratification  of  an  idle  curiosity.  The  appearance 
of  a  plan  outside  of  the  poet  himself  enables  the  interpreter  in 
many  cases  to  pass  from  subjective  probability  to  objective  demon- 
stration. It  further  gives  him  the  benefit  of  two  points  of  view,  an 
advantage  whose  importance  may  be  compared  to  that  of  the  par- 
allaxes in  astronomical  science. 

To  the  poet  the  chief  advantage  of  finding  his  plan  ready-made 
is  not,  as  may  be  ignorantly  supposed,  to  save  labor  and  trouble, 
but  to  keep  him  from  wandering  too  far  from  the  travelled  thor- 
oughfares of  thought,  and  so  bewildering  his  readers,  even  if  he 
does  not  lose  himself.  The  more  original  his  mind,  the  more 
necessary  it  is  for  him  not  only  to  have  a  simple  and  obvious 
plan,  but  also,  in  the  main,  to  deal  with  the  thoughts  of  his  age. 
To  seek  for  originality,  according  to  the  popular  acceptation  of 
the  term,  would,  for  a  vigorous  thinker,  be  to  make  himself  unin- 
telligible. 

The  plot  of  Paradise  Lost  is  taken  from  the  best  known  book  in 
the  world.  In  the  development  of  that  plot  the  poet  has  been 
guided  by  writings  that  have  survived  all  changes  of  fashion,  and 
have  held  their  supremacy,  even  amid  the  enormous  increase  of  lit- 
erary production,  in  modern  times.  The  biblical  passage  from 
which  Paradise  Lost  is  expanded  contains  the  germ  not  only  of  the 
main  story  but  also  of  its  much  criticised  episodes,  together  with  its 
classical  and  mythological  element.  The  soundness  of  its  views 
and  method  is  proved  by  their  conformity  to  that  authority  which 
has  the  greatest  scientific  and  literary  weight.  As  preliminary  to  a 
minuter  analysis,  it  will  be  profitable  to  look  at  the  poem  as  a  whole, 
and  to  consider  comprehensively  the  plan,  the  scene  of  action,  the 
characters,  and  the  style. 


PARADISE  LOST 


THE    PLAN 


To  discover  the  unity  of  Fai'adise  Lost  we  must  dismiss  the 
commonly  accepted  idea  of  Lamartine,  that  it  is  the  "dream  of  a 
Puritan  fallen  asleep  over  the  first  pages  of  his  Bible."  Not  the 
first  book,  but  the  last,  of  the  sacred  volume  contains  the  frame- 
work of  the  poem.  Here,  in  the  vision  of  the  seven  trumpets  of 
the  Apocalypse,  we  find  the  germ  of  the  story  with  plentiful  suggest- 
ions for  its  characters  and  imagery. 

Long  before  Milton  had  decided  upon  the  form  of  his  work,  and 
while  he  was  yet  considering  the  fitness  of  various  subjects  for 
a  dramatic  composition,  he  published  his  opinion  that  "  the  Apoca- 
lypse of  St.  John  is  the  majestic  image  of  a  high  and  stately  tragedy 
shutting  up  and  intermingling  her  solemn  scenes  and  acts  with  a 
sevenfold  chorus  of  hallelujahs  and  harping  symphonies."  Know- 
ing, then,  that  the  attention  of  the  poet  was  early  directed  to  this 
part  of  the  Scriptures  for  a  subject,  we  should  not  be  surprised  to 
find  the  events,  the  characters,  and  the  coloring  of  the  whole  poem 
here  shadowed  forth. 

The  designated  passage  contains  a  vision  of  the  judgments 
attending  the  entire  course  of  angelic  and  human  transgression. 
It  is  a  view  of  the  origin,  the  history,  and  the  final  overthrow 
of  evil.  Its  action  begins  before  the  Creation,  takes  in  the  whole 
reach  of  time,  and  ends  with  the  disposition  of  things  for  eternity. 
The  scope  and  purpose  of  Paradise  Lost  are  the  same  ;  the  seven- 
fold division  of  the  conflict  between  good  and  evil  is  the  same  ; 
the  separate  stages  are  distinguished  by  the  same  features,  rapidly 
sketched  by  St.  John,  more  minutely  drawn  and  filled  up  from 
other  portions  of  Scripture  by  Milton. 

Compare,  first,  the  general  features  of  the  prophet's  vision  and 
the  poet's.  In  the  former  a  part  of  the  action  is  extra-mundane 
and  a  part  intra-mundane,  and  the  transition  from  the  one  to  the 
other  is  marked  by  the  warning  cry  between  the  fourth  and  the 
fifth  trumpet:  "  Woe  to  the  inhabiters  of  the  earth  by  reason  of 
the  other  voices  of  the  trumpet  of  the  three  angels  which  are  yet  to 
sound  !"  What  a  magnificent  opening  "  into  the  midst  oi  things" 
does  this  present  to  the  poet  !  Milton  was  not  slow  to  see  and 
take  advantage  of  it.  At  this  point  oF  duration,  near  the  sounding 
of  the  fifth  trumpet,  he  enters  upon  the  narrative,  and  from  this 
looks  before  and  after.  Raphael  is  brought  from  Heaven  to  nar- 
rate the  past  ;  Michael  to  foretell  the  future.  Two  angels,  un- 
named, likewise  appeared  to  St.  John,     The  first,  seen   "flying 


A    GENERAL    SURVEY  xi 

through  the  midst  of  Heaven,"  is  identical  with  Raphael,  who, 
charged  with  a  warning  to  man,  similarly  "flew  through  the  midst 
of  Heaven  "  (v.  251)  ;  the  second  is  Michael,  having  the  same 
radiant  form  as  he,  and  clothed,  like  him,  with  a  cloud  and  a 
rainbow  (xi.  229,  244). 

It  will  be  observed  that  the  angels  who  sound  the  trumpets  are 
stationed  in  Heaven,  while  the  judgments  that  follow  are  executed 
in  some  other  place.  The  last  three  are  distinguished  from  the 
rest  as  executed  upon  the  earth  ;  and  the  other  four  must  be  referred 
to  Hell,  the  place  of  punishment,  which  is  unmistakably  prominent 
in  the  passage.  The  soundings  of  the  trumpet  are  reproduced 
in  Paradise  Lost — the  first  two  on  the  first  day  of  the  war  in 
Heaven  (vi.  60,  202),  the  third  at  the  dawn  of  the  second  day  (vi. 
526),  and  the  fourth  in  the  "  whirlwind  sound"  of  the  Almighty 
chariot  on  the  morning  of  the  third  day  (vi,  749).  The  fifth,  sixth, 
and  seventh  are  in  one  sentence  assigned  their  places  in  the  history 
of  the  world — at  the  expulsion  from  Eden,  the  giving  of  the  Law 
on  Sinai,  and  the  final  judgment  (xi.  73-76).  Milton  gives  to  each 
sounding  its  own  significance,  drawn  with  marvellous  insight  from 
the  symbolism  of  the  vision.  The  first  sounding  introduces  the 
conflict  between  Faith  and  Doubt  ;  the  second,  the  conflict  between 
Right  (Law)  and  Wrong  ;  the  third,  the  conflict  between  Innocence 
and  Guilt  ;  the  fourth  announces  the  separation  of  the  Evil  from 
the  Good  ;  the  fifth  opens  the  contest  on  earth  between  Death  and 
Life  ;  the  sixth,  the  contest  between  Sin  and  Grace  ;  the  seventh 
proclaims  the  final  Judgment. 

Whenever  St.  John  speaks  of  one-third  of  any  class  of  things 
Milton  understands  him  to  refer  to  the  evil  spirits.  There  are 
jndgr'-'.ents  upon  the  third  part  of  the  trees,  of  the  creatures  in  the 
sea,  of  the  ships,  of  the  rivers,  of  the  waters,  and  of  the  stars.  St. 
Jude  and  St.  Peter  distinctly  mention  the  fallen  spirits  under  such 
figures,  and  Milton  uses  them  all,  making  out  of  them  some  of  his 
most  celebrated  and  powerful  similes.  The  *'  hail  and  fire  mingled 
with  blood  "  become  the  "  sulphurous  hail  "  and  the  "  red  light- 
.      „•      of  an  infernal  storm;  the  sea  of  blood  is  Milton's  lake  of 

lijiadfire"  compared  to  the  Red  Sea;  the  "great  mountain 
I  ivring  with  fire  "  is  represented  by  the  hill  torn  from  "  the  shat- 

:<      '  ie  of  thundering  Etna"  ;  the  star  whose  name  is  Worm- 
'      personified  into  Sin. 

levouring  locusts  from  the  Pit,  with  the  face  of  a  man,  the 

r  a  woman,  the  body  of  a  war-horse,  and  the  sting  of  a  scor- 

\))i-'i. .  are  to  Milton  emblematic  of  the  union  of  lust  and  discord 


xii  P  1RADISE  LOST 

and  death  {James  i.  15.)  Their  operation  is  illustrated  in  the 
history  of  the  world  before  the  Flood,  when  the  sons  of  God  were 
joined  to  the  daughters  of  men  and  begat  those  giants  and  men  of 
renown  who  filled  the  earth  with  violence  and  provoked  the  wrath 
that  brought  the  Deluge.  Under  their  king  the  destroyers  have 
"  power  to  hurt  men  five  months,"  while  the  waters  of  the  Deluge 
are  rising  {Gen.  vii.  24) ;  but  they  do  not  annihilate  the  race,  for 
Noah  and  his  family,  with  the  seal  of  God  upon  their  foreheads, 
give  it  a  new  lease  of  life. 

In  the  statement  that  the  king  of  the  destroying  hosts  "  in  the 
Greek  tongue  hath  his  name  Apollyon,"  Milton  finds  entire  justi- 
fication for  all  the  mythology,  far  more  than  even  Patrick  Hume 
suspected,  which  is  woven  into  the  poem.  Satan  is  identified  with 
Apollo  ;  and  the  presence  of  Apollo  draws  with  it  that  of  the  other 
divinities  with  whom  he  is  associated. 

With  the  giving  of  the  Law  after  the  sixth  trumpet,  "the  four 
angels  "  bound  in  the  Euphrates  (Lethe,  the  river  of  Oblivion,  ii. 
582-603)  are  let  loose  upon  the  world.  Curses  for  disobedience, 
an  enormous  host,  breathe  their  fury,  their  terror,  and  their  noxious 
fumes  upon  violators  of  the  Law,  The  little  book  of  the  Word  is 
given  to  purge  men  of  this  poison  and  enable  them  once  more  to 
see  clearly.  The  Christian  Church  is  established ;  its  boundaries 
are  defined ;  God's  two  Witnesses,  Truth  and  Freedom,  prophesy 
therein  until  they  are  slain.  Their  dead  bodies  are  exposed  to 
insult;  "outward  rites  and  specious  forms"  in  religion  mock  the 
lifeless  corpses  ;  and  the  corrupt  hierarchy  with  its  seat  at  Rome 
(the  Sodom  and  Egypt  of  the  Reformers)  is  glad  that  the  disquiet- 
ing and  tormenting  spirits  are  gone.  The  two  Witnesses  revive  in 
the  day  "of  respiration  to  the  just  and  vengeance  to  the  w'c^:'='d  " 
and  the  story  of  the  world  ends  with  the  Judgment, 

With  this  interpretation  Milton  used  the  vision  of  the  trumpets 
as  the  framework  of  his  poem,  and  thus  proved  himself  no  excep- 
tion Lo  the  rule  that  great  poets  find  rather  than  create  their  plots. 
The  importance  of  the  fact  here  demonstrated  in  forming  an  esti- 
mate of  Paradise  Lost  will  be  easily  recognized. 

THE    UNIVERSE 

A  clear  idea  of  the  theatre  in  which  the  actors  move  and  play 
their  parts — if  that  is  obtainable — is  an  important  requisite  for  the 
understanding  of  this  poem,  John  Ruskin  {Mod.  Paint,  iii.  215, 
216)  decides  vagueness  and  indefiniteness   to  be  characteristic  of 


A    GENERAL    S'^RVEY  xiii 

Milton's  conceptions  of  the  grand  divisions  of  space.  A  little  sys- 
tematic study  of  the  subject,  however,  will  dispel  much  of  this 
vagueness  and  exhibit  the  conceptions  as  not  only  clear  in  them- 
selves but  as  illuminating  other  important  writings. 

With  strict  consistency  Milton  assumes  two  primal  infinities,  an 
upper  and  a  lower,  which  he  calls  the  Empyrean  and  Chaos. 
These  two  are  divided  by  a  horizontal  plane  of  separation  called 
the  "empyreal  bounds"  (x.  380).  To  the  right  on  this  plane  is  a 
hemisphere  shutting  in  a  portion  of  the  Empyrean  occupied  by  the 
angels  as  their  permanent  home.  To  one  standing  on  the  plane 
the  enclosed  portion  has  the  appearance  of  the  moon  at  its  quadra- 
tures, when  half  the  disc  is  illuminated.  Milton  elsewhere,  speak- 
ing of  the  "Heaven  above  the  heavens,"  distinctly  says  that  "  in 
this  highest  Heaven  seems  to  be  situated  the  Heaven  of  the  blessed, 
where  God  permits  himself  to  be  seen  by  the  angels  and  saints  " 
{Christian  Doctrine  v\\?).  When  a  Heaven  with  walls  and  gates 
is  mentioned  in  the  poem,  it  is  this  habitation  of  the  just  and  not 
the  whole  Empyrean  that  is  meant.  Heaven  is  luminous  ;  it  fills 
with  its  light  the  whole  cloudless,  infinite  space  around  and  above, 
and  even  sends  its  rays  in  a  sort  of  twilight  far  into  the  turbulent 
Chaos  beneath.  God  is  also  present  with  the  light  in  benediction 
throughout  the  clear  upper  infinitude,  though  his  throne  and  visible 
presence  are  set  on  the  Mount  of  God  in  the  zenith  of  the  heavenly 
dome,  like  the  sun  at  its  meridian  heij^ht. 

Now  with  a  radius  much  smaller  than  that  used  in  describing 
Heaven  we  draw  in  Chaos  a  circle  just  touching  the  "empyreal 
bounds  "  where  the  left  wall  of  Heaven  meets  them.  The  circle 
represents  our  World  and  embraces  all  the  range  of  planets,  suns 
and  systems  of  our  visible  material  universe.  The  orderly  Cosmo;^ 
within  is  divided  from  the  disorderly  Chaos  without  by  a  rigic 
Avail  of  matter  against  which  the  dark  surge  of  the  Deep  breaks 
harmlessly. 

Near  the  beginning  of  the  poem  the  site  of  Hell  is  fixed, 

"As  far  removed  from  God  and  light  of  Heaven 
As  from  the  centre  thrice  to  the  utmost  pole." 

From  the  centre  to  the  pole  is  the  radius  of  the  small  circle  repre- 
senting our  World.  Taking  this  as  a  measuring  line,  lay  it  oflF 
^hree  times  downward  into  Chaos  ;  then  through  the  point  reached 
a.aw  a  line  parallel  to  that  marking  the  upper  limit  of  Chaos. 
Som-where  on  the  plane  indicated  by  this  line  is  the  1' cation  of 


xiv  PARADISE  LOST 

Hell.  Verses  320-323  of  the  tenth  book  put  it  far  off  to  the  left 
of  the  Cosmos  and  all  considerations  of  poetic  fitness  give  it  the 
same  sinister  relation  to  the  abode  of  the  blest.  The  accompany- 
ing diagram  will  set  forth  with  sufficient  clearness  these  leading 
facts  of  Milton's  idea  of  the  universe. 


DIAGRAM    OF    MILTOn's    UNIVERSE 


After  this  general  view  an  inspection  of  details  is  in  order.  Hell 
is  the  part  that  is  first  presented  ;  and  of  Hell  the  lake  of  Fire, 
which  is  called  its  "  heart,"  or  centre,  is  the  first  distinct  division. 
About  the  central  lake  and  back  from  its  shore  is  a  dry,  parched 
desert  region,  through  which  four  rivers  run,  disgorging  from  four 
directions  their  baleful  waves  into  the  lake's  fiery  billows.  This  is 
the  second  circle,  and  it  is  in  turn  surrounded  by  "  a  slow  and 
>ilent  stream,"  like  the  Ocean  us  of  ancient  fable,  called  Lethe. 
Its  "  watery  labyrinth"  borders  upon  the  fourth  and  last  circle  of 
Milton's  Inferno,  a  frozen  continent  "beat  with  perpetual  storms 
of  whirlwind  and  dire  hail."  A  concave  roof  or  wall  reaching  to 
the  ground  forms  the  sky  o^  the  whole  vast  dismal  realm. 

These  features  may  be  expressed  in  a  diagram  which  will  be 
i:)und  of  service  in  clearing  up  the  topography  of  the  second  book. 
1 1  will  be  noticed  that  the  four  circles  are  designated  respectively 
by  the  nam#s  of  the  four  elemental  properties  of  ancient  physics — 
Hoi,^  Dry,  Moist,  and  Cold.  The  simplicity  of  ihe  plan  adds 
greatly  to  its  acceptibility  and  to  its  fitness  for  poetic  use. 

1  he  plan  of  the  heavenly  territory,  which  the  blessed  angeb 
possess,  is  somewhat  less  obvious  ;  but  there  are  indications  of  *ne 
same  rel.  tive  arrangement  of  the  elemental  properties  as  in  Hell, 


A    GENERAL   SURVEY  xv 

with  Heat  at  the  centre  and  Cold  on  the  circumference  as  extremes. 
But  the  central  heat  comes  from  the  bright  Mountain  of  Divinity 
instead  of  a  fiery  Fit,  and  is  life-giving  instead  of  life-consuming. 
The  contiguous  land  produces  fruits  of  the  tree  of  Life  instead  of 
apples  of  Sodom,  such  as  the  desert  land  of  Hell  affords  its  deni- 
zens. Rolling  over  Elysian  flowers  and  encircling  the  spacious 
land  of  light  and  fruitfulness  is  the  river  of  Bliss  instead  of  that 
sluggish  and  forgetful  Lethe  of  the  Underworld.  From  the  outer 
circle  come  those  cool  winds  that  fan  the  angels  in  their  slumbers. 


EAST 


WEST 

DIAGRAM    OF   MILTOn's    HELL 


■How  hemisphere  constituting  both  roof  and  walls  extends 

•  heavenly  territory,  just  as  our  sky  extends  over  the  land- 

the  midst  of  which  we  dwell.     This  shape  enables  us  to 

e  value  to  such  expressions  as  the  "  Heaven  of  heavens  " 


xvi  PARADISE  LOST 

and  to  St.  Paul's  "  the  third  Heaven."  The  first  is  the  ethereal  or 
visible  heaven  within  this  lower  world  ;  the  second,  that  flat  sur- 
face, diversified  with  streams  and  vales  and  mountains,  where  the 
angels  dwell  ;  the  third,  or  Heaven  of  heavens,  that  which  forms  a 
sky  over  the  second  and  contains  high  above  all  height,  the  throne 
of  God,  approached  by  a  road  as  glorious  with  radiance  as  the 
Milky  Way  (vii.  576-581). 

Masson  speaks  of  Chaos  as  "  a  vast  pulp  or  welter  of  unformed 
matter,"  where  earth,  water,  air,  and  fire  are  tempestuously  inter- 
mixed. Though  this  description  is  not  altogether  inaccurate,  yet 
the  elements  tend  to  arrange  themselves,  according  to  their  weight, 
into  recognizable  strata,  the  heavier  below,  the  lighter  above. 
Earth,  the  heaviest  of  the  four  elements,  is  the  lowest  ;  but  its  pos- 
session is  disputed  along  the  upper  surface  by  water  forming  bogs 
and  syrtes  in  some  localities,  while  allowing  the  earth  to  rise  in 
steeps  of  sand  or  rock  in  others.  This  stratum  forms  the  "  crude 
consistence  "  by  which  Satan  is  supported  during  a  great  part  of  his 
earthward  journey.  The  poet  evidently  meant  that  the  surface  of 
this  stratum  should  just  touch  the  foot  of  that  little  circle  repre- 
senting the  Cosmos  in  our  diagram.  On  this  stratum,  near  the 
World,  Satan  found  the  pavilion  of  Chaos.  Near  Hell  the  stratum 
is  broken  off,  leaving  l)efore  the  gates,  except  for  sulphurous  clouds, 
an  absolute  vacuum.  The  next  stratum  above  properly  belongs  to 
Water,  though  its  dominion  is  disputed  by  earth  in  the  condition  of 
sand  and  mud  raised  from  below  and  by  air  descending  in  furious 
tempest  from  above.  Into  the  third  stratum,  "resembling  Air," 
water  in  the  form  of  clouds  rises  from  below,  while  light  encroaches 
from  above.  Over  this  is  the  serene  Empyrean  sejiarated  from 
Chaos  by  such  a  boundary  as  divides  air  from  sea  or  light  from 
darkness. 

The  little  circle  of  the  Cosmos  is  in  some  respects  the  most  im- 
portant division  of  all,  because  from  his  treatment  of  it  we  may 
determine  whether  the  most  profound  of  English  poets  was  narrow 
and  slow  to  accept  the  teachings  of  science,  or  liberal  and  open  to 
the  approach  of  truth  from  every  quarter.  Professor  Huxley  holds 
Milton  responsible  for  present  erroneous  views  about  Creation.  A 
man  so  familiar  with  Milton's  life  as  Professor  Masson  concludes 
that  the  poet  certainly  adopted  the  old  Ptolemaic,  or  Alphonsine, 
idea  of  ten  revolving  spheres  with  the  Earth  at  the  centre,  as  the 
basis  of  his  cosmogony  in  Paradise  Lost,  and  that  in  all  probability 
he  was  in  suspense  between  the  two  rival  systems,  the  Ptolemaic 
and  the  Copernican,  to  the  day  of  his  death.     This  op  -hvu   -eem.<» 


A    GENERAL    SURVEY  xvii 

to  me  unjustified  and  erroneous,  Milton  was  abreast  of  the 
most  advanced  natural  science  of  his  day,  and  the  apparent  in- 
consistencies in  his  representations  of  the  Cosmos  are  easily  rec- 
onciled. 

Some  of  the  language,  of  course,  is  that  of  daily  life  and  not  to  be 
considered  as  a  basis  for  a  theory  of  philosophical  views.  Besides 
this,  prior  to  instruction  Adam  and  Eve  speak  of  the  stars  as  ' '  gems 
of  heaven,"  "soft  fires,"  etc.;  and  are  undisturbed  in  their  belief 
that  the  Earth  is  stationary  and  the  heavens  revolve.  After  they 
are  permitted  to  look  upon  Creation,  as  it  were  with  Raphael's 
eyes,  which  have  more  than  telescopic  power  (v,  261-263),  Adam 
abandons  as  ro  longer  credible  the  notion  of  a  stationary  Earth. 
Milton,  speaking  in  his  own  person,  uses  the  phraseology  of  the 
Ptolemaic  system  on  two  occasions,  once  (iv.  592-597)  in  order  dis- 
tinctly to  discredit  that  system,  and  again  (iii.  481-483)  to  satirize 
the  "  Franciscan  and  Dominican  licensers"  in  astronomy,  who  had 
caused  the  imprisonment  of  Galileo.  He  lays  down  th^  canon 
{Fro  Pop.  Ang.  Def.  v.)  that  ''  Poets  generally  put  their  own 
sense  into  the  mouths  of  their  best  characters."  In  accordance 
with  this  canon  Raphael  is  made  to  criticise  the  complexity  and 
awkwardness  of  the  Ptolemaic  system  and  to  suggest  approvingly 
the  chief  points  of  the  Copernican  (viii.  75-140).  Thomas  N. 
Orchard,  M.D.,  in  a  recent  exhaustive  treatise  on  ''The  As- 
tronomy of  Miltotis  Paradise  Lost''  (1896),  though  embarrassed 
by  conventional  interpretations  of  the  poem,  credits  the  poet 
with  a  minute  and  accurate  knowledge  of  the  astronomy  of  his 
day  and  presents  additional  facts  strongly  confirmatory  of  our 
general  conclusion  that  Milton  accepted  the  Copernican  theory 
as  a  true  explanation,  so  far  as  it  goes,  of  the  phenomena  of  the 
Universe. 

To  test  the  correctness  of  the  whole  scheme  thus  outlined,  open 
the  poem  at  the  second  book,  where  Satan  sets  out  on  his  journey 
from  Hell  to  the  World,  and  note  the  various  hints  of  the  direction 
taken  and  the  kind  of  accidents  and  adventures  met  with.  Be- 
ginning at  line  632,  see  how  he  moves  in  a  crooked  course  towards 
■  Lethe,  and  having  reached  it  '"  shaves  with  level  wing  the  deep." 
Having  crossed  the  watery  expanse  by  flying  over  it,  he  traverses 
the  "  frozen  continent"  and  nears  the  gates  of  Hell,  where  Death, 
that  spirit  of  the  cold  and  dark,  resists  him  until  pacified  with  large 
promises.  He  is  next  seen  standing  on  the  brink  of  Hell  (918) 
pondering  how  to  reach,  far  above  and  beyond  him,  the  ledge 
who.se  sudden  precipitous  termination  leaves  a  wide  and  bottomless 


xviii  PARADISE  LOST 

chasm  in  front  of  Hell-gates.  He  is  carried  upward  in  the  sipoke 
issuing  from  Hell,  until  tliat  fails  ;  then  he  drops 

"  Ten  thousand  fathom  deep,  and  to  this  hour 
Down  had  been  falling,  had  not  by  ill  chance 
The  strong  rebuff  of  some  tumultuous  cloud 
Instinct  with  fire  and  nitre,  hurried  him 
As  many  miles  aloft." 

The  propulsion  seems  to  have  been  enough  to  place  him  on  the 
wished-for  point,  for  immediately  the  words  describing  his  progress 
imply  horizontal  and  no  longer  vertical  motion  ; 

"Eagerly  the  Fiend 
O'er  bog  or  steep,  through  strait,  rough,  dense,  or  rare, 
With  head,  hands,  wings,  or  feet,  pursues  his  way. 
And  swims,  or  sinks,  or  wades,  or  creeps,  or  flies." 

After  indefinite  progress  in  a  horizontal  coui"se,  he  is  attracted  by 
the  tumult  in  that  direction  to  the  pavilion  of  Chaos.  Acting  upon 
information  there  received  he  "springs  upward,"  until  he  reaches 
the  upper  stratum  through  M'hich  light  penetrates.  Here  he  ' '  weighs 
his  spread  wings  "  and  moves  once  more  in  a  horizontal  direction, 
until  he  touches  the  nearest  point  of  the  spherical  shell  of  our  Cosmos. 
On  its  desolate  outside  he  wanders  up  and  down,  but  eventually 
towards  the  top  of  the  sphere,  where  an  orifice  opens  downward  into 
the  interior.  Through  this  orifice  he  goes,  directs  his  course  by 
the  Milky  Way,  touches  at  the  Sun  and  finally  arrives  at  the  Earth. 
It  is  possible,  moreover,  to  determine  the  point  of  the  compass 
towards  which  Satan  moves  in  his  adventurous  journey.  The  seat 
of  his  prior  dominion  in  Heaven  was  "  within  the  limits  of  the 
North"  (v.  755);  hence  the  first  hostile  movement  must  have  been 
southward,  the  course  of  retreat  northward,  and  the  point  of  expul- 
sion on  the  north  side  of  Heaven.  The  World  is  therefore  attached 
to  the  northern  wall  (ii.  1006),  and  Hell  is  farther  off  in  the  same 
direction.  Satan  going  on  his  mission  to  work  the  ruin  of  man 
must,  then,  have  taken  a  southerly  course.  This  idea  is  confirmed 
by  every  comparison  applied  to  Satan  in  which  direction  is  sug- 
gested ;  the  march  of  the  Barbarians  (i.  351-355),  the  fleet  of  mer- 
chantmen (ii.  636-642),  the  comet  in  Ophiuchus  (ii.  708-710),  the 
Griffin  pursuing  the  Arimaspian  (ii.  943-945),  and  the  vulture  from 
Imaus  (iii.  431-436). 


A    GENERAL   SURVEY  xxili 

Sacred  Scriptures  themselves  is  evident  from  Gen.  v.  2.     Eve  bears 
the  same  relation  to  her  sex  as  Adam  does  to  the  race. 

Adam  and  Eve  as  individuals  appear  in  two  states  ;  the  state  of 
innocence  and  the  state  of  guilt.  Reason  and  poetry  are  united  in 
their  portrayal.  They  are  brought  to  view  first  in  their  upright 
posture  in  which  their  supremacy  over  the  animal  life  about  them 
is  most  manifest  to  the  outer  sense.  A  few  touches  bring  out  dis- 
tinctly the  intellectual,  masculine,  and  ruling  qualities  of  Adam, 
the  perfect  man,  and  the  soft,  feminine,  and  loving  traits  in  Eve, 
the  perfect  woman.  Nothing  provincial,  nothing  local,  nothing 
personal  is  forced  into  the  description.  Whatever  flippancy  and 
prejudice  may  say,  it  is  the  symmetry  and  proportion  of  ancient 
Greece,  whence  the  whole  world  draws  its  models  of  strength  and 
beauty,  reproduced  in  this  English  poem. 

Dr.  Johnson  thinks  that  we  can  have  little  sympathy  with  Adam 
and  Eve  in  their  innocence,  because  we  find  them  in  a  state  of 
which  we  have  had  no  experience.  I  am  inclined  to  believe  that 
more  importance  is  attached  to  this  than  it  deserves  ;  for  in  a  large 
number  of  our  experiences  all  consciousness  of  guilt  and  suffering 
is  absent  and  into  many  of  the  emotions  and  joys  of  innocence  we 
can  partially,  if  not  perfectly,  enter.  Especially  is  this  true  of  us 
during  childhood  and  youth,  when  the  "celestial  light"  and  the 
glory  of  an  immortal  day,  so  charmingly  depicted  by  Wordsworth, 
still  linger  upon  our  world.  If  sorrows  and  cares  in  later  years 
mix  themselves  too  much  with  our  thoughts  and  the  heavenly  vision 
gradually  fades  away,  still  the  memory  of  it  remains  almost  as  of 
some  Paradise  from  which  we  also  have  been  driven  out.  The 
beauty  of  the  stars,  the  rainbow,  the  rose,  and  every  common  sight 
is  not  exhausted  before  we  are  old  enough  to  appreciate  it.  There 
is  a  time  when  waters  on  a  starry  night,  the  voices  of  the  groves 
and  the  gladness  of  the  May  have  not  yet  ceased  to  charm.  Our 
emotions  at  the  contemplation  of  such  objects  are  often,  even  in 
maturer  years,  fine  enough  to  compare  with  the  feelings  of  our  first 
parents  in  their  primitive  innocence. 

Sexual  distinctions  appear  in  the  minds  no  less  than  in  the  bodies 
of  Adam  and  Eve.  In  Adam  the  reasoning  faculties  are  strong,  in 
Eve  the  sensuous  or  perceptive  faculties.  In  the  evening  twilight 
Adam  is  found  somewhat  prosaically  reflecting  upon  his  duties, 
while  Eve,  dreamy  and  imaginative,  is  wrp.pped  up  in  the  poetic 
fancies  and  meditations  stimulated  by  her  surroundings.  Her  sen- 
tences have  the  sweetest  lyric  cadence,  and  her  thoughts  prove  the 
quickest  and  tenderest  sensibility  to  whatever  is  fair  or  harmonious 


xxiv  PARADISE  LOST 

in  external  nature.  Adam  waked  to  life  in  the  sunshine,  Eve  in 
the  shade  ;  he  found  himself  reposing  on  the  flowery  herb,  she 
came  to  consciousness  on  a  bed  of  flowers  ;  he  was  born  outside  of 
Paradise,  she  was  a  native  of  the  Garden  itself  ;  his  earliest  specu- 
lations as  to  his  origin  led  him  to  the  Deity,  hers  did  not  reach  so 
high,  but  ceased,  though  they  were  not  satisfied,  at  the  sight  of  her 
own  beautiful  image  reflected  in  a  lake.  All  this  must  not  be  tort- 
ured into  the  doctrine  that  Adam  was  incapable  of  sentiment,  or 
Eve  of  high  reasoning,  for  in  their  joint  evening  adoration  and 
morning  hymn  high  thoughts  and  poetic  feeling  are  exquisitely 
blended.  Eve  hears  and  is  instructed  by  Raphael's  eloquent  dis- 
course on  ethical  and  physical  science  ;  Adam  warms  into  tenderest 
and  purest  sentiment  in  telling  the  angel  of  his  first  meeting  with 
Eve. 

The  relation  of  Eve  to  Adam  before  the  Fall  was  one  of  depend- 
ence but  not  of  subjection.  No  self-assertion  or  exercise  of  au- 
thority on  his  part  was  needed  to  secure  her  reverence  ;  of  govern- 
ment, so  far  as  it  involves  the  idea  of  compulsion,  there  was  nothing. 
The  free  motions  of  their  own  minds,  the  pursuit  of  their  highest 
enjoyment,  secured  perfect  harmony  of  action.  But  the  Fall  intro- 
duced discord  ;  after  that  no  two  souls  ever  so  entirely  accorded 
upon  all  subjects  as  to  make  the  existence  of  authority  in  the  family, 
where  the  wjll  of  one  must  rule,  superfluous.  Thus  the  subjection 
of  the  woman  to  the  will  of  her  husband  was  not  only  a  portion  of 
her  punishment  for  leading  the  way  in  disobedience,  but  was  neces- 
sary to  the  very  existence  of  future  society.  It  must  be  observed, 
however,  that  this  does  not  involve  a  general  subjection  of  the 
weaker  to  the  stronger  sex,  but  only  in  the  family  relation  of  the 
wife  to  the  husband. 

It  would  be  instructive  to  consider  the  stages  of  change  from  in- 
nocence to  guilt  and  back  to  penitence — the  tainting  of  Eve's  fancy 
in  a  dream,  the  outcome  a  week  later  in  the  whim  that  led  her  away 
from  Adam,  her  being  deceived  by  the  Serpent,  Adam's  volun- 
tary and  intelligent  resolution  to  share  her  lot,  the  physical  exhilara- 
tion and  moral  insensibility  attendant  upon  the  transgression,  the 
subsequent  anguish  and  despair,  and  then  the  birth  of  Hope ;  but 
I  must  trust  to  the  notes  to  set  forth  what  is  essential  on  these 
points. 

While  it  may  be  difficult  to  draw  a  line  through  the  experiences 
of  Adam,  putting  on  one  side  what  belongs  to  him  as  an  indi- 
vidual and  on  the  other  what  belongs  to  him  as  a  representative 
of  the  race,  it  is  clear  that  certain  qualities  and  kinds  of  knowl- 


A   GENERAL   SURVEY  xxv 

edge  are  attributed  to  him  mainly,  if  not  wholly,  on  the  latter 
basis.  The  old  myth  of  Prometheus,  Epimetheus  and  Pandora,  as 
Milton  himself  saw  (iv.  714),  expresses  pretty  accurately  the  gen- 
eral relations  of  the  body  of  demons,  mankind  and  womankind, 
Satan  as  Prometheus  represents  the  devils  who  with  malicious  fore- 
thought rebelled  against  the  Almighty  ;  Adam  as  Epimetheus  repre- 
sents the  human  race,  in  whom  hostility  was  an  afterthought  fol- 
lowing the  act  of  transgression  ;  Eve,  the  all-endowed,  is  a  type  of 
v.^omankind  through  whom,  as  through  Pandora,  all  evils  escaped 
upon  man  and  through  whom  also  the  hope  of  recovery  was  made 
possible. 

Adam  is  shown  to  us  as  in  possession  of  at  least  an  abstract  of 
all  the  philosophy,  science,  geography,  and  history  since  mastered 
and  made  by  the  human  race.  Almost  from  the  moment  of  his 
creation  he  speculates  about  himself,  his  relations  to  the  world  about 
him  and  to  the  Unseen  One  who,  he  reasons,  must  have  brought  him 
into  existence.  The  search  after  God  is  thus  begun  in  a  state  of  in- 
nocence. There  is  the  same  intellectual  unrest,  the  same  vain  grop- 
ing of  human  reason,  the  same  deep-felt  want  of  the  human  heart, 
afterwards  so  affecting  to  Paul  on  Mars  Hill,  when  he  prepared  to 
enlighten  those  who  had  reared  an  altar  to  the  Unknown  God. 
The  discovery  of  the  earth's  motion  around  the  sun  is  perhaps  the 
most  stupendous  achievement  of  the  human  mind  in  the  field  of 
natural  science.  When,  after  listening  to  the  angel's  description 
of  the  Creation,  the  idea  began  to  dawn  upon  Adam,  he  was  mute 
with  wonder  at  the  magnitude  and  grandeur  of  the  universe.  It 
would  seem  altogether  unreasonable  to  attribute  to  him  a  contem- 
plation of  this  late  and  magnificent  discovery  except  as  a  represent- 
ative of  the  race. 

On  the  same  principle,  under  the  direction  of  Michael,  Adam  is 
favored  with  a  vision  of  the  future.  From  a  mountain,  after  his 
eyesight  had  been  purged,  he  saw  all  parts  of  the  earth  whither  his 
descendants  have  since  penetrated.  Even  the  antipodes  were  in 
spirit  spread  before  him.  The  whole  course  of  human  history  was 
also  displayed,  with  its  thread  of  Divine  revelation  connecting  and 
unifying  the  whole.  With  the  eye  of  humanity  he  looked  at  the 
various  scenes  that  were  presented,  being  shocked  at  spectacles  of 
violence,  disease,  and  war,  and  pleased  at  the  view  of  external 
gayety  and  material  prosperity,  though  hiding  moral  decay.  His 
discovery  of  fire  as  the  central  agent  and  symbol  of  Art  also  proves 
him  to  be  intended  for  an  embodiment  of  general  humanity. 

In  the  old  epics  Revenge  has  sway  of  the  hero  at  the  catastrophe. 


xxvi  PARADISE  LOST 

but  here,  in  Adam,  the  perfect  embodiment  of  humanity,  it  is  Love 
that  triumphs  at  the  fatal  moment  and  thus  proves  its  claim  to  be 
distinguished  as  the  ruling  passion. 

Milton  assumes  that  when  a  creature  has  been  endowed  with 
reason  he  is  subject  under  God,  to  that  reason  alone.  It  is  reason 
which  subjects  him  even  to  God.  Worship  is  rendered,  not  for 
form  or  because  it  is  exacted,  but  because  the  spirit's  impulse  and 
need  are  to  worship.  The  angels  who  rest  not  day  or  night  singing 
about  the  eternal  Throne  are  held  to  their  duties  by  no  other  pre- 
script than  their  own  exalted  thoughts  and  glowing  hearts.  If 
there  is  law  in  Heaven,  the  inhabitants  feel  its  pressure  no  more 
than  the  purest  patriots  feel  that  of  the  statutes  of  their  native  land. 
The  law  is  at  once  their  safety  and  their  glory.  But  the  poet  sees 
that  when  Reason  abdicates  her  throne,  either  among  angels  or 
among  men,  and  Passion  usurps  sway,  this  highest  liberty  can  no 
longer  exist.  The  freedom  of  the  will  to  do  evil  must  be  abridged  ; 
the  wife  must  be  subjected  to  her  husband  ;  tlie  family  must  be 
governed  by  its  head  ;  the  nation  must  be  ruled,  if  it  has  not  the 
capacity  for  self-government,  by  a  despot  ;  lawless  and  degraded 
tribes  may  even  be  enslaved  by  their  stronger  neighbors.  The 
truth  which  Adam  regarded  as  a  fundamental  political  axiom,  that 
man  was  never  made  lord  over  man,  is  disguised  and  almost  lost 
sight  of  in  the  tyrannies  established  over  the  earth.  It  is  clear, 
also,  that  as  man  is  recovered  by  Divine  grace  from  his  degrada- 
tion he  must  cast  off  these  tyrannies  and  be  subject,  as  at  first,  to 
the  Higher  Law  alone. 

The  poet  demands  for  men  not  only  civil  but  intellectual  and 
religious  freedom.  The  secrets  of  nature  are  not  guarded  by  a 
jealous  power  that  stands  ready  to  slay  men,  if  they  pry  too  curi- 
ously. God  has  set  no  bounds  to  human  investigation  reverently 
pursued.  Milton  was  not  superstitious.  Men  need  no  "  licensers  " 
in  astronomy  or  any  other  branch  of  knowledge  ;  Truth  needs 
only  freedom  of  speech  and  of  the  press,  and  in  any  grapple  with 
Falsehood  is  sure  to  prove  the  stronger.  Enemies  to  liberty  above 
all  are  they  who  in  the  name  of  religion  try  to  force  conscience, 
who  assume  to  rule  the  church  through  the  imposition  of  useless 
forms  and  heartless  ritual,  who  use  God's  holy  ordinances  estab- 
lished for  the  salvation  of  men  as  means  to  gain  for  themselves 
worldly  titles,  wealth,  and  power. 

These  are  some  of  the  things  that  impressed  the  poet  and  must 
impress  any  one  in  a  survey  of  human  history.  Freedom  of  action, 
of  wjorship,  and  of  thought,  and  the  proper  means  of  securing  it 


A    GENERAL   SURVEY  xxvii 

against  the  civil  power,  priestcraft,  and  the  mob,  have  been  the  great 
matters  that  have  agitated  the  race.  The  consideration  of  these 
things  by  Adam  as  an  individual  before  he  left  the  Garden  of 
Eden  would  be  forced  in  the  extreme,  but  Adam  in  his  representa- 
tive capacity  may  fitly  decide  upon  them  all. 


THE    ANGELS 

A  glance  at  the  first  drafts  of  Paradise  Lost,  when  the  subject 
was  still  under  consideration  for  dramatic  treatment,  will  reveal 
among  the  dramatis  persona  a  large  preponderance  of  what  are 
known  as  allegorical  characters,  such  as  Conscience,  Death,  Igno- 
rance, Justice,  Faith,  Hope,  and  Wisdom,  There  is  a  noticeable 
tendency,  as  the  work  progresses,  towards  a  substitution  of  real  for 
allegorical  characters— a  translation  of  the  abstract  into  the  con- 
crete. The  substitution  is  not  complete  even  in  the  finished  epic, 
as  we  see  in  the  presence  of  such  characters  as  Sin,  Death,  Chaos, 
and  Night.  Hence  have  arisen  the  criticisms  of  Addison,  Landor 
and  others  condemning  the  mixture  of  allegory  and  plain  fact. 

The  original  abstractions,  however,  do  not  disappear  from  the 
stage,  but  remain  under  the  names  and  forms  of  the  pagan  Gods 
of  v/estern  Asia  and  southern  Europe.  The  spirits  who  meet  and 
contend  in  battle  are  the  virtues  and  vices  "that  wage  perpetual 
"warTn'man^s"  nioral  nature  and  by  sympathy  cause  disorder  and 
riiin  even  in  the  external  world.  The  gods  of  the  heathen  had 
their  origin  in  ideas.  Men  did  not  grossly  worship  the  rudely 
carved  or  moulded  masses  of  wood,  stone,  and  metal,  but  they 
offered  devotion  to  an  idea  which  the  image  merely  brought  to 
mind.  Mars  was  honored  in  nations  addicted  to  war  ;  Minerva 
in  cities  devoted  to  philosophy.  The  ceremonies  with  which  at 
special  times  the  divinity  was  worshipped  were  mere  external  signs 
of  the  inward  life  of  the  people.  Starting  with  this  spiritual  con- 
ception of  the  gods  of  old— gods  still  at  the  present  day,  though  not 
openly  confessed — Milton  was  able  to  describe  them  with  a  confi- 
dence and  positiveness  which  come  only  from  a  consciousness  of 
stating  unassailable  truth. 

The  moral  quality  which  each  of  Milton's  characters  is  intended 
to  embody  may  in  nearly  all  cases  be  determined  with  certainty. 
The  form,  stature,  attire,  words,  and  actions  of  each  assist  in  the 
determination.  Each  is  also  associated  with  some  force,  agent,  or 
phenomenon  in  the  material  world  which  suggests  and  illustrates 


xxviii  PARADISE  LOST 

it.  Besides,  the  identity  of  the  gods  of  the  Orient  with  those  of 
the  Occident  enabled  the  poet  to  use  the  Biblical  names  and  descrip- 
tions for  divinities  that  are  also  active  in  the  stories  of  Homer  and 
Virgil.  This  union  of  the  Classical  with  the  Biblical,  instead  of 
perplexing,  aids  interpretation  by  allowing  a  wider  comparison  in 
doubtful  cases.  Even  in  the  case  of  spirits  whose  part  in  the  action 
is  least  and  who  are  barely  named  there  are  means  of  discovering 
their  significance  and  appropriateness  in  their  respective  places. 

Illustrations  of  the  allegorical  significance  of  the  spirits  are  not 
here  needed  ;  the  notes  will  supply  them  in  abundance  ;  but  as  fur- 
nishing, perhaps,  tl^most  compact  and  convenient  body  of  exam- 
ples I  may  refer  the  reader  to  the  comments  on  i.  376-521. 
-'The  angels,  however,  have  a  material  as  well  as  a  spiritual  ex- 
istence. Satan  is  not  only  "  the  spirit  that  now  works  in  the  chil- 
dren of  disobedience  ;"  he  is  also  "  the  prince  of  the  power  of  the 
air."  There  are  spirits  of  Water,  Fire,  and  Air  in  the  celestial 
economy  (see  notes  on  ii.  528-628),  as  there  were  among  the  gods 
of  old.  With  great  propriety,  therefore,  is  the  imagery  used  in  de- 
scribing the  battles  of  the  sixth  book  drawn  from  storms  of  wind 
and  hail.  Almost  every  display  of  elemental  power  or  splendor, 
every  kind  of  phenomena  in  the  heavens,  is  utilized  by  the  poet  in 
shadowing  forth  angelic  activity.  Whether  the  movements  are 
those  of  individuals  or  of  masses,  the  same  rule  is  observed  ;  the 
spiritual  forces  are  described  to  the  imagination  as  well  as  to  the 
understanding.  Where  the  images  seem  gross  we  must  remember 
their  ethereal  texture  ;  when  cannon  are  introduced  in  celestial 
warfare  we  dare  not  forget  our  familiar  conception  of  the  artillery 
of  the  heavens.  After  understanding  the  poet  critics  will  find  far 
less  reason  to  complain  that  in  these  supernal  contests  "  immortals 
smite  immortals  mortal-wise." 

Milton  adopted  no  novel  theory  of  spiritual  activity.  The  gods 
of  the  ancients  have  the  same  dual  nature  as  Milton's  angels — a 
moral  quality  or  essence  and  its  ethereal  envelope  or  symbol. 
There  are  indeed  differences  such  as  subsist  between  Christian  and 
pagan  ethics  ;  Milton  often  boldly  criticises  the  morality  of  his 
predecessors  while  he  respects  and  follows  their  methods  in  the 
poetic  art.  Nor  should  it  be  a  matter  of  surprise  that  the  two  have 
so  much  in  common,  for  human  nature  is  everywhere  the  same  ; 
the  chief  wonder  is  that  the  ancients  under  their  disadvantages 
should  possess  such  a  profound  knowledge  of  the  human  soul. 
For  the  human  soul,  after  all,  is  the  chief  thing  to  the  great  epic 
poets.     It  seems  the  only  subject  worthy  the  effort  of  transcendent 


A   GENERAL   SURVEY  xix 

1  he  nni verse  of  Milton  is  by  no  means  an  irresponsible  evolution 
of  his  own  fancy.  Every  point  is  set  down  by  authority.  For  in- 
stance, the  idea  of  four  planes  in  the  universe,  one  above  another 
and  separated  by  the  constant  interval,  the  distance  from  Heaven 
to  Earth,  is  very  old.  Homer,  Hesiod,  and  Virgil  all  state  it  more 
or  less  distinctly  and  use  it  as  the  foundation  of  their  cosmogony. 
Moses  seems  to  be  in  harmony  with  them  in  the  first  of  Genesis. 
Before  the  six  days'  Creation  "the  earth  was  without  form  and 
void,  and  darkness  was  upon  the  face  of  the  deep."  Here  is  the 
threefold  division  of  Chaos— the  earth,  the  deep,  and  the  darkness 
over  it.  St.  Luke  mentions  "  a  great  gulf"  or  chasm  as  an  im- 
passable obstacle  between  the  saved  and  the  lost  {Ltike  xvi.  26). 
Hesiod,  using  the  same  word,  fixes  just  outside  of  Hell-gates  the 
place  of  this  great  chasm,  into  which  having  fallen,  "no  one  would 
in  all  time  reach  a  footing,  unless  he  were  first  within  the  gates." 
Here  is  the  origin  of  Milton's  "  void  profound  of  unessential  night." 
Scripture  and  fable  are  constantly  blended,  and  the  product  Js  a. 
sort  of  resultant  of  the  world's  best  ideas  on  the  subject.  "Sc 
largely  is  the  scheme  of  Milton  derived  from  his  poetic  prede- 
cessors that  it  might  with  considerable  propriety  be  called  The  poets 
universe. 

Was  this  scheme  intended  to  describe  a  material  reality  ? 
allegorical  element  is  very  conspicuous.     To  all  men  Heaver 
above  and  Hell  beneath  ;  the  one  is  to  the  right  hand,  the  othe 
the  left.     Good  is  dextral  and  exalted  ;  evil  sinister  and  degraded 
The  rivers  of  Hell,  the  regencies  of  Heaven,  the  pavilion  of  Cha*.  , 
the  glories  of  the  Sun,  the  mount  of  Paradise,  have  all  a  moral  con- 
tent.    Milton  treats  the  universe  as  a  symbolical  fact  ;  every  part 
of  it  is  significant,  and  the  material  structure  is  intended  to  set  fort>> 
spiritual  truth  for  the  instruction  of  men. 


THE    DEITY 

Milton  is  often  called  an  Arian  in  religion.      While  the  poV 
could  not,  perhaps,  be  conclusively  established  from  Paradise  ± 
alone,  it  is  put  beyond  controversy  in  a  posthumous  work  of 
poet  on  Christian  Doctrine,  where  a  kind  of  Arianism  is  fra 
avowed  and  ably  defended.     Consequently  there  can  be  nc  c 
as  to  how  certain  passages  in  his  poems  are  to  be  understood 

A  being  who  i^  infinite,  eternal,  and  omnipresent,  Milton  d 
is  but  one,  and  cannot   have  at   the  same  time  the  attril-u 


XX  PARADISE  LOST 

unity  and  plurality.  The  infinite  and  eternal  Being  is  God  the 
Feather,  and  of  his  essential  nature  there  is  no  sharer.  All  things, 
even  the  matter  of  which  all  things  are  made,  are  produced  from 
God  and  not  from  nothing.  The  Son  of  God  is  a  distinct  person, 
inferior  to  God,  but  the  first  and  highest  of  creation,  by  whom  all 
other  things  were  afterwards  created.  The  Holy  Spirit  is  likewise 
a  creature,  later  than  the  Son  and  inferior  to  him.  Divine  honors 
are  paid  to  both  by  the  Father's  decree  and  appointment  and  not 
because  they  are  of  the  same  infinite  nature.  The  attributes  of  the 
Father  are  believed,  so  far  as  they  pertain  to  the  Son,  to  belong  to 
him,  because  they  are  conferred,  not  because  he  is  coequal  with 
God.  Yet  the  relation  of  the  Son  to  the  Father  is  most  intimate, 
so  that  the  Son  is  said  to  be  the  image  of  the  invisible  God,  the 
brightness  of  his  glory,  and  the  one  to  whom  all  government  is 
committed.  To  establish  these  points  Milton  cites  many  texts  of 
Scripture,  most  of  which  are  again  woven  in  with  the  poetical  con- 
'•.eptions  of  Paradise  Lost. 

The  poet  admits  a  kind  of  anthropomorphis7n  in  his  representa- 
tion of  the  Deity,  and  offers  the  defence  that  he  has  followed  the 
example  of  Scripture,  in  which  it  is  to  be  supposed  that  there  are 
:uch  conceptions  of  God  as  are  best  suited  to  our  capacities.  "  In 
•guing  thus,  we  do  not  say  that  God  is  in  fashion  like  unto  man 
all  his  parts  and  members,  but  that  so  far  as  we  are  concerned 
know,  he  is  of  the  form  which  he  attributes  to  himself  in  the 
sarred  writings  "  {Christ.  Doct.  ii.).  But  while  Milton  thus  applies 
lo  God  that  which  when  applied  to  ourselves  supposes  weakness 
and  limitation,  he  athrms  strongly  the  infinity  and  consequent  in- 
comprehensibility of  the  Divine  Essence.  God  the  P'ather  is  in  his 
own  nature  invisible  and  unknoM'able  by  any  creature.  To  the 
very  angels  in  Heaven,  in  the  lofty  symbolism  of  the  poet,  the 
F'ather  n  nains  invisible  ;  he  interferes  in  the  doings  of  the  celestial 
world  no  more  obtrusively  than  in  the  doings  of  this,  so  that  it  is 
possible  for  intelligent  beings  to  argue  atheism  even  amid  the  glories 
of  the  Empyrean. 

The  poet  provides  himself  a  defence  against  another  objection 

lich  may  be,  and  has  been,  brouglit  against  his  writings.     This 

•"cct,  which  is  allied  to  the  preceding,  has  received  the  name  of 

'hropopathy  and  consists  in  representing  the   Divine  Being  as 

■ect  to  human  passions  and  making  use  of  language  implying 

same.     The  defence  of  the  poet  again  is  the  example  of  the 

'd  Record,  in  which  it  is  to  be  presumed  that  God  would  cause 

J  written  nothing  derogatory  to  himself.     There  he  is  repre- 


PARADISE  LOST 


THE  ARGUMENT 

This  First  Book  proposes,  first  in  brief,  the  whole  subject—  Man's  disobedi- 
ence, and  the  loss  thereupon  of  Parndise,  wherein  he  was  placed:  then  touches 
the  prime  cause  of  his  fall — the  Serpent,  or  rather  Satan  in  the  Serpent;  who, 
revolting  from  Ciod,  and  drawing  to  his  side  many  legious  of  Angels,  was,  by  tiie 
command  of  God,  driven  out  of  Heaven,  with  all  his  crew,  into  the  great  Deep. 
Which  action  passed  over,  the  Poem  hastens  into  the  midst  of  things;  presenting 
Satan,  with  his  Angels,  now  fallen  into  Hell — described  here  not  in  the  Centre 
(for  heaven  and  earth  may  be  supposed  as  yet  not  made,  certainly  not  yet  ac- 
cursed), but  in  a  place  of  utter  darkness,  fitliest  called  Chaos.  Here  Satan, 
with  his  Angels  lying  on  the  burning  lake,  thunderstruck  and  astonished,  after  a 
certain  space  recovers,  as  from  confusion;  calls  up  him  who,  next  in  order  and 
dignity,  lay  by  him:  they  confer  of  their  miserable  fall.  Satan  awakens  all  his 
legions,  wno  lay  till  then  in  the  same  manner  confounded.  They  ri.se  :  their 
numbers;  array  of  battle;  their  chief  leaders  named,  according  to  the  idols 
known  afterwards  in  Canaan  and  the  countries  adjoining*  To  these  Satan  directs 
his  speech;  comforts  them  with  hope  yet  of  regaining  Heaven:  but  tells  them, 
lastly,  of  a  new  world  and  new  kind  of  creature  to  be  created,  according  to  an 
ancient  prophecy,  or  repon,  in  Heaveni — for  th:it  Angels  were  long  before  this 
visible  creation  was  the  opinion  of  many  ancient  Fathers.  To  tind  out  the  truth 
of  this  prophecy,  and  what  to  determine  thereon,  he  refers  to  a  full  council. 
What  his  associates  th;nc?  attempt.  Pandemonium,  the  palace  ot  Satan,  rises, 
suddenly  built  out  of  the  Deep:  the  in'ernal  Poc-s  there  sit  in  council. 

OF  Man's  iirst  /i i.'-'obc  "i  ■  ncv   .iikI  the  fruit 
Of  that  forbid  icn  ,.ui^  w  osc  mortal  taste 
Brought  de;»th  jr.to  .he  WotJd,  and  all  our  woe, 
With,  loss  ol   Ldeti  till  one  greater  Man 
Restore  a<,  and  n-gain  the  blissful  seat, 
Sing,  Heavenly  Muse,  that,  on  the  secret  top 
Of  Oreb,  or  of  Sinai,  didst  inspire 
That  shepherd  who  first  taught  the  chosen  seed 
In  the  beginning  how  the  heavens  and  earth 
Rose  out  of  Chaos :  or,  if  Sion  hill  ^ 

Delight  thee  more,  and  Siloa's  brook  that  flowed 
Fast  by  the  oracle  of  God,  I  thence 
Invoke  thy  aid  to  my  adventrous  song. 
That  with  no  middle  flight  intends  to  soar 
Above  the  Aonian  mount,  while  it  pursues 
Things  unattempted  yet  in  prose  or  rhyme.X 
And  chiefly  Thou,  O  Spirit,  that  dost  prefer 


4  PARADISE  LOST  [Book  1. 

Pefore  all  temples  the  upright  heart  and  pure, 
Instruct  me,  for  Thou  know'st ;  Thou  from  the  first 
Wast  present,  and,  with  mighty  wings  outspread,  20 

Dove-like  sat'st  brooding  on  the  vast  Abyss, 
And  mad'st  it  pregnant :  what  in  me  is  dark 
Illumine,  what  is  low  raise  and  support ; 
That,  to  the  highth  of  this  great  argument, 
I  may  assert  Eternal  Providence, 
And  justify  the  ways  of  God  to  men. 

Say  first — for  Heaven  hides  nothing  from  thy  view, 
Nor  the  deep  tract  of  Hell — say  first  what  cause 
Moved  our  grand  Parents,  in  that  happy  state, 
Favored  of  Heaven  so  highly,  to  fall  of?  30 

From  their  Creator,  and  transgress  his  will 
For  one  restraint,  lords  of  the  World  besides. 
Who  first  seduced  them  to  that  foul  revolt? 

The  infernal  Serpent ;  he  it  was  whose  guile, 
Stirred  up  with  envy  and  revenge,  deceived 
The  mother  of  mankind,  what  time  his  pride 
Had  cast  him  out  from  Heaven,  with  all  his  host 
Of  rebel  Angels,  by  whose  aid,  aspiring 
To  set  himself  in  glory  above  his  peers, 
He  trusted  to  have  equalled  the  Most  High,  40 

If  he  opposed,  and,  with  ambitious  aim 
Against  the  throne  and  monarchy  of  God, 
Raised  impious  war  in  Heaven  and  battle  proud, 
With  vain  attempt.     Him  the  Almighty  Power 
Hurled  headlong  liaraing  from  the  ethereal  sky, 
With  hideous  ruin  and  combu  ition,  down 
To  bottomless  perdition,  there  to  dwell 
In  adamantine  chains  and  penal  fire, 
Who  durst  defy  the  Omnipotent  to  arms. 

Nine  times  the  space  that  measures  day  and  night       50 
To  mortal  men.  he,  with  his  horrid  crew, 
Lay  vanquished,  rolling  in  the  fiery  gulf, 
Confounded,  though  immortal.     But  his  doom 
Reserved  him  to  more  wrath ;  for  now  the  thought 
Both  of  lost  happiness  and  lasting  pain 
Torments  him  :  round  he  throws  his  baleful  eyes, 
That  witnessed  huge  affliction  and  dismay, 
Mixed  with  obdurate  pride  and  steadfast  hate. 
At  once,  as  far  as  Angel's  ken,  he  views 
The  dismal  situation  waste  and  wild.  60 

A  dungeon  horrible,  on  all  sides  round. 
As  one  great  furnace  flamed  ;  yet  from  those  fiames 


Book  I.]  PARADISE  LOST  5 

No  light ;  but  rather  darkness  visible 

Served  only  to  discover  sights  of  woe, 

Regions  of  sorrow,  doleful  shades,  where  peace 

And  rest  can  never  dwell,  hope  never  comes 

That  comes  to  all,  but  torture  without  end 

Still  urges,  and  a  fiery  deluge,  fed 

With  ever-burning  sulphur  unconsumed. 

Such  place  Eternal  Justice  had  prepared  70 

For  those  rebellious;  here  their  prison  ordained 

In  utter  darkness,  and  their  portion  set,} 

As  far  removed  from  God  and  light  of  Heaven 

As  from  the  centre  thrice  to  the  utmost  pole. 

Oh  how  unlike  the  place  from  whence  they  fell ! 

There  the  companions  of  his  fall,  o'erwhelmed 

With  floods  and  whirlwinds  of  tempestuous  fire, 

He  soon  discerns;  and,  weltering  by  his  side, 

One  next  himself  in  power,  and  next  in  crime. 

Long  after  known  in  Palestine,  and  named  ^o 

Beelzebub.     To  whom  the  Arch-Enemy, 

And  thence  in  Heaven  called  Satan,  with  bold  words 

Breaking  the  horrid  silence,  thus  began  :— 

"  If  thou  beest  he— but  Oh  how  fallen  !  how  changed 
From  him  !— who,  in  the  happy  realms  of  light, 
Clothed  with  transcendent  brightness,  didst  outshine 
Myriads,  though  bright— if  he  whom  mutual  league. 
United  thoughts  and  counsels,  equal  hope 
And  hazard  in  the  glorious  enterprise. 
Joined  with  me  once,  now  misery  hath  joined  90 

In  equal  ruin  ;  into  what  pit  thou  seest 
From  what  highth  fallen:  so  much  the  stronger  proved 
He  with  his  thunder :  and  till  then  who  knew 
The  force  of  those  dire  arms.?     Yet  not  for  those. 
Nor  what  the  potent  Victor  in  his  rage 
Can  else  inflict,  do  I  repent,  or  change. 
Though  changed  in  outward  lustre,  that  fixed  mind, 
And  high  disdain  from  sense  of  injured  merit. 
That  with  the  Mightiest  raised  me  to  contend, 
And  to  the  fierce  contention  brought  along  ^^ 

Innumerable  force  of  Spirits  armed, 
That  durst  dislike  his  reign,  and,  me  preferring, 
His  utmost  power  with  adverse  power  opposed 
In  dubious  battle  on  the  plains  of  Heaven, 
And  shook  his  throne.     What  though  the  field  be  lost.? 
All  is  not  lost — the  unconquerable  will. 
And  study  of  revenge,  immortal  hate, 


6  PARADISE  LOST  [Book  I. 

And  courage  never  to  submit  or  yield  : 
And  what  is  else  not  to  be  overcome. 

That  glory  never  shall  his  wrath  or  might  no 

Extort  from  me.     To  bow  and  sue  for  grace 
With  suppliant  knee,  and  deify  his  power 
Who,  from  the  terror  of  this  arm,  so  late 
Doubted  his  empire — that  were  low  indeed  ; 
That  were  an  ignominy  and  shame  beneath 
This  downfall ;  since,  by  fate,  the  strength  of  Gods, 
And  this  empyreal  substance,  cannot  fail ; 
Since,  through  experience  of  this  great  event. 
In  arms  not  worse,  in  foresight  much  advanced, 
We  may  with  more  successful  hope  resolve  ,20 

To  wage  by  force  or  guile  eternal  war, 
Irreconcilable  to  our  grand  Foe, 
Who  now  triumphs,  and  in  the  excess  of  joy 
Sole  reigning  holds  the  tyranny  of  Heaven." 
'^  So  spake  the  apostate  Angel,  though  in  pain, 
Vaunting  aloud,  but  racked  with  deep  despair ; 
And  him  thus  answered  soon  his  bold  compeer: — 

"O  Prince,  O  Chief  of  many  throned  Powers 
That  led  the  embattled  Seraphim  to  war 
Under  thy  conduct,  and,  in  dreadful  deeds  ,30 

Fearless,  endangered  Heaven's  perpetual  King, 
And  put  to  proof  his  high  supremacy. 
Whether  upheld  by  strength,  or  chance,  or  fate ! 
Too  well  1  see  and  rue  the  dire  event 
That,  with  sad  overthrow  and  foul  defeat, 
Hath  lost  us  Heaven,  and  all  this  mighty  host 
In  horrible  destruction  laid  thus  low, 
As  far  as  Gods  and  Heavenly  Essences 
Can  perish  :  for  the  mind  and  spirit  remains 
Invincible,  and  vigor  soon  returns,  ,40 

Though  all  our  glory  extinct,  and  happy  state 
Here  swallowed  up  in  endless  misery. 
But  what  if  He  our  Conqueror  (whom  I  now 
Of  force  believe  almighty,  since  no  less 
Than  such  could  have  o'erpowered  such  force  as  ours) 
Have  left  us  this  our  spirit  and  strength  entire, 
Strongly  to  suffer  and  support  our  pains, 
That  we  may  so  suffice  his  vengeful  ire 
Or  do  him  mightier  service  as  his  thralls 
By  right  of  war,  whate'er  his  business  be,  150 

Fiere  in  the  heart  of  Hell  to  work  in  fire, 
Or  do  his  errands  in  the  gloomy  Deep? 


Book  I.]  PARADISE  LOST  7 

What  can  it  then  avail  though  yet  we  feel 
Strength  undiminished,  or  eternal^  being 
To  undergo  eternal  punishment?" 

Whereto  with  speedy  words  the  Arch-Fiend  replied  :— 
•'  Fallen  Cherub,  to  be  weak  is  miserable, 
Doing  or  suffering:  but  of  this  be  sure — 
To  do  aught  good  never  will  be  our  task, 
But  ever  to  do  ill  our  sole  delight,  i6o 

As  being  the  contrary  to  His  high  will 
Whom  we  resist.     If  then  his  providence 
Out  of  our  evil  seek  to  bring  forth  good, 
Our  labor  must  be  to  pervert  that  end, 
And  out  of  good  still  to  find  means  of  evil ; 
Which  ofttimes  may  succeed  so  as  perhaps 
Shall  grieve  him,  if  I  fail  not,  and  disturb 
His  inmost  counsels  from  their  destined  aim. 
But  see !   the  angry  Victor  hath  recalled 
His  ministers  of  vengeance  and  pursuit  17° 

Back  to  the  gates  of  Heaven  :   the  sulphurous  hail, 
Shot  after  us  in  storm,  o'erblown  hath  laid 
The  fiery  surge  that  from  the  precipice 
Of  Heaven  received  us  falling;   and  the  thunder, 
Winged  with  red  lightning  and  impetuous  rage, 
Perhaps  hath  spent  his  shafts,  and  ceases  now 
To  bellow  through  the  vast  and  boundless  Deep. 
Let  us  not  slip  the  occasion,  whether  scorn 
Or  satiate  fury  yield  it  from  our  Foe. 

Seest  thou  yon  dreary  plain,  forlorn  and  wild,  '80 

The  seat  of  desolation,  void  of  light, 
Save  what  the  glimmering  of  these  livid  flames 
Casts  pale  and  dreadful.?     Thither  let  us  tend 
From  off  the  tossing  of  these  fiery  waves; 
There  rest,  if  any  rest  can  harbor  there ; 
And,  re-assembling  our  afflicted  powers. 
Consult  how  we  may  henceforth  most  offend 
Our  enemy,  our  own  loss  how  repair. 
How  overcome  this  dire  calamity, 

What  reinforcement  we  may  gain  from  hope,  190 

If  not  what  resolution  from  despair." 

Thus  Satan,  talking  to  his  nearest  mate, 
With  head  uplift  above  the  wave,  and  eyes 
That  sparkling  blazed  ;   his  other  parts  besides 
Prone  on  the  flood,  extended  long  and  large, 
Lay  floating  many  a  rood,  in  bulk  as  huge 
As  whom  the  fables  name  of  monstrous  size, 


8  PARADISE  LOST  [Book  I. 

Titanian  or  Earth-born,  that  warred  on  Jove, 

Briareos  or  Typhon,  whom  the  den 

By  ancient  Tarsus  held,  or  that  sea-bea«!t 

Leviathan,  which  God  of  all  his  works 

Created  hugest  that  swim  the  ocean-stream. 

Him,  haply  slumbering  on  the  Norway  foam. 

The  pilot  of  some  small  night-ioundered  skiff, 

Deeming  some  island,  oft,  as  seamen  tell, 

With  fixed  anchor  in  his  scaly  rind. 

Moors  by  his  side  under  the  lee,  while  night 

Invests  the  sea,  and  wished  morn  delays. 

So  stretched  out  hijip-e  in  length  the  Arch-Fiend  lay, 

Chained  on  the  burning  lake;   nor  ever  thence 

Had  risen,  or  heaved  his  head,  but  that  the  will 

And  high  permission  of  all-ruling  Heaven 

Left  him  at  large  to  his  own  dark  designs, 

That  with  reiterated  crimes  he  might 

Heap  on  himself  damnation,  while  he  sought 

Evil  to  others,  and  enraged  might  see 

How  all  his  malice  served  but  to  bring  forth 

Infinite  goodness,  grace,  and  mercy,  shewn 

On  Man  by  him  seduced,  but  on  himself 

Treble  confusion,  wrath,  and  vengeance  poured. 

Forthwith  upright  he  rears  from  off  the  pool 
His  mighty  stature;  on  each  hand  the  flames 
Driven  backward  slope  their  pointing  spires,  and,  rolled 
In  billows,  leave  i'  the  midst  a  horrid  vale. 
Then  with  expanded  wings  he  steers  his  flight 
Aloft,  incumbent  on  the  dusky  air, 
That  felt  unusual  weight ;   till  on  dry  land 
He  lights — if  it  were  land  that  ever  burned 
With  solid,  as  the  lake  with  liquid  fire. 
And  such  appeared  in  hue  as  when  the  force 
Of  subterranean  wind  transports  a  hill 
Torn  from  Pelorus,  or  the  shattered  side 
Of  thundering  ^tna,  whose  combustible 
And  fuelled  entrails,  thence  conceiving  fire. 
Sublimed  with  mineral  fury,  aid  the  winds. 
And  leave  a  singed  bottom  all  involved 
With  stench  and  smoke.     Such  resting  found  the  sole 
Of  unblest  feet.     Him  followed  his  next  mate; 
Both  glorying  to  have  scaped  the  Stygian  flood 
As  gods,  and  by  their  own  recovered  strength, 
Not  by  the  sufferance  of  supernal  power. 

"  Is  this  the  region,  this  the  soil,  the  clime," 


Book  I.]  PARADISE   LOST  9 

Said  then  the  lost  Archangel,  "  this  the  seat 
That  we  must  change  for  Heaven? — this  mournful  gloom 
For  that  celestial  light?     Be  it  so,  since  He 
Who  now  is  sovran  can  dispose  and  bid 
What  shall  be  right :   farthest  from  Him  is  best, 
Whom  reason  hath  equalled,  force  hath  made  supreme 
Above  his  equals.     Farewell,  happy  fields, 
Where  joy  for  ever  dwells  !     Hail,  horrors  !   hail,  250 

Infernal  World!   and  thou,  profoundest  Hell, 
Receive  thy  new  possessor — one  who  brings 
A  mind  not  to  be  changed  by  place  or  time. 
/The  mind  is  its  own  place,  and  in  itself  x 

I  Can  make  a  Heaven  of  Hell,  a  Hell  of  Heaven.; 
What  matter  where,  if  I  be  still  the  same. 
And  what  I  should  be,  all  but  less  than  he 
Whom  thunder  hath  made  greater?     Here  at  least 
We  shall  be  free;   the  Almighty  hath  not  built 
Here  for  his  envy,  will  not  drive  us  hence :  260 

Here  we  may  reign  secure;   and,  in  my  choice. 
To  reign  is  worth  ambition,  though  in  Hell; 
Better  to  reign  in  Hell  than  serve  in  Heaven. 
But  wherefore  let  we  then  our  faithful  friends. 
The  associates  and  co-partners  of  our  loss. 
Lie  thus  astonished  on  the  oblivious  pool, 
And  call  them  not  to  share  with  us  their  part 
In  this  unhappy  mansion,  or  once  more 
With  rallied  arms  to  try  what  may  be  yet 
Regained  in  Heaven,  or  what  more  lost  in  Hell?"  270 

So  Satan  spoke ;   and  him  Beelzebub 
Thus  answered  : — "  Leader  of  those  armies  bright 
Which,  but  the  Omnipotent,  none  could  have  foiled ! 
If  once  they  hear  that  voice,  their  liveliest  pledge 
Of  hope  in  fears  and  dangers — heard  so  oft 
In  worst  extremes,  and  on  the  perilous  edge 
Of  battle,  when  it  raged,  in  all  assaults 
Their  surest  signal — they  will  soon  resume 
New  courage  and  revive,  though  now  they  lie 
Grovelling  and  prostrate  on  yon  lake  of  fire,  280 

As  we  erewhile,  astounded  and  amazed  ; 
No  wonder,  fallen  such  a  pernicious  highth  !" 

He  scarce  had  ceased  when  the  superior  Fiend 
Was  moving  toward  the  shore ;   his  ponderous  shield. 
Ethereal  temper,  massy,  large,  and  round, 
Behind  him  cast.     The  broad  circumference 
Hung  on  his  shoulders  like  the  moon,  whose  orb 


lo  PARADISE  LOST  [Book  I. 

Through  optic  glass  the  Tuscan  artist  views 

At  evening,  from  the  top  of  Fesole, 

Or  in  Valdarno,  to  descry  new  lands,  290 

Rivers,  or  mountains,  in  her  spotty  globe. 

His  spear— to  equal  which  the  tallest  pine 

Hewn  on  Norwegian  hills,  to  be  the  mast 

Of  some  great  ammiral,  were  but  a  wand  — 

He  walked  with,  to  support  uneasy  steps 

Over  the  burning  marie,  not  like  those  steps 

On  Heaven's  azure ;   and  the  torrid  clime 

Smote  on  him  sore  besides,  vaulted  with  fire. 

Nathless  he  so  endured,  till  on  the  beach 

Of  that  inflamed  sea  he  stood,  and  called  300 

His  legions — Angel  Forms,  who  lay  entranced 

Thick  as  autumnal  leaves  that  strow  the  brooks 

In  Vallombrosa,  where  the  Etrurian  shades 

High  over-arched  embower;  or  scattered  sedge 

Afloat,  when  with  fierce  winds  Orion  armed 

Hath  vexed  the  Red-Sea  coast,  whose  waves  o'erthrew 

Busiris  and  his  Memphian  chivalry. 

While  with  perfidious  hatred  they  pursued 

The  sojourners  of  Goshen,  who  beheld 

From  the  safe  shore  their  floating  carcases  310 

And  broken  chariot-wheels.     So  thick  bestrown, 

Abject  and  lost,  lay  these,  covering  the  flood, 

Under  amazement  of  their  hideous  change. 

He  called  so  loud  that  all  the  hollow  deep 

Of  Hell  resounded  : — "  Princes,  Potentates, 

Warriors,  the  Flower  of  Heaven — once  yours ;  now  lost. 

If  such  astonishment  as  this  can  seize 

Eternal  Spirits!     Or  have  ye  chosen  this  place 

After  the  toil  of  battle  to  repose 

Your  wearied  virtue,  for  the  ease  you  find  320 

To  slumber  here,  as  in  the  vales  of  Heaven  ? 

Or  in  this  abject  posture  have  ye  sworn 

To  adore  the  Conqueror,  who  now  beholds 

Cherub  and  Seraph  rolling  in  the  flood 

With  scattered  arms  and  ensigns,  till  anon 

His  swift  pursuers  from  Heaven-gates  discern 

The  advantage,  and,  descending,  tread  us  down 

Thus  drooping,  or  with  linked  thunderbolts 

Transfix  us  to  the  bottom  of  this  gulf.? — 

Awake,  arise,  or  be  for  ever  fallen  !"  ^'^  330 

They  heard,  and  were  abashed,  and  up  they  sprung 
Upon  the  wing,  as  when  men  wont  to  watch. 


Book  I.]  PARADISE  LOST  u 

On  duty  sleeping  found  by  whom  they  dread, 

Rouse  and  bestir  themselves  ere  well  awake. 

Nor  did  they  not  perceive  the  evil  plight 

In  which  they  were,  or  the  fierce  pains  not  feel ; 

Yet  to  their  General's  voice  they  soon  obeyed 

Innumerable.     As  when  the  potent  rod 

Of  Amram's  son,  in  Egypt's  evil  day, 

Waved  round  the  coast,  up-called  a  pitchy  cloud  340 

Of  locusts,  warping  on  the  eastern  wind. 

That  o'er  the  realm  of  impious  Pharaoh  hung 

Like  Night,  and  darkened  all  the  land  of  Nile ; 

So  numberless  were  those  bad  Angels  seen 

Hovering  on  wing  under  the  cope  of  Hell, 

'Twixt  upper,  nether,  and  surrounding  tires; 

Till,  as  a  signal  given,  the  uplifted  spear 

Of  their  great  Sultan  waving  to  direct 

Their  course,  in  even  balance  down  they  light 

On  the  firm  brimstone,  and  fill  all  the  plain  :  350 

A  multitude  like  which  the  populous  North 

Poured  never  from  her  frozen  loins  to  pass 

Rhene  or  the  Danaw,  when  her  barbarous  sons 

Came  like  a  deluge  on  the  South,  and  spread 

Beneath  Gibraltar  to  the  Libyan  sands. 

Forthwith,  from  every  squadron  and  each  band. 

The  heads  and  leaders  thither  haste  where  stood 

Their  great  Commander— godlike  Shapes,  and  Forms 

Excelling  human  ;  princely  Dignities  ; 

And  Powers  that  erst  in  Heaven  sat  on  thrones,  360 

Though  of  their  names  in  Heavenly  records  now 

Be  no  memorial,  blotted  out  and  rased 

By  their  rebellion  from  the  Books  of  Life. 

Nor  had  they  yet  among  the  sons  of  Eve 

Got  them  new  names,  till,  wandering  o'er  the  earth, 

Through  God's  high  sufferance  for  the  trial  of  man, 

By  falsities  and  lies  the  greatest  part 

Of  mankind  they  corrupted  to  forsake 

God  their  Creator,  and  the  invisible 

Glory  of  Him  that  made  them  to  transform  370 

Oft  to  the  image  of  a  brute,  adorned 

With  gay  religions  full  of  pomp  and  gold. 

And  devils  to  adore  for  deities : 

Then  were  they  known  to  men  by  various  names. 

And  various  idols  through  the  Heathen  World. 

Say,  Muse,  their  names  then  known,  who  first,  who  last, 
Roused  from  the  slumber  on  that  fiery  couch, 


12  PARADISE   LOST  [Book  I. 

At  their  great  Emperor's  call,  as  next  in  \v'orth 

Came  singly  where  he  stood  on  the  bare  strand, 

While  the  promiscuous  crowd  stood  yet  aloof.  380 

The  chief  were  those  who,  from  the  pit  of  Hell 
Roaming  to  vSeek  their  prey  on  Earth,  durst  fix 
Their  seats,  long  after,  next  the  seat  of  God, 
Their  altars  by  His  altar,  gods  adored 
Among  the  nations  round,  and  durst  abide 
Jehovah  thundering  out  of  Sion,  throned 
Between  the  Cherubim  ;  yea,  often  placed 
Within  His  sanctuary  itself  their  shrines. 
Abominations ;  and  with  cursed  things 

His  holy  rites  and  solemn  feasts  profaned,  390 

And  with  their  darkness  durst  affront  His  light. 
First.  Moloch,  horrid  king,  besmeared  with  blood 
Of  human  sacrifice,  and  parents'  tears  ; 
Though,  for  the  noise  of  drums  and  timbrels  loud, 
Their  children's  cries  unheard  that  passed  through  fire 
To  his  grim  idol.     Him  the  Ammonite 
Worshiped  in  Rabba  and  her  watery  plain, 
In  Argob  and  in  Basan,  to  the  stream 
Of  utmost  Arnon.     Nor  content  with  such 
Audacious  neighborhood,  the  wisest  heart  400 

Of  Solomon  be  led  by  fraud  to  build 
His  temple  right  against  the  temple  of  God 
On  that  opprobrious  hill,  and  made  his  grove 
The  pleasant  valley  of  Hinnom,  Tophet  thence 
And  black  Gehenna  called,  the  type  of  Hell. 
Next  Chemos,  the  obscene  dread  of  Moab's  sons. 
From  Aroar  to  Nebo  and  the  wild 
Of  southmost  Abarim  ;  in  Hesebon 
And  Horonaim,  Seon's  realm,  beyond 

The  flowery  dale  of  Sibma  clad  with  vines,  410 

And  Eleale  to  the  Asphaltic  Pool : 
Peor  his  other  name,  when  he  enticed 
Israel  in  Sittim,  on  their  march  from  Nile, 
To  do  him  wanton  rites,  which  cost  them  woe. 
Yet  thence  his  lustful  orgies  he  enlarged 
Even  to  that  hill  of  scandal,  by  the  grove 
Of  Moloch  homicide,  lust  hard  by  hate, 
Till  good  Josiah  drove  them  thence  to  Hell. 
With  these  came  they  who.  from  the  bordering  flood 
Of  old  Euphrates  to  the  brook  that  parts  420 

Egypt  from  Syrian  ground,  had  general  names 
Of  Baali7)i  and  Ashta^-oth — those  male. 


Book  I.J  PARADISE  LOST  13 

These  feminine.     For  Spirits,  when  they  please. 

Can  either  sex  assume,  or  both  ;  so  soft 

And  uncompounded  is  their  essence  pure, 

Not  tied  or  manacled  with  joint  or  limb. 

Nor  founded  on  the  brittle  strength  of  bones, 

Like  cumbrous  flesh ;  but,  in  what  shape  they  choose, 

Dilated  or  condensed,  bright  or  obscure. 

Can  execute  their  aery  purposes,  ^  430 

And  works  of  love  or  enmity  fulfil.^^ 

For  those  the  race  of  Israel  oft  forsook 

Their  Living  Strength,  and  unfrequented  left 

His  righteous  altar,  bowing  lowly  down 

To  bestial  gods ;  for  which  their  heads,  as  low 

Bowed  down  in  battle,  sunk  before  the  spear 

Of  despicable  foes.     With  these  in  troop 

Came  Astoreth,  whom  the  Phoenicians  called 

Astarte,  queen  of  heaven,  with  crescent  horns ; 

To  whose  bright  image  nightly  by  the  moon  440 

Sidonian  virgins  paid  their  vows  and  songs ; 

In  Sion  also  not  unsung,  where  stood 

Her  temple  on  the  offensive  mountain,  built 

By  that  uxorious  king  whose  heart,  though  large, 

Beguiled  by  fair  idolatresses,  fell 

To  idols  foul.     Tham/nuz  came  next  behind, 

Whose  annual  wound  in  Lebanon  allured 

The  Syrian  damsels  to  lament  his  fate 

In  amorous  ditties  all  a  summer's  day, 

While  smooth  Adonis  from  his  native  rock  450 

Ran  purple  to  the  sea,  supposed  with  blood 

Of  Thammuz  yearly  wounded:  the  love-tale 

Infected  Sion's  daughters  with  like  heat. 

Whose  wanton  passions  in  the  sacred  porch 

Ezekiel  saw,  when,  by  the  vision  led. 

His  eye  surveyed  the  dark  idolatries 

Of  alienated  Judah.     Next  came  one 

Who  mourned  in  earnest,  when  the  captive  ark 

Maimed  his  brute  image,  head  and  hands  lopt  off. 

In  his  own  temple,  on  the  grunsel-edge.  460 

Where  he  fell  flat  and  shamed  his  worshipers : 

Dagon  his  name,  sea-monster,  upTward  man 

And  downward  fish ;  yet  had  his  temple  high 

Reared  in  Azotus,  dreaded  through  the  coast 

Of  Palestine,  in  Gath  and  Ascalon, 

And  Accaron  and  Gaza's  frontier  bounds. 

Him  follov/ed  Rimmon,  whose  delightful  seat 


14  PARADISE  LOST  [Book  I. 

Was  fair  Damascus,  on  the  fertile  banks 

Of  Abbana  and  Pharphar.  lucid  streams. 

He  also  against  the  house  of  God  was  bold :  470 

A  leper  once  he  lost,  and  gained  a  king — 

Ahaz,  his  sottish  conqueror,  whom  he  drew 

God's  altar  to  disparage  and  displace 

For  one  of  Syrian  mode,  whereon  to  burn 

His  odious  offerings,  and  adore  the  gods* 

Whom  he  had  vanquished.     After  these  appeared 

A  crew  who,  under  names  of  old  renown — 

Osiris,  Isis,  Oriis,  and  their  train — 

With  monstrous  shapes  and  sorceries  abused 

Fanatic  Egypt  and  her  priests  to  seek  480 

Their  wandering  gods  disguised  in  brutish  forms 

Rather  than  human.     Nor  did  Israel  scape 

The  infection,  when  their  borrowed  gold  composed 

The  calf  in  Oreb ;  and  the  rebel  king 

Doubled  that  sin  in  Bethel  and  in  Dan, 

Likening  his  Maker  to  the  grazed  ox — 

Jehovah,  who,  in  one  night,  when  he  passed 

From  Egypt  marching,  equalled  with  one  stroke 

Both  her  first-born  and  all  her  bleating  gods. 

Belial  came  last ;  than  whom  a  spirit  more  lewd  490 

Fell  not  from  Heaven,  or  more  gross  to  love 

Vice  for  itself.     To  him  no  temple  stood 

Or  altar  smoked ;  yet  who  more  oft  than  he 

In  temples  and  at  altars,  when  the  priest 

Turns  atheist,  as  did  Eli's  sons,  who  filled 

With  lust  and  violence  the  house  of  God  } 

In  courts  and  palaces  he  also  reigns, 

And  in  luxurious  cities,  where  the  noise 

Of  riot  ascends  above  their  loftiest  towers. 

And  injury  and  outrage ;  and,  when  night  500 

Darkens  the  streets,  then  wander  forth  the  sons 

Of  Belial,  flown  with  insolence  and  wine. 

Witness  the  streets  of  Sodom,  and  that  night 

In  Gibeah,  when  the  hospitable  door 

Exposed  a  matron,  to  avoid  worse  rape. 

These  were  the  prime  in  order  and  in  might: 
The  rest  were  long  to  tell ;  though  far  renowned 
The  Ionian  gods — of  Javan's  issue  held 
Gods,  yet  confessed  later  than  Heaven  and  Earth, 
Their  boasted  parents; — Titan,  Heaven's  first-born,  510 

With  his  enormous  brood,  and  birthright  seized 
By  younger  Saturn:  he  from  mightier  Jove, 


Book  PARADISE  LOST  15 

His  "a's  son,  like  measure  found  ; 

So  J  reigned.     These,  first  in  Crete 

And  tiience  on  the  snowy  top 

Of  c  ruled  the  middle  air, 

Thei  iven  ;  or  on  the  Delphian  cliff, 

Or  i  id  through  all  the  bounds 

Of  I  )!'  who  with  Saturn  old 

Fled  to  the  Hesperian  fields,  520 

And  tic  roamed  the  utmost  Isles. 

Ah  taese  aim  more  came  flocking  ;  but  with  looks 
Downcast  and  damp ;  yet  such  wherein  appeared 
Obscure  some  glimpse  of  joy  to  have  found  their  Chief 
Not  in  despair,  to  have  found  themselves  not  lost 
In  loss  itself;  which  on  his  countenance  cast 
Like  doubtful  hue.     But  he,  his  wonted  pride 
Soon  recollecting,  with  high  words,  that  bore 
Semblance  of  worth,  not  s\ibstance,  gently  raised 
Their  fainting  courage,  and  dispelled  their  fears:  530 

Then  straight  commands  that,  at  the  warlike  sound 
Of  trumpets  loud  and  clarions,  be  upreared 
His  mighty  standard.     That  proud  honor  claimed 
Azazel  as  his  right,  a  Cherub  tall : 
Who  forthwith  from  the  glittering  staff  unfurled 
The  imperial  ensign;  which,  full  high  advanced. 
Shone  like  a  meteor  streaming  to  the  wind, 
With  gems  and  golden  lustre  rich  emblazed. 
Seraphic  arms  and  trophies ;  all  the  while 
Sonorous  metal  blowing  martial  sounds :  540 

At  which  the  universal  host  up-sent 
A  shout  that  tore  Hell's  concave,  and  beyond 
Frighted  the  reign  of  Chaos  and  old  Night. 
All  in  a  moment  through  the  gloom  were  seen 
Ten  thousand  banners  rise  into  the  air. 
With  orient  colors  waving :   with  them  rose 
A  forest  huge  of  spears;   and  thronging  helms 
Appeared,  and  serried  shields  in  thick  array 
Of  depth  immeasurable.     Anon  they  move 
In  perfect  phalanx  to  the  Dorian  mood  55° 

Of  flutes  and  soft  recorders — such  as  raised 
To  highth  of  noblest  temper  heroes  old 
Arming  to  battle,  and  instead  of  rage 
Deliberate  valor  breathed,  firm,  and  unmoved 
With  dread  of  death  to  flight  or  foul  retreat; 
Nor  wanting  power  to  mitigate  and  swage 
With  solemn  touches  troubled  thoughts,  and  chase 


i6  PARADISE  LOST  [Book  I. 

Anguish  and  doubt  and  fear  and  sorrow  and  pain 
From  mortal  or  inxmortal  minds.     Thus  they, 
'Breathing  united  force  with  fixed  thought,  560 

Moved  on  in  silence  to  soft  pipes  that  charmed 
Their  painful  steps  o'er  the  burnt  soil.     And  row 
Advanced  in  view  they  stand — a  horrid  front 
Of  dreadful  length  and  dazzling  arms,  in  guise 
Of  warriors  old,  with  ordered  spear  and  shield, 
Awaiting  what  command  their  mighty  Chief 
Had  to  impose.     He  through  the  armed  files 
Darts  his  experienced  eye,  and  soon  traverse 
The  whole  battalion  views — their  order  due. 
Their  visages  and  stature  as  of  gods ;  570 

Their  number  last  he  sums.     And  now  his  heart 
Distends  with  pride,  and,  hardening  in  his  strength, 
Glories :   for  never,  since  created  Man, 
Met  such  embodied  force  as,  named  with  these, 
Could  merit  more  than  that  small  infantry 
Warred  on  by  cranes — though  all  the  giant  brood 
Of  Phlegra  with  the  heroic  race  were  joined 
That  fought  at  Thebes  and  Ilium,  on  each  side 
Mixed  with  auxiliar  gods ;   and  what  resounds 
In  fable  or  romance  of  Uther's  son,  580 

Begirt  with  British  and  Armoric  knights; 
And  all  who  since,  baptized  or  infidel, 
Jousted  in  Aspramont,  or  Montalban, 
Damasco,  or  Marocco,  or  Trebisond, 
Or  whom  Biserta  sent  from  Afric  shore 
When  Charlemain  with  all  his  peerage  fell 
By  Fuenterrabia.     Thus  far  these  beyond 
Compare  of  mortal  prowess,  yet  observed 
Their  dread  Commander.     He,  above  the  rest 
In  shape  and  gesture  proudly  eminent,  590 

Stood  like  a  tower.     His  form  had  yet  not  lost 
All  her  original  brightness,  nor  appeared 
Less  than  Archangel  ruined,  and  the  excess 
Of  glory  obscured :  as  when  the  sun  new-risen 
Looks  through  the  horizontal  4nisty  air 
Shorn  of  his  beams,  or,  from  behind  the  moon, 
In  dim  eclipse,  disastrous  twilight  sheds 
On  half  the  nations,  and  with  fear  of  change 
Perplexes  monarchs.     Darkened  so,  yet  shone 
Above  them  all  the  Archangel :   but  his  face  600 

Deep  scars  of  thunder  had  intrenched,  and  care 
Sat  on  his  faded  cheek,  but  under  brows 


BOOK  I.]  PARADISE  LOST  17 

Of  dauntless  courage,  and  considerate  pride 

Waiting  revenge.     Cruel  his  eye,  but  cast 

Signs  of  remorse  and  passion,  to  behold 

The  fellows  of  his  crime,  the  followers  rather 

(Far  other  once  beheld  in  bliss),  condemned 

For  ever  now  to  have  their  lot  in  pain — 

Millions  of  Spirits  for  his  fault  amerced 

Of  Heaven,  and  from  eternal  splendors  flung  610 

For  his  revolt — yet  faithful  how  they  stood, 

Their  glory  withered  ;  as,  when  heaven's  fire 

Hath  scathed  the  forest  oaks  or  mountain  pines, 

With  singed  top  their  stately  growth,  though  bare, 

Stands  on  the  blasted  heath.     He  now  prepared 

To  speak ;  whereat  their  doubled  ranks  they  bend 

From  wing  to  wing,  and  half  enclose  him  round 

With  all  his  peers:    Attention  held  them  mute. 

Thrice  he  assayed,  and  thrice,  in  spite  of  scorn, 

Tears,  such  as  Angels  weep,  burst  forth  :   at  last  620 

Words  interwove  with  sighs  found  out  their  way  : — 

'•  O  myriads  of  immortal  Spirits!     O  Powers 
Matchless,  but  with  the  Almighty !— and  that  strife 
Was  not  inglorious,  though  the  event  was  dire, 
As  this  place  testifies,  and  this  dire  change, 
Hateful  to  utter.     But  what  power  of  mind. 
Foreseeing  or  presaging,  from  the  depth 
Of  knowledge  past  or  present,  could  have  feared 
How  such  united  force  of  gods,  how  such  ^ 

As  stood  like  these,  could  ever  know  repulse.^  630 

For  who  can  yet  believe,  though  after  loss. 
That  all  these  puissant  legions,  whose  exile 
Hath  emptied  Heaven,  shall  fail  to  re-ascend, 
Self-raised,  and  re-possess  their  native  seat } 
For  me,  be  witness  all  the  host  of  Heaven, 
If  counsels  different,  or  danger  shunned 
By  me,  have  lost  our  hopes.     But  he  who  reigns 
Monarch  in  Heaven  till  then  as  one  secure 
Sat  on  his  throne,  upheld  by  old  repute, 
Consent  or  custom,  and  his  regal  state  640 

Put  forth  at  full,  but  still  his  strength  concealed — 
Which  tempted  our  attempt,  and  wrought  our  fall. 
Henceforth  his  might  we  know,  and  know  our  own, 
So  as  not  either  to  provoke,  or  dread 
New  war  provoked  :   our  better  part  remains 
To  work  in  close  design,  by  fraud  or  guile. 
What  force  effected  not ;  that  he  no  less 


1 8  PARADISE   LOST  [Uook  1. 

At  length  from  us  may  find,  Who  overcomes 

By  force  hath  overcome  but  half  his  foe. 

Space  may  produce  new  Worlds ;   whereof  so  rife  650 

There  went  a  fame  in  Heaven  that  He  ere  long 

Intended  to  create,  and  therein  plant 

A  generation  whom  his  choice  regard 

Should  favor  equal  to  the  Sons  of  Heaven. 

Thither,  if  but  to  pry,  shall  be  perhaps 

Our  first  eruption — thither,  or  elsewhere ; 

For  this  infernal  pit  shall  never  hold 

Celestial  Spirits  in  bondage,  nor  the  Abyss 

Long  under  darkness  cover.     But  these  thoughts 

Full  counsel  must  mature.     Peace  is  despaired  ;  660 

For  who  can  think  submission  }     War,  then,  war 

Open  or  understood,  must  be  resolved." 

He  spake  ;   and,  to  confirm  his  words,  out-flew 
Millions  of  flaming  swords,  drawn  from  the  thighs 
Of  mighty  Cherubim  ;   the  sudden  blaze 
Far  round  illumined  Hell.     Highly  they  raged 
Against  the  Highest,  and  fierce  with  grasped  arms 
Clashed  on  their  sounding  shields  the  din  of  war. 
Hurling  defiance  toward  the  vault  of  Heaven. 

There  stood  a  hill  not  far,  whose  grisly  top  670 

Belched  fire  and  rolling  smoke ;   the  rest  entire 
Shone  with  a  glossy  scurf — undoubted  sign 
That  in  his  womb  was  hid  metallic  ore, 
The  work  of  sulphur.     Thither,  winged  with  speed, 
A  numerous  brigad  hastened :   as  when  bands 
Of  pioneers,  with  spade  and  pickaxe  armed, 
Forerun  the  royal  camp,  to  trench  a  field. 
Or  cast  a  rampart.     Mammon  led  them  on— 
Mammon,  the  least  erected  Spirit  that  fell 
From  Heaven;  for  even  in  Heaven  his  looks  and  thoughts  680 
Were  always  downward  bent,  admiring  more 
The  riches  of  Heaven's  pavement,  trodden  gold, 
Than  aught  divine  or  holy  else  enjoyed 
In  vision  beatific.     By^  him  first 
Men  also,  and  by  his  suggestion  taught, 
Ransacked  the  Centre,  and  with  impious  han4s  ^ ,im,r 
Rifled  the  bowels  of  their  mother  Earth 
For  treasures  better  hid.     Soon  had  his  crew 
Opened  into  the  hill  a  spacious  wound, 
And  digged  out  ribs  of  gold.     Let  none  admire  690 

That  riches  grow  in  Hell;   that  soil  may  best 
Deserve  the  precious  bane.     And  here  let  those 


Book  I.]  PARADISE  LOST  19 

Who  boast  in  mortal  things,  and  wondering  tell 

Of  Babel,  and  the  works  of  Memphian  kings, 

Learn  how  their  greatest  monuments  of  fame, 

And  strength,  and  art,  are  easily  outdone 

By  Spirits  reprobate,  and  in  an  hour 

What  in  an  age  they,  with  incessant  toil 

And  hands  innumerable,  scarce  perform. 

Nigh  on  the  plain,  in  many  cells  prepared,  700 

That  underneath  had  veins  of  liquid  fire 

Sluiced  from  the  lake,  a  second  multitude 

With  wondrous  art  founded  the  massy  ore. 

Severing  each  kind,  and  scummed  the  bullion-dross. 

A  third  as  soon  had  formed  within  the  ground 

A  various  mould,  and  from  the  boiling  cells 

By  strange  conveyance  filled  each  hollow  nook ; 

As  in  an  organ,  from  one  blast  of  wind, 

To  many  a  row  of  pipes  the  sound-board  breathes, 

A-non  out  of  the  earth  a  fabric  huge  710 

Rose  like  an  exhalation,  with  the  sound 

Of  dulcet  symphonies  and  voices  sweet — 

Built  like  a  temple,  where  pilasters  round 

Were  set,  and  Doric  pillars  overlaid 

With  golden  architrave ;   nor  did  there  want 

Cornice  or  frieze,  with  bossy  sculptures  graven: 

The  roof  was  fretted  gold.     Not  Babylon 

Nor  great  Alcairo  such  magnificence 

Equalled  in  all  their  glories,  to  enshrine 

Belus  or  Serapis  their  gods,  or  seat  720 

Their  kings,  when  Egypt  with  Assyria  strove 

In  wealth  and  luxury.     The  ascending  pile 

Stood  fixed  her  stately  highth  ;  and  straight  the  doors, 

Opening  their  brazen  folds,  discover,  wide 

Within,  her  ample  spaces  o'er  the  smooth 

And  level  pavement :  from  the  arched  roof, 

Pendent  by  subtle  magic,  many  a  row 

Of  starry  lamps  and  blazing  cressets,  fed 

With  naphtha  and  asphaltus,  yielded  light 

As  from  a  sky.     The  hasty  multitude  730 

Admiring  entered ;  and  the  work  some  praise, 

And  some  the  architect.     His  hand  was  known 

In  Heaven  by  many  a  towered  structure  high, 

Where  sceptred  Angels  held  their  residence, 

And  sat  as  Princes,  whom  the  supreme  King 

Exalted  to  such  power,  and  gave  to  rule, 

Each  in  his  hierarchy,  the  Orders  bright. 


20  PARADISE   LOST  [Book  I. 

Nor  was  his  name  unheard  or  unadored 

In  ancient  Greece ;  and  in  Ausonian  land 

Men  called  him  Mulciber;  and  how  he  fell  740 

From  Heaven  they  fabled,  thrown  by  angry  Jove 

Sheer  o'er  the  crystal  battlements :  from  morn 

To  noon  he  fell,  from  noon  to  dewy  eve, 

A  summer's  day,  and  with  the  setting  sun 

Dropt  from  the  zenith,  like  a  falling  star. 

On  Lemnos,  the  yEgcean  isle.     Thus  they  relate, 

Erring;  for  he  with  this  rebellious  rout 

Fell  long  before  ;  nor  aught  availed  him  now 

To  have  built  in  Heaven  high  towers ;  nor  did  he  scape 

By  all  his  engines,  but  was  headlong  sent,  750 

With  his  industrious  crew,  to  build  in  Hell. " 

Meanwhile  the  winged  Haralds,  by  command 
Of  sovran  power,  with  awful  ceremony 
And  trumpet's  sound,  throughout  the  host  proclaim 
A  solemn  council  forthwith  to  be  held 
At  Pandemonium,  the  high  capital 
Of  Satan  and  his  peers.     Their  summons  called 
From  every  band  and  squared  regiment 
By  place  or  choice  the  worthiest :   they  anon 
With  hundreds  and  with  thousands  trooping  came  760 

Attended.     All  access  was  thronged  ;   the  gates 
And  porches  wide,  but  chief  the  spacious  hall 
(Though  like  a  covered  field,  where  champions  bold 
Wont  ride  in  armed,  and  at  the  Soldan's  chair 
Defied  the  best  of  Panim  chivalry 
To  mortal  combat,  or  career  with  lance). 
Thick  swarmed,  both  on  the  ground  and  in  the  air, 
Brushed  with  the  hiss  of  rustling  wings.     As  bees 
In  spring-time,  when  the  Sun  with  Taurus  rides, 
Pour  forth  their  populous  youth  about  the  hive  770 

In  clusters ;   they  among  fresh  dews  and  flowers 
Fly  to  and  fro,  or  on  the  smoothed  plank. 
The  suburb  of  their  straw-built  citadel, 
New  rubbed  with  balm,  expatiate,  and  confer 
Their  state  affairs  :   so  thick  the  aery  crowd 
Swarmed  and  were  straitened  ;  till,  the  signal  given, 
Behold  a  wonder  !     They  but  now  who  seemed 
In  bigness  to  surpass  Earth's  giant  sons, 
Now  less  than  smallest  dwarfs,  in  narrow  room 
Throng  numberless — like  that  pygmean  race  780 

Beyond  the  Indian  mount ;   or  faery  elves, 
Whose  midnight  revels,  by  a  forest- side 


Book  I.]  PARADISE    LOST  2i 

Or  fountain,  some  belated  peasant  sees, 

Or  dreams  he  sees,  while  overhead  the  Moon 

Sits  arbitress,  and  nearer  to  the  Earth 

Wheels  her  pale  course  :  they,  on  their  mirth  and  dance 

Intent,  with  jocund  music  charm  his  ear; 

At  once  with  joy  and  fear  his  heart  rebounds. 

Thus  incorporeal  Spirits  to  smallest  forms 

Reduced  their  shapes  immense,  and  were  at  large, 

Though  without  number  still,  amidst  the  hail 

Of  that  infernal  court.     But  far  within, 

And  in  their  own  dimensions  like  themselves, 

The  great  Seraphic  Lords  and  Cherubim 

In  close  recess  and  secret  conclave  sat, 

A  thousand  demi-gods  on  golden  seats, 

Frequent  and  full.     After  short  silence  then, 

And  summons  read,  the  great  cousult- began. 


THE  ARGUMENT 

The  consultation  begun,  Satan  debates  whether  another  battle  be  to  be  haz- 
arded for  the  recovery  of  Heaven:  some  advise  it,  others  dissuade.  A  third 
proposal  is  preferred,  mentioned  before  by  Satan — to  search  the  truth  of  that 
prophecy  or  tradition  in  Heaven  concerning  another  world,  and  another  kind  of 
creature,  equal,  or  not  much  inferior,  to  themselves,  about  this  time  to  be  created. 
Their  doubt  who  shall  be  sent  on  this  difficult  search  :  Satan,  their  chief,  under- 
takes alone  the  voyage;  is  honored  and  applauded.  The  council,  thus  ended, 
the  rest  betake  them  several  ways  and  to  several  employments,  as  their  inclina- 
tions lead  them,  to  entertain  the  time  till  Satan  return.  He  passes  on  his 
journey  to  Hell-gates  ;  finds  them  shut,  and  who  sat  there  to  guard  them ;  by 
whom  at  length  they  are  opened,  and  discover  to  him  the  great  gulf  between  Hell 
and  Heaven.  With  what  difficulty  he  passes  through,  directed  by  Chaos,  the 
Power  of  that  place,  to  the  sight  of  this  new  World  which  he  sought. 

HIGH  on  a  throne  of  royal  state,  which  far 
Outshone  the  wealth  of  Ormus  and  of  Ind, 
Or  where  the  gorgeous  East  with  richest  hand 
Showers  on  her  kings  barbaric  pearl  and  gold, 
Satan  exalted  sat,  by  merit  raised 
To  that  bad  eminence;   and,  from  despair 
Thus  high  uplifted  beyond  hope,  aspires 
Beyond  thus  high,  insatiate  to  pursue 
Vain  war  with  Heaven ;   and,  by  success  untaught. 
His  proud  imaginations  thus  displayed  : —  i 

"  Powers  and  Dominions,  Deities  of  Heaven ! — 
For,  since  no  deep  within  her  gulf  can  hold 
Immortal  vigor,  though  oppressed  and  fallen, 
I  give  not  Heaven  for  lost:   from  this  descent 
Celestial  Virtues  rising  will  appear 
More  glorious  and  more  dread  than  from  no  fall, 
And  trust  themselves  to  fear  no  second  fate  !— 
Me  though  just  right,  and  the  fixed  laws  of  Heaven, 
Did  first  create  your  leader — next,  free  choice. 
With  what  besides  in  council  or  in  fight  ■. 

Hath  been  achieved  of  merit — yet  this  loss, 


Book  II.]  PARADISE   LOST  23 

Thus  far  at  least  recovered,  hath  much  more 
Estabhshed  in  a  safe,  unenvied  throne. 
Yielded  with  full  consent.     The  happier  state 
In  Heaven,  which  follows  dignity,  might  draw 
Envy  from  each  inferior;  but  who  here 
Will  envy  whom  the  highest  place  exposes 
Foremost  to  stand  against  the  Thunderer  s  aim 
Your  bulwark,  and  condemns  to  greatest  share 
Of  endless  pain  ?     Where  there  is,  then,  no  good 
For  which  to  strive,  no  strife  can  grow  up  there 
From  faction :   for  none  sure  will  claim  in  Hell 
Precedence ;   none  whose  portion  is  so  small 
Of  present  pain  that  with  ambitious  mind 
Will  covet  more !     With  this  advantage,  then, 
To  union,  and  firm  faith,  and  firm  accord. 
More  than  can  be  in  Heaven,  we  now  return 
To  claim  our  just  inheritance  of  old,    U    jAjutA^^" 
Surer  to  prosper  than  prosperity    ,        [ »    <^ 
Could  have  assured  us;   and  by  what  best  way.  40 

Whether  of  open  war  or  covert  guile,  ^^ 

We  now  debate.     Who  can  advise  may  speak.  /^ 
/      He  ceased;  and  next  him  Moloch,  sceptred  king, 
/  Stood  up— the  strongest  and  the  fiercest  Spirit 
That  fought  in  Heaven,  now  fiercer  by  despair. 
\   His  trust  was  with  the  Eternal  to  be  deemed 
I  .Equal  in  strength,  and  rather  than  be  less 
! Cared  not  to  be  at  all;  with  that  care  lost 
Went  all  his  fear:   of  God,  or  Hell,  or  worse, 
'He  recked  not,  and  these  words  thereafter  spake:—        50 

"  My  sentence  is  for  open  war.     Of  wiles. 
More  unexpert,  I  boast  not:   them  let  those 
Contrive  who  need,  or  when  they  need  ;   not  now. 
For,  while  they  sit  contriving,  shall  the  rest- 
Millions  that  stand  in  arms,  and  longing  wait 
The  signal  to  ascend— sit  lingering  here. 
Heaven's  fugitives,  and  for  their  dwelling-place 
Accept  this  dark  opprobrious  den  of  shame. 
The  prison  of  His  tyranny  who  reigns 
By  our  delay  ?     No !   let  us  rather  choose, 
Arried  with  Hell-flames  and  fury,  all  at  once 
O'er  Heaven's  high  towers  to  force  resistless  way 
Turning  our  tortures  into  horrid  arms 
Against  the  Torturer ;  when,  to  meet  the  noise 
Of  his  almighty  engine,  he  shall  hear 
Infernal  thunder,  and,  for  lightning,  see 


60 


24  PARADISE   LOST  [Book  II. 

Black  fire  and  horror  shot  with  equal  rage 

Among  his  Angels,  and  his  throne  itself 

Mixed  with  Tartarean  sulphur  and  strange  fire, 

His  own  invented  torments.     But  perhaps  70 

The  way  seems  difficult,  and  steep  to  scale 

With  upright  wing  against  a  higher  foe  ! 

Let  such  bethink  them,  if  the  sleepy  drench 

Of  that  forgetful  lake  benumb  not  still. 

That  in  our  proper  motion  we  ascend 

Up  to  our  native  seat ;   descent  and  fall 

To  us  is  adverse.     Who  but  felt  of  late, 

When  the  fierce  foe  hung  on  our  broken  rear 

Insulting,  and  pursued  us  through  the  Deep, 

With  what  compulsion  and  laborious  flight  80 

We  sunk  thus  low  }     The  ascent  is  easy,  then  ; 

The  event  is  feared  !     Should  we  again  provoke 

Our  stronger,  some  worse  way  his  wrath  may  find 

To  our  destruction,  if  there  be  in  Hell 

Fear  to  be  worse  destroyed !     What  can  be  worse 

Than  to  dwell  here,  driven  out  from  bliss,  condemned 

In  this  abhorred  deep  to  utter  woe; 

Where  pain  of  unextinguishable  fire 

Must  exercise  us  without  hope  of  end 

The  vassals  of  his  anger,  when  the  scourge  90 

Inexorably,  and  the  torturing  hour. 

Calls  us  to  penance  .'*     More  destroyed  than  thus, 

We  should  be  quite  abolished,  and  expire. 

What  fear  we  then  }   what  doubt  we  to  incense 

His  utmost  ire.^  which,  to  the  highth  enraged, 

Will  either  quite  consume  us,  and  reduce 

To  nothing  this  essential — happier  far 

Than  miserable  to  have  eternal  being! — 

Or,  if  our  substance  be  indeed  divine. 

And  cannot  cease  to  be,  we  are  at  worst  loc 

On  this  side  nothing;   and  by  proof  we  feel 

Our  power  sufficieni:  to  disturb  his  Heaven, 

And  with  perpetual  inroads  to  alarm. 

Though  inaccessible,  his  fatal  throne  : 

Which,  if  not  victory,  is  yet  revenge." 

He  ended  frowning,  and  his  look  denounced 
Desperate  revenge,  and  battle  dangerous 
To  less  than  gods.     On  the  other  side  up  rose 
Belial,  in  act  more  graceful  and  humane. 
A  fairer  person  lost  not  Heaven;   he  seemed  "« 

For  dignity  composed,  and  high  exploit. 


Book  IT.]  PARADISE  LOST  25 

But  all  was  false  and  hollow;  thouo;h  his  tongue 
Dropt  manna,  and  could  make  the  worse  appear 
The  better  reason,  to  perplex  and  dash 
Maturest  counsels:   for  his  thoughts  were  low — 
To  vice  industrious,  but  to  nobler  deeds 
Timorous  and  slothful.     Yet  he  pleased  the  ear, 
And  with  persuasive  accent  thus  began: —       ..    , 

"  I  should  be  much  for  open  war,  O  Peers, 
As  not  behind  in  hate,  if  what  was  urged  120 

Main  reason  to  persuade  immediate  war 
Did  not  dissuade  me  most,  and  seem  to  cast 
Ominous  conjecture  on  the  whole  success ; 
When  he  who  most  excels  in  fact  of  arms, 
In  what  he  counsels  and  in  what  excels 
Mistrustful,  grounds  his  courage  on  despair 
And  utter  dissolution,  as  the  scope 
Of  all  his  aim,  after  some  dire  revenge. 
First,  what  revenge }     The  towers  of  Heaven  are  filled 
With  armed  watch,  that  render  all  access  130 

Impregnable:   oft  on  the  bordering  Deep 
Encamp  their  legions,  or  with  obscure  wing 
Scout  far  and  wide  into  the  realm  of  Night, 
Scorning  surprise.     Or,  could  we  break  our  way 
By  force,  and  at  our  heels  all  Hell  should  rise 
With  blackest  insurrection  to  confound 
Heaven's  purest  light,  yet  our  gt'eat  Enemy, 
All  incorruptible,  would  on  his  throne 
Sit  unpolluted,  and  the  ethereal  mould. 
Incapable  of  stain,  would  soon  expel  140 

Her  mischief,  and  purge  off  the  baser  fire. 
Victorious.     Thus  repulsed,  our  final  hope 
Is  flat  despair:   we  must  exasperate 
The  Almighty  Victor  to  spend  all  his  rage; 
And  that  must  end  us ;   that  must  be  our  cure — 
To  be  no  more.     Sad  cure !   for  who  would  lose. 
Though  full  of  pain,  this  intellectual  being, 
Those  thoughts  that  wander  through  eternity. 
To  perish  rather,  swallowed  up  and  lost 
In  the  wide  womb  of  uncreated  Night,  150 

Devoid  of  sense  and  motion  }     And  who  knows, 
Let  this  be  good,  whether  our  angry  Foe 
Can  give  it,  or  will  ever.?     How  he  can 
Is  doubtful ;   that  he  never  will  is  sure. 
Will  He,  so  wise,  let  loose  at  once  his  ire, 
Belike  through  impotence  or  unaware. 


26  PARADISE  LOST  [Book  II. 

To  give  his  enemies  their  wish,  and  end 

Them  in  his  anger  whom  his  anger  saves 

To  punish  endless?     'Wherefore  cease  we  then?' 

Say  they  who  counsel  war ;    '  we  are  decreed,  i6o 

Reserved,  and  destined  to  eternal  woe ; 

Whatever  doing,  what  can  we  suffer  more. 

What  can  we  suffer  worse?'     Is  this,  then,  worst — 

Thus  sitting,  thus  consulting,  thus  in  arms  ? 

What  when  we  fled  amain,  pursued  and  strook 

With  Heaven's  afflicting  thunder,  and  besought 

The  Deep  to  shelter  us?     This  Hell  then  seemed 

A  refuge  from  those  wounds.     Or  when  we  lay 

Chained  on  the  burning  lake?     That  sure  was  worse. 

What  if  the  breath  that  kindled  those  grim  fires,  170 

Awaked,  should  blow  them  into  sevenfold  rage, 

And  plunge  us  in  the  flames ;   or  from  above 

Should  intermitted  vengeance  arm  again 

His  red  right  hand  to  plague  us?     What  if  all 

Her  stores  were  opened,  and  this  firmament 

Of  Hell  should  spout  her  cataracts  of  fire. 

Impendent  horrors,  threatening  hideous  fall 

One  day  upon  our  heads ;   while  we  perhaps, 

Designing  or  exhorting  glorious  war. 

Caught  in  a  fiery  tempest,  shall  be  hurled,  180 

Each  on  his  rock  transfixed,  the  sport  and  prey 

Of  racking  whirlwinds,  or  for  ever  sunk 

Under  yon  boiling  ocean,  wrapt  in  chains, 

There  to  converse  with  everlasting  groans, 

Unrespited,  unpitied,  unreprieved, 

Ages  of  hopeless  end  ?     This  would  be  worse. 

War,  therefore,  open  or  concealed,  alike 

My  voice  dissuades ;   for  what  can  force  or  guile 

With  Him,  or  who  deceive  His  mind,  whose  eye 

Vi^ws  all  things  at  one  view?    He  from  Heaven's  highth  igo 

All  these  our  motions  vain  sees  and  derides, 

Not  more  almighty  to  resist  our  might 

Than  wise  to  frustrate  all  our  plots  and  wiles. 

Shall  we,  then,  live  thus  vile — the  race  of  Heaven 

Thus  trampled,  thus  expelled,  to  suffer  here 

Chains  and  these  torments?     Better  these  than  worse. 

By  my  advice;   since  fate  inevitable 

Subdues  us,  and  omnipotent  decree. 

The  Victor's  will.     To  suffer,  as  to  do, 

Our  strength  is  equal ;   nor  the  law  unjust  200 

That  so  ordains.     This  was  at  first  resolved. 


Book  II.]  PARADISE  LOST  27 

If  we  were  wise,  against  so  great  a  foe 

Contending,  and  so  doubtful  what  might  fall. 

I  laugh  when  those  who  at  the  spear  are  bold 

And  venturous,  if  that  fail  them,  shrink,  and  fear 

What  yet  they  know  must  follow — to  endure 

Exile,  or  ignominy,  or  bonds,  or  pain, 

The  sentence  of  their  conqueror.     This  is  now 

Our  doom ;   which  if  we  can  sustain  and  bear. 

Our  Supreme  Foe  in  time  may  much  remit  : 

His  anger,  and  perhaps,  thus  far  removed, 

Not  mind  us  not  offending,  satisfied 

With  what  is  punished ;   whence  these  raging  fires 

Will  slacken,  if  his  breath  stir  not  their  flames. 

Our  purer  essence  then  will  overcome 

Their  noxious  vapor ;   or,  inured,  not  feel ; 

Or,  changed  at  length,  and  to  the  place  conformed 

In  temper  and  in  nature,  will  receive 

Familiar  the  fierce  heat ;   and,  void  of  pain, 

This  horror  will  grow  mild,  this  darkness  light :  : 

Besides  what  hope  the  never-ending  flight 

Of  future  days  may  bring,  what  chance,  what  change 

Worth  waiting — since  our  present  lot  appears 

For  happy  though  but  ill,  for  ill  not  worst. 

If  we  procure  not  to  ourselves  more  woe." 

Thus  Belial,  with  words  clothed  in  reason's  garb, 
Counselled  ignoole  ease  and  peaceful  sloth, 
Not  peace;   and  after  him  thus  Mammon  spake: — 

"  Either  to  disenthrone  the  King  of  Heaven 
We  war,  if  war  be  best,  or  to  regain  230 

Our  own  right  lost.     Him  to  unthrone  we  then 
May  hope,  when  everlasting  Fate  shall  yield 
To  fickle  Chance,  and  Chaos  judge  the  strife. 
The  former,  vain  to  hope,  argues  as  vain 
The  latter;    for  what  place  can  be  for  us 
Within  Heaven's  bound,  unless  Heaven's  Lord  Supreme 
\Vc  overpower?     Suppose  he  should  relent, 
Ar.(i  publish  grace  to  all,  on  promise  made 
<-.'*  new  subjection;  with  what  eyes  could  we 
Stand  in  his  presence  humble,  and  receive  240 

Srrict  laws  imposed,  to  celebrate  his  throne 
H'ith  warbled  hymns,  and  to  his  Godhead  sing 
forced  Halleluiahs,  while  he  lordly  sits 
Our  envied  sovran,  and  his  altar  breathes 
Ambrosial  odors  and  ambrosial  flowers, 
)ur  servile  offerings?     This  must  be  our  task 


(/ 


28  PARADISE  LOST  [I^^ok  II. 

In  Heaven,  this  our  delight.      How  wearisome 

Eternity  so  spent  in  worship  paid 

To  whom  we  hate  !     Let  us  not  then  pursue, 

By  force  impossible,  by  leave  obtained  250 

Unacceptable,  though  in  Heaven,  our  state 

Of  splendid  vassalage ;   but  rather  seek 

Our  own  good  from  ourselves,  and  from  our  own 

Live  to  ourselves,  though  in  this  vast  recess, 

Free  and  to  none  accountable,  preferring 

Hard  liberty  before  the  easy  yoke 

Of  servile  pomp.     Our  greatness  will  appear 

Then  most  conspicuous  when  great  things  of  small, 

Useful  of  hurtful,  prosperous  of  adverse, 

We  can  create,  and  in  what  place  soe'er  260 

Thrive  under  evil,  and  work  ease  out  of  pain 

Through  labor  and  endurance.     This  deep  world 

Of  darkness  do  we  dread  .^     How  oft  amidst 

Thick  clouds  and  dark  doth  Heaven's  all-ruling  Sire 

Choose  to  reside,  his  glory  unobscured, 

And  with  the  majesty  of  darkness  round 

Covers  his  throne,  from  whence  deep  thunders  roar. 

Mustering  their  rage,  and  Heaven  resembles  Hell  ! 

As  He  our  darkness,  cannot  we  His  light 

Imitate  when  we  please?     This  desert  soil  270 

Wants  not  her  hidden  lustre,  gems  and  gold; 

Nor  want  we  skill  or  art  from  whence  to  raise 

Magnificence ;  and  what  can  Heaven  show  more  ? 

Our  torments  also  may,  in  length  of  time, 

Become  our  elements,  these  piercing  fires 

As  soft  as  now  severe,  our  temper  changed 

Into  their  temper;  which  must  needs  remove 

The  sensible  of  pain.     All  things  invite 

To  peaceful  counsels,  and  the  settled  state 

Of  order,  how  in  safety  best  we  may  280 

Compose  our  present  evils,  with  regard 

Of  what  we  are  and  where,  dismissing  quite 

All  thoughts  of  war.     Ye  have  what  I  advise." 

He  scarce  had  finished,  when  such  murmur  filled 
The  assembly  as  when  hollow  rocks  retain 
The  sound  of  blustering  winds,  which  all  night  long 
Had  roused  the  sea,  now  with  hoarse  cadence  lull 
Seafaring  men  o'erwatched,  whose  bark  by  chance. 
Or  pinnace,  anchors  in  a  craggy  bay 

After  the  tempest.     Such  applause  was  heard  290 

As  Mammon  ended,  and  his  sentence  pleased, 


Book  II. ]  PARADISE  LOST  29 

Advising  peace  :   for  such  another  field 

They  dreaded  worse  than  Hell ;   so  much  the  fear 

Of  thunder  and  the  sword  of  Michael 

Wrought  still  within  them  ;   and  no  less  desire 

To  found  this  nether  empire,  which  might  rise, 

By  policy  and  long  process  of  time, 

In  emulation  opposite  to  Heaven. 

Which  when  Beelzebub  perceived — than  whom, 

Satan  except,  none  higher  sat — with  grave  300 

Aspect  he  rose,  and  in  his  rising  seemed 

A  pillar  of  state.     Deep  on  his  front  engraven 

Deliberation  sat,  and  public  care  ; 

And  princely  counsel  jn  his  face  yet  shore, 

Majestic,  though  in  ruin.     Sage  he  stood. 

With  Atlantean  shoulders,  fit  to  bear 

The  weight  of  mightiest  monarchies  ;   his  look 

Drew  audience  and  attention  still  as  night 

Or  summer's  noontide  air,  while  thus  he  spake  : — 

"  Thrones  and  Imperial  Powers,  Offspring  of  Heaven,  31° 
Ethereal  Virtues !   or  these  titles  now 
Must  we  renounce,  and,  changing  style,  be  called 
Princes  of  Hell  ?   for  so  the  popular  vote 
Inclines — here  to  continue,  and  build  up  here 
A  growing  empire;   doubtless!   while  we  dream. 
And  know  not  that  the  King  of  Heaven  hath  doomed 
This  place  our  dungeon — not  our  safe  retreat 
Beyond  his  potent  arm,  to  live  exempt 
From  Heaven's  high  jurisdiction,  in  new  league 
Banded  against  his  throne,  but  to  remain  320 

In  strictest  bondage,  though  thus  far  removed. 
Under  the  inevitable  curb,  reserved 
His  captive  multitude.     For  He,  be  sure, 
In  highth  or  depth,  still  first  and  last  will  reign 
Sole  king,  and  of  his  kingdom  lose  no  part 
By  our  revolt,  but  over  Hell  extend 
His  empire,  and  with  iron  sceptre  rule 
Us  here,  as  with  his  golden  those  in  Heaven. 
What  sit  we  then  projecting  peace  and  war? 
War  hath  determined  us  and  foiled  with  loss  33° 

Irreparable  ;  terms  of  peace  yet  none 
Voutsafed  or  sought ;   for  what  peace  will  be  given 
To  us  enslaved,  but  custody  severe, 
And  stripes  and  arbitrary  punishment 
Inflicted  }   and  what  peace  can  we  return, 
But,  to  our  power,  hostility  and  hate, 


30  PARADISE   LOST  [Book  II. 

Untamed  reluctance,  and  revenge,  though  slow, 

Yet  ever  plotting  how  the  Conqueror  least 

May  reap  his  conquest,  and  may  least  rejoice 

In  doing  what  we  most  in  suffering  feel?  340 

Nor  will  occasion  want,  nor  shall  we  need 

With  dangerous  expedition  to  invade 

Heaven,  whose  high  walls  fear  no  assault  or  siege, 

Or  ambush  from  the  Deep,     What  if  we  find 

Some  easier  enterprise  ?     There  is  a  place 

(If  ancient  and  prophetic  fame  in  Heaven- 

Err  not)— another  World,  the  happy  seat 

Of  some  new  race,  called  Man,  about  this  time 

To  be  created  like  to  us,  though  less 

In  power  and  excellence,  but  favored  more  350 

Of  Him  who  rules  above;   so  was  His  will 

Pronounced  among  the  gods,  and  by  an  oath 

That  shook  Heaven's  whole  circumference  confirmed. 

Thither  let  us  bend  all  our  thoughts,  to  learn 

What  creatures  there  inhabit,  of  what  mould 

Or  substance,  how  endued,  and  what  their  power 

And  where  their  weakness :   how  attempted  best. 

By  force  or  subtlety.     Though  Heaven  be  shut, 

And  Heaven's  high  Arbitrator  sit  secure 

In  his  own  strength,  this  place  may  lie  exposed,  360 

The  utmost  border  of  his  kingdom,  left 

To  their  defence  who  hold  it :   here,  perhaps, 

Some  advantageous  act  may  be  achieved 

By  sudden  onset— either  with  Hell-fire 

To  waste  his  whole  creation,  or  possess 

All  as  our  own,  and  drive,  as  we  are  driven. 

The  puny  habitants;   or,  if  not  drive. 

Seduce  them  to  our  party,  that  their  God 

May  prove  their  foe,  and  with  repenting  hand 

Abolish  his  own  works.     This  would  surpass  370 

Common  revenge,  and  interrupt  His  joy 

In  our  confusion,  and  our  joy  upraise 

In  His  disturbance;  when  his  darling  sons, 

Hurled  headlong  to  partake  with  us,  shall  curse 

Their  frail  original,  and  faded  bliss — 

Faded  so  soon !     Advise  if  this  be  worth 

Attempting,  or  to  sit  in  darkness  here 

Hatching  vain  empires."     Thus  Beelzebub 

Pleaded  his  devilish  counsel — first  devised 

By  Satan,  and  in  part  proposed  :    for  whence,  380 

But  from  the  author  of  all  ill,  could  spring 


Book  II.]  PARADISE  LOST  31 

So  deep  a  malice,  to  confound  the  race 

Of  mankind  in  one  root,  and  Earth  with  Hell 

To  mingle  and  involve,  done  all  to  spite 

The  great  Creator?     But  their  spite  still  serves 

His  glory  to  augment.     The  bold  design 

Pleased  highly  those  Infernal  States,  and  joy 

Sparkled  in  all  their  eyes:  with  full  assent 

They  vote :  whereat  his  speech  he  thus  renews : — 

"  Well  have  ye  judged,  well  ended  long  debate,  390 

Synod  of  Gods,  and,  like  to  what  ye  are, 

Great  things  resolved,  which  from  the  lowest  deep 

Will  once  more  lift  us  up,  in  spite  of  fate, 

Nearer  our  ancient  seat — perhaps  in  view 

Of  those  bright  confines,  whence,  with  neighboring  arms, 

And  opportune  excursion,  we  may  chance 

Re-enter  Heaven ;   or  else  in  some  mild  zone 

Dwell,  not  unvisited  of  Heaven's  fair  light, 

Secure,  and  at  the  brightening  orient  beam 

Purge  off  this  gloom  :  the  soft  delicious  air,  400 

To  heal  the  scar  of  these  corrosive  fires, 

Shall  breathe  her  balm.     But,  first,  whom  shall  we  send 

In  search  of  this  new  World.''   whom  shall  we  find 

Sufficient.?   who  shall  tempt  with  wandering  feet 

The  dark,  unbottomed,  infinite  Abyss, 

And  through  the  palpable  obscure  find  out 

His  uncouth  way,  or  spread  his  aery  flight, 

Upborne  with  indefatigable  wings 

Over  the  vast  Abrupt,  ere  he  arrive 

The  happy  Isle.?     What  strength,  what  art,  can  then        410 

Suffice,  or  what  evasion  bear  him  safe 

Through  the  strict  senteries  and  stations  thick 

Of  Angels  watching  round  }     Here  he  had  need 

All  circumspection :   and  we  now  no  less 

Choice  in  our  suffrage ;   for  on  whom  we  send 

The  weight  of  all,  and  our  last  hope,  relies." 

This  said,  he  sat ;  and  expectation  held 
His  look  suspense,  awaiting  who  appeared 
To  second,  or  oppose,  or  undertake 

The  perilous  atte»mpt.     But  all  sat  mute,  420 

Pondering  the  danger  with  deep  thoughts ;   and  each 
In  other's  countenance  read  his  own  dismay. 
Astonished.     None  among  the  choice  and  prime 
Of  those  Heaven-warring  champions  could  be  found 
So  hardy  as  to  proffer  or  accept, 
Alone,  the  dreadful  voyage ;   till,  at  last. 


32  PARADISE  LOST  [Book  II. 

Satan,  whom  now  transcendent  glory  raised 

Above  his  fellows,  with  monarchal  pride 

Conscious  of  highest  worth,  unmoved  thus  spake: — 

"O  Progeny  of  Heaven!    Empyreal  Thrones!  430 

With  reason  hath  deep  silence  and  demur 
Seized  us,  though  undismayed.     Long  is  the  way 
And  hard,  that  out  of  Hell  leads  up  to  Light. 
Our  prison  strong,  this  huge  convex  of  fire. 
Outrageous  to  devour,  immures  us  round 
Ninefold ;  and  gates  of  burning  adamant, 
Barred  over  us,  prohibit  all  egress. 
These  passed,  if  any  pass,  the  void  profound 
Of  unessential  Night  receives  him  next. 
Wide-gaping,  and  with  utter  loss  of  being  440 

Threatens  him.  plunged  in  that  abortive  gulf. 
If  thence  he  scape,  into  whatever  world, 
Or  unknown  region,  what  remains  him  less 
Than  unknown  dangers,  and  as  hard  escape? 
But  I  should  ill  become  this  throne,  O  Peers, 
And  this  imperial  sovranty,  adorned 
With  splendor,  armed  with  power,  if  aught  proposed 
And  judged  of  public  moment  in  the  shape 
Of  difficulty  or  danger,  could  deter 

Me  from  attempting.     Wherefore  do  I  assume  450 

These  royalties,  and  not  refuse  to  reign. 
Refusing  to  accept  as  great  a  share 
Of  hazard  as  of  honor,  due  alike  « 

To  him  who  reigns,  and  so  much  to  him  due 
Of  hazard  more  as  he  above  the  rest 
High  honored  sits?     Go,  therefore,  mighty  Powers, 
Terror  of  Heaven,  though  fallen  ;  intend  at  home, 
While  here  shall  be  our  home,  what  best  may  ease 
The  present  misery,  and  render  Hell 

More  tolerable ;  if  there  be  cure  or  charm  460 

To  respite,  or  deceive,  or  slack  the  pain 
Of  this  ill  mansion  :  intermit  no  watch 
Against  a  wakeful  foe,  while  I  abroad 
Through  all  the  coasts  of  dark  destruction  seek 
Deliverance  for  us  all.     This  enterprise 
None  shall  partake  with  me."     Thus  saying,  rose 
The  Monarch,  and  prevented  all  reply ; 
Prudent  lest,  from  his  resolution  raised, 
Others  among  the  chief  might  offer  now, 
Certain  to  be  refused,  what  erst  they  feared,  470 

And,  so  refused,  might  in  opinion  stand 


Book  II.]  PARADISE   LOST  33 

His  rivals,  winning  cheap  the  high  repute 

Which  he  through  hazard  huge  must  earn.     But  they 

Dreaded  not  more  the  adventure  than  his  voice 

Forbidding ;  and  at  once  with  him  they  rose. 

Their  rising  all  at  once  was  as  the  sound 

Of  thunder  heard  remote.     Towards  him  they  bend 

With  awful  reverence  prone,  and  as  a  God 

Extol  him  equal  to  the  Highest  in  Heaven. 

Nor  failed  they  to  express  how  much  they  praised  480 

That  for  the  general  safety  he  despised 

His  own  :  for  neither  do  the  Spirits  damned 

Lose  all  their  virtue;  lest  bad  men  should  boast 

Their  specious  deeds  on  earth,  which  glory  excites, 

Or  close  ambition  varnished  o'er  with  zeal. 

Thus  they  their  doubtful  consultations  dark 
Ended,  rejoicing  in  their  matchless  Chief : 
As,  when  from  mountain-tops  the  dusky  clouds 
Ascending,  w^hile  the  North-wind  sleeps,  o'erspread 
Heaven's  cheerful  face,  the  louring  element  490 

Scowls  o'er  the  darkened  landskip  snow  or  shower. 
If  chance  the  radiant  sun,  with  farewell  sweet, 
Extend  his  evening  beam,  the  fields  revive. 
The  birds  their  notes  renew,  and  bleating  herds 
Attest  their  joy,  that  hill  and  valley  rings. 
O  shame  to  men  !     Devil  with  devil  damned 
Firm  concord  hoMs ;  men  only  disagree 
Of  creatures  rational,  though  under  hope 
Of  heavenly  grace,  and,  God  proclaiming  peace. 
Yet  live  in  hatred,  enmity,  and  strife  500 

Among  themselves,  and  levy  cruel  wars 
Wasting  the  earth,  each  other  to  destroy : 
As  if  (which  might  induce  us  to  accord) 
Man  had  not  hellish  foes  enow  besides, 
That  day  and  night  for  his  destruction  wait! 

The  Stygian  council  thus  dissolved  ;  and  forth 
In  order  came  the  grand  Infernal  Peers : 
Midst  came  their  mighty  Paramount,  and  seemed 
Alone  the  antagonist  of  Heaven,  nor  less 
Than  Hell's  dread  Emperor,  with  pomp  supreme,  510 

And  god-like  imitated  state :  him  round 
A  globe  of  fiery  Seraphim  enclosed 
With  bright  emblazonry,  and  horrent  arms. 
Then  of  their  session  ended  they  bid  cry 
With  trumpet's  regal  sound  the  great  result:  v 
Toward  the  four  winds  four  speedy  Cherubim 


34 


PARADISE  LOST  [Book  II. 


Put  to  their  mouths  the  sounding  alchymy, 
By  haralds  voice  explained  ;  the  hollow  Abyss 
Heard  far  and  wide,  and  all  the  host  of  Hell 
With  deafening  shout  returned  them  loud  acclaim.  520 

Thence  more  at  ease  their  minds,  and  somewhat  raised 
By  false  presumptuous  hope,  the  ranged  Powers 
Disband ;  and,  wandering,  each  his  several  way 
Pursues,  as  inclination  or  sad  choice 
Leads  him  perplexed,  where  he  may  likeliest  find 
Truce  to  his  restless  thoughts,  and  entertain 
The  irksome  hours,  till  his  great  Chief  return. 
Part  on  the  plain,  or  in  the  air  sublime, 
Upon  the  wing  or  in  swift  race  contend. 
As  at  the  Olympian  games  or  Pythian  fields;  53° 

Part  curb  their  fiery  steeds,  or  shun  the  goal 
With  rapid  wheels,  or  fronted  brigads  form  : 
As  when,  to  warn  proud  cities,  war  appears 
Waged  in  the  troubled  sky.  and  armies  rush 
To  battle  in  the  clouds  ;  before  each  van 
Prick  forth  the  aery  knights,  and  couch  their  spears, 
Till  thickest  legions  close;  with  feats  of  arms 
From  either  end  of  heaven  the  welkin  burns. 
Others,  with  vast  Typhoean  rage,  more  fell, 
Rend  up  both  rocks  and  hills,  and  ride  the  air  540 

In  whirlwind;  Hell  scarce  holds  the  wild  uproar:— 
As  when  Alcides,  from  GEchalia  crowned 
With  conquest,  felt  the  envenomed  robe,  and  tore 
Through  pain  up  by  the  roots  Thessalian  pines. 
And  Lichas  from  the  top  of  GEta  threw 
Into  the  Euboic  sea.     Others,  more  mild, 
Retreated  in  a  silent  valley,  sing 
With  notes  angelical  to  many  a  harp 
Their  own  heroic  deeds,  and  hapless  fall 
By  doom  of  battle,  and  complain  that  Fate  350 

Free  Virtue  should  enthrall  to  Force  or  Chance. 
Their  song  was  partial ;  but  the  harmony 
(What  could  it  less  when  Spirits  immortal  sing.^) 
Suspended  Hell,  and  took  with  ravishment 
The  thronging  audience.     In  discourse  more  sweet 
(For  Eloquence  the  Soul,  Song  charms  the  Sense) 
Others  apart  sat  on  a  hill  retired. 
In  thoughts  more  elevate,  and  reasoned  high 
Of  Providence,  Foreknowledge,  Will,  and  Fate- 
Fixed  fate,  free  will,  foreknowledge  absolute —  560 
And  found  no  end,  in  wandering  mazes  lost. 


Book  II.]  PARADISE  LOST  35 

Of  good  and  evil  much  they  argued  then, 

Of  happiness  and  final  misery, 

Passion  and  apathy,  and  glory  and  shame : 

Vain  wisdom  all,  and  false  philosophy ! — 

Yet,  with  a  pleasing  sorcery,  could  charm 

Pain  for  a  while  or  anguish,  and  excite 

Fallacious  hope,  or  arm  the  obdured  breast 

With  stubborn  patience  as  with  triple  steel. 

Another  part,  in  squadrons  and  gross  bands,  570 

On  bold  adventure  to  discover  wide 

That  dismal  world,  if  any  clime  perhaps 

Might  yield  them  easier  habitation,  bend 

Four  ways  their  flying  march,  along  the  banks 

Of  four  infernal  rivers,  that  disgorge 

Into  the  burning  lake  their  baleful  streams — 

Abhorred  Styx,  the  flood  of  deadly  hate ; 

Sad  Acheron  of  sorrow,  black  and  deep ; 

Cocytus,  named  of  lamentation  loud 

Heard  on  the  rueful  stream  ;  fierce  Phlegeton,  580 

Whose  waves  of  torrent  fire  inflame  with  rage. 

F'ar  off  from  these,  a  slow  and  silent  stream, 

Lethe,  the  river  of  oblivion,  rolls 

Her  watery  labyrinth,  whereof  who  drinks 

Forthwith  his  former  state  and  being  forgets — 

Forgets  both  joy  and  grief,  pleasure  and  pain. 

Beyond  this  flood  a  frozen  continent 

Lies  dark  and  wild,  beat  with  perpetual  storms 

Of  whirlwind  and  dire  hail,  which  on  firm  land 

Thaws  not,  but  gathers  heap,  and  ruin  seems  59° 

Of  ancient  pile ;  all  else  deep  snow  and  ice, 

A  gulf  profound  as  that  Serbonian  bog 

Betwixt  Damiata  and  Mount  Casius  old. 

Where  armies  whole  have  sunk :  the  parching  air 

Burns  frore,  and  cold  performs  the  effect  of  fire. 

Thither,  by  harpj'-- footed  Furies  haled, 

At  certain  revolutions  all  the  damned 

Are  brought ;  and  feel  by  turns  the  bitter  change 

Of  fierce  extremes,  extremes  by  change  more  fierce, 

From  beds  of  raging  fire  to  starve  in  ice  600 

Their  soft  ethereal  warmth,  and  there  to  pine 

Immovable,  infixed,  and  frozen  round 

Periods  of  time, — thence  hurried  back  to  fire. 

They  ferry  over  this  Lethean  sound 

Both  to  and  fro,  their  sorrow  to  augment, 

And  wish  and  struggle,  as  they  pass,  to  reach 


36  P'ARADISE   LOST  [Book  II. 

The  tempting  stream,  with  one  small  drop  to  lose 

In  sweet  forgetfulness  all  pain  and  woe, 

All  in  one  moment,  and  so  near  the  brink ; 

But  Fate  withstands,  and,  to  oppose  the  attempt,  6io 

Medusa  with  Gorgonian  terror  guards 

The  ford,  and  of  itself  the  water  fiies 

All  taste  of  living  wight,  as  once  it  fled 

The  lip  of  Tantalus.     Thus  roving  on 

In  confused  march  forlorn,  the  adventurous  bands, 

With  shuddering  horror  pale,  and  eyes  aghast. 

Viewed  first  their  lamentable  lot,  and  found 

No  rest.     Through  many  a  dark  and  dreary  vale 

They  passed,  and  many  a  region  dolorous, 

O'er  many  a  frozen,  many  a  fiery  Alp,  620 

Rocks,  caves,  lakes,  fens,  bogs,  dens,  and  shades  of  death — 

A  universe  of  death,  which  God  by  curse 

Created  evil,  for  evil  only  good; 

Where  all  life  dies,  death  lives,  and  Nature  breeds, 

Perverse,  all  monstrous,  all  prodigious  things, 

Abominable,  inutterable,  and  worse 

Than  fables  yet  have  feigned  or  fear  conceived, 

Gorgons,  and  Hydras,  and  Chimaeras  dire. 

Meanwhile  the  Adversary  of  God  and  Man, 
Satan,  with  thoughts  inflamed  of  highest  design,  630 

Puts  on  swift  wings,  and  toward  the  gates  of  Hell 
Explores  his  solitary  flight:  sometimes 
He  scours  the  right  hand  coast,  sometimes  the  left ; 
Now  shaves  with  level  wing  the  deep,  then  soars 
Up  to  the  fiery  concave  towering  high. 
As  when  far  off  at  sea  a  fleet  descried 
Hangs  in  the  clouds,  by  equinoctial  winds 
Close  sailing  from  Bengala,  or  the  isles 
Of  Ternate  and  Tidore,  whence  merchants  bring 
Their  spicy  drugs  ;  they  on  the  trading  flood,  640 

Through  the  wide  Ethiopian  to  the  Cape, 
Ply  stemming  nightly  toward  the  pole:  so  seemed 
Far  off  the  flying  Fiend.     At  last  appear 
Hell-bounds,  high  reaching  to  the  horrid  roof. 
And  thrice  threefold  the  gates ;  three  folds  were  brass. 
Three  iron,  three  of  adamantine  rock, 
Impenetrable,  impaled  with  circling  fire. 
Yet  unconsumed.     Before  the  gates  there  sat 
On  either  side  a  formidable  Shape. 

The  one  seemed  woman  to  the  waist,  and  fair,  650 

But  ended  foul  in  many  a  scaly  fold, 


Book  II.]  PARADISE   LOST  yj 

Voluminous  and  vast — a  serpent  armed 

With  mortal  sting.     About  her  middle  round 

A  cry  of  Hell-hounds  never-ceasing  barked 

With  wide  Cerberean  mouths  full  loud,  and  rung 

A  hideous  peal ;  yet,  when  they  list,  would  creep, 

If  aught  disturbed  their  noise,  into  her  womb. 

And  kennel  there;  yet  there  still  barked  and  howled 

Within  unseen.     Far  less  abhorred  than  these 

Vexed  Scylla,  bathing  in  the  sea  that  parts  660 

Calabria  from  the  hoarse  Trinacrian  shore ; 

Nor  uglier  follow  the  night-hag,  when,  called 

In  secret,  riding  through  the  air  she  comes, 

Lured  with  the  smell  of  infant  blood,  to  dance 

With  Lapland  witches,  while  the  laboring  moon 

Eclipses  at  their  charms.     The  other  Shape — 

If  shape  it  might  be  called  that  shape  had  none 

Distinguishable  in  member,  joint,  or  limb; 

Or  substance  might  be  called  that  shadow  seemed, 

For  each  seemed  either — black  it  stood  as  Night,  670 

Fierce  as  ten  Furies,  terrible  as  Hell, 

And  shook  a  dreadful  dart :  what  seemed  his  head 

The  likeness  of  a  kingly  crown  had  on. 

Satan  was  now  at  hand,  and  from  his  seat 

The  monster  moving  onward  came  as  fast 

With  horrid  strides ;  Hell  trembled  as  he  strode. 

The  undaunted  Fiend  what  this  might  be  admired — 

Admired,  not  feared  (God  and  his  Son  except. 

Created  thing  naught  valued  he  nor  shunned), 

And  with  disdainful  look  thus  first  began  : —  6So 

"  Whence  and  what  art  thou,  execrable  Shape, 
That  dar'st,  though  grim  and  terrible,  advance 
Thy  miscreated  front  athwart  my  way 
To  yonder  gates?     Throtigh  them  I  mean  to  pass, 
That  be  assured,  without  leave  asked  of  thee. 
Retire  ;  or  taste  thy  folly,  and  learn  by  proof. 
Hell-born,  not  to  contend  with  Spirits  of  Heaven." 

To  whom  the  Goblin,  full  of  wrath,  replied  : — 
"  Art  thou  that  Traitor-Angel,  art  thou  he. 
Who  first  broke  peace  in  Heaven  and  faith,  till  then      690 
Unbroken,  and  in  proud  rebellious  arms 
Drew  after  him  the  third  part  of  Heaven's  sons, 
Conjured  against  the  Highest— for  which  both  thou 
And  they,  outcast  from  God,  are  here  condemned 
To  waste  eternal  days  in  woe  and  pain  } 
And  reckon'st  thou  thyself  with  Spirits  of  Heaven, 


38  PARADISE  LOST  [Book  II. 

Hell-doomed,  and  breath'st  defiance  here  and  scorn. 

Where  I  reign  kin":,  and,  to  enrage  thee  more, 

Thy  king  and  lord?     Back  to  thy  punishment, 

F'alse  fugitive ;  and  to  thy  speed  add  wings,  700 

Lest  with  a  whip  of  scorpions  I  pursue 

Thy  lingering,  or  with  one  stroke  of  this  dart 

Strange  horror  seize  thee,  and  pangs  unfelt  before." 

So  spake  the  grisly  Terror,  and  in  shape, 
So  speaking  and  so  threatening,  grew  tenfold 
More  dreadful  and  deform.     On  the  other  side. 
Incensed  with  indignation,  Satan  stood 
Unterrified,  and  like  a  comet  burned. 
That  fires  the  length  of  Ophiuchus  huge 
In  the  arctic  sky,  and  from  his  horrid  hair  7J0 

Shakes  pestilence  and  war.     Each  at  the  head 
Levelled  his  deadly  aim  ;  their  fatal  hands 
No  second  stroke  intend ;  and  such  a  frown 
Each  cast  at  the  other  as  when  two  black  clouds, 
With  heaven's  artillery  fraught,  come  rattling  on 
Over  the  Caspian, — then  stand  front  to  front 
Hovering  a  space,  till  winds  the  signal  blow 
To  join  their  dark  encounter  in  mid-air. 
So  frowned  the  mighty  combatants  that  Hell 
Grew  darker  at  their  frown  ;  so  matched  they  stood  ;       720 
For  never  but  once  more  was  either  like 
To  meet  so  great  a  foe.     And  now  great  deeds 
Had  been  achieved,  whereof  all  Hell  had  rung. 
Had  not  the  snaky  Sorceress,  that  sat 
Fas^-  by  Hell-gate  and  kept  the  fatal  key,  ^ 

Risen,  and  with  hideous  outcry  rushed  between. 

"O  father,  what  intends  thy  hand,"  she  cried, 
"  Against  thy  only  son  ?     What  fury,  O  son, 
Possesses  thee  to  bend  that  mortal  dart 
Against  thv  father's  head?     And  know'st  for  whom?       730 
For  Him  who  sits  above,  and  laughs  the  while 
At  thee,  ordained  his  drudge  to  execute 
Whate'er  his  wrath,  which  He  calls  justice,  bids— 
His  wrath,  which  one  day  will  destroy  ye  both  !  ' 

She  spake,  and  at  her  words  the  hellish  Pest 
Forbore:  then  these  to  her  Satan  returned:— 

"  So  strange  thy  outcry,  and  thy  words  so  strange 
Thou  interposest,  that  my  sudden  hand, 
Prevented,  spares  to  tell  thee  yet  by  deeds 
What  it  intends,  till  first  I  know  of  thee  740 

What  thing  thou  art,  thus  double-formed,  and  why, 


Book  II.]  PARADISE    LOST  39 

In  this  infernal  vale  first  met,  thou  call'st 
Me  father,  and  that  phantasm  call'st  my  son. 
I  know  thee  not,  nor  ever  saw  till  now 
Sight  more  detestable  than  him  and  thee." 

To  whom  thus  the  Portress  of  Hell-gate  replied: — 
"  Hast  thou  forgot  me,  then ;  and  do  I  seem 
Now  in  thine  eye  so  foul  ? — once  deemed  so  fair 
In  Heaven,  when  at  the  assembly,  and  in  sight 
Of  all  the  Seraphim  with  thee  combined  750 

In  bold  conspiracy  against  Heaven's  King, 
All  on  a  sudden  miserable  pain 

Surprised  thee,  dim  thine  eyes,  and  dizzy  swum  v 

In  darkness,  while  thy  head  flames  thick  and  fast 
Threw  forth,  till  on  the  left  side  opening  wide, 
Likest  to  thee  in  shape  and  countenance  bright, 
Then  shining  heavenly  fair,  a  goddess  armed, 
Out  of  thy  head  I  sprung.     Amazement  seized 
All  the  host  of  Heaven ;  back  they  recoiled  afraid 
At  first,  and  called  me  Sin,  and  for  a  sign  760 

Portentous  held  me;  but,  familiar  grown, 
I  pleased,  and  with  attractive  graces  won 
The  most  averse— thee  chiefly,  who,  full  oft 
Thyself  in  me  thy  perfect  image  viewing, 
Becam'st  enamoured  ;  and  such  joy  thou  took'st 
With  me  in  secret  that  my  womb  conceived 
A  growing  burden.     Meanwhile  war  arose, 
And  fields  were  fought  in  Heaven  :  wherein  remained 
(For  what  could  else.^)  to  our  Almighty  Foe 
Clear  victory;  to  our  part  loss  andVout  770 

Through  all  the  Empyrean.     Down  they  fell. 
Driven  headlong  from  the  pitch  of  Heaven,  down 
Into  this  Deep ;  and  in  the  general  fall 
I  also:  at  which  time  this  powerful  key 
Into  my  hands  was  given,  with  charge  to  keep 
These  gates  for  ever  shut,  which  none  can  pass 
Without  my  opening.     Pensiv.e  here  I  sat 
Alone ;  but  long  I  sat  not,  till  my  womb, 
Pregnant  by  thee,  and  now  excessive  grown, 
Prodigious  motion  felt  and  rueful  throes.  780 

At  last  this  odious  offspring,  whom  thou  seest, 
Thine  own  begotten,  breaking  violent  way, 
Tore  through  my  entrails,  that,  with  fear  and  pain 
Distorted,  all  my  nether  shape  thus  grew 
Transformed  ;  but  he  my  inbred  enemy 
Forth  issued,  brandishing  his  fatal  dart, 


40  PARADISE   LOST  [Book  II. 

Made  to  destroy.     I  fled,  and  cried  out  Death! 

Hell  trembled  at  the  hideous  name,  and  sighed 

From  all  her  caves,  and  back  resounded  Death  ! 

I  fled  ;  but  he  pursued  (though  more,  it  seems,  790 

Inflamed  with  lust  than  rage),  and,  swifter  far. 

Me  overtook,  his  mother,  all  dismayed, 

And,  in  embraces  forcible  and  foul 

Engendering  with  me,  of  that  rape  begot 

These  yelling  monsters,  that  with  ceaseless  cry 

Surround  me,  as  thou  saw'st — hourly  conceived 

And  hourly  born,  with  sorrow  infinite 

To  me  :  for,  when  they  list,  into  the  womb 

That  bred  them  they  return,  and  howl,  and  gnaw 

My  bowels,  their  repast ;  then,  bursting  forth  800 

Afresh,  with  conscious  terrors  vex  me  round, 

That  rest  or  intermission  none  I  find. 

Before  mine  eyes  in  opposition  sits 

Grim  Death,  my  son  and  foe,  who  sets  them  on, 

And  me,  his  parent,  would  full  soon  devour 

For  want  of  other  prey,  but  that  he  knows 

His  end  with  mine  involved,  and  knows  that  I 

Should  prove  a  bitter  morsel,  and  his  bane, 

Whenever  that  shall  be :  so  Fate  pronounced. 

But  thou,  O  father,  I  forewarn  thee,  shun  810 

His  deadly  arrow;  neither  vainly  hope 

To  be  invulnerable  in  those  bright  arms. 

Though  tempered  heavenly;  for  that  mortal  dint. 

Save  He  who  reigns  above,  none  can  resist.'^ 

She  finished  ;  and  the  subtle  Fiend  his  lore 
Soon  learned,  now  milder,  and  thus  answered  smooth  : — 

"  Dear  daughter — since  thou  claim'st  me  for  thy  sire. 
And  my  fair  son  here  show'st  me,  the  dear  pledge 
Of  dalliance  had  with  thee  in  Heaven,  and  joys 
Then  sweet,  now  sad  to  mention,  through  dire  change    820 
Befallen  us  unforeseen,  unthought-of — know, 
I  come  no  enemy,  but  to  set  free 
From  out  this  dark  and  dismal  house  of  pain 
Both  him  and  thee,  and  all  the  Heavenly  host 
Of  Spirits  that,  in  our  just  pretences  armed, 
Fell  with  us  from  on  high.     From  them  I  go 
This  uncouth  errand  sole,  and  one  for  all 
Myself  expose,  with  lonely  steps  to  tread 
The  unfounded  Deep,  and  through  the  void  immense 
To  search,  with  wandering  quest,  a  place  foretold  830 

Should  be — and,  by  concurring  signs,  ere  now 


Book  II.]  PARADISE  LOST  ^\ 

Created  vast  and  round — a  place  of  bliss 

In  the  purlieus  of  Heaven  ;   and  therein  placed 

A  race  of  upstart  creatures,  to  supply 

Perhaps  our  vacant  room,  though  more  removed, 

Lest  Heaven,  surcharged  with  potent  multitude. 

Might  hap  to  move  new  broils.     Be  this,  or  aught 

Than  this  more  secret,  now  designed,  I  haste 

To  know;   and,  this  once  known,  shall  soon  return. 

And  bring  ye  to  the  place  where  thou  and  Death  840 

Shall  dwell  at  ease,  and  up  and  down  unseen 

Wing  silently  the  buxom  air,  embalmed 

With  odors.'   There  ye  shall  be  fed  and  filled 

Immeasurablv;   all  things  shall  be  your  prey." 

He  ceased  ;  for  both  seemed  highly  pleased,  and  Death 
Grinned  horrible  a  ghastly  smile,  to  hear 
His  famine  should  be  filled,  and  blessed  his  maw 
Destined  to  that  good  hour.     No  less  rejoiced 
His  mother  bad,  and  thus  bespake  her  sire  :— 

"  The  key  of  this  infernal  Pit,  by  due  850 

And  by  command  of  Heaven's  all-powerful  King. 
I  keep,  by  Him  forbidden  to  unlock 
These  adamantine  gates;   against  all  force 
Death  ready  stands  to  interpose  his  dart, 
Fearless  to  be  o'ermatched  by  living  might. 
But  what  owe  I  to  His  commands  above, 
Who  hates  me,  and  hath  hither  thrust  me  down 
Into  this  gloom  of  Tartarus  profound. 
To  sit  in  hateful  office  here  confined, 

Inhabitant  of  Heaven  and  heavenly-born —  860 

Here  in  perpetual  agony  and  pain, 
With  terrors  and  with  clamors  compassed  round 
Of  mine  own  brood,  that  on  my  bowels  feed  ? 
Thou  art  my  father,  thou  my  author,  thou 
My  being  gav'st  me ;  whom  should  1  obey 
But  thee?   whom  follow.?     Thou  wilt  bring  me  soon 
To  that  new  world  of  light  and  bliss,  among 
The  gods  who  live  at  ease,  where  I  shall  reign 
At  thy  right  hand  voluptuous,  as  beseems 
Thy  daughter  and  thy  darling,  without  end."  870 

Thus  saying,  from  her  side  the  fatal  key, 
Sad  instrument  of  all  our  woe,  she  took  ; 
And,  towards  the  gate  rolling  her  bestial  train, 
Forthwith  the  huge  portcullis  high  up-drew. 
Which,  but  herself,  not  all  the  Stygian  Powers 
Could  once  have  moved ;  then  in  the  key-hole  turns 


42  PARADISE  LOST  [Book  II. 

"Irhe  intricate  wards,  and  every  bolt  and  bar 
Of  massy  iron  or  solid  rock  with  ease 
Unfastens.     On  a  sudden  open  fly, 

With  impetuous  recoil  and  jarring  sound,  880 

The  infernal  doors,  and  on  their  hinges  grate 
Harsh  thunder,  that  the  lowest  bottom  shook 
Of  Erebus.     She  opened;   but  to  shut 
Excelled  her  power:  the  gates  wide  open  stood, 
That  with  extended  wings  a  bannered  host. 
Under  spread  ensigns  marching,  might  pass  through 
With  horse  and  chariots  ranked  in  loose  array; 
So  wide  they  stood,  and  like  a  furnace-mouth 
Cast  forth  redounding  smoke  and  ruddy  fiame. 
Before  their  eyes  in  sudden  view  appear  890 

The  secrets  of  the  hoary  Deep— a  dark 
Illimitable  ocean,  without  bound, 

Without  dimension  ;  where  length,  breadth,  and  highth, 
And  time,  and  place,  are  lost;  where  eldest  Night 
And  Chaos,  ancestors  of  Nature,  hold 
Eternal  anarchy,  amidst  the  noise 
Of  endless  wars,  and  by  confusion  stand. 
For  Hot,  Cold,  Moist,  and  Dry,  four  champions  fierce, 
Strive  here  for  mastery,  and  to  battle  bring 
Their  embryon  atoms :  they  around  the  flag  900 

Of  each  his  faction,  in  their  several  clans. 
Light-armed  or  heavy,  sharp,  smooth,  swift,  or  slow, 
Swarm  populous,  unnumbered  as  the  sands 
Of  Barca  or  Cyrene's  torrid  soil, 
Levied  to  side  with  warring  winds,  and  poise 
Their  lighter  wings.     To  whom  these  most  adhere 
He  rules  a  moment :   Chaos  umpire  sits. 
And  by  decision  more  embroils  the  fray 
By  which  he  reigns :   next  him,  high  arbiter. 
Chance  governs  all.     Into  this  wild  Abyss,  910 

The  womb  of  Nature,  and  perhaps  her  grave, 
Of  neither  Sea,  nor  Shore,  nor  Air,  nor  Fire, 
But  all  these  in  their  pregnant  causes  mixed 
Confusedly,  and  which  thus  must  ever  fight, 
Unless  the  Almighty  Maker  them  ordain 
His  dark  materials  to  create  more  worlds — 
Into  this  wild  Abyss  the  wary  Fiend 
Stood  on  the  brink  of  Hell  and  looked  a  while, 
Pondering  his  voyage;   for  no  narrow  frith 
He  had  to  cross.     Nor  was  his  ear  less  pealed  920 

With  noises  loud  and  ruinous  (to  compare 


Book  IL]  PARADISE  LOST  43 

Great  things  with  small)  than  when  Bellona  storms 

With  all  her  battering  engines,  bent  to  rase 

Some  capital  city  ;    or  less  than  if  this  frame 

Of  heaven  were  falling,  and  these  elements 

In  mutiny  had  from  her  axle  torn 

The  steadfast  Earth.     At  last  his  sail-broad  vans 

He  spreads  for  flight,  and,  in  the  surging  smoke 

Uplifted,  spurns  the  ground  ;   thence  many  a  league. 

As  in  a  cloudy  chair,  ascending  rides  930 

Audacious ;   but,  that  seat  soon  failing,  meets 

A  vast  vacuity.     All  unawares. 

Fluttering  his  pennons  vain,  plumb-down  he  drops 

Ten  thousand  fathom  deep,  and  to  this  hour 

Down  had  been  falling,  had  not,  by  ill  chance, 

The  strong  rebuff  of  some  tumultuous  cloud, 

Instinct  with  fire  and  nitre,  hurried  him 

As  many  miles  aloft.     That  fury  stayed — 

Quenched  in  a  boggy  Syrtis,  neither  sea, 

Nor  good  dry  land — nigh  foundered,  on  he  fares,  940 

Treading  the  crude  consistence,  half  on  foot. 

Half  flying;  behoves  him  now  both  oar  and  sail. 

As  when  a  gryphon  through  the  wilderness 

With  winged  course,  o'er  hill  or  moory  dale, 

Pursues  the  Arimaspian,  who  by  stealth 

Had  from  his  wakeful  custody  purloined 

The  guarded  gold  ;   so  eagerly  the  Fiend 

O'er  bog  or  steep,  through  strait,  rough,  dense,  or  rare. 

With  head,  hands,  wings,  or  feet,  pursues  his  way, 

And  swims,  or  sinks,  or  wades,  or  creeps,  or  flies.  950 

At  length  a  universal  hubbub  wild 

Of  stunning  sounds,  and  voices  all  confused, 

Borne  through  the  hollow  dark,  assaults  his  ear 

With  loudest  vehemence.     Thither  he  plies 

Undaunted,  to  meet  there  whatever  Power 

Or  Spirit  of  the  nethermost  Abyss 

Might  in  that  noise  reside,  of  whom  to  ask 

Which  way  the  nearest  coast  of  darkness  lies 

Bordering  on  light;  when  straight  behold  the  throne 

Of  Chaos,  and  his  dark  pavilion  spread  960 

Wide  on  the  wasteful  Deep !     With  him  enthroned 

Sat  sable-vested  Night,  eldest  of  things. 

The  consort  of  his  reign  ;   and  by  them  stood 

Orcus  and  Ades,  and  the  dreaded  name 

Of  Demogorgon  ;   Rumor  next,  and  Chance, 

And  Tumult,  and  Confusion,  all  embroiled. 


44  PARADISE   LOST  [Book  II. 

And  Discord,  with  a  thousand  various  mouths. 

To  whom  Satan,  turning  boldly,  thus  :— "  Ye  Powers 
And  Spirits  of  this  nethermost  Abyss, 

Chaos  and  ancient  Night,  I  come  no  spy  970 

With  purpose  to  explore  or  to  disturb  '  J 

The  secrets  of  your  realm ;  but,  by  constraint  |l| 

Wandering  this  darksome  desert,  as  my  way- 
Lies  through  your  spacious  empire  up  to  light, 
Alone  and  without  guide,  half  lost,  I  seek. 
What  readiest  path  leads  where  your  gloomy  bounds 
Confine  with  Heaven;  or,  if  some  other  place,  ,  . 

From  your  dominion  won,  the  Ethereal  King  11 

Possesses  lately,  thither  to  arrive  1 

I  travel  this  profound.     Direct  my  course:  980 

Directed,  no  mean  recompense  it  brings 
To  your  behoof,  if  I  that  region  lost, 
All  usurpation  thence  expelled,  reduce 
To  her  original  darkness  and  your  sway 
(Which  is  my  present  journey),  and  once  more 
Erect  the  standard  there  of  ancient  Night. 
Yours  be  the  advantage  all,  mine  the  revenge  !" 

Thus  Satan  ;  and  him  thus  the  Anarch  old. 
With  faltering  speech  and  visage  incomposed. 
Answered  : — "  I  know  thee,  stranger,  who  thou  art —        990 
That  mighty  leading  Angel,  who  of  late 
Made  head  against  Heaven's  King,  though  overthrown. 
I  saw  and  heard  ;   for  such  a  numerous  host 
Fled  not  in  silence  through  the  frighted  Deep, 
With  ruin  upon  ruin,  rout  on  rout. 
Confusion  worse  confounded;  and  Heaven-gates 
Poured  out  by  millions  her  victorious  bands. 
Pursuing.     I  upon   my  frontiers  here 
Keep  residence ;    if  all  I  can  will  serve 

That  little  which  is  left  so  to  defend,  1000 

Encroached  on  still  through  our  intestine  broils 
Weakening  the  sceptre  of  old  Night:   first.  Hell. 
Your  dungeon,  stretching  far  and  wide  beneath  ; 
Now  lately  Heaven  and  Earth,  another  world 
Hung  o'er  my  realm,  linked  in  a  golden  chain 
To  that  side  Heaven  from  whence  your  legions  fell  I 
If  that  way  be  your  walk,  you  have  not  far; 
So  much  the  nearer  danger.     Go,  and  speed  ; 
Havoc,  and  spoil,  and  ruin,  are  my  gain." 

He  ceased  ;   and  Satan  staid  not  to  reply,  loio 

But,  glad  that  now  his  sea  should  find  a  shore. 


Book  II. J  PARADISE  LOST  45 

With  fresh  alacrity  and  force  renewed 

Springs  upward,  like  a  pyramid  of  fire, 

Into  the  wild  expanse,  and  through  the  shock 

Of  fighting  elements,  on  all  sides  round 

Environed,  wins  his  way;  harder  beset 

And  more  endangered  than  when   Argo  passed 

Through  Bosporus  betwixt  the  justling  rocks, 

Or  when  Ulysses  on  the  larboard  shunned 

Charybdis,  and  by  the  other  Whirlpool  steered.  1020 

So  he  with  difficulty  and  labor  hard 

Moved  on.     With  difficulty  and  labor  he; 

But,  he  once  passed,  soon  after,  when  Man  fell, 

Strange  alteration  !     Sin  and  Death  amain. 

Following  his  track  (such  was  the  will  of  Heaven) 

Paved  after  him  a  broad  and  beaten  way 

Over  the  dark  Abyss,  whose  boiling  gulf 

Tamely  endured  a  bridge  of  wondrous  length. 

From  Hell  continued,  reaching  the  utmost  Orb 

Of  this  frail  World ;  by  which  the  Spirits  perverse  1030 

With  eas}?-  intercourse  pass  to  and  fro 

To  tempt  or  punish  mortals,  except  whom 

God  and  good  Angels  guard  by  special  grace. 

But  now  at  last  the  sacred  influence 
Of  light  appears,  and  from  the  walls  of  Heaven 
Shoots  far  into  the  bosom  of  dim  Night 
A  glimmering  dawn.     Here  Nature  first  begins 
Her  farthest  verge,  and  Chaos  to  retire, 
As  from  her  outmost  works,  a  broken  foe, 
With  tumult  less  and  with  less  hostile  din  ;  1040 

That  Satan,  with  less  toil,  and  now  with  ease, 
Wafts  on  the  calmer  wave  by  dubious  light, 
And,  like  a  weather-beaten  vessel,  holds 
Gladly  the  port,  though  shrouds  and  tackle  torn ; 
Or  in  the  emptier  waste,  resembling  air, 
Weighs  his  spread  wings,  at  leisure  to  behold 
Far  ofif  the  empyreal  Heaven,  extended  wide 
In  circuit,  undetermined  square  or  round. 
With  opal  towers  and  battlements  adorned 
Of  living  sapphire,  once  his  native  seat,  1050 

And,  fast  by,  hanging  in  a  golden  chain, 
This  pendent  World,  in  bigness  as  a  star 
Of  smallest  magnitude  close  by  the  moon. 
Thither,  full  fraught  with  mischievous  revenge, 
Accurst,  and  in  a  cursed  hour,  he  hies.     , 


:©ooft  -ffiiii 

THE  ARGUMENT 

God,  sitting  on  his  throne,  sees  Satan  flying  towards  this  World,  then  newly 
created;  shows  him  to  the  Son,  who  sat  at  his  right  hand;  foretells  the  success 
of  Satan  in  perverting  mankind ;  clears  his  own  justice  and  wisdom  from  all 
imputation,  having  created  Man  free,  and  able  enough  to  have  withstood  his 
Tempter;  yet  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  the  manifestation  of  his  gracious  purpose  towards  Man: 
but  God  again  declares  that  grace  cannot  be  extended  towards  Man  without  the 
satisfaction  of  Divine  Justice  rMan  hath  offended  the  majesty  of  God  by  aspiring 
to  Godhead,  and  therefore,  with  all  his  progeny,  devoted  to  death,  must  die,  un- 
lessVome  one  can  be  found  sufficient  to  answer  for  his  offence,  and  undergo  his 
punishment.  The  Son  of  God  freely  offers  himself  a  ransom  for  Man :  the  Father 
accepts  him,  ordains  his  incarnation,  pronounces  his  exaltation  above  all  names 
in  Heaven  and  Earth  ;  commands  all  the  Angels  to  adore  him.  They  obey,  and, 
hymning  to  their  harps  in  full  quire,  celebrate  the  Father  and  the  Son4  Mean- 
while Satan  alights  upon  the  bare  convex  of  this  World's  outermost  orb;  where 
wandering  he  first  finds  a  place  since  called  the  Limbo  of  Vanity ;  what  persons 
and  things  fly  up  thither:  thence  comes  to  the  gate  of  Heaven,  described  ascend- 
ing by  stairs,  and  the  waters  above  the  firmament  that  flow  about  it.  His  passage 
thence  to  the  orb  of  the  Sun:  he  finds  there  Uriel,  the  regent  of  that  orb^  but 
first  changes  himself  into  the  shape  of  a  meaner  A-ngel,and,  pret^'IKURg  h.  zealous 
desire  to  behold  the  new  Creation,  and  Man  whom  God  had  placed  here,  in- 
quires of  him  the  place  of  his  habitation,  and  is  directed :  Alights  first  on  Mount 
Niphates. 

HAIL,  holy  Light,  offspring  of  Heaven  first-born  ! 
Or  of  the  Eternal  coeternal  beam 
May  I  express  thee  unblamed  ?   since  God  is  light, 
And  never  but  in  unapproached  light 
Dwelt  from  eternity— dwelt  then  in  thee, 
Bright  effluence  of  bright  essence  increate ! 
Or  hear'st  thou  rather  pure  Ethereal  stream. 
Whose  fountain  who  shall  tell?     Before  the  Sun, 
Before  the  Heavens,  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! 
Thee  I  revisit  now  with  bolder  wing. 
Escaped  the  Stygian  Pool,  though  long  detained 
In  that  obscure  sojourn,  while  in  my  flight. 
Through  utter  and  through  middle  Darkness  borne, 
With  other  notes  than  to  the  Orphean  lyre 


30 


BOOK  III.]  PARADISE  LOST  47 

I  sung  of  Chaos  and  eternal  Night, 

Taught  by  the  Heavenly  Muse  to  venture  down 

The^dark  descent,  and  up  to  re-ascend, 

Though  hard  and  rare.     Thee  I  revisit  safe, 

And  feel  thy  sovran  vital  lamp;   but  thou 

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  orbs, 

Or  dim  suftusion  veiled.     Yet  not  the  more 

Cease  I  to  wander  where  the  Muses  haunt 

Clear  spring,  or  shady  grove,  or  sunny  hill, 

Smit  with  the  love  of  sacred  song;  but  chief 

Thee,  Sion,  and  the  flowery  brooks  beneath, 

That'wash  thy  hallowed  feet,  and  warbling  flow, 

Nicrhtly  I  visit:  nor  sometimes  forget 

Tliose  other  two  equalled  with  me  in  fate, 

So  were  I  equalled  with  them  in  renown, 

Blind  Thamyris  and  blind  Maeonides, 

And  Tiresias  and  Phineus.  prophets  old : 

Then  feed  on  thoughts  that  voluntary  move 

Harmonious  numbers;  as  the  wakeful  bird 

Sings  darkling,  and,  in  shadiest  covert  hid. 

Tunes  her  nocturnal  note.     Thus  with  the  year  40 

Seasons  return  ;  but  not  to  me  returns 

Day,  or  the  sweet  approach  of  even  or  morn 

Or  sight  of  vernal  bloom,  or  summer's  rose, 

Or  flocks,  or  herds,  or  human  face  divine; 

But  cloud  instead  and  ever-during  dark 

Surrounds  me,  from  the  cheerful  ways  of  men 

Cut  off.  and,  for  the  book  of  knowledge  fair. 

Presented  with  a  universal  blank 

Of  Nature's  works,  to  me  expunged  and  rased. 

And  wisdom  at  one  entrance  quite  shut  out.  50 

So  much  the  rather  thou,  Celestial  Light, 

Shine  inward,  and  the  mind  through  all  her  powers 

Irradiate;   there  plant  eyes;   all  mist  from  thence 

Purge  and  disperse,  that  I  may  see  and  tell 

Of  things  invisible  to  mortal  sight. 

Now  had  the  Almighty  Father  from  above, 
From  the  pure  Empyrean  v/here  He  sits 
High  throned  above  all  highth,  bent  down  his  eye. 
His  own  works  and  their  works  at'  once  to  view : 
About  him  all  tli^  Sanctities  of  Heaven  6c 

Stood  thick  a3i««jyj|||^  and  from  his  sight  received 
Beatitude  past  uWpince ;   on  his  right 


48  PARADISE   LOST  [Book  III. 

The  radiant  image  of  his  glory  sat, 

His  only  Son.     On  Earth  he  first  beheld 

Our  two  first  parents,  yet  the  only  two 

Of  mankind,  in  the  Happy  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  70 

Coasting  the  wall  of  Heaven  on  this  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  imbosomed  without  firmament. 

Uncertain  w^hich,  in  ocean  or  in  air. 

Him  God  beholding  from  his  prospect  high, 

Wherein  past,  present,  future,  he  beholds. 

Thus  to  His  only  Son  foreseeing  spake : — 

"  Only-begotten  Son,  seest  thou  what  rage  80 

Transports  our  Adversary.^  whom  no  bounds 
Prescribed,  no  bars  of  Hell,  nor  all  the  chains 
Heaped  on  him  there,  nor  yet  the  main  Abyss 
Wide  interrupt,  can  hold  ;   so  bent  he  seems 
On  desperate  revenge,  that  shall  redound 
Upon  his  own  rebellious  head.     And  now. 
Through  all  restraint  broke  loose,  he  wings  his  way 
Not  far  off  Heaven,  in  the  precincts  of  light, 
Directly  towards  the  new-created  World, 
And  Man  there  placed,  with  purpose  to  assay  90 

If  him  by  force,  he  can  destroy,  or,  worse. 
By  some  false  guile  pervert:   And  shall  pervert; 
For  Man  will  hearken  to  his  glozing  lies, 
And  easily  transgress  the  sole  command. 
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  loc 

And  Spirits,  both  them  who  stood  and  them  who  failed; 
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, 
Where  only  what  they  needs  must  do  appeared, 
Not  what  they  would  ?     What  praise  could  they  receive, 
What  pleasure  I,  from  such  obedience  paid, 


Book  III.]  PARADISE  LOST  49 

When  Will  and  Reason  (Reason  also  is  Choice), 

Useless  and  vain,  of  freedom  both  despoiled, 

Made  passive  both,  had  served  Necessity,  no 

Not  Me  ?     They,  therefore,  as  to  right  belonged 

So  were  created,  nor  can  justly  accuse 

Their  Maker,  or  their  making,  or  their  fate. 

As  if  Predestination  overruled 

Their  will,  disposed  by  absolute  decree 

Or  high  foreknowledge.     They  themselves  decreed 

Their  own  revolt,  not  I.     If  I  foreknew, 

Foreknowledge  had  no  influence  on  their  fault. 

Which  had  no  less  proved  certain  unforeknown. 

So  without  least  impulse  or  shadow  of  fate,  120 

Or  aught  by  me  immutably  foreseen, 

They  trespass,  authors  to  themselves  in  all. 

Both  what  they  judge  and  what  they  choose ;   for  so 

I  formed  them  free,  and  free  they  must  remain 

Till  they  enthrall  themselves:  I  else  must  change 

Their  nature,  and  revoke  the  high  decree 

Unchangeable,  eternal,  which  ordained 

Their  freedom ;   they  themselves  ordained  their  fall. 

The  first  sort  by  their  own  suggestion  fell. 

Self-tempted,  self-depraved  ;  Man  falls,  deceived  130 

By  the  other  first :    Ma-n,  therefore,  shall  find  grace ; 

The  other,  none.     In  mercy  and  justice  both, 

Through  Heaven  ard  Earth,  so  shall  my  glory  excel ; 

But  mercy,  first  and  last,  shall  brightest  shine." 

Thus  while  God  spake  ambrosial  fragrance  filled 
All  Heaven,  and  in  the  blessed  Spirits  elect 
Sense  of  new  joy  ineffable  diffused. 
Beyond  compare  the  Son  of  God  was  seen 
Most  glorious ;    in  him  all  his  Father  shone 
Substantially  expressed ;   and  in  his  face  140 

Divine  compassion  visibly  appeared, 
Love  without  end,  and  without  measure  grace; 
Which  uttering,  thus  He  to  His  father  spake  : — 

"  O  Father,  gracious  was  that  word  which  closed 
Thy  sovran  sentence,  that  Man  should  find  grace ; 
For  which  both  Heaven  and  Earth  shall  high  extol 
Thy  praises,  with  the  innumerable  sound 
Of  hymns  and  sacred  songs,  wherewith  thy  throne 
Encompassed  shall  resound  thee  ever  blest. 
For,  should  Man  finally  be  lost — should  Man,  150 

Thy  creature  late  so  loved,  thy  youngest  son, 
Fall  circumvented  thus  by  fraud,  though  joined 


50  PARADISE  LOST  [Book  III. 

With  his  own  folly — !     That  be  from  thee  far. 

That  far  be  from  thee,  Father,  who  art  judge 

Of  all  things  made,  and  judgest  only  right! 

Or  shall  the  Adversary  thus  obtain 

His  end,  and  frustrate  thine?   shall  he  fulfil 

His  malice,  and  thy  goodness  bring  to  naught 

Or  proud  return,  though  to  his  heavier  doom 

Yet  with  revenge  accomplished,  and  to  Hell  i6o 

Draw  after  him  the  whole  race  of  mankind, 

By  him  corrupted  ?     Or  wilt  thou  thyself 

Abolish  thy  creation,  and  unmake. 

For  him.  what  for  thy  glory  thou  hast  made? — 

So  should  thy  goodness  and  thy  greatness  both 

Be  questioned  and  blasphemed  without  defence." 

To  whom  the  great  Creator  thus  replied  : — 
"O  Son,  in  whom  my  soul  hath  chief  delight, 
Son  of  my  bosom,  Son  who  art  alone 

My  word,  my  wisdom,  and  effectual  might,  170 

All  hast  thou  spoken  as  my  thoughts  are,  all 
As  my  eternal  purpose  hath  decreed. 
Man  shall  not  quite  be  lost,  but  saved  who  will ; 
Yet  not  of  will  in  him,  but  grace  in  me 
Freely  voutsafed.     Once  more  I  will  renew 
His  lapsed  powers,  though  forfeit,  and  enthralled 
By  sin  to  foul  exorbitant  desires : 
Upheld  by  me,  yet  once  more  he  shall  stand 
On  even  ground  against  his  mortal  foe — 
By  me  upheld,  that  he  may  know  how  frail  180 

His  fallen  condition  is,  and  to  me  owe 
All  his  deliverance,  and  to  none  but  me. 
Some  I  have  chosen  of  peculiar  grace, 
Elect  above  the  rest ;   so  is  my  will : 
The  rest  shall  hear  me  call,  and  oft  be  warned 
Their  sinful  state,  and  to  appease  betimes 
The  incensed  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.  190 

To  prayer,  repentance,  and  obedience  due, 
Though  but  endeavored  with  sincere  intent, 
Mine  ear  shall  not  be  slow,  mine  eye  not  shut. 
And  I  will  place  within  them  as  a  guide 
My  umpire  Conscience ;   whom  if  they  will  hear. 
Light  after  light  well  used  they  shall  attain, 
And  to  the  end  persisting  safe  arrive. 


Book  III.]  PARADISE  LOST  51 

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, 

That  they  may  stumble  on,  and  deeper  fall; 

And  none  but  such  from  mercy  I  exclude. — 

But  yet  all  is  not  done.     Man  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. 

He  with  his  whole  posterity  must  die; — 

Die  he  or  Justice  must ;    unless  for  him 

Some  other,  able,  and  as  willing,  pay 

The  rigid  satisfaction,  death  for  death. 

Say,  Heavenly  Powers,  where  shall  we  find  such  love  } 

Which  of  ye  will  be  mortal,  to  redeem 

Man's  mortal  crime,  and  just,  the  unjust  to  save  .^ 

Dwells  in  all  Heaven  charity  so  dear.^" 

He  asked,  but  all  the  Heavenly  Quire  stood  mute. 
And  silence  was  in  Heaven  :   on  Man's  behalf 
Patron  or  intercessor  none  appeared — 
Much  less  that  durst  upon  his  own  head  draw  : 

The  deadly  forfeiture,  and  ransom  set. 
And  now  without  redemption  all  mank'nd 
Must  have  been  lost,  adjudged  to  Death  and  Hell 
By  doom  severe,  had  not  the  Son  of  God, 
In  whom  the  fulness  dwells  of  love  divine. 
His  dearest  mediation  thus  renewed  : — 

"  Father,  thy  word  is  passed,  Man  shall  find  grace; 
And  shall  Grace  not  find  means,  that  finds  her  way, 
The  speediest  of  thy  winged  messengers. 
To  visit  all  thy  creatures,  and  to  all 
Comes  unprevented,  unimplored,  unsought? 
Happy  for  Man,  so  coming  I     He  her  aid 
Can  never  seek,  once  dead  in  sins  and  lost — 
Atonement  for  himself,  or  offering  meet. 
Indebted  and  undone,  hath  none  to  bring. 
Behold  me,  then:  me  for  him,  life  for  life. 
I  offer;   on  me  let  thine  anger  fall; 
Account  me  Man  :    I  for  his  sake  will  leave 
Thy  bosom,  and  this  glory  next  to  thee 
Freely  put  off",  and  for  him  lastly  die 
Well  pleased ;   on  me  let  Death  wreak  all  his  rage. 
Under  his  gloomy  power  I  shall  not  long 


52  PARADISE   LOST  [Book  III. 

Lie  vanquished.     Thou  hast  given  me  to  possess 

Life  in  myself  for  ever;   by  thee  I  live; 

Though  now  to  Death  I  yield,  and  am  his  due, 

All  that  of  me  can  die,  yet,  that  debt  paid. 

Thou  wilt  not  leave  me  in  the  loathsome  grave 

His  prey,  nor  suffer  my  unspotted  soul 

For  ever  with  corruption  there  to  dwell ; 

But  I  shall  rise  victorious,  and  subdue  250 

My  vanquisher,  spoiled  of  his  vaunted  spoil. 

iDeath  his  death's  wound  shall  then  receive,  and  stoop 

Inglorious,  of  his  mortal  sting  disarmed  ; 

I  through  the  ample  air  in  triumph  high 

Shall  lead  Hell  captive  maugre  Hell,  and  show 

The  powers  of  Darkness  bound.     Thou,  at  the  sight 

Pleased,  out  of  Heaven  shalt  look  down  and  smile, 

While,  by  thee  raised,  I  ruin  all  my  foes — 

Death  last,  and  with  his  carcase  glut  the  grave; 

Then,  with  the  multitude  of  my  redeemed,  2f>o 

Shall  enter  Heaven,  long  absent,  and  return. 

Father,  to  see  thy  face,  wherein  no  cloud 

Of  anger  shall  remain,  but  peace  assured 

And  reconcilement :  wrath  shall  be  no  more 

Thenceforth,  but  in  thy  presence  joy  entire." 

His  words  here  ended;   but  his  meek  aspect 
Silent  yet  spake,  and  breathed  immortal  love 
To  mortal  men,  above  which  only  shone 
Filial  obedience:   as  a  sacrifice 

Glad  to  be  offered,  he  attends  the  will  270 

Of  his  great  Father.     Admiration  seized 
All  Heaven,  what  this  might  mean,  and  whither  tend, 
Wondering;    but  soon  the  Almighty  thus  replied: — 

"  O  thou  in  Heaven  and  Earth  the  only  peace 
Found  out  for  mankind  under  wrath,  O  thou 
My  sole  complacence  I   well  thou  know'st  how  dear 
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, 
By  losing  thee  a  while,  the  whole  race  lost  I  280 

Thou,  therefore,  whom  thou  only  canst  redeem, 
Their  nature  also  to  thy  nature  join  ; 
And  be  thyself  Man  among  men  on  Earth, 
Made  flesh,  when  time  shall  be,  of  virgin  seed. 
By  wondrous  birth  ;   be  thou  in  Adam's  room 
The  head  of  all  mankind,  though  Adam's  son. 
As  in  him  perish  all  men,  so  in  thee. 


Book  III.]  PARADISE  LOST  53 

As  from  a  second  root,  shall  be  restored 

As  many  as  are  restored  ;  without  thee,  none. 

His  crime  makes  guilty  all  his  sons;   thy  merit,  290 

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  is  most  just, 

Shall  satisfy  for  Man,  be  judged  and  die. 

And  dying  rise,  and,  rising,  with  him.  raise 

His  brethren,  ransomed  with  his  own  dear  life. 

So  Heavenly  love  shall  outdo  Hellish  hate. 

Giving  to  death,  and  dying  to  redeem, 

So  dearly  to  redeem  what  Hellish  hate  300 

So  easily  destroyed,  and  still  destroys 

In  those  who,  when  they  may,  accept  not  grace. 

Nor  shalt  thou,  by  descending  to  assume 

Man's  nature,  lessen  or  degrade  thine  own. 

Because  thou  hast,  though  throned  in  highest  bliss 

Equal  to  God,  and  equally  enjoying 

God-like  fruition,  quitted  all  to  save 

A  world  from  utter  loss,  and  hast  been  found 

By  merit  more  than  birthright  Son  of  God, — 

Found  worthiest  to  be  so  by  being  good,  310 

Far  more  than  great  or  high  ;   because  in  thee 

Love  hath  abounded  more  than  glory  abounds; 

Therefore  thy  humiliation  shall  exalt 

With  thee  thy  manhood  also  to  this  throne : 

Here  shalt  thou  sit  incarnate,  here  shalt  reign 

Both  God  and  Man,  Son  both  of  God  and  Man, 

Anointed  universal  King.     All  power 

I  give  thee ;   reign  for  ever,  and  assume 

Thy  merits;    under  thee,  as  Head  Supreme, 

Thrones,  Princedoms,  Powers,  Dominions,  I  reduce:  320 

All  knees  to  thee  shall  bow  of  them  that  bide 

In   Heaven,  or  Earth,  or,  under  Earth,  in  Hell. 

When  thou,  attended  gloriously  from  Heaven, 

Shalt  in  the  sky  appear,  and  from  thee  send 

The  summoning  Archangels  to  proclaim 

Thy  dread  tribunal,  forthwith  from  all  winds 

The  living,  and  forthwith  the  cited  dead 

Of  all  past  ages,  to  the  general  doom 

Shall  hasten  ;   such  a  peal  shall  rouse  their  sleep. 

Then,  all  thy  Saints  assembled,  thou  shalt  judge  330 

Bad  men  and  Angels ;   they  arraigned  shall  sink 

Beneath  thy  sentence;    Hell,  her  numbers  full, 


54  PARADISE  LOST  [Book  III. 

Thenceforth  shall  be  for  ever  shut.     Meanwhile 

The  World  shall  burn,  and  from  her  ashes  spring 

New  Heaven  and   Earth,  wherein  the  just  shall  dwell, 

And,  after  all  their  tribulations  long, 

See  golden  days,  fruitful  of  golden  deeds, 

With  Joy  and   Lov^e  triumphing,  and  fair  Truth. 

Then  thou  thy  regal  sceptre  shalt  lay  by ; 

For  regal  sceptre  then  no  more  shall  need  ;  340 

God  shall  be  all  in  all.     But  all  ye  Gods, 

Adore  him  who,  to  compass  all  this,  dies; 

Adore  the  Son,  and  honor  him  as  me." 

No  sooner  had  the  Almighty  ceased  but — all 
The  multitude  of  Angels,  with  a  shout 
Loud  as  from  numbers  without  number,  sweet 
As  from  blest  voices,  uttering  joy — Heaven  rung 
With  jubilee,  and  loud  hosannas  filled 
The  eternal  regions.     Lowly  reverent 

Towards  either  throne  they  bow,  and  to  the  ground         350 
With  solemn  adoration  down  they  cast 
Their  crowns,  inwove  with  amarant  and  gold, — 
Immortal  amarant,  a  flower  which  once 
In  Paradise,  fast  by  the  Tree  of  Life, 
Began  to  bloom,  but,  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  Heaven 
Rolls  o'er  Elysian  flowers  her  amber  stream  ! 
With  these,  that  never  fade,  the  Spirits  elect  360 

Bind  their  resplendent  locks,  inwreathed  with  beams. 
Now  in  loose  garlands  thick  thrown  off,  the  bright 
Pavement,  that  like  a  sea  of  jasper  shone, 
Impurpled  with  celestial  roses  smiled. 
Then,  crowned  again,  their  golden  harps  they  took — 
Harps  ever  tuned,  that  glittering  by  their  side 
Like  quivers  hung ;   and  with  preamble  sweet 
Of  charming  symphony  they  introduce 
Their  sacred  song,  and  waken  raptures  high  : 
No  voice  exempt,  no  voice  but  well  could  join  370 

Melodious  part;   such  concord  is  in  Heaven. 

Thee,  Father,  first  they  sung,  Omnipotent, 
Immutable,  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 


BOOK  III.]  PARADISE  LOST  55 

The  full  blaze  of  thy  beams,  and  through  a  cloud 

Drawn  round  about  thee  like  a  radiant  shrine 

Dark  with  excessive  bright  thy  skirts  appear,  380 

Yet  dazzle  Heaven,  that  brightest  Seraphim 

Approach  not,  but  with  both  wings  veil  their  eyes. 

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; 

Transfused  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  he  sat 

Second  to  thee,  ofifered  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  praise  disjoin  ! 

Thus  they  in  Heaven,  above  the  Starry  Sphere, 
Their  happy  hours  in  joy  and  hymning  spent. 
Meanwhile,  upon  the  firm  opacous  globe 
Of  this  round  World,  whose  first  convex  divides 
The  luminous  inferior  Orbs,  enclosed  420 

From  Chaos  and  the  inroad  of  Darkness  old, 
Satan  alighted  walks.     A  globe  far  off 


56  PARADISE  LOST  [Book  III. 

It  seemed;    now  seems  a  boundless  continent, 

Dark,  waste,  and  wild,  under  the  frown  of  Night 

Starless  exposed,  and  ever- threatening  storms 

Of  Chaos  blustering  round,  inclement  sky, 

Save  on  that  side  which  from  the  wall  of  Heaven, 

Though  distant  far,  some  small  reflection  gains 

Of  glimmering  air  less  vexed  with  tempest  loud. 

Here  walked  the  Fiend  at  large  in  spacious  field.  430 

As  when  a  vulture,  on  Imaus  bred. 

Whose  snowy  ridge  the  roving  Tartar  bounds, 

Dislodging  from  a  region  scarce  of  prey. 

To  gorge  the  flesh  of  lambs  or  yeanling  kids 

On  hills  where  flocks  are  fed,  flies  toward  the  springs 

Of  Ganges  or  Hydaspes,  Indian  streams. 

But  in  his  way  lights  on  the  barren  plains 

Of  Sericana,  where  Chineses  drive 

With  sails  and  wind  their  cany  waggons  light; 

So,  on  this  windy  sea  of  land,  the  Fiend  440 

Walked  up  and  down  alone,  bent  on  his  prey  : 

Alone,  for  other  creature  in  this  place, 

Living  or  lifeless,  to  be  found  was  none  ; — 

None  yet  ;   but  store  hereafter  from  the  Earth 

Up  hither  like  aerial  vapors  flew 

Of  all  things  transitory  and  vain,  when  sin 

With  vanity  had  filled  the  works  of  men — 

Both  all  things  vain,  and  all  who  in  vain  things 

Built  their  fond  hopes  of  glory  or  lasting  fame, 

Or  happiness  in  this  or  the  other  life.  450 

All  who  have  their  reward  on  earth,  the  fruits 

Of  painful  superstition  and  blind  zeal. 

Naught  seeking  but  the  praise  of  men,  here  find 

Fit  retribution,  empty  as  their  deeds  ; 

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  neighboring  Moon,  as  some  have  dreamed  : 

Those  argent  fields  more  likely  habitants.  460 

Translated  Saints,  or  middle  Spirits  hold, 

Betwixt  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 


Book  ITL]  PARADISE  LOST  57 

New  Babels,  had  they  wherewithal,  would  build  : 
Others  came  single  ;    he  who,  to  be  deemed 
A  god,  leaped  fondly  into  ^tna  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.  X  C^^^^^^-t^  480 

They  pass  the  planets  seven,  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  them  transverse,  ten  thousand  leagues  awry. 

Into  the  devious  air.     Then  might  ye  see 

Cowls,  hoods,  and  habits,  with  their  wearers,  tost  490 

And  fluttered  into  rags;  then  reliques,  beads, 

Indulgences,  dispenses,  pardons,  bulls, 

The  sport  of  winds :  all  these,  upwhirled  aloft. 

Fly  o'er  the  backside  of  the  World  far  off 

Into  a  Limbo  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  he  wandered,  till  at  last  a  gleam 

Of  dawning  light  turned  thitherward  in  haste  500 

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, 

With  frontispiece  of  diamond  and  gold 

Embellished  ;  thick  with  sparkling  orient  gems 

The  portal  shone,  inimitable  on   Earth 

By  model,  or  by  shading  pencil  drawn. 

The  stairs  were  such  as  whereon  Jacob  saw  5^0 

Angels  ascending  and  descending,  bands 

Of  guardians  bright,  when  he  from  Esau  fled 


58  PARADISE  LOST  [Book  111. 

To  Padan-Aram,  in  the  field  of  Luz 

Dreaming  by  night  under  the  open  sky, 

And  waking  cried,  This  is  the  gate  of  Heaven. 

Each  stair  mysteriously  was  meant,  nor  stood 

There  always,  but  drawn  up  to  Heaven  sometimes 

Viewless  ;  and  underneath  a  bright  sea  flowed 

Of  jasper,  or  of  liquid  pearl,  whereon 

Who  after  came  from  Earth  sailing  arrived  520 

Wafted  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 

His  sad  exclusion  from  the  doors  of  bliss: 

Direct  against  which  opened  from  beneath. 

Just  o'er  the  blissful  seat  of  Paradise, 

A  passage  down  to  the  Earth — a  passage  wide  ; 

Wider  by  far  than  that  of  after-times 

Over  Mount  Sion,  and,  though  that  were  large,  '   530 

Over  the  Promised  Land  to  God  so  dear. 

By  which,  to  visit  oft  those  happy  tribes. 

On  high  behests  his  Angels  to  and  fro 

Passed  frequent,  and  his  eye  with  choice  regard 

From  Paneas,  the  fount  of  Jordan's  flood, 

To  Beersaba,  where  the  Holy  Land 

Borders  on  Egypt  and  the  Arabian  shore. 

So  wide  the  opening  seemed,  where  bounds  were  set 

To  darkness,  such  as  bound  the  ocean  wave. 

Satan  from  hence,  now  on  the  lower  stair,  540 

That  scaled  by  steps  of  gold  to  Heaven-gate, 

Looks  down  with  wonder  at  the  sudden  view 

Of  all  this  world  at  once.     As  when  a  scout. 

Through  dark  and  desert  ways  with  peril  gone 

All  night,  at  last  by  break  of  cheerful  dawn 

Obtains  the  brow  of  some  high-climbing  hill. 

Which  to  his  eye  discovers  unaware 

The  goodly  prospect  of  some  foreign  land 

First  seen,  or  some  renowned  metropolis 

With  glistering  spires  and  pinnacles  adorned,  550 

Which  now  the  rising  sun  gilds  with  his  beams ; 

Such  wonder  seized,  though  after  Heaven  seen. 

The  Spirit  malign,  but  much  more  envy  seized. 

At  sight  of  all  this  World  beheld  so  fair. 

Round  he  surveys  (and  well  might,  where  he  stood 

So  high  above  the  circling  canopy 

Of  Night's  extended  shade)  from  eastern  point 


BOOK  III.]  PARADISE   LOST  59 

Of  Libra  to  the  fleecy  star  that  bears 

Andromeda  far  off  Atlantic  seas 

Beyond  the  horizon  ;  then  from  pole  to  pole  560 

He  views  in  breadth— and,  without  longer  pause, 

Down  right  into  the  World's  first  region  throws 

His  flio-ht  precipitant,  and  winds  with  ease 

Through  the  pure  marble  air  his  oblique  way 

Amongst  innumerable  stars,  that  shone 

Stars  distant,  but  nigh-hand  seemed  other  worlds. 

Or  other  worlds  they  seemed,  or  happy  isles. 

Like  those  Hesperian  Gardens  famed  of  old. 

Fortunate  fields,  and  groves,  and  flowery  vales ; 

Thrice  happy  isles!     But  who  dwelt  happy  there  570 

He  staid  not  to  inquire:  above  them  all 

The  golden  Sun,  in  splendor  likest  Heaven, 

Allured  his  eye.     Thither  his  course  he  bends, 

Through  the  calm  firmament  (but  up  or  down, 

By  centre  or  eccentric,  hard  to  tell. 

Or  longitude)  where  the  great  luminary. 

Aloof  the  vulgar  constellations  thick. 

That  from  his  lordly  eye  keep  distance  due. 

Dispenses  light  from  far.     They,  as  they  move 

Their  starry  dance  in  numbers  that  compute  580 

Days,  months,  and  years,  towards  his  all-cheering  lamp 

Turn  swift  their  various  motions,  or  are  turned 

By  his  magnetic  beam,  that  gently  warms 

The  Universe,  and  to  each  inward  part 

With  gentle  penetration,  though  unseen. 

Shoots  invisible  virtue  even  to  the  Deep; 

So  wondrously  was  set  his  station  bright. 

There  lands  the  Fiend,  a  spot  like  which  perhaps 

Astronomer  in  the  Sun's  lucent  orb 

Through  his  glazed  optic  tube  yet  never  saw.  59° 

The  pface  he  found  beyond  expression  bright. 

Compared  with  aught  on  Earth,  metal  or  stone- 
Not  all  parts  like,  but  all  alike  informed 

With  radiant  light,  as  glowing  iron  with  fire. 

If  metal,  part  seemed  gold,  part  silver  clear ; 

If  stone,  carbuncle  most  or  chrysolite, 

Ruby  or  topaz,  to  the  twelve  that  shone 

In  Aaron's  breast-plate,  and  a  stone  besides. 

Imagined  rather  oft  than  elsewhere  seen— 

That  stone,  or  like  to  that,  which  here  below  600 

Philosophers  in  vain  so  long  have  sought ; 

In  vain,  though  by  their  powerful  art  they  bind 


6o  PARADISE  LOST  [Book  III. 

Volatile  Hermes,  and  call  up  unbound 

In  various  shapes  old  Proteus  from  the  sea, 

Drained  through  a  limbec  to  his  native  form. 

What  wonder  then  if  fields  and  regions  here 

Breathe  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  humor  mixed,  6io 

Here  in  the  dark  so  many  precious  things 

Of  color  glorious  and  effect  so  rare? 

Here  matter  new  to  gaze  the  Devil  met 

Undazzled,     Far  and  wide  his  eye  commands ; 

For  sight  no  obstacle  found  here,  nor  shade. 

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  body  opaque  can  fall ;  and  the  air, 

Nowhere  so  clear,  sharpened  his  visual  ray  620 

To  objects  distant  far,  whereby  he  soon 

Saw  within  ken  a  glorious  Angel  stand, 

The  same  w^hom  John  saw  also  in  the  Sun. 

His  back  was  turned,  but  not  his  brightness  hid  ; 

Of  beaming  sunny  rays  a  golden  tiar 

Circled  his  head,  nor  less  his  locks  behind 

Illustrious  on  his  shoulders  fledge  with  wings 

Lay  waving  round  :  on  some  great  charge  employed 

He  seemed,  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  woe. 

But  first  he  casts  to  change  his  proper  shape, 

Which  else  might  work  him  danger  or  delay : 

And  now  a  stripling  Cherub  he  appears, 

Not  of  the  prime,  yet  such  as  in  his  face 

Youth  smiled  celestial,  and  to  every  limb 

Suitable  grace  diffused  ;  so  well  he  feigned. 

Under  a  coronet  his  flowing  hair  640 

In  curls  on  either  cheek  played  ;  wings  he  wore 

Of  many  a  colored  plume  sprinkled  with  gold, 

His  habit  fit  for  speed  succinct,  and  held 

Before  his  decent  steps  a  silver  wand. 

He  drew  not  nigh  unheard  ;  the  Angel  bright, 

Ere  he  drew  nigh,  his  radiant  visage  turned. 

Admonished  by  his  ear,  and  straight  was  known 


Book  III.]  PARADISE  LOST  6i 

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 

Bear  his  swift  errands  over  moist  and  dry, 

O'er  sea  and  land.     Him  Satan  thus  accosts: — 

"  Uriel !  for  thou  of  those  seven  Spirits  that  stand 
In  sight  of  God's  high  throne,  gloriously  bright, 
The  first  art  wont  his  great  authentic  will 
Interpreter  through  highest  Heaven  to  bring. 
Where  all  his  Sons  thy  embassy  attend. 
And  here  art  likeliest  by  supreme  decree 
Like  honor  to  obtain,  and  as  his  eye  660 

To  visit  oft  this  new  Creation  round — 
Unspeakable  desire  to  see  and  know 
All  these  his  wondrous  works,  but  chiefly  Man, 
His  chief  delight  and  favor,  him  for  whom 
All  these  his  works  so  wondrous  he  ordained. 
Hath  brought  me  from  the  quires  of  Cherubim 
Alone  thus  wandering.     Brightest  Seraph,  tell 
In  which  of  all  these  shining  orbs  hath  Man 
His  fixed  seat — or  fixed  seat  hath  none, 
But  all  these  shining  orbs  his  choice  to  dwell —  670 

That  I  may  find  him,  and  with  secret  gaze 
Or  open  admiration  him  behold 
^On  whom  the  great  Creator  hath  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  hath  driven  out  his  rebel  foes 
To  deepest  Hell,  and,  to  repair  that  loss. 
Created  this  new  happy  race  of  Men 
To  serve  him  better :  Wise  are  all  his  ways !"  680 

So  spake  the  false  dissembler  unperceived  ; 
For  neither  man  nor  angel  can  discern 
Hypocrisy — the  only  evil  that  walks 
Invisible,  except  to  God  alone, 

By  his  permissive  will,  througli  Heaven  and   Earth; 
And  oft,  though  Wisdom  wake,  Suspicion  sleeps 
At  Wisdom's  gate,  and  to  Simplicity 
Resigns  her  charge,  while  Goodness  thinks  no  ill 
Where  no  ill  seems :   which  now  for  once  beguiled 
Uriel,  though  Regent  of  the  Sun,  and  held  690 

The  sharpest-sighted  Spirit  of  all  in  Heaven ; 
Who  to  the  fraudulent  impostor  foul, 


62  PARADISE   LOST  [Book  III. 

In  his  uprightness,  answer  thus  returned  : — 

"  Fair  Angel,  thy  desire,  which  tends  to  know 
The  works  of  God,  thereby  to  glorify 
The  great  Work-master,  leads  to  no  excess 
That  reaches  blame,  but  rather  merits  praise 
The  more  it  seems  excess,  that  led  thee  hither 
From  thy  empyreal  mansion  thus  alone. 
To  witness  with  thine  eyes  what  some  perhaps,  700 

Contented  with  report,  hear  only  in  Heaven  : 
For  wonderful  indeed  are  all  his  works, 
Pleasant  to  know,  and  worthiest  to  be  all 
Had  in  remembrance  always  with  delight ! 
But  what  created  mind  can  comprehend 
Their  number,  or  the  wisdom  infinite 
That  brought  them  forth,  but  hid  their  causes  deep? 
I  saw  when,  at  his  word,  the  formless  mass, 
This  World's  material  mould,  came  to  a  heap : 
Confusion  heard  his  voice,  and  wild  Uproar  710 

Stood  ruled,  stood  vast  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,  spirited  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,  shines : 
That  place  is  Earth,  the  seat  of  Man ;   that  light 
His  day,  which  else,  as  the  other  hemisphere. 
Night  would  invade ;   but  there  the  neighboring  Moon 
(So  call  that  opposite  fair  star)  her  aid 
Timely  interposes,  and,  her  monthly  round 
Still  ending,  still  renewing,  through  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  ;    me  mine  requires," 

Thus  said,  he  turned  ;    and  Satan,  bowing  low, 
As  to  superior  Spirits  is  wont  in  Heaven, 


Book  III.]  PARADISE  LOST  6^, 

Where  honor  due  and  reverence  none  neglects, 
Took  leave,  and  towards  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. 


THE   ARGUMENT 

Satan,  now  in  prospect  of  Eden,  and  nigh  the  place  where  he  must  now  attempt 
the  bold  enterprise  which  he  undertook  alone  against  God  and  Man,  falls  into 
many  doubts  with  himself,  and  many  passions — fear,  envy,  and  despair ;  but  at 
length  confirms  himself  in  evil ;  journeys  on  to  Paradise,  whose  outward  prospect 
apd  situation  is  described ;  overleaps  the  bounds ;  sits,  in  the  shape  of  a  cormo- 
rant, on  the  Tree  of  Life,  as  highest  in  the  Garden,  to  look  about  him.  The  Gar- 
den described  ;  Satan's  first  sight  of  Adam  and  Eve  ;  his  wonder  at  their  excellent 
form  and  happy  state,  but  with  resolution  to  work  their  fall ;  overhears  their  dis- 
course ;  thence  gathers  that  the  Tree  of  Knowledge  was  forbidden  them  to  eat  of 
under  penalty  of  death,  and  thereon  intends  to  found  his  temptation  by  seducing 
them  to  transgress;  then  leaves  them  awhile,  to  know  further  of  their  state  by 
some  other  means.  Meanwhile  Uriel,  descending  on  a  sunbeam,  warns  Gabriel,*- 
who  had  in  charge  the  gate  of  Paradise,  that  some  evil  Spirit  had  escaped  the 
Deep,  and  passed  at  noon  by  his  Sphere,  in  the  shape  of  a  good  Angel,  down  to 
Paradise,  discovered  after  by  his  furious  gestures  in  the  mount.  Gabriel  promises 
to  find  him  ere  morning.  Night  coming  on,  Adam  and  Eve  discourse  of  going  to 
their  rest :  their  bower  described ;  their  evening  worship.  Gabriel,  drawing  forth 
his  bands  of  night-watch  to  walk  the  rounds  of  Paradise,  appoints  two  strong 
Angels  to  Adam's  bower,  lest  the  evil  Spirit  should  be  there  doing  some  harin  to 
Adam  or  Eve  sleeping:  there  they  find  him  at  the  ear  of  Eve,  tempting  her  in  a 
dream,  and  bring  him,  though  unwilling,  to  Gabriel;  by  whom  questioned,  he 
scornfully  answers ;  prepares  resistance ;  but,  hindered  by  a  sign  from  Heaven, 
flies  out  of  Paradise. 

OFOR  that  warning  voice,  which  he  who  saw 
The  Apocalypse  heard  cry  in  Heav^en  aloud. 
Then  when  the  Dragon,  put  to  second  rout. 
Came  furious  down  to  be  revenged  on  men, 
IVoe  to  the  iiihabitants  on  Eai-th!   that  now. 
While  time  was,  our  first  parents  had  been  warned 
The  coming  of  their  secret  foe,  and  scaped. 
Haply  so  scaped,  his  mortal  snare  !     For  now 
Satan,  now  first  inflamed  with  rage,  came  down, 
The  tempter,  ere  the  accuser,  of  mankind,  = 

To  wreak  on  innocent  frail  Man  his  loss 
Of  that  first  battle,  and  his  flight  to  Hell. 
Yet  not  rejoicing  in  his  speed,  though  bold 
Far  ofif  and  fearless,  nor  with  cause  to  boast. 
Begins  his  dire  attempt;  which,  nigh  the  birth 
Now  rolling,  boils  in  his  tumultuous  breast, 
And  like  a  devilish  engine  back  recoils 
Upon  himself.     Horror  and  doubt  distract 


Book  TV.]  PARADISE  LOST  65 

His  troubled  thoughts,  and  from  the  bottom  stir 

The  hell  within  him. ;    for  within  him  Hell  20 

He  brings,  and  round  about  him,  nor  from  Hell 

One  step,  no  more  than  from  himself,  can  fly 

By  change  of  place.     Now  conscience  wakes,_^;e^air 

That  slumbered  ;    wakes  the  bitter  memory 

Of  what  he  was,  what  is,  and  what  must  be 

Worse;   of  worse  deeds  worse  sufferings  must  ensue ! 

Sometimes  towards  Eden,  which  now  in  his  view 

Lay  pleasant,  his  grieved  look  he  fixes  sad  ; 

Sometimes  towards  Heaven  and  the  full-blazing  Sun, 

Which  now  sat  high  in  his  meridian  tower :  30 

Then,  much  revolving,  thus  in  sighs  began  :— 

'-'  O  thou  that,  with  surpassing  glory  crowned, 
Look'st  from  thy  sole  dominion  like  the  god 
Of  this  new  World— at  whose  sight  all  the  stars 
Hide  their  diminished  heads— to  thee  I  call, 
But  with  no  friendly  voice,  and  add  thy  name, 

0  Sun,  to  tell  thee  how  I  hate  thy  beams, 
That  bring  to  my  remembrance  from  what  state 

1  fell,  how  glorious  once  above  thy  sphere. 

Till  pride  and  worse  ambition  threw  me  down,  40 

Warring  in  Heaven  against  Heaven's  matchless  King  ! 
Ah,  wherefore?     He  deserved  no  such  return 
From  me,  whom  he  created  what  I  was 
In  that  bright  eminence,  and  with  his  good 
Upbraided  none  ;   nor  was  his  service  hard. 
What  could  be  less  than  to  afford  him  praise. 
The  easiest  recompense,  and  pay  him  thanks. 
How  due  ?     Yet  all  his  good  proved  ill  in  me. 
And  wi ought  but  malice.     Lifted  up  so  high, 
I  sdained  subjection,  and  thought  one  step  higher  50 

Would  set  me  highest,  and  in  a  moment  quit 
The  debt  immense  of  endless  gratitude, 
So  burdensome,  still  paying,  still  to  owe ; 
Forgetful  what  from  him  I  still  received  ; 
And  understood  not  that  a  grateful  mind 
By  owing  owes  not,  but  still  pays,  at  once 
Indebted  and  discharged — what  burden  then  ? 
Oh,  had  his  powerful  destiny  ordained 
Me  some  inferior  Angel,  I  had  stood 

Then  happy ;    no  unbounded  hope  had  raised  60 

Ambition.     Yet  why  not  ?     Some  other  Power 
As  great  might  have  aspired,  and  me,  though  mean, 
Drawn  to  his  part.     But  other  Powers  as  great 
5 


66  PARADISE  LOST  [Book   IV. 

Fell  not.  but  stand  unshaken,  from  within 
Or  from  without  to  all  temptations  armed  I 
Hadst  thou  the  same  free  will  and  power  to  stand  ? 
Thou  hadst.     Whom  hast  thou  then,  or  what,  to  accuse. 
But  Heaven's  free  love  dealt  equally  to  all } 
Be  then  his  love  accursed,  since,  love  or  hate. 
To  me  alike  it  deals  eternal  woe.  ,  70 

Nay,  cursed  be  thou  ;   since  against  his  thy  will 
Chose  freely  what  it  now  so  justly  rues. 
Me  miserable  I   which  way  shall  I  fly 
Infinite  wrath  and  infinite  despair.^ 
Which  way  I  fiy  is  Hell ;    myself  am  Hell ; 
And,  in  the  lowest  deep,  a  lower  deep 
''Still  threatening  to  devour  me  opens  wide, 
To  which  the  Hell  I  suffer  seems  a  Heaxen. 
O,  then,  at  last  relent !     Is  there  no  place 
Left  for  repentance,  none  for  pardon  left  ?  80 

None  left  but  by  submission  ;   and  that  word 
Disdain  forbids  me,  and  my  dread  of  shame 
Among  the  Spirits  beneath,  whom  I  seduced 
With  other  promises  and  other  vaunts 
Than  to  submit,  boasting  I  could  subdue 
The  Omnipotent.     Ay  me  !   they  little  know 
How  dearly  I  abide  that  boast  so  vain, 
Under  what  torments  inwardly  I  groan. 
While  they  adore  me  on  the  throne  of  Hell, 
W^ith  diadem  and  sceptre  high  advanced,  90 

The  lower  still  I  fall,  onl3^  supreme 
In  misery :   such  joy  ambition  finds ! 
But  say  I  could  repent,  and  could  obtain. 
By  act  of  grace,  my  former  state ;   how  soon 
Would  highth  recal  high  thoughts,  how  soon  unsay 
What  feigned  submission  swore!     Ease  would  recant 
Vows  made  in  pain,  as  violent  and  void 
(For  never  can  true  reconcilement  grow 
Where  wounds  of  deadly  hate  have  pierced  so  deep); 
Which  would  but  lead  me  to  a  worse  relapse  loo 

And  heavier  fall :   so  should  I  purchase  dear 
Short  intermission,  bought  with  double  smart. 
This  knows  my  Punisher;   therefore  as  far 
From  granting  he.  as  I  from  begging,  peace. 
All  hope  excluded  thus,  behold,  instead 
Of  us,  outcast,  exiled,  his  new  delight. 
Mankind,  created,  and  for  him  this  World  ! 
So  farewell  hope,  and,  with  hope  farewell  fear, 


/^ 


Book  IV.]  PARADISE  LOST  67 

Farewell  remorse!     All  good  to  me  is  lost; 
Evil,  be  thou  my  Good  :  by  thee  at  least 
Divided  empire  with  Heaven's  King  I  hold. 
By  thee,  and  more  than  half  perhaps  will  reign  ; 
As  Man  ere  long,  and  this  new  World,  shall  know." 

Thus  while  he  spake,  each  passion  dimmed  his  face. 
Thrice  changed  with  pale — ire,  envy,  and  despair ; 
Which  marred  his  borrowed  visage,  and  betrayed 
Him  counterfeit,  if  any  eye  beheld  . 
For  Heavenly  minds  from  such  distempers  foul 
Are  ever  clear.     Whereof  he  soon  aware 
Each  perturbation  smoothed  with  outward  calm,  1 

Artificer  of  fraud  ;   and  was  the  first 
That  practised  falsehood  under  saintly  show^ 
Deep  malice  to  conceal,  couched  with  revenge : 
Yet  not  enough  had  practised  to  deceive 
Uriel,  once  warned  ;  whose  eye  pursued  him  down 
The  way  he  went,  and  on  the  Assyrian  mount 
Saw  him  disfigured,  more  than  could  befall 
Spirit  of  happy  sort :   his  gestures  fierce 
He  marked  and  mad  demeanor,  then  alone. 
As  he  supposed,  all  unobserved,  unseen,  1 

So  on  he  fares,  and  to  the  border  comes 
Of  Eden,  where  delicious  Paradise, 
Now  nearer,  crowns  with  her  enclosure  green. 
As  with  a  rural  mound,  the  champain  head 
Of  a  steep  wilderness,  whose  hairy  sides 
With  thicket  overgrown,  grotesque  and  wild. 
Access  denied  ;  and  overhead  up-grew 
Insuperable  highth  of  loftiest  shade. 
Cedar,  and  pine,  and  fir,  and  branching  palm, 
A  sylvan  scene,  and,  as  the  ranks  ascend  1 

Shade  above  shade,  a  woody  theatre 
Of  stateliest  view.     Yet  higher  than  their  tops 
The  verdurous  wall  of  Paradise  up-sprung ; 
Which  to  our  general  sire  gave  prospect  large 
Into  his  nether  empire  neighboring  round. 
And  higher  than  that  wall  a  circling  row 
Of  goodliest  trees,  loaden  with  fairest  fruit. 
Blossoms  and  fruits  at  once  of  golden  hue. 
Appeared,  with  gay  enamelled  colors  mixed ; 
On  which  the  sun  more  glad  impressed  his  beams  i 

Than  in  fair  evening  cloud,  or  humid  bow. 
When  God  hath  showered  the  earth  :   so  lovely  seemed 
That  landskip.     And  of  pure  now  purer  air 


68  PARADISE  LOST  [Book  IV. 

Meets  his  approach,  and  to  the  heart  inspires 
Vernal  delight  and  joy,  able  to  driv^e 
All  sadness  but  despair.     Now  gentle  gales, 
Fanning  their  odoriferous  wings,  dispense 
Native  perfumes,  and  whisper  whence  they  stole 
Those  balmy  spoils.     As,  when  to  them  who  sail 
Beyond  the  Cape  of  Hope,  and  now  are  past  i6o 

Mozambic,  off  at  sea  north-east  winds  blow 
Sabean  odors  from  the  spicy  shore 
Of  Araby  the  Blest,  with  such  delay 
Well  pleased  they  slack  their  course,  and  many  a  league 
Cheered  with  the  grateful  smell  old  Ocean  smiles  ; 
So  entertained  those  odorous  sweets  the  Fiend 
Who  came  their  bane,  though  with  them  better  pleased 
Than  Asmodeus  with  the  fishy  fume 
That  drove  him,  though  enamored,  from  the  spouse 
Of  Tobit's  son,  and  with  a  vengeance  sent  ,70 

From  Media  post  to  Egypt,  there  fast  bound. 
Now  to  the  ascent  of  that  steep  savage  hill 
Satan  had  journeyed  on,  pensive  and  slow ; 
But  further  way  found  none ;   so  thick  entwined. 
As  one  continued  brake,  the  undergrowth 
Of  shrubs  and  tangling  bushes  had  perplexed 
All  path  of  man  or  beast  that  passed  that  way. 
One  gate  there  only  was,  and  that  looked  east 
On  the  other  side.     Which  when  the  Arch-Felon  saw. 
Due  entrance  he  disdained,  and,  in  contempt.  180 

At.  one  slight  bound  high  overleaped  all  bound 
Of  hill  or  highest  wall,  and  sheer  within 
Lights  on  his  feet.     As  when  a  prowling  wolf. 
Whom  hunger  drives  to  seek  new  haunt  for  prey. 
Watching  where  shepherds  pen  their  flocks  at  eve. 
In  hurdled  cotes  amid  the  field  secure. 
Leaps  o'er  the  fence  with  ease  into  the  fold  ; 
Or  as  a  thief,  bent  to  unhoard  the  cash 
Of  some  rich  burgher,  whose  substantial  doors. 
Cross-barred  and  bolted  fast,  fear  no  assault,  190 

In  at  the  window  climbs,  or  o'er  the  tiles; 
So  clomb  this  first  grand  Thief  into  God's  fold  : 
So  since  into  his  Church  lewd  hirelings  climb. 
Thence  up  he  flew,  and  on  the  Tree  of  Life, 
The  middle  tree  and  highest  there  that  grew. 
Sat  like  a  cormorant;   yet  not  true  life 
Thereby  regained,  but  sat  devising  death 
To  them  who  lived ;   nor  on  the  virtue  thought 


Book  IV.]  PARADISE    LOST  69 

Of  that  life-giving  plant,  but  only  used 
For  prospect  what,  well  used,  had  been  the  pledge  ; 

Of  immortality.     So  little  knows 
Any,  but  God  alone,  to  value  right 
The  good  before  him,  but  perverts  best  things 
To  worst  abuse,  or  to  their  meanest  use. 
Beneath  him,  with  new  wonder,  now  he  views, 
To  all  delight  of  human  sense  exposed, 
In  narrow  room  Nature's  whole  wealth;   yea,  more! — 
A  He?^  en  on  Earth  .    for  blissful  Paradise 
Of  Gc  1  the  garden  was,  by  him  in  the  east 
Of  Eden  planted.     Eden  stretched  her  line  j 

From  Auran  eastward  to  the  royal  towers 
Of  great  Seleucia,  built  by  Grecian  kings, 
Or  where  the  sons  of  Eden  long  before 
Dwelt  in  Telassar.     In  this  pleasant  soil 
His  far  more  pleasant  garden  God  ordained. 
Out  of  the  fertile  ground  he  caused  to  grow 
All  trees  of  noblest  kind  for  sight,  smell,  taste ; 
And  all  amid  them  stood  the  Tree  of  Life, 
High  eminent,  blooming  ambrosial  fruit 
Of  vegetable  gold  ;   and  next  to  life,  2 

Our  death,  the  Tree  of  Knowledge,  grew  fast  by- 
Knowledge  of  good,  bought  dear  by  knowing  ill. 
Southward  through  Eden  went  a  river  large. 
Nor  changed  his  course,  but  through  the  shaggy  hill 
Passed  underneath  ingulfed  ;   for  God  had  thrown 
That  mountain,  as  his  garden-mould,  high  raised 
Upon  the  rapid  current,  which,  through  veins 
Of  porous  earth  with  kindly  thirst  up-drawn. 
Rose  a  fresh  fountain,  and  with  many  a  rill 
Watered  the  garden  ;  thence  united  fell  2 

Down  the  steep  glade,  and  met  the  nether  flood. 
Which  from  his  darksome  passage  now  appears. 
And  now,  divided  into  four  main  streams. 
Runs  diverse,  wandering  many  a  famous  realm 
And  country  whereof  here  needs  no  account; 
But  rather  to  tell  how,  if  Art  could  tell 
How.  from  that  sapphire  fount  the  crisped  brooks. 
Rolling  on  orient  pearl  and  sands  of  gold, 
With  mazy  error  under  pendent  shades 
Ran  nectar,  visiting  each  plant,  and  fed  2 

Flowers  worthy  of  Paradise,  which  not  nice  Art 
In  beds  and  curious  knots,  but  Nature  boon 
Poured  forth  profuse  on  hill,  and  dale,  and  plain, 


70  PARADISE   LOST  [Bo(>k  IV. 

Both  where  the  morning  sun  first  warmly  smote 

The  open  field,  and  where  the  unpierced  shade 

Imbrowned  the  noontide  bowers.     Thus  was  this  place. 

A  happy  rural  seat  of  various  view : 

Groves  whose  rich  trees  wept  odorous  gums  and  balm  ; 

Others  whose  fruit,  burnished  with  golden  rind, 

Hung  amiable — Hesperian  fables  true,  250 

If  true,  here  only — and  of  delicious  taste. 

Betwixt  them  lawns,  or  level  downs,  and  flocks 

Grazing  the  tender  herb,  were  interposed, 

Or  palmy  hillock;  or  the  flowery  lap 

Of  some  irriguous  valley  spread  her  store. 

Flowers  of  all  hue,  and  without  thorn  the  rose. 

Another  side,  umbrageous  grots  and  caves 

Of  cool  recess,  o'er  which  the  mantling  vine 

Lays  forth  her  purple  grape,  and  gently  creeps 

Luxuriant;  meanwhile  murmuring  waters  fall  260 

Down  the  slope  hills  dispersed,  or  in  a  lake, 

That  to  the  fringed  bank  with  myrtle  crowned 

Her  crystal  mirror  holds,  unite  their  streams. 

The  birds  their  quire  apply,  airs,  vernal  airs. 

Breathing  the  smell  of  field  and  grove,  attune 

The  trembling  leaves,  while  universal  Pan, 

Knit  with  the  Graces  and  the  Hours  in  dance, 

Led  on  the  eternal  Spring.     Not  that  fair  field 

Of  Enna,  where  Proserpin  gathering  flowers, 

Herself  a  fairer  flower,  by  gloomy  Dis  270 

Was  gathered — which  cost  Ceres  all  that  pain 

To  seek  her  through  the  world — nor  that  sweet  grove 

Of  Daphne,  by  Orontes  and  the  inspired 

Castalian  spring,  might  with  this  Paradise 

Of  Eden  strive ;  nor  that  Nyseian  isle. 

Girt  with  the  river  Triton,  where  old  Cham, 

Whom  Gentiles  Amnion  call  and  Libyan  Jove, 

Hid  Amalthea.  and  her  florid  son. 

Young  Bacchus,  from  his  stepdame   Rhea's  eye  ; 

Nor,  where  Abassin  kings  their  issue  guard.  280 

Mount  Amara  (though  this  by  some  supposed 

True  Paradise)  under  the  Ethiop  line 

By  Nilus'  head,  enclosed  with  shining  rock. 

A  whole  day's  journey  high,  but  wide  remote 

From  this  Assyrian  garden,  where  the   Fiend 

Saw  undelighted  all  delight,  all  kind 

Of  living  creatures,  new  to  sight  and  strange.    — 

Two  of  far  nobler  shape,  erect  and  tall, 


Book  IV.]  PARADISE   LOST  71 

God-like  erect,  with  native  honor  clad 

In  naked  majesty,  seemed  lords  of  all,  290 

And  worthy  seemed  ;  for  in  their  looks  divine 
The  image  of  their  glorious  Maker  shone, 
Truth,  wisdom,  sanctitude  severe  and  pure- 
Severe,  but  in  true  filial  freedom  placed. 
Whence  true  authority  in  men  :  though  both 
Not  equal,  as  their  sex  not  equal  seemed  ; 
For  contemplation  he  and  valor  formed, 
For  softness  she  and  sweet  attractive  grace ; 
He  for  God  only,  she  for  God  in  him. 

His  fair  large  front  and  eye  sublime  declared  300 

Absolute  rule;  and  hyacinthine  locks 
Round  from  his  parted  forelock  manly  hung 
Clustering,  but  not  beneath  his  shoulders  broad  : 
She,  as  a  veil  down  to  the  slender  waist, 
Her  unadorned  golden  tresses  wore 
Dishevelled,  but  in  wantom  ringlets  waved 
As  the  vine  curls  her  tendrils — ^which  implied 
Subjection,  but  required  with  gentle  sway, 
And  by  her  yielded,  by  him  best  received 
Yielded,  with  coy  submission,  modest  pride,  310 

And  sweet,  reluctant,  amorous  delay. 
Nor  those  mysterious  parts  were  then  concealed  ; 
Then  was  not  guilty  shame.     Dishonest  shame 
Of  Nature's  wo.ks,  honor  dishonorable. 
Sin-bred,  how  have  ye  troubled  all  mankind 
With  shows  instead,  mere  shows  of  seeming  pure, 
And  banished  from  man's  life  his  happiest  life. 
Simplicity  and  spotless  innocence  ! 
So  passed  they  naked  on,  nor  shunned  the  sight 
Of  God  or  Angel ;  for  they  thought  no  ill :  320 

So  hand  in  hand  they  passed,  the  loveliest  pair 
That  ever  since  in  love's  embraces  met — 
Adam  the  goodliest  man  of  men  since  born 
His  sons;  the  fairest  of  her  daughters  Eve. 
Under  a  tuft  of  shade  that  on  a  green 
Stood  whispering  soft,  by  a  fresh  fountain-side, 
They  sat  them  down;  and,  after  no  more  toil 
Of  their  sweet  gardening  labor  than  sufficed 
To  recommend  cool  Zephyr,  and  make  ease 
More  easy,  wholesome  thirst  and  appetite  330 

More  grateful,  to  their  supper-fruits  they  fell — 
Nectarine  fruits,  which  the  compliant  boughs 
Yielded  them,  sidelong  as  they  sat  recline 


72  PARADISE   LOST  [Book  IV. 

On  the  soft  downy  bank  damasked  with  flowers. 

The  savory  pulp  they  chew,  and  in  the  rind, 

Still  as  they  thirsted,  scoop  the  brimming  stream; 

Nor  gentle  purpose,  nor  endearing  smiles 

Wanted,  nor  youthful  dalliance,  as  beseems 

Fair  couple  linked  in  happy  nuptial  league, 

Alone  as  they.     About  them  frisking  played  340 

All  beasts  of  the  earth,  since  wild,  and  of  all  chase 

In  wood  or  wilderness,  forest  or  den. 

Sporting  the  lion  ramped,  and  in  his  paw 

Dandled  the  kid  ;  bears,  tigers,  ounces,  pards. 

Gambolled  before  them ;  the  unwieldy  elephant. 

To  make  them  mirth,  used  all  his  might,  and  wreathed 

His  lithe  proboscis;  close  the  serpent  sly. 

Insinuating,  wove  with  Gordian  twine 

His  braided  train,  and  of  his  fatal  guile 

Gave  proof  unheeded.     Others  on  the  grass  350 

Couched,  and,  now  filled  with  pasture,  gazing  sat, 

Or  bedward  ruminating;  for  the  sun. 

Declined,  was  hastening  now  with  prone  career 

To  the  Ocean  Isles,  and  in  the  ascending  scale 

Of  Heaven  the  stars  that  usher  evening  rose : 

When  Satan,  still  in  gaze  as  first  he  stood, 

Scarce  thus  at  length  failed  speech  recovered  sad  :— - 

"O  Hell!  what  do  mine  eyes  with  grief  behold.^ 
Into  our  room  of  bliss  thus  high  advanced 
Creatures  of  other  mould — Earth-born  perhaps,  360 

Not  Spirits,  yet  to  Heavenly  Spirits  bright 
Little  inferior — whom  my  thoughts  pursue 
With  wonder,  and  could  love;  so  liv^ely  shines 
In  them  divine  resemblance,  and  such  grace 
The  hand  that  formed  them  on  their  shape  hath  poured. 
Ah  !  gentle  pair,  ye  little  think  how  nigh 
Your  change  approaches,  when  all  these  delights 
Will  vanish,  and  deliver  ye  to  woe — 
More  woe,  the  more  your  taste  is  now  of  joy : 
Happy,  but  for  so  happy  ill  secured  370 

Long  to  continue,  and  this  high  seat,  your  Heaven, 
111  fenced  for  Heaven  to  keep  out  such  a  foe 
As  now  is  entered  ;  yet  no  purposed  foe 
To  you,  whom  I  could  pity  thus  forlorn. 
Though  I  unpitied.     League  with  you  I  seek. 
And  mutual  amity,  so  strait,  so  close. 
That  I  with  you  must  dwell,  or  you  with  me. 
Henceforth.     My  dwelling,  haply,  may  not  please, 


Book  IV.]  PARADISE  LOST  73 

Like  this  fair  Paradise,  your  sense;  yet  such 

Accept  your  Maker's  work ;  he  -gave  it  me,  .  380 

Which  I  as  freely  giv^e.     Hell  shall  unfold,  ^*h^ 

To  entertain  you  two,  her  widest  gates,  "^ 

And  send  forth  all  her  kings;  there  will  be  room^^. 

Not  like  these  narrow  limits,  to  receive  ^^ 

Your  numerous  offspring;  if  no  better  place. 

Thank  him  who  puts  me,  loath,  to  this  revenge 

On  you,  who  wTong  me  not,  for  him  who  wronged. 

And,  should  I  at  your  harmless  innocence 

Melt,  as  I  do,  yet  public  reason  just — 

Honor  and  empire  with  revenge  enlarged  390 

By  conquering  this  new  World — compels  me  now 

To  do  what  else,  though  damned,  I  should  abhor." 

So  spake  the  Fiend,  and  with  necessity. 
The  tyrant's  plea,  excused  his  devilish  deeds. 
Then  from  his  lofty  stand  on  that  high  tree 
Down  he  alights  among  the  sportful  herd 
Of  those  four-footed  kinds,  himself  now  one. 
Now  other,  as  their  shape  served  best  his  end 
Nearer  to  view  his  prey,  and,  unespied, 

To  mark  what  of  their  state  he  more  might  learn  400 

By  word  or  action  marked.     About  them  round 
A  lion  now  he  stalks  with  fiery  glare  ; 
Then  as  a  tiger,  who  by  chance  hath  spied 
In  some  purlieu  two  gentle  fawns  at  play, 
Straight  crouches  close ;  then,  rising,  changes  oft 
His  couchant  watch,  as  one  who  chose  his  ground, 
Whence  rushing  he  might  surest  seize  them  both 
Griped  in  each  paw  :  when  Adam,  first  of  men, 
To  first  of  women,  Eve,  thus  moving  speech, 
Turned  him  all  ear  to  hear  new  utterance  flow:-^  410 

"  Sole  partner  and  sole  part  of  all  these  joys,  j 
Dearer  thyself  than  all,  needs  must  the  Power 
That  makes  us,  and  for  us  this  ample  World, 
Be  infinitely  good,  and  of  his  good 
As  liberal  and  free  as  infinite ; 
That  raised  us  from  the  dust,  and  placed  us  here 
In  all  this  happiness,  who  at  his  hand 
Have  nothing  merited,  nor  can  perform 
Aught  whereof  he  hath  need  ;  he  who  requires 
From  us  no  other  service  than  to  keep  420 

This  one,  this  easy  charge— of  all  the  trees 
In  Paradise  that  bear  delicious  fruit 
So  various,  not  to  taste  that  only  Tree 


74  PARADISE  LOST  [Book  IV. 

Of  Knowledge,  planted  by  the  Tree  of  Life  ; 

So  near  grows  Death  to  Life,  whate'er  Death  is — 

Some  dreadful  thing  no  doubt;  for  well  thou  know'st 

God  hath  pronounced  it  Death  to  taste  that  Tree  : 

The  only  sign  of  our  obedience  left 

Among  so  many  signs  of  power  and  rule 

Conferred  upon  us,  and  dominion  given  430 

Over  all  other  creatures  that  possess 

Earth,  Air,  and  Sea.     Then  let  us  not  think  hard 

One  easy  prohibition,  who  enjoy 

Free  leave  so  large  to  all  things  else,  and  choice 

Unlimited  of  manifold  delights ; 

But  let  us  ever  praise  him,  and  extol 

His  bounty,  following  our  delightful  task. 

To  prune  these  growing  plants,  and  tend  these  flowers, 

Which,  were  it  toilsome,  yet  with  thee  were  sweet." 

To  whom  thus  Eve  replied: — "O  thou  for  whom  440 

And  from  whom  I  was  formed  flesh  of  thy  flesh. 
And  without  whom  am  to  no  end,  my  guide 
And  head  !  what  thou  hast  said  is  just  and  right. 
For  we  to  him,  indeed,  all  praises  owe. 
And  daily  thanks — I  chiefly,  who  enjoy 
So  far  the  happier  lot,  enjoying  thee 
Pre-eminent  by  so  much  odds,  while  thou 
Like  consort  to  thyself  canst  nowhere  find. 
That  day  I  oft  remember,  when  from  sleep 
I  first  awaked,  and  found  myself  reposed,  450 

Under  a  shade,  on  flowers,  much  wondering  where 
And  what  I  was,  whence  thither  brought,  and  how. 
Not  distant  far  from  thence  a  murmuring  sound 
Of  waters  issued  from  a  cave,  and  spread 
Into  a  liquid  plain ;  then  stood  unmoved, 
Pure  as  the  expanse  of  Heaven,     I  thither  went 
With  unexperienced  thought,  and  laid  me  down 
On  the  green  bank,  to  look  into  the  clear 
Smooth  lake,  that  to  me  seemed  another  sky. 
As  I  bent  down  to  look,  just  opposite  460 

A  shape  within  the  watery  gleam  appeared. 
Bending  to  look  on  me.     I  started  back, 
It  started  back ;  but  pleased  I  soon  returned. 
Pleased  it  returned  as  soon  with  answering  looks 
Of  sympathy  and  love.     There  I  had  fixed 
Mine  eyes  till  now.  and  pined  with  vain  desire. 
Had  not  a  voice  thus  warned  me :  '  What  thou  seest, 
What  there  thou  seest,  fair  creature,  is  thyself; 


Book  IV.]  PARADISE  LOST  75 

With  thee  it  came  and  goes:  but  follow  me. 

And  I  will  bring  thee  where  no  shadow  stays  470 

Thy  coming,  and  thy  soft  embraces — he 

Whose  image  thou  art ,  him  thou  shalt  enjoy 

Inseparably  thine ;  to  him  shalt  bear 

Multitudes  like  thyself,  and  thence  be  called 

Mother  of  human  race.'     What  could  I  do. 

But  follow  straight,  invisibly  thus  led  ? 

Till  I  espied  thee,  fair,  indeed,  and  tall. 

Under  a  platane ;  yet  methought  less  fair. 

Less  winning  soft,  less  amiably  mild. 

Than  that  smooth  watery  image.     Back  I  turned  ;  480 

Thou,  following,  cried'st  aloud,  '  Return,  fair  Eve  ; 

Whom  fliest  thou  ?     Whom  thou  fliest,  of  him  thou  art, 

His  flesh,  his  bone ;  to  give  thee  being  I  lent 

Out  of  my  side  to  thee,  nearest  my  heart, 

Substantial  life,  to  have  thee  by  my  side 

Henceforth  an  individual  solace  dear: 

Part  of  my  soul  I  seek  thee,  and  thee  claim 

My  other  half.'     With  that  thy  gentle  hand 

Seized  mine :  I  yielded,  and  from  that  time  see 

How  beauty  is  excelled  by  manly  grace  490 

And  wisdom,  which  alone  is  truly  fair."  ," 

So  spake  our  general  mother,  and,  with  eyes 
Of  conjugal  attraction  unreproved, 
And  meek  surrender,  half-embracing  leaned 
On  our  first  father;  half  her  swelling  breast 
Naked  met  his,  under  the  flowing  gold 
Of  her  loose  tresses  hid.     He,  in  delight 
Both  of  her  beauty  and  submissive  charms, 
Smiled  with  superior  love,  as  Jupiter 

On  Juno  smiles  when  he  impregns  the  clouds  500 

That  shed  May  flowers,  and  pressed  her  matron  lip 
With  kisses  pure.     Aside  the  Devil  turned 
For  envy ;  yet  with  jealous  leer  malign 
Eyed  them  askance,  and  to  himself  thus  plained  : — 

"Sight  hateful,  sight  tormenting!     Thus  these  two, 
Imparadised  in  one  another's  arms. 
The  happier  Eden,  shall  enjoy  their  fill 
Of  bliss  on  bliss;  while  I  to  Hell  am  thrust. 
Where  neither  joy  nor  love,  but  fierce  desire. 
Among  our  other  torments  not  the  least,  510 

Still  unfulfilled,  with  pain  of  longing  pines! 
Yet  let  me  not  forget  what  I  have  gained 
From  their  own  mouths,     All  is  not  theirs,  it  seems ; 


^6  PARADISE  LOST  [Book  IV. 

One  fatal  tree  there  stands,  of  Knowledge  called, 
Forbidden  them  to  taste.     Knowledge  forbidden  ? 
Suspicious,  reasonless  !     Why  should  their  Lord 
Envy  them  that?     Can  it  be  sin  to  know? 
Can  it  be  death?     And  do  they  only  stand 
By  ignorance?     Is  that  their  happy  state. 
The  "proof  of  their  obedience  and  their  faith?  520 

O  fair  foundation  laid  whereon  to  build 
Their  ruin  !     Hence  I  will  excite  their  minds 
With  more  desire  to  know,  and  to  reject 
Envious  commands,  invented  with  design 
To  keep  them  low,  whom  knowledge  might  exalt 
Equal  with  gods.     Aspiring  to  be  such, 
They  taste  and  die:  what  likelier  can  ensue? 
But  first  with  narrow  search   I  must  walk  round 
This  garden,  and  no  corner  leave  unspied  ; 
A  chance  but  chance  may  lead  where  I  may  meet  530 

Some  wandering  Spirit  of  Heaven,  by  fountain-side, 
Or  in  thick  shade  retired,  from  him  to  draw 
What  further  would  be  learned.     Live  while  ye  may, 
Yet  happy  pair ;  enjoy,  till  I  return, 
Short  pleasures;  for  long  woes  are  to  succeed!" 
So  saying,  his  proud  step  he  scornful  turned, 
But  with  sly  circumspection,  and  began 
Through  wood,  through  waste,  o'er  hill,  o'er  dale,  his  roam. 
Meanwhile  in  utmost  longitude,  where  Heaven 
With  Earth  and  Ocean  meets,  the  setting  Sun  540 

Slowly  descended,  and  with  right  aspect 
Against  the  eastern  gate  of  Paradise 
Levelled  his  evening  rays.     It  was  a  rock  . 
Of  alabaster,  piled  up  to  the  clouds. 
Conspicuous  far,  winding  with  one  ascent 
Accessible  from  Earth,  one  entrance  high ; 
The  rest  was  craggy  cliff,  that  overhung 
Still  as  it  rose,  impossible  to  climb. 
Betwixt  these  rocky  pillars  Gabriel  sat,  ^ 
Chief  of  the  angelic  guards,  awaiting  night ;  550 

About  him  exercised  heroic  games 
The  unarmed  youth  of  Heaven  ;  but  nigh  at  hand 
Celestial  armory,  shields,  helms,  and  spears, 
Hung  high,  with  diamond  flaming  and  with  gold. 
Thither  came  Uriel,  gliding  through  the  even 
On  a  sunbeam,  swift  as  a  shooting  star 
In  autumn  thwarts  the  night,  when  vapors  fired 
Impress  the  air,  and  shows  the  mariner 


BOOK  tV.]  PARADISE  LOST  7T 

From  what  point  of  his  compass  to  beware 

Cha?'e  and  Strict  watc'h  that  to  this  happy  place 
Kn  evil  thine  approach  or  enter  in. 
¥his  diy  at  higS^h  of  noon  came  to  my  sphere 
A   4ni^-it  zealoSs.  as  he  seemed,  to  know 
Mor^o  'the  ATrnighty's  works  and  chiefly  Man, 
God's  latest  image      I  described  his  way      . 
Bent  an  on    pee^d,  and  marked  his  aery  gait 
Rut  in  the  mount  that  hes  from  Eden  north 
^^"e  h'e^Tst  lighted,  soon  discerned  his    ooks 
Alien  from  Heaven,  with  passions  foul  obscured. 
Mine  eve  pursued  him  still,  but  under  shade 
Lost  sl^ht^of  him.     One  of  the  banished  crew, 
I  fear  hath  ventured  from  the  Deep,  to  raise 
New  (roubles;  him  thy  care  must  be  to  find. 

To  whom  the  winged  Warrior  thus  returned  .- 
.'Uriel,  no  wonder  if  thy  perfect  sight 
Amid  the  Sun's  bright  circle  where  thou  sitt  st, 
Se^  far  and  wide.     In  at  this  gate  none  pass 
The  vigilance  here  placed,  but  such  as  conie  580 

Well  known  from  Heaven;  and  since  meridian  hour 
No  creature  thence.     If  Spirit  of  other  sort. 
So  m?nded.have  o'erleaped  these  earthly  bounds 
On  purpose,  hard  thou  know'st  it  to  exclude 
Spiritual  substance  with  corporeal  bar. 
But,  if  within  the  circuit  of  these  walks. 
In  whatsoever  shape,  he  lurk  of  whom  ,, 

Thou  tell'st,  by  morrow  dawning  I  shall  know. 

So  oromised  he;  and  Uriel  to  his  charge  . 

Returned  on  that  bright  beam,  whose  point  now  raised   590 
lore  h?m  slope  downward  to  the  Sun.  now  fallen 
Beneath  the  Azores;  whether  the  Prime  Orb, 
'  Incredible  how  swift,  had  thither  rolled 
niurnal  or  this  less  voliibil  Earth, 
E;  shorter  flight  to  the  east  had  left  him  there 
Arraying  with  reflected  purple  and  gold 
The  clouds  that  on  his  western  throne  attend 
'    Now  came  still  Evening  on,  and  Tvv.light  gray 
Had  in  her  sober  livery  all  things  clad  ; 
Silence  accompanied  ;  for  beast  and  bird. 
Thev  to  their  grassy  couch,  these  to  their  nest. 
Were  slunk,  all  but  the  wakeful  nightingale. 
She  all  night  long  her  amorous  descant  sung; 


600  > 


78  PARADISE  LOST  [Book  IV. 

Silence  was  pleased.     Now  glowed  the  firmament 

With  living  sapphires;  Hesperus,  that  led 

The  starry  host,  rode  brightest,  till  the  Moon, 

Rising  in  clouded  majesty,  at  length 

Apparent  queen,  unveiled  her  peerless  light, 

And  o'er  the  dark  her  silver  mantle  threw  ; 

When  Adam  thus  to  Eve  : — "  Fair  consort,  the  hour  6io 

Of  night,  and  all  things  now  retired  to  rest. 

Mind  us  of  like  repose ;  since  God  hath  set 

Labor  and  rest,  as  day  and  night,  to  men 

Successive,  and  the  timely  dew  of  sleep, 

Now  falling  with  soft  slumberous  weight,  inclines 

Our  eye-lids.     Other  creatures  all  day  long 

Rove  idle,  unemployed,  and  less  need  rest; 

Man  hath  his  daily  work  of  body  or  mind 

Appointed,  which  declares  his  dignity, 

And  the  regard  of  Heaven  on  all  his  ways-.  620 

While  other  animals  unactive  range. 

And  of  their  doings  God  takes  no  account. 

To-morrow,  ere  fresh  morning  streak  the  east 

With  first  approach  of  light,  we  must  be  risen. 

And  at  our  pleasant  labor,  to  reform 

Yon  flowery  arbors,  yonder  alleys  green, 

Our  walk  at  noon,  with  branches  overgrown. 

That  mock  our  scant  manuring,  and  require 

More  hands  than  ours  to  lop  their  wanton  growth. 

Those  blossoms  also,  and  those  dropping  gums,  630 

That  lie  bestrewn,  unsightly  and  unsmooth. 

Ask  riddance,  if  we  mean  to  tread  with  ease. 

Meanwhile,  as  Nature  wills,  Night  bids  us  rest." 

To  whom  thus  Eve,  with  perfect  beauty  adorned  : — 
"  My  author  and  disposer,  what  thou  bidd'st 
Unargued  I  obey.     So  God  ordains  : 
God  is  thy  law,  thou  mine  :  to  know  no  more 
Is  woman's  happiest  knowledge,  and  her  praise. 
With  thee  conversing,  I  forget  all  time. 
All  seasons,  and  their  change  ;  all  please  alike.  640 

Sweet  is  the  breath  of  Morn,  her  rising  sweet. 
With  charm  of  earliest  birds;  pleasant  the  Sun, 
When  first  on  this  delightful  land  he  spreads 
His  orient  beams,  on  herb,  tree,  fruit,  and  flower, 
Glistering  with  dew;  fragrant  the  fertile  Earth 
After  soft  showers;  and  sweet  the  coming-on 
Of  grateful   Evening  mild  ;  then  silent  Night, 
With  this  her  solemn  bird,  and  this  fair  Moon, 


Book  iV.]  PARADISE   LOST  79 

And  these  the  gems  of  Heaven,  her  starry  train  : 

But  neither  breath  of  Morn,  when  she  ascends  650 

With  charm  of  earliest  birds;  nor  rising  Sun 

On  this  delightful  land ;  nor  herb,  fruit,  flower. 

Glistering  with  dew  ;  nor  fragrance  after  showers ; 

Nor  grateful  Evening  mild  ;  nor  silent  Night, 

With  this  her  solemn  bird  ;  nor  walk  by  moon, 

Or  glittering  star-light,  without  thee  is  sweet. 

But  wherefore  all  night  long  shine  these  ?  for  whom 

This  glorious  sight,  when  sleep  hath  shut  all  eyes  ?" 

To  whom  our  general  ancestor  replied  : — 
"  Daughter  of  God  and  Man,  accomplished  Eve,  56o 

Those  have  their  course  to  finish  round  the  Earth 
By  morrow  evening,  and  from  land  to  land 
In  order,  though  to  nations  yet  unborn, 
Ministering  light  prepared,  they  set  and  rise  ; 
Lest  total  Darkness  should  by  night  regain 
Her  old  possession,  and  extinguish  life 
In  nature  and  all  things;  which  these  soft  fires 
Not  only  enlighten,  but  with  kindly  heat 
Of  various  influence  foment  and  warm, 

Temper  or  nourish,  or  in  part  shed  down  670 

Their  stellar  virtue  on  all  kinds  that  grow 
On  Earth,  made  tiereby  apter  to  receive 
Perfection  from  the  Sun's  more  potent  ray. 
These,  then,  though  unbeheld  in  deep  of  night, 
Shine  not  in  vain.     Nor  think,  though  men  were  none, 
That  Heaven  would  want  spectators,  God  want  praise. 
Millions  of  spiritual  creatures  walk  the  Earth 
Unseen,  both  when  we  wake,  and  when  we  sleep : 
All  these  with  ceaseless  praise  his  works  behold 
Both  day  and  night.     How  often,  from  the  steep  680 

Of  echoing  hill  or  thicket,  have  we  heard 
Celestial  voices  to  the  midnight  air, 
Sole,  or  responsive  each  to  other's  note. 
Singing  their  great  Creator  I     Oft  in  bands 
While  they  keep  watch,  or  nightly  rounding  walk, 
With  heavenly  touch  of  instrumental  sounds 
In  full  harmonic  number  joined,  their  songs 
Divide  the  night,  and  lift  our  thoughts  to  Heaven." 

Thus  talking,  hand  in  hand  alone  they  passed 
On  to  their  blissful  bower.     It  was  a  place  690 

Chosen  by  the  sovran  Planter,  when  he  framed 
All  things  to  Man's  delightful  use.     The  roof 
Of  thickest  covert  was  inwoven  shade. 


So  PARADISE   LOST  [Book  IV. 

Laurel  and  myrtle,  and  what  higher  grew 

Of  firm  and  fragrant  leaf;  on  either  side 

Acanthus,  and  each  odorous  bushy  shrub. 

Fenced  up  the  verdant  wall ;  each  beauteous  flower, 

Iris  all  hues,  roses,  and  jessamine. 

Reared  high  their  flourished  heads  between,  and  wrought 

Mosaic  ;  under  foot  the  violet,  700 

Crocus,  and  hyacinth,  with  rich  inlay 

Broidered  the  ground,  more  colored  than  with  stone 

Of  costliest  emblem.     Other  creature  here, 

Beast,  bird,  insect,  or  worm,  durst  enter  none ; 

Such  w^as  their  awe  of  Man.     In  shadier  bower 

More  sacred  and  sequestered,  though  but  feigned, 

Pan  or  Sylvanus  never  slept,  nor  Nymph 

Nor  Faunus  haunted.     Here,  in  close  recess, 

With  flowers,  garlands,  and  sweet-smelling  herbs, 

Espoused  Eve  decked  first  her  nuptial  bed,  710 

And  heavenly  choirs  the  hymenaean  sung. 

What  day  the  genial  Angel  to  our  sire 

Brought  her,  in  naked  beauty  more  adorned. 

More  lovely,  than  Pandora,  whom  the  gods 

Endowed  with  all  their  gifts;  and,  O!  too  like 

In  sad  event,  when,  to  the  un wiser  son 

Of  Japhet  brought  by  Hermes,  she  ensnared 

Mankind  with  her  fair  looks,  to  be  avenged 

On  him  w^ho  had  stole  Jove's  authentic  fire. 

Thus  at  their  shady  lodge  arrived,  both  stood,  720 

Both  turned,  and  under  open  sky  adored 
The  God  that  made  both  Sky,  Air,  Earth,  and  Heaven, 
Which  they  beheld,  the  Moon's  resplendent  globe. 
And  starry  Pole: — "Thou  also  madest  the  Night, 
Maker  Omnipotent ;  and  thou  the  Day, 
Which  we,  in  our  appointed  work  employed, 
Have  finished,  happy  in  our  mutual  help 
And  mutual  love,  the  crown  of  all  our  bliss 
Ordained  by  thee;  and  this  delicious  place. 
For  us  too  large,  where  thy  abundance  wants  730 

Partakers,  and  uncropt  falls  to  the  ground. 
But  thou  hast  promised  from  us  two  a  race 
To  fill  the  Earth,  who  shall  with  us  extol 
Thy  goodness  infinite,  both  when  we  wake. 
And  when  we  seek,  as  now,  thy  gift  of  sleep." 

This  said  unanimous,  and  other  rites 
Observing  none,  but  adoration  pure. 
Which  God  likes  best,  into  their  inmost  bower 


BOOK  TV.l  PARADISE  LOST  8i 

Handed  they  went ;  and,  eased  the  putting-off 

These  troublesome  disguises  which  we  wear  740 

Straight  side  by  side  were  laid  ;  nor  turned,  I  ween, 

Adam  from  his  tair  spouse,  nor  Eve  the  rites  > 

Mysterious  of  connubial  love  refused  . 

Whatever  hypocrites  austerely  talk 

Of  purity,  and  place,  and  innocence. 

Defaming  as  impure  what  God  declares 

Pure,  and  commands  to  some,  leaves  free  to  all. 

Our  Maker  bids  increase ;  who  bids  abstain 

But  our  destroyer,  foe  to  God  and  Man  ? 

Hail,  wedded  Love,  mysterious  law,  true  source  750 

Of  human  oflfspring,  sole  propriety 

In  Paradise  of  all  things  common  else  ! 

By  thee  adulterous  lust  was  driven  from  men 

Among  the  bestial  herds  to  range ;  by  thee. 

Founded  in  reason,  loyal,  just,  and  pure. 

Relations  dear,  and  all  the  charities 

Of  father,  son.  and  brother,  first  were  known. 

Far  be  it  that  I  should  write  thee  sin  or  blame. 

Or  think  thee  unbefitting  holiest  place. 

Perpetual  fountain  of  domestic  sweets,  7^0 

Whose  bed  is  undefiled  and  chaste  pronounced, 

Present,  or  past,  as  saints  and  patriarchs  used. 

Here  Love  his  golden  shafts  employs,  here  lights 

His  constant  lamp,  and  waves  his  purple  wings. 

Reigns  here  and  revels;  not  in  the  bought  smile 

Of  harlots— loveless,  joyless,  unendeared. 

Casual  fruition  ;  nor  in  court  amours. 

Mixed  dance,  or  wanton  mask,  or  midnight  ball, 

Or  serenate,  which  the  starved  lover  sings 

To  his  proud  fair,  best  quitted  with  disdain.  770 

These,  lulled  by  nightingales,  embracing  slept. 

And  on  their  naked  limbs  the  flowery  roof 

Showered  roses,  which  the  morn  repaired.     Sleep  on. 

Blest  pair!  and,  O!  yet  happiest,  if  ye  seek 

No  happier  state,  and  know  to  know  no  more ! 

Now  had  Night  measured  with  her  shadowy  cone 
Half-way  up-hill  this  vast  sublunar  vault. 
And  from  their  ivory  port  the  Cherubim 
Forth  issuing,  at  the  accustomed  hour,  stood  armed 
To  their  night-watches  in  warlike  parade;  78' 

When  Gabriel  to  his  next  in  power  thus  spake  :— 
"  Uzziel,  half  these  draw  off,  and  coast  the  south 
With  strictest  watch  ;  these  other  wheel  the  north  : 


82  PARADISE  LOST  [Book  IV. 

Our  circuit  meets  full  west."     As  flame  they  part, 
Half  wheeling  to  the  shield,  half  to  the  spear. 
From  these,  two  strong  and  subtle  Spirits  he  called 
That  near  him  stood,  and    gave  them  thus   in  charge : — 

"  Ithuriel  and  Zephon,  with  winged  speed 
Search  through  this  Garden  ;  leave  unsearched  no  nook ; 
But  chiefly  where  those  two  fair  creatures  lodge,  790 

Now  laid  perhaps  asleep,  secure  of  harm. 
This  evening  from  the  Sun's  decline  arri\ed 
Who  tells  of  some  infernal  Spirit  seen 
Hitherward  bent  (who  could  have  thought  ?),  escaped 
The  bars  of  Hell,  on  errand  bad,  no  doubt : 
Such,  where  ye  find,  seize  fast,  and  hither  bring." 

So  saying,  on  he  led  his  radiant  files, 
Dazzling  the  moon  ;  these  to  the  bower  direct 
In  .search  of  whom  they  sought.    Him  there  they  found 
Squat  like  a  toad,  close  at  the  ear  of  Eve,  800 

Assaying  by  his  devilish  art  to  reach 
The  organs  of  her  fancy,  and  with  them  forge 
Illusions  as  he  list,  phantasms  and  dreams; 
Or  if,  inspiring  venom,  he  might  taint 
The  animal  spirits,  that  from  pure  blood  arise 
Like  gentle  breaths  from  rivers  pure,  thence  raise, 
At  least  distempered,  discontented  thoughts. 
Vain  hopes,  vain  aims,  inordinate  desires. 
Blown  up  with  high  conceits  engendering  pride. 
Him  thus  intent  Ithuriel  with  his  spear  Sio 

Touched  lightly;  for  no  falsehood  can  endure 
Touch  of  celestial  temper,  but  returns 
Of  force  to  its  own  likeness.     Up  he  starts. 
Discovered  and  surprised.     As,  when  a  spark 
Lights  on  a  heap  of  nitrous  powder,  laid 
Fit  for  the  tun,  some  magazine  to  store 
Against  a  rumored  war,  the  smutty  grain, 
With  sudden  blaze  difTused,  inflames  the  air; 
So  started  up,  in  his  own  shape,  the  Fiend, 
Back  stept  those  two  fair  Angels,  half  amazed  820 

So  sudden  to  behold  the  grisly  King; 
Yet  thus,  unmoved  with  fear,  accost  him  soon  : — 

"Which  of  those  rebel  Spirits  adjudged  to  Hell 
Com'st  thou,  escaped  thy  prison  }  and,  transformed, 
Why  satt'st  thou  like  an  enemy  in  wait, 
Here  watching  at  the  head  of  these  that  sleep  .^"  - 

"  Know  ye  not,  then,"  said  Satan,  filled  with  scorn, 
"  Know  ye  not  me  }     Ye  knew  me  once  no  mate 


A 


Book  IV.]  PARADISE  LOST  83 

For  you,  there  sitting  where  ye  durst  not  soar! 

Not  to  know  me  argues  yourselves  unknown,  830 

The  lowest  of  your  throng ;   or,  if  ye  know, 

Why  ask  ye,  and  superfluous  begin 

Your  message,  like  to  end  as  much  in  vain  ?" 

To  whom  thus  Zephon,  answering  scorn  with  scorn : — 
"  Think  not,  revolted  Spirit,  thy  shape  the  same. 
Or  undiminished  brightness,  to  be  known 
As  when  thou  stood'st  in  Heaven  upright  and  pure. 
That  glory  then,  when  thou  no  more  wast  good. 
Departed  'from  thee  ;   and  thou  resemblest  now 
Thy  sin  and  place  of  doom  obscure  and  foul.  840 

But  come ;   for  thou,  be  sure,  shalt  give  account 
To  him  who  sent  us,  whose  charge  is  to  keep 
This  place  inviolable,  and  these  from  harm." 

So  spake  the  Cherub;   and  his  grave  rebuke. 
Severe  in  youthful  beauty,  added  grace 
Invincible.     Abashed  the  Devil  stood. 
And  felt  how  awful  goodness  is,  and  saw 
Virtue  in  her  shape  how  lovely — saw,  and  pined 
His  loss ;   but  chiefly  to  find  here  observed 
His  lustre  visibly  impaired  ;   yet  seemed  850 

Undaunted.     "  If  I  must  contend,"  said  he, 
"  Best  with  the  best— the  sender,  not  the  sent  ; 
Or  all  at  once:  more  glory  will  be  won. 
Or  less  be  lost."      'Thy  fear,"  said  Zephon  bold, 
"  Will  save  us  trial  what  the  least  can  do 
Single  against  thee  wicked,  and  thence  weak." 

The  Fiend  replied  not,  overcome  with  rage ; 
But  like  a  proud  steed  reined,  went  haughty  on, 
Champing  his  iron  curb.     To  strive  or  fly 
He  held  it  vain ;  awe  from  above  had  quelled  860 

His  heart,  not  else  dismayed.     Now  drew  they  nigh 
The  western  point,  where  those  half-rounding  guards 
Just  met,  and,  closing,  stood  in  squadron  joined, 
Awaiting  next  command.     To  whom  their  chief, 
Gabriel,  from  the  front  thus  called  aloud : — 

"  O  friends,  I  hear  the  tread  of  nimble  feet 
Hasting  this  way,  and  now  by  glimpse  discern 
Ithuriel  and  Zephon  through  the  shade ; 
And  with  them  comes  a  third,  of  regal  port, 
But  faded  splendor  wan,  who  by  his  gait  870 

And  fierce  demeanor  seems  the  Prince  of  Hell — 
Not  likely  to  part  hence  without  contest. 
Stand  firm,  for  in  his  look  defiance  lours." 


84  PARADISE  LOST  [Book  IV. 

He  scarce  had  ended,  when  those  two  approached. 
And  brief  related  whom  they  brought,  where  found, 
How  busied,  in  what  form  and  posture  couched. 
To  whom,  with  stern  regard,  thus  Gabriel  spake  : — 
"  Why  hast  thou,  Satan,  broke  the  bounds  prescribed 
To  thy  transgressions,  and  disturbed  the  charge 
Of  others,  who  approve  not  to  transgress  880 

By  thy  example,  but  have  power  and  right 
To  question  thy  bold  entrance  on  this  place; 
Employed,  it  seems,  to  violate  sleep,  and  those 
Whose  dwelling  God  hath  planted  here  in  bliss?" 

To  whom  thus  Satan,  with  contemptuous  brow  : — 
"Gabriel,  thou  hadst  in  Heaven  the  esteem  of  wise; 
And  such  I  held  thee ;    but  this  question  asked 
Puts  me  in  doubt.     Lives  there  who  loves  his  pain  } 
Who  would  not,  finding  way,  break  loose  from  Hell, 
Though  thither  doomed  ?    Thou  wouldst  thyself,  no  doubt,  890 
And  boldly  venture  to  whatever  place 
Farthest  from  pain,  where  thou  mightst  hope  to  change 
Torment  with  ease,  and  soonest  recompense 
Dole  with  delight ;    which  in  this  place  I  sought : 
To  thee  no  reason,  who  know'st  onl}'^  good, 
But  evil  hast  not  tried.     And  wilt  object 
His  will  who  bound  us.''     Let  him  surer  bar 
His  iron  gates,  if  he  intends  our  stay 
In  that  dark  durance.     Thus  much  what  was  asked  : 
The  rest  is  true ;  they  found  me  where  they  say ;  900 

But  that  implies  not  violence  or  harm."^ 

Thus  he  in  scorn.     The  warlike  Angel  moved. 
Disdainfully  half  smiling,  thus  replied  : — 
"  O  loss  of  one  in  Heaven  to  judge  of  wise. 
Since  Satan  fell,  whom  folly  overthrew. 
And  now  returns  him  from  his  prison  scaped. 
Gravely  in  doubt  whether  to  hold  them  wise 
Or  not  who  ask  what  boldness  brought  him  hither 
Unlicensed  from  his  bounds  in  Hell  prescribed  ! 
So  wise  he  judges  it  to  fly  from  pain  910 

However,  and  to  scape  his  punishment ! 
So  judge  thou  still,  presumptuous,  till  the  wrath, 
Which  thou   incurr'st  by  flying,  meet  thy  flight 
Sevenfold,  and  scourge  that  wisdom  back  to  Hell, 
Which  taught  thee  yet  no  better  that  no  pain 
Can  equal  anger  infinite  provoked. 
But  wherefore  thou  alone .''     Wherefore  with  thee 
Came  not  all  Hell  broke  loose.?     Is  pain  to  them 


Book  IV.]  PARADISE  LOST  85 

Less  pain,  less  to  be  fled  ?    or  thou  than  they 
Less  hardy  to  endure?     Courageous  chief,  gao 

The  first  in  flight  from  pain,  hadst  thou  alleged         .^ 
To  thy  deserted  host  this  cause  of  flight,  \ 

Thou  surely  hadst  not  come  sole  fugitive."  } 

To  which  the  Fiend  thus  answered,  frowning  stern  :-4 
"  Not  that  I  less  endure,  or  shrink  from  pain. 
Insulting  Angel!    well  thou  know'st  I  stood 
Thy  fiercest,  when  in  battle  to  thy  aid 
The  blasting  volleyed  thunder  made  all  speetl 
And  seconded  thy  else  not  dreaded  spear. 
But  still  thy  words  at  random,  as  before,  930 

Argue  thy  inexperience  what  behoves, 
From  hard  assays  and  ill  successes  past, 
A  faithful  leader — not  to  hazard  all 
Through  ways  of  danger  by  himself  untried. 
I,  therefore,  I  alone,  first  undertook 
To  wing  the  desolate  Abyss,  and  spy 
This  new-created  World,  whereof  in  Hell 
Fame  is  not  silent,  here  in  hope  to  find 
Better  abode,  and  my  afflicted  Powers 

To  settle  here  on  Earth,  or  in  mid  Air;  940 

Though  for  possession  put  to  try  once  more 
What  thou  and  thy  gay  legions  dare  against ; 
Whose  easier  business  were  to  serve  their  Lord 
High  up  in  Heaven,  with  songs  to  hymn  his  throne, 
And  practised  distances  to  cringe,  not  fight." 

To  whom  the  Warrior-Angel  soon  replied  : — 
"  To  say  and  straight  unsay,  pretending  first 
Wise  to  fly  pain,  professing  next  the  spy. 
Argues  no  leader,  but  a  liar  traced, 

Satan  ;   and  couldst  thou  '  faithful '  add  }     O  name,  950 

O  sacred  name  of  faithfulness  profaned  I 
Faithful  to  whom  .''   to  thy  rebellious  crew  } 
Army  of  fiends,  fit  body  to  fit  head  ! 
Was  this  your  discipline  and  faith  engaged. 
Your  military  obedience,  to  dissolve 
Allegiance  to  the  acknowledged  Power  Supreme : 
And  thou,  sly  hypocrite,  who  now  wouldst  seem 
Patron  of  liberty,  who  more  than  thou 
Once  fawned,  and  cringed,  and  servilely  adored 
Heaven's  awful  Monarch  ?  wherefore,  but  in  hope  960 

To  dispossess  him,  and  thyself  to  reign  .^ 
But  mark  what  I  areed  thee  now  :   Avaunt ! 
Fly  thither  whence  thou  fledd'st.     If  from  this  hour 


86  PARADISE  LOST  [Book  IV. 

Within  these  hallowed  limits  thou  appear, 
Back  to  the  Infernal  Pit  I  drag  thee  chained, 
And  seal  thee  so  as  henceforth  not  to  scorn 
The  facile  gates  of  Hell  too  slightly  barred." 

So  threatened  he ;   but  Satan  to  no  threats 
Gave  heed,  but  waxing  more  in  rage,  replied  : — 

*'  Then,  when  I  am  thy  captive,  talk  of  chains,  970 

Proud  limitary  Cherub  !    but  ere  then 
Far  heavier  load  thyself  expect  to  feel 
From  my  prevailing  arm,  though  Heaven's  King 
Ride  on  thy  wings,  and  thou  with  thy  compeers, 
Used  to  the  yoke,  draw'st  his  triumphant  wheels 
In  progress  through  the  road  of  Heaven  star-paved." 

VVhile  thus  he  spake,  the  angelic  squadron  bright 
Turned  fiery  red,  sharpening  in  mooned  horns 
Their  phalanx,  and  began  to  hem  him  round 
With  ported  spears,  as  thick  as  when  a  field  gSo 

Of  Ceres  ripe  for  harvest  waving  bends 
Her  bearded  grove  of  ears  which  way  the  wind 
Sways  them  ;  the  careful  ploughman  doubting  stands 
Lest  on  the  threshing-floor  his  hopeful  sheaves 
Prove  chafT.     On  the  other  side,  Satan,  alarmed. 
Collecting  all  his  might,  dilated  stood. 
Like  TenerifT  or  Atlas,  unremoved  : 
His  stature  reached  the  sky,  and  on  his  crest 
Sat  Horror  plumed;  nor  wanted  in  his  grasp 
What  seemed  both  spear  and  shield.     Now  dreadful  deeds 990 
Might  have  ensued  ;  nor  only  Paradise, 
In  this  commotion,  but  the  starry  cope 
Of  Heaven  perhaps,  or  all  the  Elements 
At  least,  had  gone  to  wrack,  disturbed  and  torn 
With  violence  of  this  conflict,  had  not  soon 
The  Eternal,  to  prevent  such  horrid  fray. 
Hung  forth  in  Heaven  his  golden  scales,  yet  seen 
Betwixt  Astraea  and  the  Scorpion  sign, 
Wherein  all  things  created  first  he  weighed. 
The  pendulous  round  Earth  with  balanced  air  looc 

In  counterpoise,  now  ponders  all  events. 
Battles  and  realms.     In  these  he  put  two  weights, 
The  sequel  each  of  parting  and  of  fight : 
The  latter  quick  up  flew,  and  kicked  the  beam  ; 
Which  Gabriel  spying  thus  bespake  the  Fiend  : — 

"  Satan,  I  know  thy  strength,  and  thou  know'st  mine, 
Neither  our  own,  but  given  ;  what  folly  then 
To  boast  what  arms  can  do !  since  thine  no  more 


Book  IV.]  PARADISE  LOST  87 

Than  Heaven  permits,  nor  mine,  though  doubled  now 

To  trample  thee  as  mire.     For  proof  look  up,  : 

And  read  thy  lot  in  yon  celestial  sign. 

Where  thou  art  weighed,  and  shown  how  light,  how  weak 

If  thou  resist."     The  Fiend  looked  up,  and  knew 

His  mounted  scale  aloft :  nor  more  ;  but  fled 

Murmuring;  and  with  him  fled  the  shades  of  Night. 


»00ft    ID 
THE  ARGUMENT 

Morning  approached.  Eve  relates  to  Adam  lier  troublesome  dream  :  lie  likes  it 
not,  yet  comforts  her:  the\'  come  forth  to  their  day  labors:  their  morning  hymn 
at  the  door  of  their  bovver.  God,  to  render  Man  inexcusable,  sends  Raphael  to 
admonish  him  of  his  obedience,  of  his  free  estate,  of  his  enemy  near  at  hand, 
who  he  is,  and  why  his  enemy,  and  whatever  else  may  avail  Adam  to  know. 
Raphael  comes  down  to  Paradise  ;  his  appearance  described :  his  coming  dis- 
cerned by  Adam  afar  off,  sitting  at  the  door  of  his  bower ;  he  goes  out  to  mee* 
him,  brings  him  to  his  lodge,  entertains  him  with  the  choicest  fruits  of  Paradise, 
got  together  by  Eve  ;  their  discourse  at  table.  Raphael  performs  his  message, 
minds  Adam  of  his  state  and  of  his  enemy;  relates,  at  Ad.tm's  request,  who  that 
enemy  is,  and  how  he  came  to  be  so,  beginning  from  his  first  re\olt  in  Heaven, 
and  the  occasion  thereof;  how  he  drew  his  legions  after  him  to  the  parts  of  the 
North,  and  there  incited  them  to  rebel  with  him,  persuading  all  but  only  Abdiel, 
a  seraph,  who  in  argument  dissuades  and  opposes  him,  then  forsakes  him. 

NOW  Morn,  her  rosy  steps  in  the  eastern  clime 
Advancing,  sowed  the  earth  with  orient  pearl, 
When  Adam  waked,  so  customed  ;  for  his  sleep 
Was  aery  light,  from  pure  digestion  bred, 
And  temperate  vapors  bland,  which  the  only  sound 
Of  leaves  and  fuming  rills,  Aurora's  fan, 
Lightly  dispersed,  and  the  shrill  matin  song 
Of  birds  on  every  bough.     So  much  the  more 
His  wonder  was  to  find  unwakened  Eve, 
With  tresses  discomposed,  and  glowing  cheek, 
As  through  unquiet  rest.     He,  on  his  side 
Leaning  half  raised,  wMth  looks  of  cordial  love 
Hung  over  her  enamoured,  and  beheld 
Beauty  which,  whether  waking  or  asleep. 
Shot  forth  peculiar  graces;  then,  with  voice 
Mild  as  when  Zephyrus  on  Flora  breathes. 
Her  hand  soft  touching,  whispered  thus  : — "  Awake, 
My  fairest,  my  espoused,  my  latest  found. 
Heaven's  last,  best  gift,  my  ever-new  delight ! 
Awake!   the  morning  shines,  and  the  fresh  field 
Calls  us;  we  lose  the  prime  to  mark  how  spring 
Our  tended  plants,  how  blows  the  citron  grove. 
What  drops  the  myrrh,  and  what  the  balmy  reed. 
How  Nature  paints  her  coh^rs,  how  the  bee 


Book  V.]  PARADISE    LOST  89 

Sits  on  the  bloom  extracting  liquid  sweet." 

Such  whispering  waked  her,  but  with  startled  eye 
On  Adam;  whom  embracing,  thus  she  spake:  — 

"  O  sole  in  whom  my  thoughts  find  all  repose, 
My  glory,  my  perfection  !   glad  I  see 
Thy' face,  and  morn  returned;  for  I  this  night 
(Such  night  till  this  I  never  passed)  have  dreamed, 
If  dreamed,  not,  as  I  oft  am  wont,  of  thee, 
Works  of  day  past,  or  morrow's  next  design  ; 
But  of  ofTence  and  trouble,  which  my  mind 
Knew  never  till  this  irksome  night.     Methought 
Close  at  mine  ear  one  called  me  forth  to  walk 
With  gentle  voice ;  I  thought  it  thine.     It  said, 
'Why  sleep'st  thou,  Eve  .'^    now  is  the  pleasant  time, 
The  cool,  the  silent,  save  where  silence  yields 
To  the  night-warbling  bird,  that  now  awake 
Tunes  sweetest  his  love-labored  song;  now  reigns 
Full-orbed  the  moon,  and,  with  more  pleasing  light, 
Shadowy  sets  off  the  face  of  things — in  vain, 
If  none  regard.     Heaven  wakes  with  all  his  eyes; 
Whom  to  behold  but  thee.  Nature's  desire. 
In  whose  sight  all  things  joy,  with  ravishment 
Attracted  by  thy  beauty  still  to  gaze  T 
I  rose  as  at  thy  call,  but  found  thee  not  : 
To  find  thee  I  directed  then  my  walk; 
And  on,  methoughi,  alone  I  passed  through  ways  < 

That  brought  me  on  a  sudden  to  the  tree 
Of  interdicted  knowledge.     Fair  it  seemed. 
Much  fairer  to  my  fancy  than  by  day  ; 
And,  as  I  wondering  looked,  beside  it  stood 
One  shaped  and  winged  like  one  of  those  from  Heaven 
By  us  oft  seen  :  his  dewy  locks  distilled 
Ambrosia.     On  that  tree  he  also  gazed  ; 
And,  'O  fair  plant,'  said  he,  'with  fruit  surcharged. 
Deigns  none  to  ease  thy  load,  and  taste  thy  sweet, 
Nor  God  nor  Man  ?     Is  knowledge  so  despised  ? 
Or  envy,  or  what  reserve  forbids  to  taste  .^ 
Forbid  who  will,  none  shall  from  me  withhold 
Longer  thy  otTered  good,  why  else  set  here.^' 
This  said,  he  paused  not,  but  with  venturous  arm 
He  plucked,  he  tasted.     Me  damp  horror  chilled 
At  such  bold  words  vouched  with  a  deed  so  bold  ; 
But  he  thus,  overjoyed  :    'O  fruit  divine. 
Sweet  of  thyself,  but  much  more  sweet  thus  cropt, 
Forbidden  here,  it  seems,  as  only  fit 


60 


90 


PARADISE  LOST  [Book  V. 


For  gods,  vet  able  to  make  gods  of  men  ! 
And  why  not  gods  of  men.  since  good,  the  more 
Communicated,  more  abundant  grows, 
The  author  not  impaired,  but  honored  more.? 
Here,  happv  creature,  fair  angeHc  Eve ! 
Partake  thou  also :    happy  though  thou  art. 
Happier  thou  may'st  be,  worthier  canst  not  be. 
Taste  this,  and  be  henceforth  among  the  gods 
Thyself  a  goddess;  not  to  Earth  confined, 
But  sometimes  in  the  Air.  as  we;  sometimes 
Ascend  to  Heaven,  by  merit  thine,  and  see 
What  life  the  gods  live  there,  and  such  live  thou.' 
So  saying,  he  drew  nigh,  and  to  me  held, 
Even  to  my  mouth  of  that  same  fruit  held  part 
Which  he  had  plucked  :  the  pleasant  savory  smell 
So  quickened  appetite  that  I,  methought. 
Could  not  but  taste.     Forthwith  up  to  the  clouds 
With  him   I  flew,  and  underneath  beheld 
The  Earth  outstretched  immense,  a  prospect  wide 
And  various.     Wondering  at  my  flight  and  change 
To  this  high  exaltation,  suddenly 
My  guide  was  gone,  and  I,  methought,  sunk  down, 
And  fell  asleep ;  but,  O,  how  glad  I  waked 
To  find  this  but  a  dream  !"     Thus  Eve  her  night 
Related,  and  thus  Adam  answered  sad  :— 
"  Best  image  of  myself,  and  dearer  half. 
The  trouble  of  thy  thoughts  this  night  in  sleep 
Affects  me  equally ;  nor  can  I  like 
This  uncouth  dream— of  evil  sprung,  I  fear; 
Yet  evil  whence?     In  thee  can  harbor  none. 
Created  pure.     But  know  that  in  the  soul 
Are  many  lesser  faculties,  that  serve 
Reason  as  chief.     Among  these  Fancy  next 
Her  office  holds;    of  all  external  things. 
Which  the  five  watchful  senses  represent. 
She  forms  imaginations,  aery  shapes. 
Which  Reason,  joining  or  disjoining,  frames 
All  what  we  affirm  or  what  deny,  and  call 
Our  knowledge  or  opinion  ;  then  retires 
Into  her  private  cell  when  Nature  rests. 
Oft,  in  her  absence,  mimic  Fancy  wakes 
To  imitate  her;  but,  misjoining  shapes. 
Wild  work  produces  oft,  and  most  in  dreams, 
111  matching  words  and  deeds  long  past  or  late. 
Some  such  resemblances,  methinks,  I  find 


Book  V.]  PARADISE   LOST  91 

Of  our  last  evening's  talk  in  this  thy  dream, 

But  with  addition  strange.     Yet  be  not  sad  : 

Evil  into  the  mind  of  God  or  Man 

May  come  and  go,  so  unapproved,  and  leave 

No  spot  or  blame  behind  ;  which  gives  me  hope 

That  what  in  sleep  thou  didst  abhor  to  dream 

Waking  thou  never  wilt  consent  to  do. 

Be  not  disheartened,  then,  nor  cloud  those  looks, 

That  wont  to  be  more  cheerful  and  serene 

Than  when  fair  Morning  first  smiles  on  the  world  ; 

And  let  us  to  our  fresh  employments  rise 

Among  the  groves,  the  fountains,  and  the  flowers, 

That  open  now  their  choicest  bosomed  smells, 

Reserved  from  night,  and  kept  for  thee  in  store." 

So  cheered  he  his  fair  spouse ;  and  she  was  cheered. 
But  silently  a  gentle  tear  let  fall 
From  either  eye,  and  wiped  them  with  her  hair : 
Two  other  precious  drops  that  ready  stood. 
Each  in  their  crystal  sluice,  he,  ere  they  fell. 
Kissed  as  the  gracious  signs  of  sweet  remorse 
And  pious  awe,  that  feared  to  have  offended. 

So  all  was  cleared,  and  to  the  field  they  haste. 
But  first,  from  under  shady  arborous  roof 
Soon  as  they  forth  were  come  to  open  sight 
Of  day-spring,  and  the  Sun — who,  scarce  uprisen, 
With  wheels  yet  hovering  o'er  the  ocean-brim, 
Shot  parallel  to  the  Earth  his  dewy  ray. 
Discovering  in  wide  landskip  all  the  east 
Of  Paradise  and  Eden's  happy  plains — 
Lowly  they  bowed,  adoring,  and  began 
Their  orisons,  each  morning  duly  paid 
In  various  style  ;  for  neither  various  style 
Nor  holy  rapture  wanted  they  to  praise 
Their  Maker,  in  fit  strains  pronounced,  or  sung 
Unmeditated  ;  such  prompt  eloquence 
Flowed  from  their  lips,  in  prose  or  numerous  verse, 
More  tuneable  than  needed  lute  or  harp 
To  add  more  sweetness  :  And  they  thus  began  : — 

"  These  are  thy  glorious  works,  Parent  of  good. 
Almighty !  thine  this  universal  frame. 
Thus  wondrous  fair :  Thyself  how  wondrous  then  ! 
Unspeakable !    who  sitt'st  above  these  heavens 
To  us  invisible,  or  dimly  seen 
In  these  thy  lowest  works ;  yet  these  declare 
Thy  goodness  beyond  thought,  and  power  divine. 


92  PARADISE   LOST  [Book  V. 

Speak,  ye  who  best  can  tell,  ye  Sons  of  Light,  160 

Angels — for  ye  behold  him,  and  with  songs 

And  choral  symphonies,  day  without  night. 

Circle  his  throne  rejoicing — ye  in   Heaven  ; 

On  Earth  join,  all  ye  creatures,  to  extol 

Him   first,  him  last.'him  midst,  and  without  end. 

Fairest  of  Stars,  last  in  the  train  of  Night. 

If  better  thou  belong  not  to  the  Dawn. 

Sure  pledge  of  day,  that  crown'st  the  smiling  morn 

With  thy  bright  circlet,  praise  him   in  thy  sphere 

While  day  arises,  that  sweet  hour  of  prime.  170 

Thou  Sun,  of  this  great  World  both  eye  and  soul. 

Acknowledge  him  thy  greater;  sound  his  praise 

In  thy  eternal  course,  both  when  thou  climb'st. 

And  when  high  noon  hast  gained,  and  when  thou  fall'st. 

Moon,  that  now  meet'st  the  orient  Sun,  now  fliest, 

With  the  fixed  Stars,  fixed  in  their  orb  that  flies; 

And  ye  five  other  wandering   Fires,  that  move 

In  mystic  dance,  not  without  song,  resound 

His  praise  who  out  of  Darkness  called  up  Light. 

Air.  and  ye  Elements,  the  eldest  birth  iSo 

Of  Nature's  womb,  that  in  quaternion  run 

Perpetual  circle,  multiform,  and  mix 

And  nourish  all  things,  let  your  ceaseless  change 

Vary  to  our  great  Maker  still  new  praise. 

Ye  Mists  and   Exhalations,  that  now  rise 

From  hill  or  steaming  lake,  dusky  or  gray. 

Till  the  sun  paint  your  fleecy  skirts  with  gold, 

In  honor  to  the  World's  great  Author  rise; 

Whether  to  deck  with  clouds  the  uncolored  sky, 

Or  wet  the  thirsty  earth  with  falling  showers,  190 

Rising  or  falling,  still  advance  his  praise. 

His  praise,  ye  Winds,  that  from  four  quarters  blow. 

Breathe  soft  or  loud ;  and  wave  your  tops,  ye  Pines, 

With  every  Plant,  in  sign  of  worship  wave. 

Fountains,  and  ye,  that  warble,  as  ye  flow. 

Melodious  murmurs,  warbling  tune  his  praise. 

Join  voices,  all  ye  living  Souls.     Ye  Birds, 

That,  singing,  up  to  Heaven-gate  ascend. 

Bear  on  your  wings  and  in  your  notes  his  praise. 

Ye  that  in  waters  glide,  and  ye  that  walk  200 

The  earth,  and  stately  tread,  or  lowly  creep, 

Witness  if  /  be  silent,  morn  or  even. 

To  hill  or  valley,  fountain,  or  fresh  shade. 

Made  vocal  by  my  song,  and  taught  his  praise. 


Book  V.]  PARADISE   LOST  93 

Hail,  universal  Lord  !     Be  bounteous  still 
To  give  us  only  good  ;  and,  if  the  night 
Have  gathered  aught  of  evil,  or  concealed, 
Disperse  it,  as  now  light  dispels  the  dark." 

So  prayed  they  innocent,  and  to  their  thoughts 
Firm  peace  recovered  soon,  and  wonted  calm. 
On  to  their  morning's  rural  work  they  haste. 
Among  sweet  dews  and  flowers,  where  any  row 
Of  fruit-trees,  over-woody,  reached  too  far 
Their  pampered  boughs,  and  needed  hands  to  check 
Fruitless  embraces:   or  they  led  the  vine 
To  wed  her  elm  ;  she,  spoused,  about  him  twines 
Her  marriageable  arms,  and  with  her  brings 
Her  dower,  the  adopted  clusters,  to  adorn 
His  barren  leaves.     Them  thus  employed  beheld 
With  pity  Heaven's  high  King,  and  to  him  called 
Raphael,  the  sociable  Spirit,  that  deigned 
To  travel  with  Tobias,  and  secured 
His  marriage  with  the  seven-times-wedded  maid* 

"  Raphael,"  said  he,  "  thou  hear'st  what  stir  on  Earth 
Satan,  from  Hell  scaped  through  the  darksome  Gulf, 
Hath  raised  in  Paradise,  and  how  disturbed 
This  night  the  human  pair;   how  he  designs 
In  them  at  once  to  ruin  all  mankind. 
Go,  therefore  ;  half  this  day,  as  friend  with  friend, 
Converse  with  Adam,  in  what  bower  or  shade 
Thou  find'st  him  from  the  heat  of  noon  retired 
To  respite  his  day-labor  with  repast 
Or  with  repose;  and  such  discourse  bring  on 
As  may  advise  him  of  his  hapj;)y  state — 
Happiness  in  his  power  left  free  to  will. 
Left  to  his  own  free  will,  his  will  though  free 
Yet  mutable.     Whence  warn  him  to  beware 
He  swerve  not.  too  secure :  tell  him  withal 
His  danger,  and  from  whom  ;   what  enemy, 
Late  fallen  himself  f/om  Heaven,  is  plotting  now 
The  tall  of  others  from  like  state  of  bliss. 
By  violence  }    no,  for  that  shall  be  withstood ; 
But  by  deceit  and  lies.     This  let  him  know, 
Lest,  wilfully  transgressing,  he  pretend 
Surprisal,  unadmonished,  unforewarned." 

So  spake  the  Eternal  Father,  and  fulfilled 
All  justice.     Nor  delayed  the  winged  Saint 
After  his  charge  received  ;  but  from  among 
Thousand  celestial  Ardors,  where  he  stood 


94  PARADISE  LOST  [Book  V. 

Veiled  with  his  gorgeous  wings,  upspringing  light,  250 

Flew  through  the  midst  of  Heaven.     The  angelic  quires, 

On  each  hand  parting,  to  his  speed  gave  way 

Through  all  the  empyreal  road,  till,  at  the  gate 

Of  Heaven  arrived,  the  gate  self-opened  wide. 

On  golden  hinges  turning,  as  by  work 

Divine  the  sovran  Architect  had  framed. 

From  hence — no  cloud  or,  to  obstruct  his  sight, 

Star  interposed,  however  small — he  sees, 

Not  unconform  to  other  shining  globes. 

Earth,  and  the  Garden  of  God,  with  cedars  crowned         260 

Above  all  hills;  as  when  by  night  the  glass" 

Of  Galileo,  less  assured,  observes 

Imagined  lands  and  regions  in  the  Moon  ; 

Or  pilot  from  amidst  the  Cyclades 

Delos  or  Samos  first  appearing  kens, 

A  cloudy  spot.     Down  thither  prone  in  flight 

He  speeds,  and  through  the  vast  ethereal  sky 

Sails  between  worlds  and  worlds,  with  steady  wing 

Now  on  the  polar  winds ;  then  with  quick  fan 

Winnows  the  buxom  air,  till,  within  soar  270 

Of  towering  eagles,  to  all  the  fowls  he  seems 

A  phoenix,  gazed  by  all,  as  that  sole  bird. 

When,  to  enshrine  his  relics  in  the  Sun's 

Bright  temple,  to  Egyptian  Thebes  he  flies. 

At  once  on  the  eastern  cliff  of  Paradise 

He  lights,  and  to  his  proper  shape  returns, 

A  Seraph  winged.     Six  wings  he  wore,  to  shade 

His  lineaments  divine:  the  pair  that  clad 

Each  shoulder  broad  came  mantling  o'er  his  breast 

With  regal  ornament;  the  middle  pair  280 

Girt  like  a  starry  zone  his  waist,  and  round 

Skirted  his  loins  and  thighs  with  downy  gold 

And  colors  dipt  in  heaven  ;  the  third  his  feet 

Shadowed  from  either  heel  with  feathered  mail, 

Sky-tinctured  grain.     Like  Maia's  son  he  stood, 

And  shook  his  plumes,  that  heavenly  fragrance  filltd 

The  circuit  wide.     Straight  knew  him  all  the  bands 

Of  Angels  under  watch,  and  to  his  state 

And  to  his  message  high  in  honor  rise ; 

For  on  some  message  high  they  guessed  him  bound.       290 

Their  glittering  tents  he  passed,  and  now  is  come 

Into  the  blissful  field,  through  groves  of  myrrh, 

And  flowering  odors,  cassia,  nard,  and  balm, 

A  wilderness  of  sweets ;  for  Nature  here 


Book  V.]  PARADISE  LOST  95 

Wantoned  as  in  her  prime,  and  played  at  will 

Her  virgin  fancies,  pouring  forth  more  sweet, 

Wild  above  rule  or  art,  enormous  bliss. 

Him,  through  the  spicy  forest  onward  come, 

Adam  discerned,  as  in  the  door  he  sat 

Of  his  cool  bower,  while  now  the  mounted  Sun  30© 

Shot  down  direct  his  fervid  rays,  to  warm 

Earth's  inmost  womb,  more  warmth  than  Adam  needs ; 

And  Eve,  within,  due  at  her  hour,  prepared 

For  dinner  savory  fruits,  of  taste  to  please 

True  appetite,  and  not  disrelish  thirst 

Of  nectarous  draughts  between,  from  milky  stream, 

Berry  or  grape :   to  whom  thus  Adam  called  : — 

"  Haste  hither,  Eve,  and,  worth  thy  sight,  behold 
Eastward  among  those  trees  what  glorious  Shape 
Comes  this  way  moving ;    seems  another  morn  310 

Risen  on  mid-noon.     Some  great  behest  from  Heaven 
To  us  perhaps  he  brings,  and  will  voutsafe 
This  day  to  be  our  guest.     But  go  with  speed. 
And  what  thy  stores  contain  bring  forth,  and  pour 
Abundance  tit  to  honor  and  receive 
Our  heavenly  stranger;   well  we  may  afTord 
Our  givers  their  own  gifts,  and  large  bestow 
From  large  bestowed,  where  Nature  multiplies 
Her  fertile  growth,  and  by  disburdening  grows 
More  fruitful;    wh"ch  instructs  us  not  to  spare."  320 

To  whom  thus  Eve: — "Adam,  Earth's  hallowed  mould. 
Of  God  inspired,  small  store  will  serve  where  store, 
All  seasons,  ripe  for  use  hangs  on  the  stalk ; 
Save  what,  by  frugal  storing,  firmness  gains 
To  nourish,  and  superfluous  moist  consumes. 
But  I  will  haste,  and  from  each  bough  and  brake, 
Each  plant  and  juiciest  gourd,  will  pluck  such  choice 
To  entertain  our  Angel-guest  as  he. 
Beholding,  shall  confess  that  here  on  Earfli 
God  hath  dispensed  his  bounties  as  in  Heaven."  330 

So  saying,  with  dispatchful  looks  in  haste 
She  turns,  on  hospitable  thoughts  intent 
What  choice  to  choose  for  delicacy  best. 
What  order  so  contrived  as  not  to  mix 
Tastes,  not  well  joined,  inelegant,  but  bring 
Taste  after  taste  upheld  with  kindliest  change : 
Bestirs  her  then,  and  from  each  tender  stalk 
Whatever  Earth,  all-bearing  mother,  yields 
In  India  East  or  West,  or  middle  shore 


96  PARADISE  LOST  [Book  V. 

In  Pontus  or  the  Punic  coast,  or  where  340 

Alcinous  reigned,  fruit  of  all  kinds,  in  coat 

Rough  or  smooth  rined,  or  bearded  husk,  or  shell, 

She  gathers,  tribute  large,  and  on  the  board 

Heaps  with  unsparing  hand.     For  drink  the  grape 

She  crushes,  inoffensive  must,  and  meaths 

From  many  a  berry,  and  from  sweet  kernels  pressed 

She  tempers  dulcet  creams — nor  these  to  hold 

Wants  her  ht  vessels  pure ;   then  strews  the  ground 

With  rose  and  odors  from  the  shrub  unfumed. 

Meanwhile  our  primitive  great  Sire,  to  meet  35c 

His  godlike  guest,  walks  forth,  without  more  train 
Accompanied  than  with  his  own  complete 
Perfections;   in  himself  was  all  his  state, 
More  solemn  than  the  tedious  pomp  that  waits 
On  princes,  when  their  rich  retinue  long 
Of  horses  led  and  grooms  besmeared  with  gold 
Dazzles  the  crowd  and  sets  them  all  agape. 
Nearer  his  presence,  Adam,  though  not  awed. 
Yet  with  submiss  approach  and  reverence  meek. 
As  to  a  superior  nature,  bowing  low.  360 

Thus  said  : — "  Native  of  Heaven  (for  other  place 
None  can  than  Heaven  such  glorious  Shape  contain), 
Since,  by  descending  from  the  Thrones  above, 
Those  happy  places  thou  hast  deigned  a  while 
To  want,  and  honor  these,  voutsafe  with  us, 
Two  only,  who  yet  by  sovran  gift  possess 
This  spacious  ground,  in  yonder  shady  bower 
To  rest,  and  what  the  Garden  choicest  bears 
To  sit  and  taste,  till  this  meridian  heat 
Be  over,  and  the  sun  more  cool  decline."  370 

Whom  thus  the  angelic  Virtue  answered  mild  : — 
"  Adam,  I  therefore  came ;    nor  art  thou  such 
Created,  or  such  place  hast  here  to  dwell, 
As  may  not  (fft  invite,  though  Spirits  of  Heaven, 
To  visit  thee.     Lead  on,  then,  where  thy  bower 
O'ershades ;    for  these  mid-hours,  till  ev^ening  rise, 
I  have  at  will."     So  to  the  sylvan  lodge 
They  came,  that  like  Pomona's  arbor  smiled. 
With  flowerets  decked  and  fragrant  smells.     But  Eve. 
Undecked,  save  with  herself,  more  lovely  fair  380 

Than  wood-nymph,  or  the  fairest  goddess  feigned 
Of  three  that  in  Mount  Ida  naked  strove. 
Stood  to  entertain  her  guest  from  Heaven  ;    no  veil 
She  needed,  virtue-proof;    no  thought  infirm 


I 


Book  V.]  PARADISE  LOST  97 

Altered  her  cheek.     On  whom  the  Angel  "  Hail !" 
Bestowed — the  holy  salutation  used 
Long  alter  to  blest  Mary,  second   Eve:  — 

"  Hail  '   Mother  of  mankind,  whose  fruitful  womb 
Shall  fill  the  world  more  numerous  with  thy  sons 
Than  with  these  various  fruits  the  trees  of  God 
Hav^e  heaped  this  table!"     Raised  of  grassy  turf 
Their  table  was,  and  mossy  seats  had  round. 
And  on  h^r  ample  square,  from  side  to  side, 
All  Autumn  piled,  though  Spring  and  Autumn  here 
Danced  hand-in-hand.     A  while  discourse  they  hold — 
No  fear  lest  dinner  cool — when  thus  began 
Our  Author : — "  Heavenly  Stranger,  please  to  taste 
These  bounties,  which  our  Nourisher,  from  whom 
All  perfect  good,  unmeasured  out,  descends. 
To  us  for  food  and  for  delight  hath  caused 
The  Earth  to  yield-   unsavory  food,  perhaps, 
To  Spiritual  Natures ;    only  this   I  know, 
That  one  Celestial  Father  gives  to  all." 

To  whoni  the  Angel : — "  Therefore,  what  he  gives 
(Whose  praise  be  ever  sung)  to  Man,  in  part 
Spiritual,  may  of  purest  Spirits  be  found 
No  ingrateful  food  :   and  food  alike  those  pure 
Intelligential  substances  require 
As  doth  your  Rational ;   and  both  contain 
Within  them  every  lower  faculty 
Of  sense,  whereby  they  hear,  see.  smell,  touch,  taste. 
Tasting  concoct,  digest,  assimilate. 
And  corporeal  to  incorporeal  turn. 
For  know,  whatever  was  created  needs 
To  be  sustained  and  fed.     Of  Elements 
The  grosser  feeds  the  purer:    Earth  the  Sea; 
Earth  and  the  Sea  feed  Air;   the  Air  those  Fires 
Ethereal,  and,  as  lowest,  first  the  Moon  ; 
Whence  in  her  visage  round  those  spots  unpurged 
Vapors  not  yet  into  her  substance  turned. 
Nor  doth  the  Moon  no  nourishment  exhale 
From  her  moist  continent  to  higher  Orbs. 
The  Sun,  that  light  imparts  to  all.  receives 
P'rom  all  his  alimental  recompense 
In  humid  exhalations,  and  at  even 
Sups  with  the  Ocean.     Though  in  Heaven  the  trees 
Of  life  ambrosial  fruitage  bear,  and.  vines 
Yield  nectar — though  from  oft"  the  boughs  each  morn 
We  brush  mellifluous  dews  and  find  the  ground 
7 


98  PARADISE  LOST  [Book  V. 

Covered  with  pearly  grain-  yet  (rod  hath  here  430 

Varied  his  bounty  so  with  new  dch'ghts 

As  may  compare  with    Heaven  ;   and  to  taste 

Think  not  I  shall  be  nice."     So  down  they  sat, 

And  to  their  viands  fell ;    nor  seemingly 

The  Angel,  nor  in  mist — the  common  gloss 

Of  theologians— but  with   keen  dispatch 

Of  real  hunger,  and  concoctive  heat 

To  transubstantiate  :    what  redounds  transpires 

Through   Spirits  with  ease;    nor  wonder,  if  by  fire 

Of  sooty  coal  the  empiric  alchemist  440 

Can  turn,  or  holds  it  possible  to  turn. 

Metals  of  drossiest  ore  to  perfect  gold. 

As  from  the  mine.     Meanwhile  at  table  Eve 

Ministered  naked,  and  their  flowing  cups 

With  pleasant  liquors  crowned.     O  innocence 

Deserving  Paradise!     If  ever,  then. 

Then  had  the  Sons  of  God  excuse  to  have  been 

Enamoured  at  that  sight.     But  in  those  hearts 

Love  unlibidinous  reigned,  nor  jealousy 

Was  understood,  the  injured  lover's  hell.  450 

Thus  when  with  meats  and  drinks  they  had  sufficed. 
Not  burdened  nature,  sudden  mind  arose 
In  Adam  not  to  let  the  occasion  pass. 
Given  him  by  this  gre?t  conference,  to  know 
Of  things  abov^e  his  world,  and  of  their  being 
Who  dwell  in  Heaven,  whose  excellence  he  saw 
Transcend  his  own  so  far,  whose  radiant  forms. 
Divine  effulgence,  whose  high  power  so  far 
Exceeded  human  ;    and  his  wary  speech 
Thus  to  the  empyreal  minister  he  framed  : —  460 

"  Inhabitant  with  God,  now  know  I  well 
Thy  favor,  in  this  honor  done  to  Man  ; 
Under  whose  lowly  roof  thou  hast  voutsafed 
To  enter,  and  these  earthly  fruits  to  taste. 
Food  not  of  Angels,  yet  accepted  so 
As  that  more  willingly  thou  couldst  not  seem 
At  Heaven's  high  feasts  to  have  fed  :  yet  what  compare!" 

To  whom  the  winged  Hierarch  replied  :-- 
'*  O  Adam,  one  Almighty  is,  from  whom 

All  things  proceed,  and  up  to  him  return,  470 

If  not  depraved  from  good,  created  all 
Such  to  perfection  ;  pne  first  matter  all. 
Endued   with  various  forms,  various  degrees 
Of  substance,  and,  in  things  that  live,  of  life ; 


Book  V.]  PARADISE  LOST  99 

But  more  refined,  more  spiritous  and  pure, 

As  nearer  to  him   placed  or  nearer  tending 

Each  in  their  several  active  spheres  assigned, 

Till  body  up  to  spirit  work,  in  bounds 

Proportioned  to  each  kind.     So  from  the  root 

Springs  lighter  the  green  stalk,  from  thence  the  leaves   480 

More  aery,  last  the  bright  consummate  flower 

Spirits  odorous  breathes  :   flowers  and  their  fruit, 

Man's  nourishment,  by  gradual  scale  sublimed. 

To  vital  spirits  aspire,  to  animal. 

To  intellectual ;   give  both  life  and  sense. 

Fancy  and  understanding;   whence  the  Soul 

Reason  receives,  and  Reason  is  her  being, 

Discursive,  or  Intuitive:    Discourse 

Is  oftest  yours,  the  latter  most  is  ours. 

Differing  but  in  degree,  of  kind  the  same.  490 

Wonder  not,  then,  what  God  for  you  saw  good 

If  I  refuse  not,  but  convert,  as  you, 

To  proper  substance.     Time  may  come  when   Men 

With  Angels  may  participate,  and  find 

No  inconvenient  diet,  nor  too  light  fare  ; 

And  from  these  corporal  nutriments,  perhaps, 

Your  bodies  may  at  last  turn  all  to  spirit, 

Improved  by  tract  of  time,  and  wing'd  ascend 

Ethereal,  as  we,  or  may  at  choice  - 

Here  or  in  heaveniy  paradises  dwell,  500 

If  ye  be  found  obedient,  and  retain 

Unalterably  firm  his  love  entire 

Whose  progeny  you  are.     Meanwhile  enjoy. 

Your  fill,  what  happiness  this  'happy  state 

Can  comprehend,  incapable  of  more." 

To  whom  the  Patriarch  of  Mankind  replied  : — 
"  O  favorable  Spirit,  propitious  guest. 
Well  hast  thou  taught  the  way  that  might  direct 
Our  knowledge,  and  the  scale  of  Nature  set 
From  centre  to  circumference,  whereon.  510 

In  contemplation  of  created  things. 
By  steps  we  may  ascend  to  God.     But  say. 
What  meant  that  caution  joined.  If  ye  be  foitnd 
Obedieiit?     Can  we  want  obedience,  then, 
To  him,  or  possibly  his  love  desert. 
Who  formed  us  from  the  dust,  and  placed  us  here 
Full  to  the  utmost  measure  of  what  bliss 
Human  desires  can  seek  or  apprehend  }" 

To  whom  the  Angel : — "  Son  of  Heaven  and  Earth, 


loo  PARADISE   LOST  [Book  V. 

Attend  !     That  thou  art  happy,  owe  to  God  ;  520 

That  thou  continuest  such,  owe  to  thyself, 

That  is,  to  thy  obedience  ;  therein  stand. 

This  was  that  caution  given  thee  ;  be  advised. 

God   made  thee  perfect,  not  immutable; 

And  good  he  made  thee  ;  but  to  persevere 

He  left  it  in  thy  power — ordained  thy  will 

By  nature  free,  not  over-ruled  by  fate 

Inextricable,  or  strict  necessity. 

Our  voluntary  service  he  requires. 

Not  our  necessitated.     Such  with  him  530 

Finds  no  acceptance,  nor  can  find  ;  for  how 

Can  hearts  not  free  be  tried  whether  they  serve 

Willing  or  no,  who  will  but  what  they  must 

By  destiny,  and  can  no  other  choose.^ 

Myself,  and  all  the  Angelic  Host,  that  stand 

In  sight  of  God  enthroned,  our  happy  state 

Hold,  as  you  yours,  while  our  obedience  holds. 

On  other  surety  none:  freely  we  serve, 

Because  we  freely  love,  as  in  our  will 

To  love  or  not ;  in  this  we  stand  or  fall.  540 

And  some  are  fallen,  to  disobedience  fallen. 

And  so  from  Heaven  to  deepest  Hell.     O  fall 

From  what  high  state  of  bliss  into  what  woe !" 

To  whom  our  great  Progenitor: — "Thy  words 
Attentive,  and  with  more  delighted  ear. 
Divine  instructor,  I  have  heard,  than  when 
Cherubic  songs  by  night  from  neighboring  hills 
Aerial  music  send.     Nor  knew  I  not 
To  be,  both  will  and  deed,  created  free. 
Yet  that  we  never  shall  forget  to  love  550 

Our  Maker,  and  obey  him  whose  command 
Single  is  yet  so  just,  my  constant  thoughts 
Assured  me,  and  still  assure;  though  what  thou  tell'st 
Hath  passed  in  Heaven  some  doubt  within  me  move. 
But  more  desire  to  hear,  if  thou  consent. 
The  full  relation,  which  must  needs  be  strange, 
Worthy  of  sacred  silence  to  be  heard. 
And  we  have  yet  laige,  day,  for  scarce  the  Sun 
Hath  finished  half  his  journey,  and  scarce  begins 
His  other  half  in  the  great  zone  of  heaven."  560 

Thus  Adam  made  request;  and  Raphael. 
After  short  pause  assenting,  thus  began  : — 

"  High  matter  thou  enjoin'st  me.  O  prime  of  Men — 
Sad  task  and  hard  ;  for  how  shall  I  relate 


Book  V.]  PARADISE  LOST  loi 

To  human  sense  the  invisible  exploits 

Of  warring  Spirits?   how,  without  remorse, 

The  ruin  of  so  many,  glorious  once 

And  perfect  while  they  stood  ?   how,  last,  unfold 

The  secrets  of  another  world,  perhaps 

Not  lawful  to  reveal  ?     Yet  for  thy  good  570 

This  is  dispensed  ;  and  what  surmounts  the  reach 

Of  human  sense  I  shall  delineate  so, 

By  likening  spiritual  to  corporal  forms. 

As  may  express  them  best— though  what  if  Earth 

Be  but  the  shadow  of  Heaven,  and  things  therein 

Each  to  other  like  more  than  on  Earth  is  thought  ! 

"  As  yet  this  World  was  not,  and  Chaos  wild         [rests 
Reigned  where  these  heavens  now  roll,  where  Earth  now 
Upon  her  centre  poised,  when  on  a  day 
(For  Time,  though  in  Eternity,  applied  580 

To  motion,  measures  all  things  durable 
By  present,  past,  and  future),  on  such  day 
As  Heaven's  great  year  brings  forth,  the  empyreal  host 
Of  Angels,  by  imperial  summons  called. 
Innumerable  before  the  Almighty's  throne 
Forthwith  from  all  the  ends  of  Heaven  appeared 
Under  their  hierarchs  in  orders  bright. 
Ten  thousand  thousand  ensigns  high  advanced, 
Standards  and  gonfalons,  'twixt  van  and  rear 
Stream  in  the  air,  and  for  distinction  serve  sgo 

Of  hierarchies,  of  orders,  and  degrees ; 
Or  in  their  glittering  tissues  bear  emblazed 
Holy  mem.orials,  acts  of  zeal  and  love 
Recorded  eminent.     Thus  when  in  orbs 
Of  circuit  inexpressible  they  stood. 
Orb  within  orb,  the  Father  Infinite, 
By  whom  in  bliss  embosomed  sat  the  Son, 
Amidst,  as  from  a  flaming  mount,  whose  top 
Brightness  had  made  invisible,  thus  spake : — 

" '  Hear,  all  ye  Angels,  Progeny  of  Light,  600 

Thrones,  Dominations,  Princedoms,  Virtues,  Powers, 
Hear  my  decree,  which  unrevoked  shall  stand  I 
This  day  I  have  begot  whom  I  declare 
My  only  Son,  and  on  this  ho^.y  hill 
Him  have  anointed,  whom  ye  now  behold 
At  my  right  hand.     Your  head  I  him  appoint, 
And  by  myself  have  sworn  to  him  shall  bow 
All  knees  in  Heaven,  and  shall  confess  him  Lord, 
Under  his  great  vicegerent  reign  abide. 


I02  PARADISE  LOST  [Book  V. 

United  as  one  individual  soul.  6io 

For  ever  happy.     Him  who  disobeys 

Me  disobeys,  breaks  union,  and,  that  day. 

Cast  out  from  God  and  blessed  vision,  falls 

Into  utter  darkness,  deep  engulfed,  his  place 

Ordained  without  redemption,  without  end.' 

"  So  spake  the  Omnipotent,  and  with  his  words 
All  seemed  well  pleased;  all  seemed,  but  were  not  all. 
That  day,  as  other  solemn  days,  they  spent 
In  song  and  dance  about  the  sacred  hill — 
Mystical  dance,  which  yonder  starry  sphere  ^20 

Of  planets  and  of  fixed  in  all  her  wheels 
Resembles  nearest ;  mazes  intricate. 
Eccentric,  intervolved,  yet  regular 
Then  most  when  most  irregular  they  seem  ; 
And  in  their  motions  harmony  divine 
So  smooths  her  charming  tones  that  God's  own  ear 
Listens  delighted.     Evening  now  approached 
(For  we  have  also  our  evening  and  our  morn — 
We  ours  for  change  delectable,  not  need). 
Forthwith  from  dance  to  sweet  repast  they  turn  630 

Desirous:  all  in  circles  as  they  stood. 
Tables  are  set,  and  on  a  sudden  piled 
With  Angels'  food  ;  and  rubied  nectar  flows 
In  pearl,  in  diamond,  and  massy  gold, 
Fruit  of  delicious  ^'ines,  the  growth  of  Heaven. 
On  flower;  ,  and  with  fresh  flowerets  crowned, 

They  eat,  t  '.,  and  in  communion  sweet 

Quaf?  imm  id  joy,  secure 

Of  surfeit  \  measure  only  bounds 

Excess,  befc  bounteous  King,  who  showered        640 

With  copioi  joicing  in  their  joy. 

Now  when  amorosial  Night,  with  clouds  exhaled 
From  that  high  mount  of  God  whence  light  and  shade 
Spring  both,  the  face  of  brightest  Heaven  had  changed 
To  grateful  twilight  (for  Night  comes  not  there 
In  darker  veil),  and  roseate  dews  disposed 
All  but  the  unsleeping  eyes  of  God  to  rest. 
Wide  over  all  the  plain,  and  wider  far 
Than  all  this  globous  Earth  in  plain  outspread 
(Such  are  the  courts  of  God),  the  Angelic  throng,  650 

Dispersed  in  bands  and  files,  their  camp  extend 
By  living  streams  among  the  trees  of  life — 
Pavilions  numberless  and  sudden  reared, 
Celestial  tabernacles,  where  they  slept, 


Book  V.]  PARADISE  LOST  103 

Fanned  with  cool  winds;  save  those  who,  in  their  course, 

Melodious  hymns  about  the  sovran  throne 

Alternate  all  night  long.     But  not  so  waked 

Satan — so  call  him  now ;  his  former  name 

Is  heard  no  more  in  Heaven.     He,  of  the  first, 

If  not  the  first  Archangel,  great  in  power,  660 

In  favor,  and  pre-eminence,  yet  fraught 

With  envy  against  the  Son  of  God,  that  day 

Honored  by  his  great  Father,  and  proclaimed 

Messiah,  King  Anointed,  could  not  bear, 

Through  pride,  that  sight,  and  thought  himself  impaired. 

Deep  malice  thence  conceiving  and  disdain. 

Soon  as  midnight  brought  on  the  dusky  hour 

Friendliest  to  sleep  and  silence,  he  resolved 

With  all  his  legions  to  dislodge,  and  leave 

Unworshiped,  unobeyed,  the  Throne  supreme,  670 

Contemptuous,  and,  his  next  subordinate 

Awakening,  thus  to  him  in  secret  spake: — 

" '  Sleep'st  thou,  companion  dear.^  what  sleep  can  close 
Thy  eyelids?   and  rememberest  what  decree. 
Of  yesterday,  so  late  hath  passed  the  lips 
Of  Heaven's  Almighty?     Thou  to  me  thy  thoughts 
Wast  wont,  I  mine  to  thee  was  wont,  to  impart ; 
Both  waking  we  were  one;  how,  then,  can  now 
Thy  sleep  dissent?     New  laws  thou  seest  imposed; 
New  law^s  from  him  who  reigns  new  minds  may  raise     6So 
In  us  who  serve — new  counsels,  to  debate 
What  doubtful  may  ensue.     More  in  this  place 
To  utter  is  not  safe.     Assemble  thou 
Of  all  those  myriads  which  we  lead  the  chief ; 
Tell  them  that,  by  command,  ere  yet  dim  Night 
Her  shadowy  cloud  withdraws,  I  am  to  haste, 
And  all  who  under  me  their  banners  wave, 
Homeward  with  flying  march  where  we  possess 
The  quarters  of  the  North,  there  to  prepare 
Fit  entertainment  to  receive  our  King,  690 

The  great  Messiah,  and  his  new  commands, 
Who  speedily  through  all  the  Hierarchies 
Intends  to  pass  triumphant,  and  give  laws.* 

"  So  spake  the  false  Archangel,  and  infused 
Bad  influence  into  the  unwary  breast 
Of  his  a.ssociate.     He  together  calls. 
Or  several  one  by  one,  the  regent  Powers, 
Under  him  regent;    tells,  as  he  was  taught, 
That,  the  Most  High  commanding,  now  ere  Night, 


I04  /    PARADISE  LOST  [Book  V. 

Now  ere  dim  Night  had  disencumbered  Heaven,  700 

The  great  hierarchal  standard  was  to  move ; 

Tells  the  suggested  cause,  and  casts  between 

Ambiguous  words  and  jealousies,  to  sound 

Or  taint  integrity.     But  all  obeyed 

The  wonted  signal,  and  superior  voice 

Of  their  great  Potentate;   for  great  indeed 

His  name,  and  high  was  his  degree  in   Heaven; 

His  countenance,  as  the  morning-star  that  guides 

The  starry  flock,  allured  them,  and  with  lies 

Drew  after  him  the  third  part  of  Heaven's  host.  71c 

Meanwhile,  the  Eternal   Eye,  whose  sight  discerns 

Abstrusest  thoughts,  from  forth  his  holy  mount. 

And  from  within  the  golden  lamps  that  burn 

Nightly  before  him,  saw  without  their  light 

Rebellion  rising — saw  in  whom,  how  spread 

Among  the  Sons  of  Morn,  what  multitudes 

Were  banded  to  oppose  his  high  decree; 

And,  smiling,  to  his  only  Son  thus  said  : — 

"  '  Son,  thou  in  whom  my  glory  I  behold 
In  full  resplendence,  Heir  of  all  my  might,  720 

Nearly  it  now  concerns  us  to  be  sure 
Of  our  omnipotence,  and  with  what  arms 
We  mean  to  hold  what  anciently  we  claim 
Of  deity  or  empire :   such  a  foe 
Is  rising,  who  intends  to  erect  his  throne 
Equal  to  ours,  throughout  the  spacious  North  ; 
Nor  so  content,  hath  in  his  thought  to  try 
In  battle  what  our  power  is  or  our  right. 
Let  us  advise,  and  to  this  hazard  draw 
With  speed  what  force  is  left,  and  all  employ  730 

In  our  defence,  lest  unawares  we  lose 
This  our  high  place,  our  sanctuary,  our  hill.' 

"  To  whom  the  Son,  with  calm  aspect  and  clear 
Lightening  divine,  ineffable,  serene. 
Made  answer;  -' Mighty  Father,  thou  thy  foes 
Justly  hast  in  derision,  and  secure 
Laugh'st  at  their  vain  designs  and  tumults  vain — 
Matter  to  me  of  glory,  whom  their  hate 
Illustrates,  when  they  see  all  regal  power 
Given  me  to  quell  their  pride,  and  in  event  740 

Know  whether  I  be  dextrous  to  subdue 
Thy  rebels,  or  be  found  the  worst  in   Heaven.' 

"  So  spake  the  Son  ;   but  Satan  with  his  Powers 
Far  was  advanced  on  winged  speed,  an  host 


Book  V.]  PARADISE  LOST  105 

Innumerable  as  the  stars  of  night, 

Or  stars  of  morning,  dew-drops  which  the  sun 

Impearls  on  every  leaf  and  every  flower. 

Regions  they  passed,  the  mighty  regencies 

Of  Seraphim  and  Potentates  and  Thrones 

In  their  triple  degrees — regions  to  which  75° 

All  thy  dominion.  Adam,  is  no  more 

Than  what  this  garden  is  to  all  the  earth 

And  all  the  sea,  from  one  entire  globose 

Stretched  into  longitude;   which  having  passed, 

At  length  into  the  limits  of  the  North 

They  came,  and  Satan  to  his  royal  seat 

High  on  a  hill,  far-blazing,  as  a  mount 

Raised  on  a  mount,  with  pyramids  and  towers 

From  diamond  quarries  hewn  and  rocks  of  gold — 

The  palace  of  great  Lucifer  (so  call  760 

That  structure,  in  the  dialect  of  men 

Interpreted)  which,  not  long  after,  he, 

Affecting  all  equality  with  God, 

In  imitation  of  that  mount  whereon 

Messiah  was  declared  in  sight  of  Heaven, 

The  Mountain  of  the  Congregation  called  ; 

For  thither  he  assembled  all  his  train, 

Pretending  so  commanded  to  consult 

About  the  great  reception  of  their  King 

Thither  to  come,  and  with  calumnious  art  770 

Of  counterfeited  truth  thus  held  their  ears : 

"  '  Thrones,  Dominations,  Princedoms,  Virtues,  Powers— 
If  these  magnitic  titles  yet  remain 
Not  merely  titular,  since  by  decree 
Another  now  hath  to  himself  engrossed 
All  power,  and  us  eclipsed  under  the  name 
Of  King  Anointed  ;   for  whom  all  this  haste 
Of  midnight  march,  and  hurried  meeting  here. 
This  only  to  consult,  how  we  may  best. 
With  what  may  be  devised  of  honors  new,  780 

Receive  him  coming  to  receive  from  us 
Knee-tribute  yet  unpaid,  prostration  vile  I 
Too  much  to  one  I   but  double  how  endured — 
To  one  and  to  his  image  now  proclaimed  ? 
But  what  if  better  counsels  might  erect 
Our  minds,  and  teach  us  to  cast  off  this  yoke! 
Will  ye  submit  your  necks,  and  choose  to  bend 
The  suppie  knee.^     Ye  will  not,  if  I  trust 
To  know  ye  right,  or  if  ye  know  yourselves 


io6  PARADISE   LOST  [Book  V. 

Natives  and  Sons  of  Heaven  possessed  before  790 

By  none,  and,  if  not  equal  all,  yet  free, 

Equally  free ;   for  orders  and  degrees 

Jar  not  with  liberty,  but  well  consist. 

Who  can  in  reason,  then,  or  right,  assume 

Monarchy  over  such  as  live  by  right 

His  equals — if  in  power  and  splendor  less, 

In  freedom  equal?   or  can  introduce 

Law  and  edict  on  us,  who  without  law 

F>r  not?   much  less  for  this  to  be  our  Lord, 

And  look  for  adoration,  to  the  abuse  800 

Of  those  imperial  titles  which  assert 

Our  being  ordained  to  govern,  not  to  serve  !' 

"  Thus  far  his  bold  discourse  without  control 
Had  audience,  when,  among  the  Seraphim. 
Abdiel.  than  whom  none  with  more  zeal  adored 
The  Deity,  and  divine  commands  obeyed, 
Stood  up,  and  in  a  flame  of  zeal  severe 
The  current  of  his  fury  thus  opposed  : 

"  '  O  argument  blasphemous,  false,  and  proud — 
Words  which  no  ear  ever  to  hear  in  Heaven  sio 

Expected  ;   least  of  all  from  thee,  ingrate. 
In  place  thyself  so  high  above  thy  peers! 
Canst  thou  with  impious  obloquy  condemn 
The  just  decree  of  God,  pronounced  and  sworn, 
That  to  his  only  Son,  by  right  endued 
W^ith  regal  sceptre,  every  soul  in  Heaven 
Shall  bend  the  knee,  and  in  that  honor  due 
Confess  him  rightful  King?     Unjust,  thou  say'st, 
Flatly  unjust,  to  bind  with  laws  the  free, 
And  equal  over  equals  to  let  reign.  820 

One  over  all  with  unsucceeded  power ! 
Shalt  thou  give  law  to  God?   shalt  thou  dispute 
With   Him  the  points  of  liberty,  who  made 
Thee  what  thou  art,  and  formed  the  Powers  of  Heaven 
Such  as  he  pleased,  and  circumscribed  their  being? 
Yet,  by  experience  taught,  we  know  how  good. 
And  of  our  good  and  of  our  dignity 
How  provident,  he  is — how  far  from  thought 
To  make  us  less  ;   bent  rather  to  exalt 
Our  happy  state,  under  one  head  more  near  830 

United.     But — to  grant  it  thee  unjust 
That  equal  over  equals  monarch  reign- 
Thyself.  though  great  and  glorious,  dost  thou  count, 
Of  all  angelic  nature  joined  in  one, 


Book  V.]  PARADISE   LOST  107 

Equal  to  him,  begotten  Son,  by'  whom. 

As  by  his  Word,  the  mighty  Father  made 

All  things,  even  thee,  and  all  the  Spirits  of  Heaven 

By  him  created  in  their  bright  degrees, 

Crowned  them  with  glory,  and  to  their  glory  named 

Thrones,  Dominations,  Princedoms,  Virtues.  Powers? —     840 

Essential  Powers ;    nor  by  his  reign  obscured, 

But  more  illustrious  made ;   since  he,  the  head, 

One  of  our  number  thus  reduced  becomes ; 

His  laws  our  laws;   all  honor  to  him  done 

Returns  our  own.     Cease,  then,  this  impious  rage, 

And  tempt  not  these ;  but  hasten  to  appease 

The  incensed  Father  and  the  incensed  Son 

While  pardon  may  be  found,  in  time  besought.' 

"So  spake  the  fervent  Angel;  but  his  zeal 
None  seconded,  as  out  of  season  judged,  850 

Or  singular  and  rash.     Whereat  rejoiced 
The  Apostate,  and,  more  haughty,  thus  replied  : — 

"  '  That  we  were  formed,  then,  say'st  thou  ?  and  the  work 
Of  secondary  hands,  by  task  transferred 
From  Father  to  his  Son  .^     Strange  point  and  new  I 
Doctrine  which  we  would  know  whence  learned.    Who  saw 
When  this  creation  was .-'     Remember'st  thou 
Thy  making,  while  the  Maker  gave  thee  being  .^ 
We  know  no  time  when  we  were  not  as  now  ; 
Know  none  before  us,  self-begot,  self-raised  860 

By  our  own  quickening  power  when  fatal  course 
Had  circled  his  full  orb,  the  birth  mature 
Of  this  our  native  Heaven,  Ethereal  Sons. 
Our  puissance  is  our  own  ;  our  own  right  hand 
Shall  teach  us  highest  deeds,  by  proof  to  try 
Who  is  our  equal.     Then  thou  shalt  behold 
Whether  by  supplication  we  intend 
Address,  and  to  begirt  the  Almighty  Throne 
Beseeching  or  besieging.     This  report, 

These  tidings,  carry  to  the  Anointed  King  ;  S70 

And  fly,  ere  evil  intercept  thy  flight.' 

"  He  said  ;  and,  as  the  sound  of  waters  deep, 
Hoarse  murmur  echoed  to  his  words  applause 
Through  the  infinite  host.     Nor  less  for  that 
The  flaming  Seraph,  fearless,  though  alone, 
Encompassed  round  with  foes,  thus  answered  bold  : — 

"  '  O  alienate  from  God,  O  Spirit  accursed, 
Forsaken  of  all  good  !     I  see  thy  fall 
Determined,  and  thy  hapless  crew  involved 


io8  PARADISE  LOST  [Book  V. 

In  this  perfidious  fraud,  contagion  spread  880 

Both  of  thy  crime  and  punishment.     Henceforth 
No  more  be  troubled  how  to  quit  the  yoke 
Of  God's  Messiah.     Those  indulgent  laws 
Will  not  be  now  voutsafed  ;  other  decrees 
Against  thee  are  gone  forth  without  recall ; 
That  golden  sceptre  which  thou  didst  reject 
Is  now  an  iron  rod  to  bruise  and  break 
Thy  disobedience.     Well  thou  didst  advise  ; 
Yet  not  for  thy  advice  or  threats  I  fly 

These  wicked  tents  devoted,  lest  the  wrath  890 

Impendent,  raging  into  sudden  flame, 
Distinguish  not:  for  soon  expect  to  feel 
His  thunder  on  thy  head,  devouring  fire. 
Then  who  created  thee  lamenting  learn 
When  who  can  uncreate  thee  thou  shalt  know.' 
*'  So  spake  the  Seraph  Abdiel,  faithful  found  ; 
Among  the  faithless  faithful  only  he ; 
Among  innumerable  false  unmoved, 
Unshaken,  unseduced,  unterrified. 

His  loyalty  he  kept,  his  love,  his  zeal ;  900 

Nor  number  nor  example  with  him  wrought 
To  swerve  from  truth,  or  change  his  constant  mind, 
Though  single.     From  amidst  them  forth  he  passed. 
Long  way  through  hostile  scorn,  which  he  sustained 
Superior,  nor  of  violence  feared  aught; 
And  with  retorted  scorn  his  back  he  turned 
On  those  proud  towers,  to  swift  destruction  doomed." 


3Book  m 

THE   ARGUMENT 

Raphael  continues  to  relate  how  Michael  and  Gabriel  were  sent  forth  to  battle 
against  Satan  and  his  Angels.  The  first  fight  described :  Satan  and  his  Powers 
retire  under  night.  He  calls  a  council ;  invents  devilish  engines,  whicli,  in  the 
second  day's  fight,  put  Michael  and  his  Angels  to  some  disorder;  but  they  at 
length,  pulling  up  mountains,  overwhelmed  both  tlie  force  and  machines  of 
Satan.  Yet,  the  tumult  not  so  ending,  God,  on  the  third  day,  sends  Messiah  his 
Son,  for  whom  he  had  reserved  the  glory  of  that  victory.  He,  in  the  power  of 
his  Father,  coming  to  the  place,  and  causing  all  his  legions  to  stand  still  on 
either  side,  with  his  chariot  and  thunder  driving  into  the  midst  of  his  enemies, 
pursues  them,  unable  to  resist,  towards  the  wall  of  Heaven  ;  which  opening,  they 
leap  down  with  horror  and  confusion  into  the  place  of  punishment  prepared  for 
them  in  the  Deep.     Messiah  returns  with  triumph  to  his  Father. 

ALL  night  the  dreadless  Angel,  unpursued,       [Morn. 
Through  Heaven's  wide  champaign  held  his  way,  till 
Waked  by  the  circling  Hours,  with  rosy  hand 
Unbarred  the  gates  of  Light.     There  is  a  cave 
Within  the  Mount  of  God,  fast  by  his  throne, 
Where  Light  and  Darkness  in  perpetual  round  [Heaven 
Lodge    and    dislodge    by    turns  —  which    makes    through 
Grateful  vicissitude,  like  day  and  night; 
Light  issues  forth,  and  at  the  other  door 
Obsequious  Darkness  enters,  till  her  hour 
To  veil  the  heaven,  though  darkness  there  might  well 
Seem  twilight  here.     And  now  went  forth  the  Morn 
Such  as  in  highest  heaven,  arrayed  in  gold 
Empyreal ;  from  before  her  vanished  Night, 
Shot  through  with  orient  beams ;  when  all  the  plain 
Covered  with  thick  embattled  squadrons  bright. 
Chariots,  and  flaming  arms,  and  fiery  steeds, 
Reflecting  blaze  on  blaze,  first  met  his  view. 
War  he  perceived,  war  in  procinct.  and  found 
Already  known  what  he  for  news  had  thought 
To  have  reported.     Gladly  then  he  mixed 
Among  those  friendly  Powers,  who  him  received 
With  joy  and  acclamations  loud,  that  one, 
That  of  so  many  myriads  fallen  yet  one. 
Returned  not  lost.     On  to  the  sacred  hill 


no  PARADISE  LOST  [Book  VT. 

They  led  him,  high  applauded,  and  present 
Before  the  seat  supreme;  from  whence  a  voice, 
From  midst  a  golden  cloud,  thus  mild  was  heard  : — 

"  '  Servant  of  God,  well  done  !     Well  hast  thou  fought 
The  better  light,  who  single  hast  maintained  30 

Against  revolted  multitudes  the  cause 
Of  truth,  in  word   mightier  than  they  in  arms. 
And  for  the  testimony  of  truth   hast  borne 
Universal  reproach,  far  worse  to  bear 
Than  violence;  for  this  was  all  thy  care 
To  stand  approved  in  sight  of  God,  though  worlds 
judged  thee  perverse.     The  easier  conquest  now 
Remains  thee — aided  by  this  host  of  friends, 
Rack  on  thy  foes  more  glorious  to  return 
Than  scorned  thou  didst  depart  ;  and  to  subdue  40 

By  force  who  reason  for  their  law  refuse- 
Right  reason  for  their  law,  and  for  their  King 
Messiah,  who  by  right  of  merit  reigns. 
Go,  Michael,  of  celestial  armies  prince. 
And  thou,  in  military  prowess  next. 
Gabriel ;  lead  forth  to  battle  these  my  sons 
Invincible;  lead  forth  my  armed  Saints, 
By  thousands  and  by  millions  ranged  for  tight, 
Equal  in  number  to  that  godless  crew 

Rebellious.     Them  with  tire  and  hostile  arms  50 

Fearless  assault ;  and,  to  the  brow  of  Heaven 
Pursuing,  drive  them  out  from  God  and  bliss 
Into  their  place  of  punishment,  the  gulf 
Of  Tartarus,  which  ready  opens  wide 
His  fiery  chaos  to  receive  their  fall.' 

"So  spake  the  Sovran  Voice;  and  clouds  began 
To  darken  all  the  hill,  and  smoke  to  roll 
In  dusky  wreaths  reluctant  flames,  the  sign 
Of  wrath  awaked  ;  nor  with  less  dread  the  loud 
Ethereal  trumpet  from  on  high  gan  blow.  60 

.At  which  command  the  Powers  Militant 
That  stood  for  Heav-en,  in  mighty  quadrate  joined 
Of  union  irresistible,  moved  on 
In  silence  their  bright  legions  to  the  sound 
Of  instrumental  harmony,  that  breathed 
Heroic  ardor  to  adventurous  deeds 
Under  their  godlike  leaders,  in  the  cause 
Of  God  and  his  Messiah.     On  thev  move, 
Indissolubly  tirm  ;  nor  obvious  hill. 
Nor  straitening  vale,  nor  wood,  nor  stream,  divides  70 


BouK  VI.]  PARADISE  LOST  iil 

Their  perfect  ranks ;  for  high  above  the  ground 

Their  march  was,  and  the  passive  air  upbore 

Ttieir  nimble  tread.     As  when  the  total  kind 

Of  birds,  in  orderly  array  on  wing, 

Came  summoned  over  Eden  to  receive 

Their  names  of  thee;  so  over  many  a  tract 

Of  Heaven  they  marched,  and  many  a  province  wide, 

Tenfold  the  length  of  this  terrene.     At  last. 

Far  in  the  horizon,  to  the  north,  appeared 

From  skirt  to  skirt  a  fiery  region,  stretched  _  So 

In  battailous  aspect ;  and,  nearer  view, 

Bristled  with  upright  beams  innumerable 

Of  rigid  spears,  and  helmets  thronged,  and  shields 

Various,  w^ith  boastful  argument  portrayed. 

The  banded  Powers  of  Satan  hasting  on 

With  furious  expedition  :  for  they  weened 

That  self-same  day,  by  fight  or  by  surprise. 

To  win  the  Mount  of  God,  and  on  his  throne 

To  set  the  envier  of  his  state,  the  proud 

Aspirer.     But  their  thoughts  proved  fond  and  vain  90 

In  the  mid-way  ;  though  strange  to  us  it  seemed  * 

At  first  that  Angel  should  with  Angel  war. 

And  in  fierce  hosting  meet,  who  wont  to  meet 

So  oft  in  festivals  of  joy  and  love 

Unanimous,  as  sons  of  one  great  Sire, 

Hymning  the  Eternal  Father.     But  the  shout 

Of  battle  now  began,  and  rushing  sound 

Of  onset  ended  soon  each  milder  thought. 

High  in  the  midst,  exalted  as  a  God, 

The  Apostate  in  his  sun-bright  chariot  sat,  100 

Idol  of  majesty  divine,  enclosed 

With  fiaming  Cherubim  and  golden  shields; 

Then  lighted  from  his  gorgeous  throne — for  now 

'Twixt  host  and  host  but  narrow  space  was  left, 

A  dreadful  interval,  and  front  to  front 

Presented  stood,  in  terrible  array 

Of  hideous  length.     Before  the  cloudy  van. 

On  the  rough  edge  of  battle  ere  it  joined, 

Satan,  with  vast  and  haughty  strides  advanced. 

Came  towering,  armed  in  adamant  and  gold.  no 

Abdiel  that  sight  endured  not,  where  he  stood 

Among  the  mightiest,  bent  on  highest  deeds. 

And  thus  his  own  undaunted  heart  explores  : — 

•"O  Heaven!   that  such  resemblance  of  the  Highest 
Should  yet  remain,  where  faith  and  realty 


TI2  PARADISE  LOST  [Book  VI. 

Remain  not!     Wherefore  should  not  strength  and  might 

There  fail  where  virtue  fails,  or  weakest  prove 

Where  boldest,  though  to  sight  unconquerable? 

His  puissance,  trusting  in  the  Almighty's  aid, 

I  mean  to  try,  whose  reason   I  have  tried  120 

Unsound  and  false;  nor  is  it  aught  but  just 

That  he  who  in  debate  of  truth  had  won 

Should  win  in  arms,  in  both  disputes  alike 

Victor.     Though  brutish  that  contest  and  foul. 

When  reason  hath  to  deal  with  force,  yet  so 

Most  reason  is  that  reason  overcome.' 

"So  pondering,  and  from  his  armed  peers 
Forth-stepping  opposite,  half-way  he  met 
His  daring  foe,  at  this  prevention  more 
Incensed,  and  thus  securely  him  defied  : —  130 

"  '  Proud,  art  thou  met  }    Thy  hope  was  to  have  reached 
The  highth  of  thy  aspiring  unopposed — 
The  throne  of  God  unguarded,  and  his  side 
Abandoned  at  the  terror  of  thy  power 
Or  potent  tongue.     Fool !    not  to  think  how  vain 
'Against  the  Omnipotent  to  rise  in  arms  ; 
Who,  out  of  smallest  things,  could  without  end 
Have  raised  incessant  armies  to  defeat 
Thy  folly;   or  with  solitary  hand. 

Reaching  beyond  all  limit,  at  one  blow,  140 

Unaided  could  have  finished  thee,  and  whelmed 
Thy  legions  under  darkness !     But  thou  seest 
All  are  not  of  thy  train  ;  there  be  who  faith 
Prefer,  and  piety  to  God,  though  then 
To  thee  not  visible  when  I  alone 
Seemed  in  thy  world  erroneous  to  dissent 
From  all:    my  Sect  thou  seest;   now  learn  too  late 
How  few  sometimes  may  know  when  thousands  err.' 

"  Whom  the  grand  Foe,  with  scornful  eye  askance. 
Thus  answered  : — '  111  for  thee,  but  in  wished   hour  150 

Of  my  revenge,  first  sought  for,  thou  ret  urn 'st 
From  flight,  seditious  Angel,  to  receive 
Thy  merited  reward,  the  first  assay 
Of  this  right  hand  provoked,  since  first  that  tongue. 
Inspired  with  contradiction,  durst  oppose 
A  third  part  of  the  Gods,  in  synod  met 
Their  deities  to  assert :   who,  while  they  feel 
Vigor  divine  within  them,  can  allow 
Omnipotence  to  none.     But  well  thou  com'st 
Before  thy  fellows,  ambitious  to  win  160 


Book  VI.]  PARADISE  LOST  113 

From  me  some  plume,  that  thy  success  may  show- 
Destruction  to  the  rest.     This  pause  between 
(Unanswered  lest  thou  boast)  to  let  thee  know.— 
At  tirst  I  thought  that  Liberty  and  Heaven 
To  heavenly  souls  had  been  all  one ;  but  now^ 
I  see  that  most  through  sloth  had  rather  serve, 
Ministering  Spirits,  trained  up  in  feast  and  song : 
Such  hast  thou  armed,  the  minstrelsy  of  heaven — 
Servility  with  freedom  to  contend, 
As  both  their  deeds  compared  this  day  shall  prove.'        17° 

"  To  whom,  in  brief,  thus  Abdiel  stern  replied  : — 
*  Apostate !    still  thou  err'st,  nor  end  wilt  find 
Of  erring,  from  the  path  of  truth  remote. 
Unjustly  thou  deprav'st  it  with  the  name 
Of  servitude,  to  serve  whom  God  ordains. 
Or  Nature :    God  and  Nature  bid  the  same, 
When  he  who  rules  is  worthiest,  and  excels 
Them  whom  he  governs.     This  is  servitude — 
To  serve  the  unwise,  or  him  who  hath  rebelled 
Against  his  worthier,  as  thine  now  serve  thee,  i8o 

Thyself  not  free,  but  to  thyself  enthralled  ; 
Yet  lewdly  dar'st  our  ministering  upbraid. 
Reign  thou  in  Hell,  thy  kingdom;  let  me  .serve 
In  Heaven  God  ever  blest,  and  his  divine 
Behests  obey,  worthiest  to  be  obeyed. 
Yet  chains  in  Hell,  not  realms,  expect :    meanwhile, 
From  me  returned,  as  erst  thou  saidst,  from  flight, 
This  greeting  on  thy  impious  crest  receive.' 

"  So  saying,  a  noble  stroke  he  lifted  high. 
Which  hung  not,  but  so  swift  with  tempest  fell  190 

On  the  proud  crest  of  Satan  that  no  sight, 
Nor  motion  of  swift  thought,  less  could  his  shield, 
Such  ruin  intercept.     Ten  paces  huge 
He  back  recoiled  ;  the  tenth  on  bended  knee 
His  massy  spear  upstayed  :    as  if,  on  earth. 
Winds  under  ground,  or  waters  forcing  way,  ^ 

Sidelong  had  pushed  a  mountain  from  his  seat, 
Half-sunk  with  all  his  pines.     Amazement  seized 
The  rebel  Thrones,  but  greater  rage,  to  see 
Thus  foiled  their  mightiest ;  ours  joy  filled,  and  shout,    200 
Presage  of  victory,  and  fierce  desire 
Of  battle:   whereat  Michael  bid  sound 
The  Archangel  trumpet.     Through  the  vast  of  Heaven 
It  sounded,  and  the  faithful  armies  rung 
Hosannah  to  the  Highest;  nor  stood  at  gaze 


114  PARADISE   LOST  [Book  VI. 

The  adverse  legions,  nor  less  hideous  joined 

The  horrid  shock.     Now  storming  fury  rose, 

And  clamor  such  as  heard  in  Heaven  till  now 

Was  never;  arms  on  armor  clashing  brayed 

Horrible  discord,  and  the  madding  wheels 

Of  brazen  chariots  raged  ;  dire  was  the  noise 

Of  conflict;  overhead  the  dismal  hiss 

Of  fiery  darts  in  flaming  volleys  fiew. 

And,  flying,  vaulted  either  host  with  fire. 

So  under  fiery  cope  together  rushed 

Both  battles  main  with  ruinous  assault 

And  inextinguishable  rage.     All  Heaven 

Resounded  ;  and,  had  Earth  been  then,  all  Earth 

Had  to  her  centre  shook.     What  wonder,  when 

Millions  of  fierce  encountering  Angels  fought 

On  either  side,  the  least  of  whom  could  wield 

These  elements,  and  arm  him  Avith  the  force 

Of  all  their  regions }     How  much  more  of  power 

Army  against  army  numberless  to  raise 

Dreadful  combustion  warring,  and  disturb. 

Though  not  destroy,  their  happy  native  seat  ; 

Had  not  the  Eternal  King  Omnipotent 

From  his  strong  hold  of  Heaven  high  overruled 

And  limited  their  might,  though  numbered  such 

As  each  divided  legion  might  have  seemed 

A  numerous  host,  in  strength  each  armed  hand 

A  legion  !     Led  in  fight,  yet  leader  seemed 

Each  warrior  single  as  in  chief;  expert 

When  to  advance,  or  stand,  or  turn  the  sway 

Of  battle,  open  when,  and  when  to  close 

The  ridges  of  grim  war.     No  thought  of  flight, 

None  of  retreat,  no  unbecoming  deed 

That  argued  fear;  each  on  himself  relied 

As  only  in  his  arm  the  moment  lay 

Of  victory.     Deeds  of  eternal  fame  : 

Were  done,  but  infinite ;  for  wide  was  spread 

That  war,  and  various :   sometimes  on  firm  ground 

A  standing  fight;  then,  soaring  on  main  wing, 

Tormented  all  the  air;  all  air  seemed  then 

Conflicting  fire.     Long  time  in  even  scale 

The  battle  hung ;   till  Satan,  who  that  day 

Prodigious  power  had  shown,  and  met  in  arms 

No  equal,  ranging  through  the  dire  attack 

Of  fighting  Seraphim  confused,  at  length 

Saw  where  the  sword  of  Michael  smote,  and  felled  : 


Rook  VI.]  PARADISE   LOST  115 

Squadrons  at  once  :    with  huge  two-handed  sway 

Brandished  aloft,  the  horrid  edge  came  down 

Wide-wasting.     Such  destruction  to  withstand 

He  hasted,  and  opposed  the  rocky  orb 

Of  tenfold  adamant,  his  ample  shield, 

A  vast  circumference.     At  his  approach 

The  great  Archangel  from  his  warlike  toil 

Surceased,  and.  glad,  as  hoping  here  to  end 

Intestine  war  in  Heaven,  the  Arch-foe  subdued. 

Or  captive  dragged  in  chains,  with  hostile  frown  260 

And  visage  all  inflamed,  first  thus  began  : — 

•• '  Author  of  Evil,  unknown  till  thy  revolt, 
Unnamed  in  Heaven,  now  plenteous  as  thou  seest 
These  acts  of  hateful  strife — hateful  to  all. 
Though  heaviest,  by  just  measure,  on  thyself 
And  thy  adherents— how  hast  thou  disturbed 
Heaven's  blessed  peace,  and  into  Nature  brought 
Misery,  uncreated  till  the  crime 
Of  thy  rebellion  !    how  hast  thou  instilled 
Thy  malice  into  thousands,  once  upright  270 

And  faithful,  now  proved  false  !     But  think  not  here 
To  trouble  holy  rest ;    Heaven  casts  thee  out 
From  all  her  confines;    Heaven,  the  seat  of  bliss, 
Brooks  not  the  works  of  violence  and  war. 
Hence,  then,  and  Evil  go  with  thee  along, 
Thy  offspring,  to  the  place  of  Evil,  Hell — 
Thou  and  thy  wicked  crew!   there  mingle  broils! 
Ere  this  avenging  sword  begin  thy  doom, 
Or  some  more  sudden  vengeance,  winged  from  God, 
Precipitate  thee  with  augmented  pain.'  280 

"  So  spake  the  Prince  of  Angels ;  to  whom  thus 
The  Adversary : — '  Nor  think  thou  with  wind 
Of  airy  threats  to  awe  whom  yet  with  deeds 
Thou  canst  not.     Hast  thou  turned  the  least  of  these 
To  flight— or,  if  to  fall,  but  that  they  rise 
Unvanquished — easier  to  transact  with  me 
That  thou  shouldst  hope,  imperious,  and  with  threats 
To  chase  me  hence  .^     Err  not  that  so  shall  end 
The  strife  which  thou  call'st  evil,  but  we  style 
The  strife  of  glory  ;  which  we  mean  to  win,  290 

Or  turn  this  Heaven  itself  into  the  Hell 
Thou  f ablest ;  here,  however,  to  dwell  free. 
If  not  to  reign.     Meanwhile,  thy  utmost  force — 
And  join  him  named  Almighty  to  thy  aid — 
I  fiy  not,  but  have  sought  thee  far  and  nigh.' 


Ii6  PARADISE  LOST  [Book  VI. 

"  They  ended  parle,  and  both  addressed  for  fight 
Unspeakable  ;  for  who,  though  with  the  tongue 
Of  Angels,  can  relate,  or  to  what  things 
Liken  on  Earth  conspicuous,  that  may  lift 
Human  imagination  to  such  highth  300 

Of  godlike  power?   for  likest  gods  they  seemed, 
Stood  they  or  moved,  in  stature,  motion,  arms. 
Fit  to  decide  the  empire  of  great  Heaven. 
Now  waved  their  fiery  swords,  and  in  the  air 
Made  horrid  circles;   two  broad  suns  their  shields 
Blazed  opposite,  while  Expectation  stood 
In  horror;    from  each  hand  with  speed  retired. 
Where  erst  was  thickest  fight,  the  Angelic  throng, 
And  left  large  field,  unsafe  within  the  wind 
Of  such  commotion :   such  as  (to  set  forth  310 

Great  things  by  small)  if.  Nature's  concord  broke. 
Among  the  constellations  war  were  sprung. 
Two  planets,  rushing  from  aspect  malign 
Of  fiercest  opposition,  in  mid  sky 
Should  combat,  and  their  jarring  spheres  confound. 
Together  both,  with  next  to  almighty  arm 
Uplifted  imminent,  one  stroke  they  aimed 
That  might  determine,  and  not  need  repeat 
As  not  of  power,  at  once ;   nor  odds  appeared 
In  might  or  swift  prevention.     But  the  sword  320 

Of  Michael  from  the  armory  of  God 
Was  given  him  tempered  so  that  neither  keen 
Nor  solid  might  resist  that  edge :   it  met 
The  sword  of  Satan,  with  steep  force  to  smite 
Descending,  and  in  half  cut  sheer ;   nor  stayed, 
But,  with  swift  wheel  reverse,  deep  entering,  shared 
All  his  right  side.     Then  Satan  first  knew  pain, 
And  writhed  him  to  and  fro  convolved  ;   so  sore 
The  griding  sword  with  discontinuous  wound 
Passed  through  him.    But  the  ethereal  substance  closed,   330 
Not  long  divisible ;   and  from  the  gash 
A  stream  of  nectarous  humor  issuing  flowed 
Sanguine,  such  as  celestial  Spirits  may  bleed, 
And  all  his  armor  stained,  erewhile  so  bright, 
Forthwith,  on  all  sides,  to  his  aid  was  run 
By  Angels  many  and  strong,  who  interposed 
Defence,  while  others  bore  him  on  their  shields 
Back  to  his  chariot  where  it  stood  retired 
From  off  the  files  of  war:   there  they  him  laid 
Gnashing  for  anguish,  and  despite,  and  shame  340 


BookVL]  paradise    LOST  117 

To  find  himself  not  matchless,  and  his  pride 

Humbled  by  such  rebuke,  so  far  beneath 

His  confidence  to  equal  God  in  power. 

Yet  soon  he  healed  ;    for  Spirits,  that  live  throughout 

Vital  in  every  part — not.  as  frail  Man, 

In  entrails,  heart  or  head,  liver  or  reins— 

Cannot  but  by  annihilating  die; 

Nor  in  their  liquid  texture  mortal  wound 

Receive,  no  more  than  can  the  fluid  air : 

All  heart  they  live,  all  head,  all  eye,  all  ear,  350 

All  intellect,  all  sense ;   and  as  they  please 

They  limb  themselves,  and  color,  shape,  or  size 

Assume,  as  likes  them  best,  condense  or  rare. 

"  Meanwhile,  in  other  parts,  like  deeds  deserved 
Memorial,  where  the  might  of  Gabriel  fought, 
And  with  fierce  ensigns  pierced  the  deep  array 
Of  Moloch,  furious  king,  who  him  defied. 
And  at  his  chariot-wheels  to  drag  him  bound 
Threatened,  nor  from  the  Holy  One  of  Heaven 
Refrained  his  tongue  blasphemous,  but  anon,  360 

Down  cloven  to  the  waist,  with  shattered  arms 
And  uncouth  pain  fled  bellowing.     On  each  wing 
Uriel  and  Raphael  his  vaunting  foe, 
Though  huge  and  in  a  rock  of  diamond  armed, 
Vanquished — Adramelech  and  Asmadai, 
Two  potent  Thrones,  that  to  be  less  than  Gods 
Disdained,  but  meaner  thoughts  learned  in  their  flight, 
Mangled  with  ghastly  wounds  through  plate  and  mail. 
Nor  stood  unmindful  Abdiel  to  annoy 

The  atheist  crew,  but  with  redoubled  blow  370 

Ariel,  and  Arioch,  and  the  violence 
Of  Ramiel.  scorched  and  blasted,  overthrew. 
I  might  relate  of  thousands,  and  their  names 
Eternize  here  on  Earth  ;    but  those  elect 
Angels,  contented  with  their  fame  in  Heaven, 
Seek  not  the  praise  of  men  :   the  other  sort, 
In  might  though  wondrous  and  in  acts  of  war, 
Nor  of  renown  less  eager,  yet  by  doom 
Cancelled  from  Heaven  and  sacred  memory, 
Nameless  in  dark  oblivion  let  them  dwell  ;,8o 

For  strength  from  truth  divided,  and  from  just, 
Illaudable,  nought  merits  but  dispraise 
And  ignominy,  yet  to  glory  aspires. 
Vain-glorious,  and  through  infamy  seeks  fame  : 
Therefore  eternal  silence  be  their  doom  ! 


Ii8  PARADISE  LOST  [Book  VI. 

"  And  now.  their  mightiest  quelled,  the  battle  swerved, 
With  many  an  inroad  gored  ;   deformed  rout 
Entered,  and  foul  disorder;   all  the  ground 
With  shivered  armor  strown,  and  on  a  heap 
Chariot  and  charioter  lay  overturned,  390 

And  fiery  foaming  steeds ;  what  stood  recoiled, 
O'er-wearied.  through  the  faint  Satanic  host. 
Defensive  scarce,  or  with  pale  fear  surprised — 
Then  first  with  fear  surprised  and  sense  of  pain — 
Fled  ignominious,  to  such  evil  brought 
By  sin  of  disobedience,  till  that  hour 
Not  liable  to  fear,  or  flight,  or  pain. 
Far  otherwise  the  inviolable  Saints 
In  cubic  phalanx  firm  advanced  entire, 

Invulnerable,  impenetrably  armed:  400 

Such  high  advantages  their  innocence 
Gave  them  above  their  foes — not  to  have  sinned, 
Not  to  have  disobeyed  ;    in  fight  they  stood 
Unwearied,  unobnoxious  to  be  pained 
By  wound,  though  from  their  place  by  violence  moved. 

"  Now  Night  her  course  began,  and,  over  Heaven 
Inducing  darkness,  grateful  truce  imposed, 
And  silence  on  the  odious  din  of  war. 
Under  her  cloudy  covert  both  retired. 

Victor  and  vanquished.     On  the  foughten  field  410 

Michael  and  his  Angels,  prevalent 
Encamping,  placed  in  guard  their  watches  round, 
Cherubic  waving  fires :    on  the  other  part, 
Satan  with  his  rebellious  disappeared. 
Far  in  the  dark  dislodged,  and,  void  of  rest. 
His  potentates  to  council  called  by  night. 
And  in  the  midst  thus  undismayed  began  : — 

"'O  now  in  danger  tried,  now  known   in  arms 
Not  to  be  overpowered,  companions  dear. 
Found  worthy  not  of  liberty  alone —  420 

Too  mean  pretence — but,  what  we  more  affect. 
Honor,  dominion,  glory,  and  renown  ; 
Who  have  sustained  one  day  in  doubtful  fight 
(And,  if  one  day,  why  not  eternal  days  .^) 
What  Heaven's  Lord  had  powerfullest  to  send 
Against  us  from  about  his  throne,  and  judged 
Sufficient  to  subdue  us  to  his  will. 
But  proves  not  so  :    then  fallible,  it  seems, 
Of  future  we  may  deem  him,  though  till  now 
Omniscient  thought!     True  is,  less  firmly  armed,  430 


Book  VT]  PARADISE  LOST  119 

Some  disadvantage  we  endured,  and  pain — 

Till  now  not  known,  but,  known,  as  soon  contemned  ; 

Since  now  we  find  this  our  empyreal  form 

Incapable  of  mortal  injury,  1 

Imperishable,  and,  though  pierced  with  wound, 

Soon  closing,  and  by  native  vigor  healed. 

Of  evil,  then,  so  small  as  easy  think 

The  remedy  :   perhaps  more  valid  arms, 

Weapons  more  violent,  when  next  we  meet. 

May  serve  to  better  us  and  worse  our  foes,  440 

Or  equal  what  between  us  made  the  odds, 

In  nature  none.     If  other  hidden  cause 

Left  them  superior,  while  we  can  preserve 

Unhurt  our  minds,  and  understanding  sound. 

Due  search  and  consultation  will  disclose.' 

"  He  sat ;   and  in  the  assembly  next  upstood 
Nisroch,  of  Principalities  the  prime. 
As  one  he  stood  escaped  from  cruel  fight 
Sore  toiled,  his  riven  arms  to  havoc  hewn. 
And,  cloudy  in  aspect,  thus  answering  spake: —  45° 

"  '  Deliverer  from  new  Lords,  leader  to  free 
Enjoyment  of  our  right  as  Gods !   yet  hard 
For  Gods,  and  too  unequal  work,  we  find 
Against  unequal  arms  to  fight  in  pain. 
Against  unpained,  impassive  ;    from  which  evil 
Ruin  must  needs  e.isue.     For  what  avails 
Valor  or  strength,  though  matchless,  quelled  with  pain. 
Which  all  subdues,  and  makes  remiss  the  hands 
Of  mightiest?     Sense  of  pleasure  we  may  well 
Spare  out  of  life  perhaps,  and  not  repine,  460 

But  live  content — which  is  the  calmest  life ; 
But  pain  is  perfect  misery,  the  worst 
Of  evils,  and,  excessive,  overturns 
All  patience.     He  who,  therefore,  can  invent 
With  what  more  forcible  we  may  oiTend 
Our  yet  unwounded  enemies,  or  arm 
Ourselves  with  like  defence,  to  me  deserves 
No  less  than  for  deliverance  what  we  owe.' 

"  Whereto,  with  look  composed,  Satan  replied  : —  ' 

'  Not  uninvented  that,  which  thou  aright  470 

Believ'st  so  main  to  our  success,  I  bring. 
Which  of  us  who  beholds  the  bright  surface 
Of  this  ethereous  mould  whereon  we  stand — 
This  continent  of  spacious  Heaven,  adorned 
With  plant,  fruit,  flower  ambrosial,  gems  and  gold — 


I20  PARADISE  LOST  [Book  VI. 

Whose  eye  so  superficially  surveys 

These  things  as  not  to  mind  from  whence  they  grow 

Deep  under  ground  ;   materials  dark  and  crude, 

Of  spiritous  and  fiery  spume,  till,  touched 

With  Heaven's  ray,  and   tempered,  they  shoot  forth  480 

So  beauteous,  opening  to  the  ambient  light? 

These  in  their  dark  nativity  the  Deep 

Shall  yield  us,  pregnant  with  infernal  flame  ; 

Which,  into  hollow  engines  long  and  round 

Thick-rammed,  at  the  other  bore  with  touch  of  fire 

Dilated  and  infuriate,  shall  send  forth 

From  far,  with  thundering  noise,  among  our  foes 

Such  implements  of  mischief  as  shall  dash 

To  pieces  and  o'erwhelm  whatever  stands 

Adverse,  that  they  shall  fear  we  have  disarmed  490 

The  Thunderer  of  his  only  dreaded  bolt. 

Nor  long  shall  be  our  labor ;  yet  ere  dawn 

Effect  shall  end  our  wish.     Meanwhile  revive  ; 

Abandon  fear;  to  strength  and  counsel  joined 

Think  nothing  hard,  much  less  to  be  despaired.' 

"  He  ended  ;  and  his  words  their  drooping  cheer 
Enlightened,  and  their  languished  hope  revived. 
The  invention  all  admired,  and  each  how  he 
To  be  the  inventor  missed  ;  so  easy  it  seemed 
Once  found. which  yet  unfound  most  would  have  thought  500 
Impossible  !     Yet,  haply,  of  thy  race. 
In  future  days,  if  malice  should  abound, 
Some  one,  intent  on  mischief,  or  inspired 
With  devilish  machination,  might  devise 
Like  instrument  to  plague  the  sons  of  men 
For  sin,  on  war  and  mutual  slaughter  bent. 
Forthwith  from  council  to  the  work  they  flew ; 
None  arguing  stood  ;  innumerable  hands 
Were  ready ;  in  a  moment  up  they  turned 
Wide  the  celestial  soil,  and  saw  beneath  510 

The  originals  of  Nature  in  their  crude 
Conception  ;   sulphurous  and  nitrous  foam 
They  found,  they  mingled,  and,  with  subtle  art 
Concocted  and  adusted,  they  reduced 
To  blackest  grain>arrd  into  store  conveyed. 
Part  hidden  veins  digged  up  (nor  hath  this  Earth 
Entrails  unlike)  of  mineral  and  stone, 
Whereof  to  found  their  engines  and  their  balls 
Of  missive  ruin ;   part  incentive  reed 
Provide,  pernisjpus  with  one  touch  to  fire.  320 


Book  VI.]  PARADISE  LOST  121 

So  ;ill  ere  day-spring,  under  conscious  Night, 
Secret  they  finished,  and  in  order  set, 
With  silent  circumspection,  unespied. 

•  Now,  when  fair  Morn  orient  in  Heaven  appeared, 
U ;?  rose  the  victor  Angels,  and  to  arms 
"he  matin  trumpet  sung.     In  arms  they  stood 
»f  golden  panoply,  refulgent  host, 
:^oon  banded  ;  others  from  the  dawning  hills 
Looked  round,  and  scouts  each  coast  light-armed  scour, 
i  iach  quarter,  to  descry  the  distant  foe,  530 

Where  lodged,  or  whither  fled,  or  if  for  fight, 
in  motion  or  in  halt.     Him  soon  they  met 
Under  spread  ensigns  moving  nigh,  in  slow 
But  firm  battalion  :   back  with  speediest  sail 
Zophiel,  of  Cherubim  the  swiftest  wing. 
Came  flying,  and  in  mid  air  aloud  thus  cried  : — 

"  '  Arm,  Warriors,  arm  for  fight  I     The  foe  at  hand, 
Whom  fled  we  thought,  will  save  us  long  pursuit 
This  day;  fear  not  his  flight;    so  thick  a  cloud 
He  comes,  and  settled  in  his  face  I  see  540 

Sad  resolution  and  secure.     Let  each 
His  adamantine  coat  gird  well,  and  each 
Fit  well  -his  helm,  gripe  fast  his  orbed  shield. 
Borne  even  or  higlr.'-'for  this  day  will  pour  down, 
If  1  conjecture  aught,  no  drizzling  shower, 
But  rattling  storm  of  arrows  barbed  with  fire.' 

"  So  warned  he  them,  aware  themselves,  and  soon 
In  order,  quit  of  all  ii-^ipediment. 
Instant,  without  disturbTTFiey  took  alarm. 
And  onward  move  embattled  :    when,  behold,  550 

Not  distant  far,  with  heavy  pace  the  foe 
Approaching  gross  and  huge,  in  hollow  cube 
Training  his  devilish  enginry,  impaled 
On  every  side  with  shadowing  squadrons  deep, 
To  hide  the  fraud.     At  interview  both  stood 
A  while;   but  suddenly  at  head  appeared 
Satan,  and  thus  was  heard  commanding  loud  : — 

"•Vanguard,  to  right  and  left  the  front  unfold, 
That  all  may  see  who  hate  us  how  we  seek 
Peace  and  composure,  and  with  open  breast  560 

Stand  ready  to  receive  them,  if  they  like 
Our  overture,  and  turn  not  back  perverse  : 
But  that  I  doubt.     However,  witness  Heaven  ! 
Heaven,  witness  thou  anon!   while  we  discharge 
Freely  our  part.     Ye,  who  appointed  stand. 


122  PARADISE   LOST  [Book  VI. 

Do  as  you  have  in  charge,  and  briefly  touch 
What  we  propound,  and  loud  that  all  may  hear." 

"  So  scofl^ng  Tn  ambiguous  words,  he  scarce 
Had  ended,  when  to*Tl^!Tf  and  left  the  front 
Divided,  and  to  either  flank  retired  ;  s/o 

Which  to  our  eyes  discovered,  new  and  strange, 
A  triple  mounted  row  of  pillars  laid 
On  wheels  (for  like  to  pillars  most  they  seemed, 
Or  hollowed  bodies  make  of  oak  or  fir. 
With  branches  lopt,  in  wood  or  mountain  felled), 
Brass,  iron,  stony  mould,  had  not  their  mouths 
With  hideous  orifice  gaped  on  us  wide, 
Portending  hollow  truce.     At  each,  behind. 
A  Seraph  stood,  and  in  his  hand  a  reed 
Stood  waving  tipt  with  fire;  while  we,  suspense,  sSo 

Collected  stood  within  our  thoughts  amused. 
Not  long  !  for  sudden  all  at  once  their  reeds 
Put  forth,  and  to  a  narrow  vent  applied 
With  nicest  touch.     Immediate  in  a  flame. 
But  soon  obscured  with  smoke,  all  Heaven  appeared, 
From  those  deep-throated  engines  belched,  whose  roar 
Embowelled  ,with  outrageous  noise  the  air, 
And  all  her  entrails  tore,  disgorging  foul 
Their  devilish  glut,  chained  thunderbolts  and  hail 
Of  iron  globes ;    which,  on  the  victor  host  590 

Levelled,  with  such  impetuous  fury  smote. 
That  whom  they  hit  none  on  their  feet  might  stand. 
Though  standing  else  as  rocks,  but  down  they  fell 
By  thousands,  Angel  on  Archangel  rolled, 
The  sooner  for  their  arms.     Unarmed,  they  might 
Have  easily,  as  Spirits,  evaded  swift 
By  quick  contraction  or  remove ;  but  now 
Foul  dissipation  followed,  and  forced  rout ; 
Nor  served  it  to  relax  their  serried  files. 
WTiat  should  they  do  .^     If  on  they  rushed,  repulse  600 

Repeated,  and  indecent  overthrow 
Doubled,  would  render  them  yet  more  despised, 
And  to  their  foes  a  laughter— for  in  view 
Stood  ranked  of  Seraphim  another  row. 
In  posture  to  displode  their  second  tire 
Of  thunder;  back  defeated  to  return 
They  worse  abhorred.     Satan  beheld  their  plight, 
And  to  his  mates  thus  in  derision  called  : — 

"  '  O  friends,  why  come  not  on  these  victors  proud  } 
Erewhile  they  tierce  were  coming;  and.  when  we,  610 


Book  VI]  PARADISE  LOST  123 

To  entertain  them  fair  with  open  front 

And  breast  (what  could  we  more  ?),  propounded  terms 

Of  composition,  straight  they  changed  their  minds, 

Flew  off,  and  into  strange  vagaries  fell, 

As  they  would  dance.     Yet  for  a  dance  they  seemed 

Somewhat  extravagant  and  wild  ;  perhaps 

For  joy  of  offered  peace.     But  I  suppose, 

If  our  proposals  once  again  were  heard. 

We  should  compel  them  to  a  quick  result.' 

"  To  whom  thus  Belial,  in  like  gamesome  mood  : —       620 
'  Leader,  the  terms  we  sent  were  terms  of  weight, 
Of  hard  contents,  and  full  of  force  urged  home, 
Such  as  we  might  perceive  amused  them  all. 
And  stumbled  many.     Who  receives  them  right 
Had  need  from  head  to  foot  well  understand  ; 
Not  understood,  this  gift  they  have  besides— 
They  show  us  when  our  foes  walk  not  upright." 

"  So  they  among  themselves  in  pleasant  vein 
Stood  scoffing,  highthened  in  their  thoughts  beyond 
All  doubt  of  victory  ;  Eternal  Might  630 

To  match  with  their  inventions  they  presumed 
So  easy,  and  of  his  thunder  made  a  scorn, 
And  all  his  host  derided,  while  they  stood 
A  while  in  trouble.     But  they  stood  not  long; 
Rage  prompted  them  at  length,  and  found  them  arms 
Against  such  hellish  mischief  fit  to  oppose. 
Forthwith  (behold  the  excellence,  the  power, 
Which  God  hath  in  his  mighty  Angels  placed  !) 
Their  arms  away  they  threw,  and  to  the  hills 
(For  Earth  hath  this  variety  from   Heaven  640 

Of  pleasure  situate  in  hill  and  dale) 
Light  as  the  lightning-glimpse  they  ran,  they  flew; 
From  their  foundations,  loosening  to  and  fro, 
They  plucked  the  seated  hills,  with  all  their  load, 
Rocks,  waters,  woods,  and,  by  the  shaggy  tops 
Uplifting,  bore  them  in  their  hands.     Amaze, 
Be  sure,  and  terror,  seized  the  rebel  host, 
When  coming  towards  them  so  dread  they  saw 
The  bottom  of  the  mountains  upward  turned, 
Till  on  those  cursed  engines'  triple  row  650 

They  saw  them  whelmed,  and  all  their  confidence 
Under  the  weight  of  mountains  buried  deep ; 
Themselves  invaded  next,  and  on  their  heads 
Main  promontories  flung,  which  in  the  air 
Came  shadowing,  and  oppressed  whole  legions  armed. 


124  PARADISE   LOST  [Book  VI. 

Their  armor  helped  their  harm,  crushed  in  and  bruised, 

Into  their  substance  pent — which  wrought  them  pain 

Implacable,  and  many  a  dolorous  groan, 

Lon^^'-struggling  underneath,  ere  they  could  wind 

Out  of  such  prison,  though  Spirits  of  purest  light,  660 

Purest  at  first,  now  gross  by  sinning  grown. 

The  rest,  in  imitation,  to  like  arms 

Betook  them,  and  the  neighboring  hills  uptore  ; 

So  hills  amid  the  air  encountered  hills. 

Hurled  to  and  fro  with  jaculation  dire. 

That  underground  they  fougTTt  in  dismal  shade  : 

Infernal  noise  I   war  seemed  a  civil  game 

To  this  uproar;    horrid  confusion  heaped 

Upon  confusion  rose.     And  now  all  Heaven 

Had  gone  to  wrack,  with  ruin  overspread,  670 

Had  not  the  Almighty  Father,  where  he  sits 

Shrined  in  his  sanctuary  of  Heaven  secure, 

Consulting  on  the  sum  of  things,  foreseen 

This  tumult,  and  permitted  all,  advised, 

That  his  great  purpose  he  might  so  fulfil, 

To  honor  his  Anointed  Son,  avenged 

Upon  his  enemies,  and  to  declare 

All  power  on  him  transferred.     Whence  to  his  Son, 

The  assessor  of  his  throne,  he  thus  began  : — 

"  '  EfTinj^;pice  of  my  glory.  Son  beloved,  680 

Son  in  whose  face  invisible  is  beheld 
Visibly,  what  by  Deity  I  am, 
And  in  whose  hand  what  by  decree  I  do, 
Second  Omnipotence!   two  days  are  passed. 
Two  days,  as  we  compute  the  days  of  Heaven, 
Since  Michael  and  his  Powers  went  forth  to  tame 
These  disobedient.     Sore  hath  been  their  fight. 
As  likeliest  was  when  two  such  foes  met  armed  : 
For  to  themselves  I  left  them  ;  and  thou  know'st 
Equal  in  their  creation  they  were  formed,  690 

Save  what  sin  hath  impaired — which  yet  hath  wrought 
Insensibly,  for  I  suspend  their  doom  : 
Whence  in  perpetual  fight  they  needs  must  last 
Endless,  and  no  solution  will  be  found. 
War  wearied  hath  performed  what  war  can  do, 
And  to  disordered  rage  let  loose  the  reins, 
With  mountains,  as  with  weapons,  armed  ;   which  makes 
Wild  work  in  Heaven,  and  dangerous  to  the  main. 
Two  days  are,  therefore,  passed;    the  third  is  thine: 
For  thee  I  have  ordained  it,  and  thus  far  700 


Book  VI.]  PARADISE   LOST  125 

Have  suffered,  that  the  glory  may  be  thine 

Of  ending  this  great  war,  since  none  but  thou 

Can  end  it.     Into  thee  such  virtue  and  grace 

Immense  I  have  transfused,  that  all  may  know 

In  Heaven  and  HerTTTiy  power  above  compare, 

And  this  perverse  commotion  governed  thus, 

To  manifest  thee  worthiest  to  be  Heir 

Of  all  things— to  be  Heir,  and  to  be  King 

Bv  sacred  unction,  thy  deserved  right. 

Go,  then,  tRrnr-Mightiest,  in  thy  Father's  might ;  71° 

Ascend  my  chariot ;   guide  the  rapid  wheels 

That  shake  Heaven's  basis;   bring  forth  all  my  war; 

My  bow  and  thunder,  my  almighty  arms, 

Gird  on,  and  sword  upon  thy  puissant  thigh; 

Pursue  these  Sons  of  Darkness,  drive  them  out 

From  all  Heaven's  bounds  into  the  utter  Deep; 

There  let  them  learn,  as  likes  them,  to  despise 

God,  and  Messiah  his  anointed  King.' 

"  He  said,  and  on  his  Son  with  rays  direct 
Shone  full.     He  all  his  Father  full  expressed  720 

Ineffably  into  his  face  received  ; 
And  thus  the  Filial  Godhead  answering  spake:— 
"  '  O  Father,  O  Supreme  of  Heavenly  Thrones, 
First,  Highest,  Holiest,  Best,  thou  always  seek'st 
To  glorify  thy  Son ;    I  always  thee, 
As  is  most  just.     This  I  my  glory  account. 
My  exaltation,  and  my  whole  delight, 
That  thou  in  me,  well  pleased,  declar'st  thy  will 
Fulfilled,  which  to  fulfil  is  all  my  bliss. 
Sceptre  and  power,  thy  giving,  I  assume,  730 

And  gladlier  shall  resign  when  in  the  end 
Thou  shalt  be  all  in  all,  and  I  in  thee 
For  ever,  and  in  me  all  whom  thou  lov'st. 
But  whom  thou  hat'st  I  hate,  and  can  put  on 
Thy  terrors,  as  I  put  thy  mildness  on. 
Image  of  thee  in  all  things:   and  shall  soon, 
Armed  with  thy  might,  rid   Heaven  of  these  rebelled. 
To  their  prepared  ill  mansion  driven  down, 
To  chains  of  darkness  and  the  undying  worm, 
That  from  thy  just  obedience  could  revolt.  740 

Whom  to  obey  is  happiness  entire. 
Then  shall  thy  Saints,  unmixed,  and  from  the  impure 
Far  separate,  circling  thy  holy  Mount, 
Unfeigned  halleluiahs  to  thee  sing. 
Hymns  of  high  praise,  and  I  among  them  chief.' 


126  PARADISE  LOST  [Book  Vf. 

"  So  said,  he.  o'er  his  sceptre  bowing,  ruse 
From  the  right  hand  of  Glory  where  he  sat ; 
And  the  third  sacred  morn  began  to  shine.  [sound 

Dawning  through  Heaven.     Forth  rushed  with  whirlwind 
The  chariot  of  Paternal  Deity,  750 

Flashing  thick  flames,  wheel  within  wheel ;    undrawn. 
Itself  instinct  with  spirit,  but  convoyed 
By  four  cherubic  Shapes.     Four  faces  each 
Had  wondrous;  as  wnth  stars,  their  bodies  all 
And  wings  were  set  with  eyes ;   with  eyes  the  wheels 
Of  beryl,  and  careering  fires  between  ; 
Over  Uieir  heads  a  crystal  firmament. 
Whereon  a  sapphire  throne,  inlaid  with  pure 
Amber  and  colors  of  the  showery  arch. 
He,  in  celestial  panoply  all  armed  760 

Of  radiant  l^im,  w'ork  divinely  wrought, 
Ascended  ;    aTiils  right  hand  Victory 
Sat  eagle-wnnged  ;   beside  him  hung  his  bow. 
And  quiver,  with  three-bolted  thunder  stored  ; 
And  from  about  him  fierce  effusion  rolled 
Of  smoke  and  bickering  flame  and  sparkles  dire. 
Attended  with  ten~TKousand  thousand   Saints. 
He  onward  came;    far  off  his  coming  shone; 
And  twenty  thousand  (I  their  number  heard) 
Chariots  of  God,  half  on  each  hand,  were  seen.  770 

He  on  the  wings  of  Cherub  rode  sublime 
On  the  crystalline  sky,  in  sapphire  throned — 
Illustrious  far  and  wide,  but  by  his  own 
First  seen.     Them  unexpected  joy  surprised 
When  the  great  ensign  of  Messiah  blazed 
Aloft,  by  Angels  borne,  his  sign  in   Heaven  ; 
Under  whose  conduct  Michael  soon  reduced 
His  army,  circumfused  on  either  wing. 
Under  their~TTead  embodied  all  in  one. 
Before  him   Power  Divine  his  way  prepared  ;  7S0 

At  his  command  the  uprooted  hills  retired 
Each  to  his  place  ;   they  heard  his  voice,  and  went 
Obsequious;    Heaven  his  wonted  face  renewed, 
And  with  fresh  flowerets  hiirlmd  valley  smiled. 

"This  saw  his  hapless  foes,  but  stood  obdured. 
And  to  rebellious  fight  rallied  their  Powers, 
Insensate,  hope  conceiving  from  despair. 
In  Heavenly  Spirits  could  such  perverseness  dwell  "^ 
But  to  convince  the  proud  w^hat  signs  avail, 
Or  wonders  move  the  obdurate  to  relent.^  79« 


Book  VT.]  PARADISE   LOST  127 

They,  hardened  more  by  what  might  most  reclaim. 

Grieving  to  see  his  glory,  at  the  sight 

Took  envy,  and,  aspiring  to  his  highth, 

Stood  re-embattled  fierce,  by  force  or  fraud 

Weening  to  prosper,  and  at  length  prevail 

Against  God  and  Messiah,  or  to  fall 

In  universal  ruin  last;  and  now 

To  final  battle  drew,  disdaining  flight, 

Or  faint  retreat :   when  the  great  Son  of  God 

To  all  his  host  on  either  hand  thus  spake  : —  800 

•'  •  Stand  still  in  bright  array,  ye  Saints ;   here  stand. 
Ye  Angels  armed;   this  day  from  battle  rest. 
Faithful  hath  been  your  warfare,  and  of  God 
Accepted,  fearless  in  his  righteous  cause  ; 
And,  as  ye  have  received,  so  have  ye  done, 
I-nvincibly.     But  of  this  cursed  crew 
The  punishment  to  other  hand  belongs; 
Vengeance  is  his,  or  whose  he  sole  appoints. 
Number  to  this  day's  work  is  not  ordained, 
Nor  multitude;   stand  only  and  behold  810 

God's  indignation  on  these  godless  poured 
By  me.     Not  you.  but  me,  they  have  despised, 
Yet  envied  ;    against  me  is  all  their  rage, 
Because  the  Father,  to  whom  in  Heaven  supreme 
Kingdom  and  power  and  glory  appertains, 
Hath  honored  me,  riccording  to  his  will. 
Therefore  to  me  their  doom  he  hath  assigned. 
That  they  may  have  their  wish,  to  try  with  me 
In  battle  which  the  stronger  proves — they  all, 
Or  I  alone  against  them  ;    since  by  strength  820 

They  measure  all,  of  other  excellence 
Not  emulous,  nor  care  who  them  excels ; 
Nor  othef  strife  with  them  do  I  voutsafe.' 

"  So  spake  the  Son,  and  into  terror  changed 
His  countenance,  too  severe  to  be  beheld, 
And  full  of  wrath  bent  on  his  enemies. 
At  once  the  Four  spread  out  their  starry  wings 
With  dreadful  shade  contiguous,  and  the  orbs 
Of  his  fierce  chariot  rolledraS  with  the  sound 
Of  torrent  floods,  or  of  a  numerous  host.  830 

He  on  his  impious  foes  right  onward  drove. 
Gloomy  as  Night.     Under  his  burning  wheels" 
The  steadfast  Empyrean  shook  throughout, 
All  but  the  throne  itself  of  God.     Full  soon 
Amont{  them  he  arrived, 


128  PARADISE  LOST  [Book  VI. 

Grasping  ten  thousand  thunders,  which  he  sent 

Before  him,  such  as  in  their  souls  infixed 

Plagues.     They,  astonished,  all  resistance  lost. 

All  courage;   down  their  idle  weapons  dropt; 

O'er  shields,  and  helms,  and  helmed  heads  he  rode  84c 

Of  Thrones  and  mighty  Seraphim  prostrate. 

That  wished  the  mountains  now  might  be  again 

Thrown  on  them,  as  a  shelter  from  his  ire. 

Nor  less  on  either  side  tempestuous  fell 

His  arrows,  from  the  fourfold-visaged  Four, 

Distinct  with  eyes,  and  from  the  living  wheels, 

Distinct  alike  with  multitude  of  eyes; 

One  spirit  in  them  ruled,  and  every  eye 

Glared  lightning,  and  shot  forth  pernicious  fire 

Among  the  accursed,  that  withered  all  their  strength,       850 

And  of  their  wonted  vigor  left  them  drained, 

Exhausted,  spiritless,  afflicted,  fallen. 

Yet  half  his  strength  he  put  not  forth,  but  checked 

His  thunder  in  mid-volley ;    for  he  meant 

Not  to  destroy,  but  root  them  out  of  Heaven. 

The  overthrown  he  raised,  and,  as  a  herd 

Of  goats  or  timorous  flock  together  thronged. 

Drove  them  before  him  thunderstruck,  pursued 

With  terrors  and  with  furies  to  the  bounds 

And  crystal  wall  of  Heaven  ;   which,  opening  wide,  860 

Rolled  inward,  and  a  spacious  gap  disclosed 

Into  the  wasteful  Deep.     The  monstrous  sight 

Strook  them  with  horror  backward  ;   but  far  worse 

Urged  them  behind  :    headlong  themselves  they  threw 

Down  from  the  verge  of  Heaven  :   eternal  wrath 

Burnt  after  them  to  the  bottomless  pit. 

"  Hell  heard  the  unsufferable  noise ;    Hell  saw 
Heaven  ruining  from  Heaven,  and  would  have  fied 
Affrighted  ;   but  strict  Fate  had  cast  too  deep 
Her  dark  foundations,  and  too  fast  had  bound.  870 

Nine  days  they  fell ;   confounded  Chaos  roared. 
And  felt  tenfold  confusion  in  their  fall 
Through  his  wild  Anarchy;    so  huge  a  rout 
Encumbered  him  with  ruin.     Hell  at  last. 
Yawning,  received  them  whole,  and  on  them  closed — 
Hell,  their^  fit  habitation,  fraught  with  fire 
Unquenchable,  the  house  of  woe  and  pain. 
Disburdened  Heaven  rejoiced,  and  soon  repaired 
Her  mural  breach,  returning  whence  it  rolled. 
Sole  victor,  from  the  expulsion  of  his  foes  880 


Book  VT.]  PARADISE  LOST  129 

Messiah  his  triumphal  chariot  turned. 

To  meet  him  all  his  Saints,  who  silent  stood 

Eye-witnesses  of  his  ahnighty  acts, 

With  jubilee  advanced  ;   and.  as  they  went, 

Shaded  with  branching  palm,  each  order  bright 

Sung  triumph,  and  him  sung  victorious  King. 

Son,  Heir,  and  Lord,  to  him  dominion  given. 

Worthiest  to  reign.     He  celebrated  rode. 

Triumphant  through  mid  Heaven,  into  the  courts 

And  temple  of  his  mighty  Father  throned  : 

On  high ;  who  into  glory  him  received. 

Where  now  he  sits  at  the  right  hand  of  bliss. 

"Thus,  measuring  things  in  Heaven  by  things  on  Earth, 
At  thy  request,  and  that  thou  may'st  beware 
By  what  is  past,  to  thee  I  have  revealed 
What  might  have  else  to  human  race  been  hid — 
The  discord  which  befell,  and  war  in  Heaven 
Among  the  Angelic  Powers,  and  the  deep  fall 
Of  those  too  high  aspiring  who  rebelled 
With  Satan  :    he  who  envies  now  thy  state, 
Who  now  is  plotting  how  he  may  seduce 
Thee  also  from  obedience,  that,  with  him 
B^reayed  of  happiness,  thou  may'st  partake 
His  punishment,  eternal  misery; 
Which  would  be  all  his  solace  and  revenge, 
As  a  despite  done  against  the  Most  High, 
Thee  once  to  gain  companion  of  his  woe. 
But  listen  not  to  his  temptations ;  warn 
Thy  weaker ;   let  it  profit  thee  to  have  heard, 
By  terrible  example,  the  reward 
Of  disobedience.     Firm  they  might  have  stood, 
Yet  fell.     Remember,  and  fear  to  transgress." 
9 


THE   ARGUMENT 

Raphael,  at  the  request  of  Adam,  relates  how  and  wherefore  this  World  was 
first  created: — that  God,  after  the  expelling  of  Satan  and  his  Angels  out  of 
Heaven,  declared  his  pleasure  to  create  another  World,  and  other  creatures  to 
dwell  therein;  sends  his  Son  with  glory,  and  attendance  of  Angels,  to  perform 
the  work  of  creation  in  six  days :  the  Angels  celebrate  with  hymns  the  perform- 
ance thereof,  and  his  reascension  into  Heaven. 

DESCEND  from  Heaven,  Urania,  by  that  name 
If  rightly  thou  art  called,  whose  voice  divine 
Following,  above  the  Olympian  hill  I  soar. 
Above  the  flight  of  Pegasean  wing ! 
The  meaning,  not  the  name,  I  call ;   for  thou 
Nor  of  the  Muses  nine,  nor  on  the  top 
Of  old  Olympus  dwell'st ;  but,  heavenly-born, 
Before  the  hills  appeared  or  fountain  flowed. 
Thou  with  Eternal  Wisdom  didst  converse, 
Wisdom  thy  sister,  and  with  her  didst  play 
In  presence  of  the  Almighty  Father,  pleased 
With  thy  celestial  song.     Up  led  by  thee. 
Into  the  Heaven  of  Heavens  I  have  presumed, 
An  earthly  guest,  and  drawn  empyreal  air. 
Thy  tempering.     With  like  safety  guided  down. 
Return  me  to  my  native  element ; 
Lest,  from  this  flying  steed  unreined  (as  once 
Bellerophon,  though  from  a  lower  clime) 
Dismounted,  on  the  Aleian  field  I  fall. 
Erroneous  there  to  wander  and  forlorn.  : 

Half  yet  remains  unsung,  but  narrower  bound 
Within  the  visible  Diurnal  Sphere. 
Standing  on  Earth,  not  rapt  above  the  pole, 
More  safe  I  sing  with  mortal  voice,  unchanged 
To  hoarse  or  mute,  though  fallen  on  evil  days, 
On  evil  days  though  fallen,  and  evil  tongues, 
In  darkness,  and  with  dangers  compassed  round, 
And  solitude  ;   yet  not  alone,  while  thou 
Visit'st  my  slumbers  nightly,  or  when  Morn 


Look  VU.J  PARADISE   LOST  131 

P-U rifles  the  East.     Still  govern  thou  my  song,  ^o 

Urania,  and  fit  audience  find,  though  few. 

But  drive  far  off  the  barbarous  dissonance 

Of  Bacchus  and  his  revellers,  the  rsice 

Of  that  wild  rout  that  tore  the  Thracian  bard 

In   Rhodope,  where  woods  and  rocks  had  ears 

To  rapture,  till  the  savage  clamor  drowned 

Both  harp  and  voice;    nor  could  the  Muse  defend 

Her  son.     So  fail  not  thou  who  thee  implores ; 

For  thou  art  heavenly,  she  an  empty  dream. 

Say,  Goddess,  what  ensued  A/vhen  Raphael,  *     40 

The  affable  Archangel,  had  forewarned 
Adam,  by  dire  example,  to  beware 
Apostasy,  by  what  befell  in  Heaven 
To  those  apostates,  lest  the  like  befall 
In  Paradise  to  Adam  or  his  race, 
Charged  not  to  touch  the  interdicted  Tree, 
If  they  transgress,  and  slight  that  sole  command. 
So  easily  obeyed  amid  the  choice 
Of  all  tastes  else  to  please  their  appetite, 
Though  wandering.     He,  with  his  consorted   Eve,  50 

The  story  heard  attentive,  and  was  filled 
With  admiration  and  deep  muse,  to  hear 
Of  things  so  high  and  strange — things  to  their  thought 
So  unimaginable  as  hate  in   Heaven, 
And  war  so  near  the  peace  of  God  in  bliss, 
With  such  confusion  ;    but  the  evil,  soon 
Driven  back,  re(jounded  as  a  flood  on  those 
From  whom  it  sprung,  impossible  to  mix 
With  blessedness.     Whence  Adam  soon  repealed 
The  doubts  that  in  his  heart  arose ;   and,  now  60 

Led  on,  yet  sinless,  with  desire  to  know 
What  nearer  might  concern  him — how  this  World 
Of  heaven  and  earth  conspicuous  first  began  ; 
When,  and  whereof,  created,   for  what  cause; 
What  within  Eden,  or  without,  was  done 
Before  his  memory — as  one  whose  drouth. 
Yet  scarce  allayed,  still  eyes  the  current  stream, 
Whose  liquid  murmur  heard  new  thirst  excites. 
Proceeded  thus  to  ask  his  Heavenly  Guest  :— 

"Great  things,  and  full  of  wonder  in  our  ears,  70 

Far  differing  from  this  World,  thou  hast  revealed. 
Divine  Interpreter!   by  favor  sent 
Down  from  the  Empyrean  to  forewarn 
Us  timely  of  what  might  else  have  been  our  loss, 


132  PARADISE  LOST  [Book  Vil. 

Unknown,  which  human  knowledge  could  not  reach; 

For  which  to  the  infinitely  Good  we  owe 

Immortal  thanks,  and  his  admonishment 

Receive  with  solemn  purpose  to  observe 

Immutably  his  sovran  will,  the  end 

Of  what  we  are.     But,  since  thou  hast  voutsafed 

Gently,  for  our  instruction,  to  impart 

Things  above  Earthly  thought,  which  yet  concerned 

Our  knowing,  as  to  highest  Wisdom  seemed. 

Deign  to  descend  now  lower,  and  relate 

Wtiit  may  no  less  perhaps  avail  us  known — 

How  first  began  this  Heaven  which  we  behold 

Distant  so  high,  with  moving  fires  adorned 

Innumerable;   and  this  which  yields  or  fills 

All  space,  the  ambient  Air,  wide  interfused, 

Embracing  rouiTci  tTTis  florid  Earth ;  what  cause 

Moved  the  Creator,  in  his  holy  rest 

Through  all  eternity,  so  late  to  build 

In  Chaos ;   and,  the  work  begun,  how  soon 

Absolved  :    if  unforbid  thou  may'st  unfold 

Wli^  we  not  to  explore  the  secrets  ask 

Of  his  eternal  empire,  but  the  more 

To  magnify  his  works  the  more  we  know. 

And  the  great  Light  of  Day  yet  wants  to  run 

Much  of  his  race,  though  steep.     Suspense  in  heaven 

Held  by  thy  voice,  thy  potent  voice  he  hears, 

And  longer  will  delay,  to  hear  thee  tell 

His  generation,  and  the  rising  birth 

Of  Nature  from  the  unapparent  Deep : 

Or,  if  the  Star  of  Evening  and  the  Moon 

Haste  to  thy  audience.  Night  with  her  will  bring 

Silence,  and  Sleep  listening  to  thee  will  watch  ; 

Or  we  can  bid  his  absence  till  thy  song 

End,  and  dismiss  thee  ere  the  morning  shine." 

Thus  Adam  his  illustrious  guest  besought ; 
And  thus  the  godlike  Angel  answered  mild  : — 

"  This  also  thy  request,  with  caution  asked, 
Obtain ;   though  to  recount  almighty  works 
What  words  or  tongue  of  Seraph  can  suffice, 
Or  heart  of  man  suffice  to  comprehend  } 
Yet  what  thou  canst  attain,  which  best  may  serve 
To  glorify  the  Maker,  and  infer 
Thee  also  happier,  shall  not  be  withheld 
Thy  hearing.     Such  commission  from  above 
I  have  received,  to  answer  thy  desire 


Book  VII.]  PARADISE  LOST  133 

Of  knowledge  within  bounds  ;    beyond  abstain  120 

To  asiv,  nor  let  thine  own  inventions  hope 

Things  not  revealed,  which  the  invisible  King, 

Only  omniscient,  hath  suppressed  in  night. 

To  none  communicable  in  Earth  or  Heaven. 

Enough  is  left  besides  to  search  and  know  ; 

But  Knowledge  is  as  food,  and  needs  no  less 

Her  temperance  over  appetite,  to  know 

In  measure  what  the  mind  may  well  contain  ; 

Oppresses  else  with  surfeit,  and  soon  turns 

Wisdom  to  folly,  as  fl^e^rishment  to  wind.  130 

"  Know  then  that,  after  Lucifer  from  Heaven 
(So  call  him,  brighter  once  amidst  the  host 
Of  Angels  than  that  star  the  stars  among) 
Fell  with  his  flaming  legions  through  the  Deep 
Into  his  place,  and  the  great  Son  returned 
Victorious  with  his  Saints,  the  Omnipotent 
Eternal  Father  from  his  throne  beheld 
Their  multitude,  and  to  his  Son  thus  spake  :— 

"  '  At  least  our  envious  foe  hath  failed,  who  thought 
All  like  himself  rebellious ;   by  whose  aid  140 

This  inaccessible  high  strength,  the  seat 
Of  Deity  supreme,  us  dispossessed. 
He  trusted  to  have  seized,  and  into  fraud 
Drew  many  whom  their  place  knows  here  no  more. 
Yet  far  the  greater  part  have  kept.  I  see, 
Their  station  ;    Heaven,  yet  populous,  retains 
Number  sufficient  to  possess  her  realms, 
Though  wide,  and  this  high  temple  to  frequent 
With  ministeries  due  and  solemn  rites. 

But,  lest  his  heart  exalt  him  in  the  harm  150 

Already  done,  to  have  dispeopled  Heaven — 
My  damage  fondly  deemed — I  can  repair 
That  detriment,  if  such  it  be  to  lose 
Self-lost,  and  in  a  moment  will  create 
Another  world  ;   out  of  one  man  a  race 
Of  men  innumerable,  there  to  dwell, 
Not  here,  till,  by  degrees  of  merit  raised, 
They  open  to  themselves  at  length  the  way 
Up  hither,  under  long  obedience  tried. 

And  Earth  be  changed  to  Heaven,  and  Heaven  to  Earth,  160 
One  kingdom,  joy  and  union  without  end. 
Meanwhile  inhabit  lax,  ye  Powers  of  Heaven  ; 
And  thou,  my  WorcIrBegotten  Son,'^by  thee 
This  I  perform  ;   speak  thou,  and  be  it  done  ! 


134  PARADISE  LOST  [Book  VII. 

My  overshadowing  Spirit  and  might  with  thee 

I  send  along;    ride  forth,  and  bid  the  Deep 

Within  appointed  bounds  be  heaven  and  earth. 

Boundless  the  Deep,  because  I  am  who  fill 

Infinitude;    nor  vacuous  the  space, 

Though  I,  uncircumscribed,  mj'self  retire,  170 

And  put  not  forth  my  goodness,  which  is  free 

To  act  or  not.     Necessity  and  Chance 

Approach  not  me,  and  what  I  will  is  Fate.' 

"  So  spake  the  Almighty ;    and  to  what  he  spake 
His  Word,  the  Filial  Godhead,  gave  effect. 
Immediate  are  the  acts  of  God,  more  swift 
Than  time  or  motion,  but  to  human  ears 
Cannot  without  process  of  speech  be  told, 
So  told  as  earthly  notion,  can  receive. 

Great  triumph  and  rejoicing  was  in  Heaven  180 

When  such  was  heard  declared  the  Almighty's  will. 
Glory  they  sung  to  the  Most  High,  good-will 
To  future  men,  and  in  their  dwellings  peace — 
Glory  to  Him  whose  just  avenging  ire 
Had  driven  out  the  ungodly  from  his  sight 
And  the  habitations  of  the  just ;   to  Him 
Glory  and  praise  whose  wisdom  had  ordained 
Good  out  of  evil  to  create — instead 
Of  Spirits  malign,  a  better  race  to  bring 
Into  their  vacant  room,  and  thence  diffuse  igo 

His  good  to  worlds  and  ages  infinite. 

"So  sang  the  Hierarchies.     Meanwhile  the  Son 
On  his  great  expedition  now  appeared, 
Girt  with  omnipotence,  with  radiance  crowned 
Of  majesty  divine,  sapience  and  love 
Immense;   and  all  his  Father  in  him  shone. 
About  his  chariot  numberless  were  poured 
Cherub  and  Seraph,  Potentates  and  Thrones, 
And  Virtues,  winged  Spirits,  and  chariots  winged 
From  the  armory  of  God,  where  stand  of  old  200 

Myriads,  between  two  brazen  mountains  lodged 
Against  a  solemn  day,  harnessed  at  hand. 
Celestial  equipage;   and  now  came  forth 
Spontaneous,  for  within  them  Spirit  lived. 
Attendant  on  their  Lord.     Heaven  opened  wide 
Her  ever-during  gates,  harmonious  sound 
On  golden  hinges  moving,  to  let  forth 
The  King  of  Glory,  in  his  powerful  Word 
And  Spirit  coming  to  create  new  worlds. 


Book  VII.]  PARADISE  LOST  135 

On  Heavenly  ground  they  stood,  and  from  the  shore       2 
They  viewed  the  vast  immeasurable  Abyss, 
Outrageous  as  a  sea,  dark,  wasteful,  wild, 
Up  from  the  bottom  turned  by  furious  winds 
And  surging  waves,  as  mountains  to  assault 
Heaven's  highth,  and  with  the  centre  mix  the  pole. 

"  '  Silence,  ye  troubled  waves,  and,  thou  Deep,  peace  !' 
Said  then  the  omnific  Word:    'your  discord  end!' 
Nor  stayed  ;    but,  on  the  wings  of  Cherubim 
Uplifted,  in  paternal  glory  rode 

Far  into  Chaos  and  the  World  unborn  ;  2 

For  Chaos  heard  his  voice.     Him  all  his  train 
Followed  in  bright  procession,  to  behold 
Creation,  and  the  wonders  of  his  might. 
Then  stayed  the  fervid  wheels,  and  in  his  hand 
He  took  the  golden  compasses,  prepared 
In  God's  eternal  store,  to  circumscribe 
This  Universe,  and  all  created  things. 
One  foot  he  centred,  and  the  other  turned 
Round  through  the  vast  profundity  obscure, 
And  said,  'Thus  far  extend,  thus  far  thy  bounds;  : 

This  be  thy  just  circumference,  O  World  !' 
Thus  God  the  Heaven  created,  thus  the  Earth, 
Matter  unformed  and  void.     Darkness  profound 
Covered  the  Abyss ;   but  on  the  watery  calm 
His  brooding  wingi  the  Spirit  of  God  outspread, 
And  vital  virtue  infused,  and  vital  warmth, 
Throughout  the  fluid  mass,  but  downward  purged 
The  black,  tartareous,  cold,  infernal  dregs, 
Adverse  to  life  ;   then  founded,  then  conglobed, 
Like  things  to  like,  the  rest  to  several  place  ^ 

Disparted,  and  between  spun  out  the  Air, 
And  Earth,  self-balanced,  on  her  centre  hung. 

"  '  Let  there  be  Light !'   said  God  ;   and  forthwith  Light 
Ethereal,  first  of  things,  quintessence  pure, 
Sprung  from  the  Deep,  and  from  her  native  East 
To  journey  through  the  aery  gloom  began. 
Sphered  in  a  radiant  cloud— for  yet  the  Sun 
Was  not;   she  in  a  cloudy  tabernacle 
Sojourned  the  while.     God  saw  the  Light  was  good  ; 
And  light  from  darkness  by  the  hemisphere  : 

Divided  :   Light  the  Day,  and  Darkness  Night, 
He  named.     Thus  was  the  first  Day  even  and  morn  ; 
Nor  passed  uncelebrated,  nor  unsung 
By  the  celestial  quires,  when  orient  light 


136  PARADISE  LOST  [Book  VII. 

Exhaling  first  from  darkness  they  beheld, 

Birth-day  of  Heaven  and  Earth.     With  joy  and  shout 

The  hollow  universal  orb  they  filled, 

And  touched  their  golden  harps,  and  hymning  praised 

God  and  his  works ;    Creator  him  they  sung, 

Both  when  first  evening  was,  and  when  first  morn.  260 

"Again  God  said,  'Let  there  be  firmament 
Amid  the  waters,  and  let  it  divide 
The  waters  from  the  waters !'     And  God  made 
The  firmament,  expanse  of  liquid,  pure. 
Transparent,  elemental  air,  diffused 
In  circuit  to  the  uttermost  convex 
Of  this  great  round — partition  firm  and  sure, 
The  waters  underneath  from  those  above 
Dividing;   for  as  Earth,  so  he  the  World 
Built  on  circui^ifluous  waters  calm,  in  wide  270 

Crystalline  ocean,  and  the  loud  misrule 
Of  Chaos  far  removed,  lest  fierce  extremes 
Contiguous  might  distemper  the  whole  frame  : 
And^eaven  he  nam"g"d  the  Firmament.     So  even 
And  morning  chorus  sung  the  second  Day. 

"  The  Earth  was  formed,  but.  in  the  womb  as  yet 
Of  waters,  embryon  immature,  involved, 
Appeared  not ;  over  all  the  face  of  Earth 
Main  ocean  flowed,  not  idle,  but,  with  warm 
Prolific  humor  softening  all  her  globe,  280 

Fermented  the  great  mother  to  conceive. 
Satiate  with  genial  moisture ;   when  God  said, 
'  Be  gathered  now,  ye  waters  under  heaven, 
Into  one  place,  and  let  dry  land  appear!' 
Immediately  the  mountains  huge  appear 
Emergent,  and  their  broad  bare  backs  upheave 
Into  the  clouds  ;   their  tops  ascend  the  'sM.y. 
So  high  as  heaved  the  tumjd  hills,  so  low 
Down  sunk  a  hollow  bottom  broad  and  deep. 
Capacious  bed  of  waters.     Thither  they  290 

Hasted  with  glad  precipitance,  uprolled. 
As  drops  on  dust  conglobing,  from  the  dry  : 
Part  rise  in  crystal  wall,  or  ridge  direct. 
For  haste;    such  flight  the  great  command  impressed 
On  the  swift  floods.     As  armies  at  the  call 
Of  trumpet  (for  of  armies  thou  hast  heard) 
Troop  to  the  standard,  so  the  watery  throng. 
Wave  rolling  after  wave,  where  way  they  found — 
If  steep,  with  torrent  rapture,  if  through  plain, 


Book  VI I. ]  PARADISE  LOST  137 

Soft-ebbing ;   nor  withstood  them  rock  or  hill ;  : 

But  they,  or  underground,  or  circuit  wide 

With  serpent  error  wandering,  found  their  way, 

And  on  the  washy  ooze  deep  channels  wore: 

Easy,  ere  God  had  bid  the  ground  be  dry, 

All  but  within  those  banks  where  rivers  now 

Stream,  and  perpetual  draw  their  liumid  train. 

The  dry  land  Earth,  and  the  great  receptacle 

Of  congregated  waters  he  called  Seas ; 

And  saw  that  it  was  good,  and  said,  '  Let  the  Earth 

Put  forth  the  verdant  grass,  herb  yielding  seed, 

And  fruit-tree  yielding  fruit  after  her  kind, 

Whose  seed  is  in  herself  upon  the  Earth  !' 

He  scarce  had  said  when  the  bare  Earth,  till  then 

Desert  and  bare,  unsightly,  unadorned. 

Brought  forth  the  tender  grass,  whose  verdure  clad 

Her  universal  face  with  pleasant  green  ; 

Then  herbs  of  every  leaf,  that  sudden  flowered. 

Opening  their  various  colors,  and  made  gay 

Her  bosom,  smelling  sweet ;   and,  these  scarce  blown. 

Forth  flourished  thick  the  clustering  vine,  forth  crept 

The  smelling  gourd,  up  stood  the  corny  reed 

Embattled  in  her  field  :  add  the  humble  shrub, 

And  bush  with  frizzled  hair  implicit :    last 

Rose,  as  in  dance,  the  stately  tTe^s,  and  spread 

Their  branches  hung  with  copious  fruit,  or  gemmed 

Their  blossoms.    With  high  woods  the  hills  were  crowned. 

With  tufts  the  valleys  and  each  fountain-side. 

With  borders  long  the  rivers,  that  Earth  now 

Seemed  like  to  Heaven,  a  seat  where  gods  might  dwell, 

Or  wander  with  delight,  and  love  to  haunt  ; 

Her  sacred  shades ;   though  God  had  yet  not  rained 

Upon  the  Earth,  and  man  to  till  the  ground 

None  was,  but  from  the  Earth  a  dewy  mist 

Went  up  and  watered  all  the  ground,  and  each 

Plant  of  the  field,  which  ere  it  was  in  the  Earth 

God  made,  and  every  herb  before  it  grew 

On  the  green  stem.     God  saw  that  it  was  good; 

So  even  and  morn  recorded  the  third  Day. 

•'Again  the  Almighty  spake,  'Let  there  be  Lights 
High  in  the  expanse  of  Heaven,  to  divide 
The  Day  from  Night ;  and  let  them  be  for  signs, 
For  seasons,  and  for  days,  and  circling  years  ; 
And  let  them  be  for  lights,  as  I  ordain 
Their  office  in  the  firmament  of  heaven, 


138  PARADISE  LOST  [Book  VII. 

To  give  light  on  the  Earth  !'  and  it  was  so. 

And  God  made  two  great  Lights,  great  for  their  use 

To  Man,  the  greater  to  have  rule  by  day, 

The  less  by  night,  altern  ;   and  made  the  Stars, 

And  set  them  in  the  firmament  of  heaven 

To  illuminate  the  Earth,  and  rule  the  day  350 

In  their  vicissitude,  and  rule  the  night, 

And  light  from  darkness  to  divide.     God  saw, 

Surveying  his  great  work,  that  it  was  good  : 

For,  of  celestial  bodies,  first  the  Sun 

A  mighty  sphere  he  framed,  unlightsome  first, 

Though  of  ethereal  mould  ;   then  formed  the  Moon 

Globose,  and  every  magnitude  of  Stars, 

And  sowed  with  stars  the  heaven  thick  as  a  field. 

Of  light  by  far  the  greater  part  he  took. 

Transplanted  from  her  cloudy  shrine,  and  placed  360 

In  the  Sun's  orb,  made  porous  to  receive 

And  drink  the  liquid  light,  firm  to  retain 

Her  gathered  beams,  great  palace  now  of  Light. 

Hither,  as  to  their  fountain,  other  stars 

Repairing  in  their  golden  urns  draw  light. 

And  hence  the  morning  planet  gilds  her  horns ; 

By  tincture  or  reflection  they  augment 

Their  small  peculiar,  though,  from  human  sight 

So  far  remote,  with  diminution  seen. 

First  in  his  east  the  glorious  lamp  was  seen,  370 

Regent  of  day,  and  all  the  horizon  round 

Invested  with  bright  rays,  jocund  to  run 

His  longitude  through  heaven's  high  road  ;   the  grey 

Dawn,  and  the  Pleiades,  before  him  danced. 

Shedding  sweet  influence.     Less  bright  the  Moon, 

But  opposite  in  lev^elled  west,  was  set. 

His  mirror,  with  full  face  borrowing  her  light 

From  him  ;    for  other  light  she  needed  none 

In  that  aspect,  and  still  that  distance  keeps 

Till  night;   then  in  the  east  her  turn  she  shines,  380 

Revolved  on  heaven's  great  axle,  and  her  reign 

With  thousand  lesser  lights  dividual  holds. 

With  thousand  thousand  stars,  that  then  appeared 

Spangling  the  hemisphere.     Then  first  adorned 

With  her  bright  luminaries,  that  set  and  rose, 

Glad  evening  and  glad  morn  crowned  the  fourth  Day. 

"  And  God  said,  '  Let  the  waters  generate 
Reptile  with  spawn  abundant,  living  soul ; 
And  let  Fowl  fly  above  the  earth,  with  wings 


Book  VIL]  PARADISE  LOST  139 

Displayed  on  the  open  firmament  of  heaven !  390 

And  God  created  the  great  whales,  and  each 

Soul  living,  each  that  crept,  which  plenteously 

The  waters  generated  by  their  kinds. 

And  every  bird  of  wing  after  his  kind, 

And  saw  that  it  was  good,  and  blessed  them,  saying, 

'  Be  fruitful,  multiply,  and,  in  the  seas. 

And  lakes,  and  running  streams,  the  waters  fill ; 

And  let  the  fowl  be  multiplied  on  the  earth  !' 

Forthwith  the  sounds  and  seas,  each  creek  and  bay. 

With  fry  innumerable  swarm,  and  shoals  400 

Of  fish  that,  with  their  fins  and  shining  scales, 

Glide  under  the  green  wave  in  sculls  that  oft 

Bank  the  mid-sea.     Part,  single  or  with  mate, 

Graze  the  sea-weed,  their  pasture,  and  through  groves 

Of  coral  stray,  or,  sporting  with  quick  glance. 

Show  to  the  sun  their  waved  coats  dropt  with  gold. 

Or,  in  their  pearly  shells  at  ease,  attend 

Moist  nutriment,  or  under  rocks  their  food 

In  jointed  armor  watch  ;   on  smooth  the  seal 

And  bended  dolphins  play:   part,  huge  of  bulk,  410 

Wallowing  unwieldy,  enormous  in  their  gait, 

Tempest  the  ocean.     There  leviathan, 

Hugest  of  living  creatures,  on  the  deep 

Stretched  like  a  promontory,  sleeps  or  swims. 

And  seems  a  moving  land,  and  at  his  gills 

Draws  in,  and  at  his  trunk  spouts  out,  a  sea. 

Meanwhile  the  tepid  caves,  and  fens,  and  shores. 

Their  brood  as  numerous  hatch  from  the  ^gg,  that  soon. 

Bursting  with  kindly  rupture,  forth  disclosed 

Their  callow  young ;  but  feathered  soon  and  fledge  420 

They  summed  their  pens,  and,  soaring  the  air  sublime. 

With  clang  despised  the  ground,  under  a  cloud 

In  prospect.     There  the  eagle  and  the  stork 

On  cliffs  and  cedar-tops  their  eyries  build.. 

Part  loosely  wing  the  region ;   part,  more  wise, 

In  common,  ranged  in  figure,  wedge  their  way, 

Intelligent  of  seasons,  and  set  forth 

Their  aery  caravan,  high  over  seas 

Flying,  and  over  lands,  with  mutual  wing 

Easing  their  flight:   so  steers  the  prudent  crane  430 

Her  annual  voyage,  borne  on  winds  :   the  air 

Floats  as  they  pass,  fanned  with  unnumbered  plumes. 

From  branch  to  branch  the  smaller  birds  with  song 

Solaced  the  woods,  and  spread  their  painted  wings. 


I40  PARADISE  LOST  [Book  VII. 

Till  even ;    nor  then  the  solemn  nightingale 

Ceased  warbling,  but  all  night  tuned  her  soft  lays. 

Others,  on  silver  lakes  and  rivers,  bathed 

Their  downy  breast ;    the  swan,  with  arched  neck 

Between  her  white  wings  mantling  proudly,  rows 

Her  state  with  oary  feet ;    yet  oft  they  quit  440 

The  dank,  and,  rising  on  stitif  pennons,  tower 

The  mid  aerial  sky.     Others  on  ground 

Walked  firm^the  crested  cock,  whose  clarion  sounds 

The  silent  hours,  and  the  other,  whose  gay  train 

Adorns  him,  colored  with  the  fiorid  hue 

Of  rainbows  and  starry  eyes.     The  waters  thus 

With   Fish  replenished,  and  the  air  with  Fowl, 

Evening  and  morn  solemnized  the  fifth  Day. 

"  The  sixth,  and  of  Creation  last,  arose 
With  evening  harps  and  matin;  when  God  said,  450 

'  Let  the  Earth  bring  forth  soul  living  in  her  kind, 
Cattle,  and  creeping  things,  and  beast  of  the  earth. 
Each  in  their  kind  !'     The  Earth  obeyed,  and,  straight 
Opening  her  fertile  womb,  teemed  at  a  birth 
Innumerous  living  creatures,  perfect  forms. 
Limbed  and  full-grown.     Out  of  the  ground  up  rose, 
As  from  his  lair,  the  wild  beast,  where  he  wons 
In  forest  wild,  in  thicket,  brake,  or  den — 
Among  the  trees  in  pairs  they  rose,  they  walked  ; 
The  cattle  in  the  fields  and  meadows  green  :  460 

Those  rare  and  solitary,  these  in  flocks 
Pasturing  at  once  and  in  broad  herds,  upsprung. 
The  grassy  clods  now  calved  ;    now  half  appeared 
The  tawny  lion,  pawing  to  get  free 
His  hinder  parts — then  springs,  as  broke  from  bonds, 
And  rampant  shakes  his  brinded  mane  :   the  ounce, 
The  libbard,  and  the  tiger,  as  the  mole 
Rising,  the  crumbled  earth  above  them  threw 
In  hillocks;   the  swift  stag  from  underground 
Bore  up  his  branching  head  ;   scarce  from  his  mould       47a 
Behemoth,  biggest  born  of  earth,  upheaved 
His  vastness ;  fleeced  the  flocks  and  bleating  rose, 
As  plants ;   ambiguous  between  sea  and  land, 
A  river-horse  and  scaly  crocodile. 
At  once  came  forth  whatever  creeps  the  ground. 
Insect  or  worm.     Those  waved  their  limber  fans 
For  wings,  and  smallest  lineaments  exact 
Tn  all  the  liveries  decked  oF^ummer's  pride, 
With  spots  of  gold  and  purple,  azure  and  green ; 


r.ooK  VTI.]  PARADISE  LOST  \\\ 

These  as  a  line  their  long  dimension  drew.  480 

Streaking  the  ground  with  siniipus  trace  :    not  all 

Minims  of  nature  ;   some  of  serjDent  kind, 

Wondrous  in  length  and  corpulence,  involved 

Their  snaky  folds,  and  added  wings.     First  crept 

The  parsimonious  emmet,  provident 

Of  future,  in  small  room  large  heart  enclosed— 

Pattern  of  just  equality  perhaps 

Hereafter — joined  in  her  popular  tribes 

Of  commonalty.     Swarming  next  appeared 

The  female  bee,  that  feeds  her  husband  drone  490 

Deliciously,  and  builds  her  waxen  cells 

With  honey  stored.     The  rest  are  numberless, 

And  thou  their  natures  know'st,  and  gav'st  them  names. 

Needless  to  thee  repeated ;  nor  unknown 

The  serpent,  subtlest  beast  of  all  the  field, 

Of  huge  extent  sometimes,  with  brazen  eyes 

And  hairy  mane  terrific,  though  to  thee 

Not  noxious,  but  obedient  at  thy  call. 

"Now  Heaven  in  all  her  glory  shone,  and  rolled 
Her  motions,  as  the  great  First  Mover's  hand  500 

F'irst  wheeled  their  course ;    Earth,  in  her  rich  attire 
Consummate,  lovely  smiled  ;    Air,  Water,  Earth, 
By  fowl,  fish,  beast,  was  flown,  was  swum,  was  walked. 
Frequent;   and  of  the  sixth  Day  yet  remained. 
There  wanted  yet  the  master-work,  the  end 
Of  all  yet  done — a  creature  who,  not  prone 
And  brute  as  other  creatures,  but  endued 
With  sanctity  of  reason,  might  erect 
His  stature,  and,  upright  with  front  serene 
Govern  the  rest,  self-knowing,  and  from  thence  510 

Magnanimous  to  correspond  with  Heaven. 
But  grateful  to  acknowledge  whence  his  good 
Descends ;   thither  with  heart,  and  voice,  and  eyes 
Directed  in  devotion,  to  adore 
And  worship  God  Supreme,  who  made  him  chief 
Of  all  his  works.     Therefore  the  Omnipotent 
Eternal  Father  (for  where  is  not  He 
^  Present  ?)  thus  to  his  Son  audibly  spake  : — 
'  Let  us  make  now  Man  in  our  image,  Man 
In  our  similitude,  and  let  them  rule  520 

Over  the  tish  and  fowl  of  sea  and  air. 
Beast  of  the  field,  and  over  all  the  earth. 
And  every  creeping  thing  that  creeps  the  ground  !' 
This  said,  he  formed  thee,  Adam,  thee,  O  Man, 


142  PARADISE  LOST  [Book  VIT. 

Dust  of  the  ground,  and  in  thy  nostrils  breathed 
The  breath  of  life ;  in  his  own  image  he 
Created  thee,  in  the  image  of  God 
Express,  and  thou  becam'st  a  living  soul. 
Male  he  created  thee,  but  thy  consort 

F'emale,  for  race;   then  blessed  mankind,  and  said,  530 

'  Be  fruitful,  multiply,  and  fill  the  Earth  ; 
Subdue  it,  and  throughout  dominion  hold 
Over  fish  of  the  sea,  and  fowl  of  the  air, 
\nd  every  living  thing  that  moves  on  the  Earth  !' 
Wherever  thus  created — for  no  place 
Is  yet  distinct  by  name — thence,  as  thou  know'st. 
He  brought  thee  into  this  delicious  grove. 
This  Garden,  planted  with  the  trees  of  God, 
Delectable  both  to  behold  and  taste. 

And  freely  all  their  pleasant  fruit  for  food  540 

Gave  thee.     All  sorts  are  here  that  all  the  earth  yields. 
Variety  without  end  ;   but  of  the  tree 
Which  tasted  works  knowledge  of  good  and  evil 
Thou  may'st  not;    in  the  day  thou  eat'st,  thou  diest. 
Death  is  the  penalty  imposed  ;   beware, 
And  govern  well  thy  appetite,  lest  Sin 
Surprise  thee,  and  her  black  attendant,  Death. 

"  Here  finished  He,  and  all  that  he  had  made 
Viewed,  and,  behold  !   all  was  entirely  good. 
So  even  and  morn  accomplished  the  sixth  Day ;  550 

Yet  not  till  the  Creator,  from  his  work 
Desisting,  though  unwearied,  up  returned. 
Up  to  the  Heaven  of  Heavens,  his  high  abode, 
Thence  to  behold  this  new-created  World, 
The  addition  of  his  empire,  how  it  showed 
In  prospect  from  his  throne,  how  good,  how  fair, 
Answering  his  great  idea.     Up  he  rode. 
Followed  with  acclamation,  and  the  sound 
Symphonious  of  ten  thousand  harps,  that  tuned 
AngeTic  harmonies.     The  Earth,  the  Air  560 

Resounded  (thou  remember'st,  for  thou  heard'st), 
The  heavens  and  all  the  constellations  rung. 
The  planets  in  their  stations  listening  stood. 
While  the  bright  pomp  ascended  jubilant. 
'  Open,  ye  everlasting  gates  !'  they  sung  ; 
'  Open,  ye  Heavens,  your  living  doors !    let  in 
The  great  Creator,  from  his  work  returned 
Magnificent,  his  six  days'  work,  a  World  ! 
Open,  and  henceforth  oft ;   for  God  will  deign 


Book  VII. ]  PARADISE    LOST  143 

To  visit  oft  the  dwellings  of  just  men  570 

Delighted,  and  with  frequent  intercourse 

Thither  will  send  his  winged  messengers 

On  errands  of  supernal  grace.'     So  sung 

The  glorious  train  ascending.     He  through  Heaven, 

That  opened  wide  her  blazing  portals,  led 

To  God's  eternal  house  direct  the  way — 

A  broad  and  ample  road,  whose  dust  is  gold, 

And  pavement  stars,  as  stars  to  thee  appear 

Seen  in  the  Galaxy,  that  milky  way 

Which   nightly  as  a  circling  zone  thou  seest  580 

Powdered  with  stars.     And   now  on  Earth  the  seventh 

Evening  arose  in   Eden — for  the  sun 

Was  set,  and  twilight  from  the  east  came  on, 

Forerunning  night — when  at  the  holy  mount 

Of  Heaven's  high-seated  top,  the  imperial  throne 

Of  Godhead,  fixed  for  ever  firm  and  sure, 

The  Filial  Power  arrived,  and  sat  him  down 

With  his  great  Father ;    for  he  also  went 

Invisible,  yet  stayed  (such  privilege 

Hath  Omnipresence)  and  the  work  ordained,  590 

Author  and  end  of  all  things,  and,  from,  work 

Now  resting,  blessed  and  hallowed  the  seventh  Day, 

As  resting  on  that  day  from  all  his  work  ; 

But  not  in  silence  holy  kept :    the  harp 

Had  work,  and  rested  not ;   the  solemn  pipe 

And  dulcimer,  all  organs  of  sweet  stop. 

All  sounds  on  fret  by  string  or  golden  wire. 

Tempered  soft  tunings,  intermixed  with  voice 

Choral  or  unison  ;    of  incense  clouds. 

Fuming  from  golden  censers,  hid  the  Mount.  600 

Creation  and  the  Six  Days'  acts  they  sung : — 

*  Great  are  thy  works,  Jehovah  !    infinite 

Thy  power !   what  thought  can  measure  thee,  or  tongue 

Relate  thee — greater  now  in  thy  return 

Than  from  the  Giant-angels }     Thee  that  day 

Thy  thunders  magnified  ;   but  to  create 

Is  greater  than  created  to  destroy. 

Who  can  impair  thee,  mighty  King,  or  bound 

Thy  empire  }     Easily  the  proud  attempt 

Of  Spirits  apostate,  and  their  counsels  vain,  610 

Thou  hast  repelled,  while  impiously  they  thought 

Thee  to  diminish,  and  from  thee  withdraw 

The  number  of  thy  worshipers.     Who  seeks 

To  lessen  thee,  against  his  purpose,  serves 


144  PARADISE   LOST  [Hook  VII. 

To  manifest  the  more  thy  might;   his  evil 

Thou  usest,  and  from  thence  creat'st  more  good. 

Witness  this  new-made  World,  another  Heaven 

From  Heaven -gate  not  far,  founded  in  view 

On  the  clear  h^^^alme,  the  glassy  sea ; 

Of  amplitude  almost  immense,  with  stars  620 

Numerous,  and  every  star  perhaps  a  world 

Of  destined  habitation — but  thou  know'st 

Their  seasons ;    among  these  the  seat  of  men. 

Earth,  with  her  nether  ocean  circumfused, 

Their  pleasant  dwelling-place.     Thrice  happy  men, 

And  sons  of  men,  whom  God  hath  thus  advanced, 

Created  in  his  image,  there  to  dwell 

And  worship  him,  and  in  reward  to  rule 

Over  his  works,  on  earth,  in  sea,  or  air. 

And  multiply  a  race  of  worshipers  630 

Holy  and  just !  thrice  happy,  if  they  know 

Their  happiness,  and  persevere  upright !' 

"So  sung  they,  and  the  Empyrean  rung 
With  halleluiahs.     Thus  was  Sabbath  kept. 
And  thy  request  think  now  fulfilled,  that  asked 
How  first  this  World  and  face  of  things  began, 
And  what  before  thy  memory  was  done 
From  the  beginning,  that  posterity. 
Informed  by  thee,  might  know.     If  else  thou  seek'st 
Aught,  not  surpassing  human  measure,  say."  640 


THE   ARGUMENT 

Adam  inquires  concerning  celestial  motions  ;  is  doubtfully  answered,  and  ex- 
horted to  search  rather  things  more  worthy  of  knowledge.  Adam  assents,  and, 
still  desirous  to  detain  Raphael,  relates  to  him  what  he  remembered  since  his 
own  creation— his  placing  in  Paradise  ;  his  talk  with  God  concerning  solitude  and 
fit  society ;  his  first  meeting  and  nuptials  with  Eve.  His  discourse  with  the 
Angel  thereupon  ;  who,  after  admonitions  repeated,  departs. 

THE  Angel  ended,  and  in  Adam's  ear 
So  charming  left  his  voice  that  he  a  while 
Thought  him  still  speaking,  still  stood  fixed  to  hear  ; 
Then,  as  new- waked,  thus  gratefully  replied  : — 

"  What  thanks  sufficient,  or  what  recompense 
Equal,  have  I  to  render  thee,  divine 
Historian,  who  thus  largely  hast  allayed 
The  thirst  I  had  of  knowledge,  and  voutsafed 
This  friendly  condescension  to  relate 
Things  else  by  me  ujsearchable — now  heard 
With  wonder,  but  delight,  and,  as  is  due, 
With  glory  attributed  to  the  high 
Creator?     Something  yet  of  doubt  remains, 
Which  onl}'^  thy  solution  can  resolve. 
When  I  behold  this  goodly  frame,  this  World, 
Of  Heaven  and  Earth  consisting,  and  compute 
Their  magnitudes — this  Earth,  a  spot,  a  grain. 
An  atom,  with  the  Firmament  compared 
And  all  her  numbered  stars,  that  seem  to  roll 
Spaces  incomprehensible  (for  such  : 

Their  distance  argues,  and  their  swift  return 
Diurnal)  merely  to  officiate  light 
Round  this  opacous  Earth,  this  punctual  spot. 
One  day  and  night,  in  all  their  vast  survey 
Useless  besides — reasoning,  I  oft  admire 
How  Nature,  wise  and  frugal,  could  commit 
Such  disproportions,  with  superfluous  hand 
So  many  nobler  bodies  to  create. 
Greater  so  manifold,  to  this  one  use, 


146  PARADISE  LOST  [Book  VIII. 

For  aught  appears,  and  on  their  Orbs  impose  30 

Such  restless  revolution  day  by  day 

Repeated,  while  the  sedentary  Earth, 

That  better  might  with  far  less  compass  move. 

Served  by  more  noble  than  herself,  attains 

Her  end  without  least  motion,  and  receives, 

As  tribute,  such  a  sumless  journey  brought 

Of  incorporeal  speed,  her  warmth  and  light: 

Speed,  to  describe  whose  swiftness  number  fails." 

So  spake  our  Sire,  and  by  his  countenance  seemed 
Entering  on  studious  thoughts  a:b€lmse ;    which  Eve         40 
Perceivmg,  where  she  sat  retired  in  sight, 
With  lowliness  majestic  from  her  seat. 
And  grace  that  won  who  saw  to  wish  her  stay. 
Rose,  and  went  forth  among  her  fruits  and  flowers, 
To  visit  how  they  prospered,  bud  and  bloom, 
Her  nursery;   they  at  her  coming  sprung. 
And,  touched  by  her  fair  tendance,  gladlier  grew. 
Yet  went  she  not  as  not  with  such  discourse 
Delighted,  or  not  capable  her  ear 

Of  what  was  high.     Such  pleasure  she  reserved,  50 

Adam  relating,  she  sole  auditress; 
Her  husband  the  relater  she  preferred 
Before  the  Angel,  and  of  him  to  ask 
Chose  rather;    he,  she  knew,  would  intermix 
Grateful  digressions,  and  solve  high  dispute 
With  conjugan:aresses :  from  his  lip 
Not  wo"r3s  alone  pleased  her.     Oh,  when  meet  now 
Such  pairs,  in  love  and  mutual  honor  joined  7 
With  goddess-like  demeanor  forth  she  went, 
Not  unattended  ;  for  on  her  as  Queen  60 

A  pomp  of  winning  Graces  waited  still, 
And  from  about  her  shot  darts  of  desire 
Into  all  eyes,  to  wish  her  still  in  sight. 
And  Raphael  now  to  Adam's  doubt  proposed 
Benevolent  and  facile  thus  replied  :— 

"  To  ask  or  search  I  blame  thee  not ;  for  Heaven 
Is  as  the  Book  of  God  before  thee  set. 
Wherein  to  read  his  wondrous  works,  and  learn 
His  seasons,  hours,  or  days,  or  months,  or  years. 
This  to  attain,  whether  Heaven  move  or  Earth  70 

Imports  not,  if  thou  reckon  right ;  the  rest 
From  Man  or  Angel  the  great  Architect 
Did  wisely  to  conceal,  and  not  divulge 
His  secrets,  to  be  scanned  by  them  who  ought 


Book  VIII.]  PARADISE  LOST  147 

Rather  admire.     Or,  if  they  Hst  to  try 

Conjecture,  he  his  fabric  of  the  Heavens 

Hath  left  to  their  disputes— perhaps  to  move 

His  laughter  at  their  quaint  opinions  wide 

Hereafter,  when  they  come  to  model  Heaven, 

And  calculate  the  stars ;  how  they  will  wield  80 

The  mighty  frame  ;  how  build,  unbuild,  contrive 

To  save  appearances ;  how  gird  the  Sphere 

With  Centric  and  Eccentric  scribbled  o'er, 

Cycle  and  Epicycle,  Orb  in  Orb. 

Already  by  thy  reasoning  this  I  guess. 

Who  art  to  lead  thy  offspring,  and  supposest 

That  bodies  bright  and  greater  should  not  serve 

The  less  not  bright,  nor  Heaven  such  journeys  run, 

Earth  sitting  still,  when  she  alone  receives 

The  benefit.     Consider,  first,  that  great  90 

Or  bright  infers  not  excellence.     The  Earth, 

Though,  in  comparison  of  Heaven,  so  small, 

Nor  glistering,  may  of  solid  good  contain 

More  plenty  than  the  Sun  that  barren  shines, 

Whose  virtue  on  itself  works  no  effect. 

But  in  the  fruitful  Earth  ;  there  first  received, 

His  beams,  unactive  else,  their  vigor  find. 

Yet  not  to  Earth  are  those  bright  luminaries 

Officious,  but  to  thee,  Earth's  habitant. 

And,  for  the  Heaven's  wide  circuit,  let  it  speak  loc 

The  Maker's  high  magnificence,  who  built 

So  spacious,  and  his  line  stretched  out  so  far, 

That  Man  may  know  he  dwells  not  in  his  own— 

An  edifice  too  large  for  him  to  fill. 

Lodged  in  a  small  partition,  and  the  rest 

Ordained  for  uses  to  his  Lord  best  known. 

The  swiftness  of  those  Circles  attribute. 

Though  numberless,  to  his  omnipotence. 

That  to  corporeal  substances  could  add 

Speed  almost  spiritual.     Me  thou  think'st  not  slow,         nc 

Who  since  the  morning-hour  set  out  from   Heaven 

Where  God  resides,  and  ere  mid-day  arrived 

In  Eden — distance  inexpressible 

By  numbers  that  have  name.     But  this  I  urge. 

Admitting  motion  in  the  Heavens,  to  show 

Invalid  that  which  thee  to  doubt  it  moved  ; 

Not  that  I  so  affirm,  though  so  it  seem 

To  thee  who  hast  thy  dwelling  here  on  Earth. 

God,  to  remove  his  ways  from  human  sense, 


148  PARADISE  LOST  [Book  VIII. 

Placed  Heaven  from  Earth  so  far,  that  earthly  sight,       uo 

If  it  presume,  might  err  in  things  too  high, 

And  no  advantage  gain.     What  if  the  Sun 

Be  centre  to  the  World,  and  other  Stars, 

By  his  attractive  virtue  and  their  own 

Incited,  dance  about  him  various  rounds.'* 

Their  wandering  course,  now  high,  now  low.  then  hid. 

Progressive,  retrograde,  or  standing  still. 

In  six  thou  seest ;   and  what  if,  seventh  to  these. 

The  planet  Earth,  so  steadfast  though  she  seem. 

Insensibly  three  different  motions  move.'*  130 

Which  else  to  several  spheres  thou  must  ascribe. 

Moved  contrary  with  thwart  obliquities. 

Or  save  the  Sun  his  labor,  and  that  swift 

Nocturnal  and  diurnal  rhomb  supposed. 

Invisible  else  above  all  stars,  the  wheel 

Of  Day  and  Night :  which  needs  not  thy  belief, 

If  Earth,  industrious  of  herself,  fetch  Day. 

Travelling  east,  and  with  her  part  averse 

From  the  Sun's  beam  meet  Night,  her  other  part 

Still  luminous  by  his  ray.     What  if  that  light,  140 

Sent  from  her  through  the  wide  transpicuous  air. 

To  the  terrestrial  Moon  be  as  a  star, 

Enlightening  her  by  day,  as  she  by  night 

This  Earth — reciprocal,  if  land  be  there. 

Fields  and  inhabitants.^     Her  spots  thou  seest 

As  clouds,  and  clouds  may  rain,  and  rain  produce 

Fruits  in  her  softened  soil,  for  some  to  eat 

Allotted  there ;   and  other  Suns,  perhaps, 

With  their  attendant  Moons,  thou  wilt  descry. 

Communicating  male  and  female  light —  150 

Which  two  great  sexes  animate  the  World, 

Stored  in  each  Orb  perhaps  with  some  that  live. 

For  such  vast  room  in  Nature  unpossessed 

By  living  soul,  desert  and  desolate. 

Only  to  shine,  yet  scarce  to  contribute 

Each  Orb  a  glimpse  of  light,  conveyed  so  far 

Down  to  this  habitable,  which  returns 

Light  back  to  them,  is  obvious  to  dispute. 

But  whether  thus  these  things,  or  whether  not— 

Whether  the  Sun,  predominant  in  heaven,  160 

Rise  on  the  Earth,  or  Earth  rise  on  the  Sun  ; 

He  from  the  east  his  flaming  road  begin. 

Or  she  from  west  her  silent  course  advance 

With  inoffensive  pace  that  spinning  sleeps 


Book  VIII.]  PARADISE  LOST  149 

On  her  soft  axle,  while  she  paces  even, 

And  bears  thee  soft  with  the  smooth  air  along — 

Solicit  not  thy  thoughts  with  matters  hid  ; 

Leave  them  to  God  above  ;   him  serve  and  fear. 

Of  other  creatures  as  him  pleases  best, 

Wherever  placed,  let  him  dispose ;  joy  thou  170 

In  what  he  gives  to  thee,  this  Paradise 

And  thy  fair  Eve ;    Heaven  is  for  thee  too  high 

To  know  what  passes  there.     Be  lowly  wise  ; 

Think  only  what  concerns  thee  and  thy  being: 

Dream  not  of  other  worlds,  what  creatures  there 

Live,  in  what  state,  condition,  or  degree — 

Contented  that  thus  far  hath  been  revealed 

Not  of  Earth  only,  but  of  highest  Heaven." 

To  whom  thus  Adam,  cleared  of  doubt,  replied:  — 
"  How  fully  hast  thou  satisfied  me,  pure  180 

Intelligence  of  Heaven,  Angel  serene, 
And,  freed  from  intricacies,  taught  to  live 
The  easiest  way,  nor  with  perplexing  thoughts 
To  interrupt  the  sweet  of  life,  from  which 
God  hath  bid  dwell  far  ofT  all  anxious  cares, 
And  not  molest  us,  unless  we  ourselves 
Seek  them  with  wandering  thoughts,  and  notions  vain  ! 
But  apt  the  mind  or  fancy  is  to  rove 
Unchecked  ;   and  of  her  roving  is  no  end, 
Till,  warned,  or  by  experience  taught,  she  learn  190 

That  not  to  know  at  large  of  things  remote 
From  use,  obscure  and  subtle,  but  to  know 
That  which  before  us  lies  in  daily  life. 
Is  the  prime  wisdom  :  what  is  more  is  fume, 
Or  emptiness,  or  fond  impertinence. 
And  renders  us  in  things  that  most  concern 
Unpractised,  unprepared,  and  still  to  seek. 
Therefore  from  this  high  pitch  let  us  descend 
A  lower  flight,  and  speak  of  things  at  hand 
Useful ;    whence,  haply,  mention  may  arise  200 

Of  something  not  unseasonable  to  ask. 
By  sufferance,  and  thy  wonted  favor,  deigned. 
Thee  I  have  heard  relating  what  was  done 
Ere  my  remembrance  ;   now  hear  me  relate 
My  story,  which,  perhaps,  thou  hast  not  heard. 
And  day  is  yet  not  spent ;   till  then  thou  seest 
How  subtly  to  detain  thee  I  devise, 
Inviting  thee  to  hear  while  I  relate — 
Fond,  were  it  not  in  hope  of  thy  reply. 


I50  PARADISE  LOST  [Book  VIII. 

For.  while  I  sit  with  thee,  I  seem  in  Heaven  ;  210 

And  sweeter  thy  discourse  is  to  my  ear 

Than  fruits  of  palm-tree,  pleasantest  to  thirst 

And  hunger  both,  from  labor,  at  the  hour 

Of  sweet  repast.     They  satiate,  and  soon  fill. 

Though  pleasant;    but  thy  words,  with  grace  divine 

Imbued,  bring  to  their  sweetness  no  satiety." 

To  whom  thus  Raphael  answered,  heavenly  meek : — 
"  Nor  are  thy  lips  ungraceful,  Sire  of  Men, 
Nor  tongue  ineloquent;   for  God  on  thee 
Abundantly  his  gifts  hath  also  poured,  220 

Inward  and  outward  both,  his  image  fair  : 
Speaking,  or  mute,  all  comeliness  and  grace 
Attends  thee,  and  each  word,  each  motion,  forms. 
Nor  less  think  we  in  Heaven  of  thee  on  Earth 
Than  of  our  fellow-servant,  and  inquire 
Gladly  into  the  ways  of  God  with  Man ; 
For  God,  we  see,  hath  honored  thee,  and  set 
On  Man  his  equal  love.     Say_  therefore  on  ; 
For  I  that  day  was  absent,  as  "befell, 

Bound  on  a  voyage  uncouth  and  obscure,  230 

Far  on  excursion  toward  the  gates  of  Hell, 
Squared  in  full  legion  (such  command  we  had). 
To  see  that  none  thence  issued  forth  a  spy 
Or  enemy,  while  God  was  in  his  work, 
Lest  he,  incensed  at  such  eruption  bold, 
Destruction  with  Creation  might  have  mixed. 
Not  that  they  durst  without  his  leave  attempt; 
But  us  he  sends  upon  his  high  behests 
For  state,  as  sovran  King,  and  to  inure 
Our  prompt  obedience.     Fast  we  found,  fast  shut,  240 

The  dismal  gates,  and  barricadoed  strong. 
But,  long  ere  our  approaching,  heard  within 
Noise,  other  than  the  sound  of  dance  or  song — 
Torment,  and  loud  lament,  and  furious  rage. 
Glad  we  returned  up  to  the  coasts  of  Light 
Ere  Sabbath-evening ;    so  we  had  in  charge. 
But  thy  relation  now;   for  I  attend. 
Pleased  with  thy  words  no  less  than  thou  with  mine." 

So  spake  the  godlike  Power,  and  thus  our  Sire : — 
"  For  Man  to  tell  how  human  life  began  250 

Is  hard;    for  who  himself  beginning  knew.? 
Desire  with  thee  still  longer  to  converse 
Induced  me.     As  new-waked  from  soundest  sleep. 
Soft  on  the  flowery  herb  I  found  me  laid, 


Book  VIII.]  PARADISE   LOST  151 

In  balmy  sweat,  which  with  his  beams  the  Sun 
Soon  dried,  and  on  the  reeking  moisture  fed. 
Straight  toward  Heaven  my  wondering  eyes  I  turned, 
And  gazed  a  while  the  ample  sky,  till,  raised 
By  quick  instinctive  motion,  up  I  sprung. 
As  thitherward  endeavoring,  and  upright  260 

Stood  on  my  feet.     About  me  round  I  saw 
Hill,  dale,  and  shady  woods,  and  sunny  plains, 
And  liquid  lapse  of  murmuring  streams  ;    by  these, 
Creatures  that  lived  and  moved,  and  walked  or  flew, 
Birds  on  the  branches  warbling :  all  things  smiled  ; 
With  fragrance  and  with  joy  my  heart  o'erflowed. 
Myself  I  then  perused,  and  limb  by  limb 
Surveyed,  and  sometimes  went,  and  sometimes  ran 
With  supple  joints,  as  lively  vigor  led  ; 

But  who  I  was,  or  where,  or  from  what  cause,  270 

Knew  not.     To  speak  I  tried,  and  forthwith  spake ; 
My  tongue  obeyed,  and  readily  could  name 
Whate'er  I  saw.     '  Thou  Sun,'  said  I,  'fair  light. 
And  thou  enlightened  Earth,  so  fresh  and  gay, 
•Ye  hills  and  dales,  ye  rivers,  woods,  and  plains. 
And  ye  that  live  and  move,  fair  creatures,  tell. 
Tell,  if  ye  saw,  how  came  I  thus,  how  here  ! 
Not  of  myself,   by  some  great  Maker  then, 
In  goodness  and  in  power  pre-eminent. 
Tell  me,  how  may  I  know  him,  how  adore,  280 

From  whom  I  have  that  thus  I  move  and  live, 
And  feel  that  I  am  happier  than  I  know  !' 
While  thus  I  called,  and  strayed  I  knew  not  whither, 
From  where  I  first  drew  air,  and  first  beheld 
This  happy  light,  when  answer  none  returned, 
On  a  green  shady  bank,  profuse  of  flowers. 
Pensive  I  sat  me  down.     There  gentle  sleep 
First  found  me,  and  with  soft  oppression  seized 
My  drowsed  sense,  untroubled,  though  I  thought 
I  then  was  passing  to  my  former  state  290 

Insensible,  and  forthwith  to  dissolve : 
When  suddenly  stood  at  my  head  a  dream. 
Whose  inward  apparition  gently  moved 
My  fancy  to  believe  I  yet  had  being, 
And  lived.     One  came,  methought,  of  shape  divine, 
And  said,  '  Thy  mansion  wants  thee,  Adam  ;    rise, 
First  Man,  of  men  innumerable  ordained 
First  father !   called  by  thee,  I  come  thy  guide 
To  the  Garden  of  bliss,  thy  seat  prepared.' 


152  PARADISE   LOST  [Book  VIII. 

So  saying,  by  the  hand  he  took  me,  raised.  300 

And  over  fields  and  waters,  as  in  air 
'Smooth  sliding  without  step,  last  led  me  up 
A  woody  mountain,  whose  high  top  was  plain, 
A  circuit  wide,  enclosed,  with  goodliest  trees 
Planted,  with  walks  and  bowers,  that  what  I  saw 
Of  Earth  before  scarce  pleasant  seemed.     Each  tree 
Loaden  with  fairest  fruit,  that  hung  to  the  eye 
Tempting,  stirred  in  me  sudden  appetite 
To  pluck  and  eat ;  whereat  I  waked,  and  found 
Before  mine  eyes  all  real,  as  the  dream  310 

Had  lively  shadowed.     Here  had  new  begun 
My  wandering,  had  not  He  who  was  my  guide 
Up  hither  from  among  the  trees  appeared, 
Presence  Divine.     Rejoicing,  but  with  awe, 
In  adoration  at  his  feet  I  fell 

Submiss.    He  reared  me,  and, '  Whom  thou  sought'st  I  am." 
Said  mildly,  'Author  of  all  this  thou  seest 
Above,  or  round  about  thee,  or  beneath. 
This  Paradise  I  give  thee;   count  it  thine 
To  till  and  keep,  and  of  the  fruit  to  eat.  320 

Of  every  tree  that  in  the  Garden  grows 
Eat  freely  with  glad  heart ;    fear  here  no  dearth. 
But  of  the  tree  whose  operation  brings 
Knowledge  of  good  and  ill.  which  I  have  set, 
The  pledge  of  thy  obedience  and  thy  faith. 
Amid  the  garden  by  the  Tree  of  Life — 
Remember  what  I  warn  thee — shun  to  taste, 
And  shun  the  bitter  consequence :   for  know. 
The  day  thou  eat'st  thereof,  my  sole  command 
Transgressed,  inevitably  thou  shalt  die,  330 

From  that  day  mortal,  and  this  happy  state 
Shalt  lose,  expelled  from  hence  into  a  world 
Of  woe  and  sorrow.'     Sternly  he  pronounced 
The  rigid  interdiction,  which  resounds 
Yet  dreadful  in  mine  ear,  though  in  my  choice 
Not  to  incur;   but  soon  his  clear  aspect 
Returned,  and  gracious  purpose  thus  renewed  : — 
•  Not  only  these  fair  bounds,  but  all  the  Earth 
To  thee  and  to  thy  race  I  give ;   as  lords 
Possess  it,  and  all  things  that  therein  live,  340 

Or  live  in  sea  or  air,  beast,  fish,  and  fowl. 
In  sign  whereof,  each  bird  and  beast  behold 
After  their  kinds ;    I  bring  them  to  receive 
From  thee  their  names,  and  pay  thee  fealty 


Book  VIII, 1  PARADISE  LOST  153 

With  low  subjection.     Understand  the  same 

Of  fish  within  their  watery  residence, 

Not  hither  summoned,  since  they  cannot  change 

Their  element  to  draw  the  thinner  air.' 

As  thus  he  spake,  each  bird  and  beast  behold 

Approaching  two  and  two— these  cowering  low  35° 

With  blandishment;    each  bird  stooped  on  his  wing. 

I  named  them  as  they  passed,  and  understood 

Their  nature;  with  such  knowledge  God  endued 

My  sudden  apprehension.     But  in  these 

I  found  not  what  methought  I  wanted  still, 

And  to  the  Heavenly  Vision  thus  presumed  :— 

" '  O,  by  what  name— for  Thou  above  all  these, 
Above  mankind,  or  aught  than  mankind  higher, 
Surpassest  far  my  naming — how  may  I 

Adore  thee,  Author  of  this  Universe,  360 

And  all  this  good  to  Man,  for  whose  well-being 
So  amply,  and  with  hands  so  liberal. 
Thou  hast  provided  all  things?     But  with  me 
I  see  not  who  partakes.     In  solitude 
What  happiness  ?   who  can  enjoy  alone. 
Or,  all  enjoying,  what  contentment  find  Y 
Thus  I,  presurnptuous ;   and  the  Vision  bright. 
As  with  a  smile  more  brightened,  thus  replied: — 

'"What  call'st  thou  solitude?     Is  not  the  Earth 
With  various  living  creatures,  and  the  Air,  370 

Replenished,  and  all  these  at  thy  command 
To  come  and  play  before  thee  ?     Know'st  thou  not 
Their  language  and  their  ways  ?     They  also  know, 
And  reason  not  contemptibly;    with  these 
Find  pastime,  and  bear  rule  ;   thy  realm  is  large.' 
So  spake  the  Universal  Lord,  and  seemed 
So  ordering.     I,  with  leave  of  speech  implored. 
And  humble  deprecation,  thus  replied:— 

" '  Let  not  my  words  offend  thee,  Heavenly  Power ; 
My  Maker,  be  propitious  while  I  speak.  380 

Hast  thou  not  made  me  here  thy  substitute, 
And  these  inferior  far  beneath  me  set? 
Among  unequals  what  society 
Can  sort,  what  harmony  or  true  delight? 
Which  must  be  mutual,  in  proportion  due 
Given  and  received  ;   but,  in  disparity. 
The  one  intense,  the  other  still  remiss, 
Cannot  well  suit  with  either,  but  soon  prove 
Tedious  alike.     Of  fellowship  I  speak 


154  PARADISE  LOST  \)>>oo\l\\\\. 

Such  as  I  seek,  fit  to  participate 

All  rational  delight,  wherein  the  brute 

Cannot  be  human  consort.     They  rejoice 

Each  with  their  kind,  lion  with  lioness; 

So  fitly  them  in  pairs  thou  hast  combined  : 

Much  less  can  bird  with  beast,  or  fish  with  fowl, 

So  well  converse,  nor  with  the  ox  the  ape ; 

Worse,  then,  can  man  with  beast,  and  least  of  all.' 

"  Whereto  the  Almighty  answered,  not  displeased  : — 
'A  nice  and  subtle  happiness,  I  see, 
Thou  to  thyself  proposest,  in  the  choice 
Of  thy  associates,  Adam,  and  wilt  taste 
No  pleasure,  though  in  pleasure,  solitary. 
What  think'st  thou,  then,  of  me,  and  this  my  state.'* 
Seem  I  to  thee  sufficiently  possessed 
Of  happiness,  or  not,  who  am  alone 
From  all  eternity?   for  none  I  know 
Second  to  me  or  like,  equal  much  less. 
How  have  I,  then,  with  whom  to  hold  converse, 
Save  with  the  creatures  which  I  made,  and  those 
To  me  inferior  infinite  descents 
Beneath  what  other  creatures  are  to  thee  ?' 

"  He  ceased.     I  lowly  answered  : — '  To  attain 
The  highth  and  depth  of  thy  eternal  ways 
All  human  thoughts  come  short.  Supreme  of  Things! 
Thou  in  thyself  art  perfect,  and  in  thee 
Is  no  deficience  found.     Not  so  is  Man, 
But  in  degree — the  cause  of  his  desire 
By  conversation  with  his  like  to  help 
Or  solace  his  defects.     No  need  that  thou 
Should'st  propagate,  already  infinite, 
And  through  all  numbers  absolute,  though  One; 
But  Man  by  number  is  to  manifest 
His  single  imperfection,  and  beget 
Like  of  his  like,  his  image  multiplied, 
In  unity  defective ;   which  requires 
Collateral  love,  and  dearest  amity. 
Thou,  in  thy  secrecy  although  alone. 
Best  with  thyself  accompanied,  seek'st  not 
Social  communication — yet,  so  pleased. 
Canst  raise  thy  creature  to  what  highth  thou  wilt 
Of  union  or  communion,  deified  ; 
I,  by  conversing,  cannot  these  erect 
From  prone,  nor  in  their  ways  complacence  find.' 
Thus  I  emboldened  spake,  and  freedom  used 


Book  VIII.]  PARADISE  LOST  155 

Permissive,  and  acceptance  found ;   which  gained 
This  answer  from  the  gracious  Voice  Divine : — 

"'Thus  far  to  try  thee,  Adam,  I  was  pleased, 
And  find  thee  knowing  not  of  beasts  alone. 
Which  thou  hast  rightly  named,  but  of  thyself— 
Expressing  well  the  spirit  within  thee  free,  440 

My  image,  not  imparted  to  the  brute  ; 
Whose  fellowship,  therefore,  unmeet  for  thee. 
Good  reason  was  thou  freely  shouldst  dislike. 
And  be  so  minded  still.     I,  ere  thou  spak'st, 
Knew  it  not  good  for  Man  to  be  alone, 
And  no  such  company  as  then  thou  saw'st 
Intended  thee — for  trial  only  brought. 
To  see  how  thou  couldst  judge  of  tit  and  meet. 
What  next  I  bring  shall  please  thee,  be  assured. 
Thy  likeness,  thy  tit  help,  thy  other  self,  45° 

Thy  wish  exactly  to  thy  heart's  desire.' 

"  He  ended,  or  I  heard  no  more ;    for  now 
My  earthly,  by  his  heavenly  overpowered, 
Which  it  had  long  stood  under,  strained  to  the  highth 
In  that  celestial  colloquy  sublime. 
As  with  an  object  tlTSt  excels  the  sense. 
Dazzled  and  spent,  sunk  down,  and  sought  repair 
Of  sleep,  which  instantly  fell  on  me,  called 
By  Nature  as  in  aid,  and  closed  mine  eyes. 
Mine  eyes  he  closed,  but  open  left  the  cell  460 

Of  fancy,  my  internal  sight ;   by  which. 
Abstract  as  in  a  trance,  methought  I  saw. 
Though  sleeping,  where  I  lay,  and  saw  the  Shape 
Still  glorious  before  whom  awake  I  stood  ; 
Who,  stooping,  opened  my  left  side,  and  took 
From  thence  a  rib,  with  cordial  spirits  warm, 
And  life-blood  streaming  fresh  ;   wide  was  the  wound, 
But  suddenly  with  flesh  filled  up  and  healed. 
The  rib  he  formed  and  fashioned  with  his  hands ; 
Under  his  forming  hands  a  creature  grew,  470 

Man-like,  but  different  sex,  so  lovely  fair 
That  what  seemed  fair  in  all  the  world  seemed  now 
Mean,  or  in  her  summed  up,  in  her  contained 
And  in  her  looks,  which  from  that  time  infused 
Sweetness  into  my  heart  unfelt  before, 
And  into  all  things  from  her  air  inspired 
The  spirit  of  love  and  amorous  delight. 
She  disappeared,  and  left  me  dark ;    I  waked 
To  find  her,  or  for  ever  to  deplore 


156  PARADISE  LOST  [Book  VIII. 

Her  loss,  and  other  pleasures  all  abjure  : 

When,  out  of  hope,  behold  her  not  far  off. 

Such  as  I  saw  her  in  my  dream,  adorned 

With  what  all  Earth  or  Heaven  could  bestow 

To  make  her  amiable.     On  she  came. 

Led  by  her  Heavenly  Maker,  though  unseen 

And  guided  by  his  voice,  nor  uninformed 

Of  nuptial  sanctity  and  marriage  rites. 

Grace  was  in  all  her  steps,  heaven  in  her  eye, 

In  every  gesture  dignity  and  love. 

I,  overjoyed,  could  not  forbear  aloud  : — 

" '  This  turn  hath  made  amends ;   thou  hast  fulfilled 
Thy  words,  Creator  bounteous  and  benign. 
Giver  of  all  things  fair — but  fairest  this 
Of  all  thy  gifts  I — nor  enviest.     I  now  see 
Bone  of  my  bone,  flesh  of  my  flesh,  my  Self 
Before  me.     Woman  is  her  name,  of  Man 
Extracted  ;    for  this  cause  he  shall  forgo 
Father  and  mother,  and  to  his  wife  adhere, 
And  they  shall  be  one  flesh,  one  heart,  one  soul.' 

"She  heard  me  thus;   and,  though  divinely  brought. 
Yet  innocence  and  virgin  modesty. 
Her  virtue,  and  the  conscience  of  her  worth, 
That  would  be  wooed,  and  not  unsought  be  won, 
Not  obvious,  not  obtrusive,  but  retired. 
The  more  desirable^^r,  to  say  all, 
Nature  herself,  though  pure  of  sinful  thought — 
Wrought  in  her  so,  that,  seeing  me,  she  turned. 
I  followed  her ;   she  what  was  honor  knew, 
And  with  obsequious  majesty  approved 
My  pleaded  reason.     To  the  nuptial  bower 
I  led  her  blushing  like  the  Morn  ;  all  Heaven, 
And  happy  constellations,  on  that  hour 
Shed  their  selectest  influence;    the  Earth 
Gave  sign  of  gratulation,  and  each  hill  ; 
Joyous  the  birds ;    fresh  gales  and  gentle  airs 
Whispered  it  to  the  woods,  and  from  their  wings 
Flung  rose,  flung  odors  from  the  spicy  shrub, 
Disporting,  till  the  amorous  bird  of  night 
Sung  spousal,  and  bid  haste  the  Evening-star 
On  his  hill-top  to  light  the  bridal  lamp. 

"  Thus  have  I  told  thee  all  my  state,  and  brought 
My  story  to  the  sum  of  earthly  bliss 
Which  I  enjoy,  and  must  confess  to  find 
In  all  things  else  delight  indeed,  but  such 


bookviit]  paradise  lost  157 

As,  used  or  not,  works  in  the  mind  no  change, 

Nor  vehetpent  desire— these  delicacies 

I  mean  of  taste,  sight,  smell,  herbs,  fruits,  and  flowers, 

Walks,  and  the  melody  of  birds :   but  here. 

Far  otherwise,  transported  I  behold, 

Transported  touch  ;  here  passion  first  I  felt,  53° 

Commotion  strange,  in  all  enjoyments  else 

Superior  and  unmoved,  here  only  weak 

Against  the  charm  of  beauty's  powerful  glance. 

Or  Nature  failed  in  me,  and  left  some  part 

Not  proof  enough  such  object  to  sustain, 

Or,  from  my  side  subducting,  took  perhaps 

More  than  enough— at  least  on  her  bestowed 

Too  much  of  ornament,  in  outward  show 

Elaborate,  of  inward  less  exact. 

For  well  I  understand  in  the  prime  end  540 

Of  Nature  her  the  inferior,  in  the  mind 

And  inward  faculties,  which  most  excel ; 

In  outward  also  her  resembling  less 

His  image  who  made  both,  and  less  expressing 

The  character  of  that  dominion  given 

O'er  other  creatures.     Yet  when  I  approach 

Her  loveliness,  so  absolute  she  seems 

And  in  herself  complete,  so  well  to  know 

Her  own,  that  what  she  wills  to  do  or  say 

Seems  wisest,  virtuousest,  discreetest,  best.  55° 

All  higher  Knowledge  in  her  presence  falls 

Degraded  ;  Wisdom  in  discourse  with  her 

Loses,  discountenanced,  and  like  Folly  shows; 

Authority  and  Reason  on  her  wait, 

As  one  intended  first,  not  after  made 

Occasionally  :   and,  to  consummate  all, 

Greatness  of  mind  and  nobleness  their  seat 

Build  in  her  loveliest,  and  create  an  awe 

About  her,  as  a  guard  angelic  placed." 

To  whom  the  Angel,  with  contracted  brow :—  560 

"Accuse  not  Nature!   she  hath  done  her  part; 
Do  thou  but  thine !  and  be  not  diffident 
Of  Wisdom  ;   she  deserts  thee  not,  if  thou 
Dismiss  not  her,  when  most  thou  need'st  her  nigh, 
By  attributing  overmuch  to  things 
Less  excellent,  as  thou  thyself  perceiv'st. 
For  what  admir'st  thou,  what  transports  thee  so  ? 
An  outside — fair,  no  doubt,  and  worthy  well 
Thy  cherishing,  thy  honoring,  and  thy  love  ; 


158  PARADISE  LOST  [Book  VIII. 

Not  thy  subjection.     Weigh  with  her  thyself;  570 

Then  value.     Oft-times  nothing  profits  more 
Than  self-esteem,  grounded  on  just  and  right 
Well  managed.     Of  that  skill  the  more  thou  know'st, 
The  more  she  will  acknowledge  thee  her  head, 
And  to  realities  yield  all  her  shows — 
Made  so  adorn  for  thy  delight  the  more. 
So  awful,  that  with  honor  thou  may'st  love 
Thy  mate,  who  sees  when  thou  art  seen  least  wise. 
But,  if  the  sense  of  touch,  whereby  mankind 
Is  propagated,  seem  such  dear  delight  580 

Beyond  all  other,  think  the  same  voutsafed 
To  cattle  and  each  beast;   which  would  not  be 
To  them  made  common  and  div,ulged,  if  aught 
Therein  enjoyed  were  worthy  td^stlbdue 
The  soul  of  Man,  or. passion  in  him  move. 
What  higher  in  her  society  thou  find'st 
Attractive,  human,  rational,  love  still : 
In  loving  thou  dost  well ;    in  passion  not. 
Wherein  true  Love  consists  not.     Love  refines 
The  thoughts,  and  heart  enlarges — hath  his  seat  590 

In  Reason,  and  is  judicious,  is  the  scale 
By  which  to  Heavenly  Love  thou  may'st  ascend, 
Not  sunk  in  carnal  pleasure ;   for  which  cause 
Among  the  beasts  no  mate  for  thee  was  found." 
To  whom  thus,  half  abashed,  Adam  replied  : — 
"  Neither  her  outside  formed  so  fair,  nor  aught 
In  procreation,  common  to  all  kinds 
(Though  higher  of  the  genial  bed  by  far. 
And  with  mysterious  reverence,  I  deem). 
So  much  delights  me  as  those  graceful  acts,  600 

Those  thousand  decencies,  that  daily  flow 
From  all  her  words  and  actions,  mixed  with  love 
And  sweet  compliance,  which  declare  unfeigned 
Union  of  mind,  or  in  us  both  one  soul — 
Harmony  to  behold  in  wedded  pair 
More  grateful  than  harmonious  sound  to  the  ear. 
Yet  these  subject  not ;    I  to  thee  disclose 
What  inward  thence  I  feel,  not  therefore  foiled, 
Who  meet  with  various  objects,  from  the  sense 
Variously  representing,  yet,  still  free,  610 

Approve  the  best,  and  follow  what  I  approve. 
To  love  thou  blam'st  me  not— for  Love,  thou  say'st, 
Leads  up  to  Heaven,  is  both  the  way  and  guide ; 
Bear  with  me,  then,  if  lawful  what  I  ask. 


Book  VIII. ]  PARADISE  LOST  159 

Love  not  the  Heavenly  Spirits,  and  how  their  love 
Express  they — by  looks  only,  or  do  they  mix 
Irradiance,  virtual  or  immediate  touch  ?" 

To  whom  the  Angel,  with  a  smile  that  glowed 
Celestial  rosy-red.  Love's  proper  hue. 

Answered  : — "  Let  it  suffice  thee  that  thou  know'st  620 

Us  happy,  and  without  Love  no  happiness. 
Whatever  pure  thou  in  the  body  enjoy 'st 
(And  pure  thou  wert  created)  we  enjoy 
In  eminence,  and  obstacle  find  none 
Of  membrane,  joint,  or  limb,  exclusive  bars. 
Easier  than  air  with  air,  if  Spirits  embrace, 
Total  they  mix,  union  of  pure  with  pure 
Desiring,  nor  restrained  conveyance  need 
As  flesh  to  mix  with  fiesh,  or  soul  with  soul. 
But  I  can  now  no  more :   the  parting  Sun  630 

Beyond  the  Earth's  green  Cape  and  verdant  Isles 
Hesperean  sets,  my  signal  to  depart. 
Be  strong,  live  happy,  and  love !   but  first  of  all 
Him  whom  to  love  is  to  obey,  and  keep 
His  great  command;  take  heed  lest  passion  sway 
Thy  judgment  to  do  aught  which  else  free-will 
Would  not  admit ;   thine  and  of  all  thy  sons 
The  weal  or  woe  in  thee  is  placed  ;   beware ! 
I  in  thy  persevering  shall  rejoice, 

And  all  the  Blesi.     Stand  fast ;   to  stand  or  fall  640 

Free  in  thine  own  arbitrement  it  lies. 
Perfect  within,  no  outward  aid  require; 
And  all  temptation  to  transgress  repel." 

So  saying,  he  arose ;   whom  Adam  thus 
Followed  with  benediction  : — "  Since  to  part, 
Go,  Heavenly  Guest,  Ethereal  Messenger, 
Sent  from  whose  sovran  goodness  I  adore! 
Gentle  to  me  and  affable  hath  been 
Thy  condescension,  and  shall  be  honored  ever 
With  grateful  memory.     Thou  to  Mankind  650 

Be  good  and  friendly  still,  and  oft  return  !" 

So  parted  they,  the  Angel  up  to  Heaven 
From  the  thick  shade,  and  Adam  to  his  bower. 


JBooh  Kf 

THK    ARGUMENT 

Satan,  having  compassed  the  Earth,  with  meditated  guile  returns  as  a  mist  by 
night  into  Paradise  ;  enters  into  the  Serpent  sleeping.  Adam  and  Eve  in  the 
morning  go  forth  to  their  labors,  which  Eve  propuses  to  divide  in  several  places, 
each  laboring  apart :  Adam  consents  not.  alleging  the  danger  lest  that  enemy  ol 
whom  ihey  were  torewarned  should  attempt  her  found  alone.  Eve,  loth  to  be 
thought  not  circumspect  or  firm  enough,  urges  her  going  apart,  the  rather  desirous 
to  make  trial  of  her  strength;  .Adam  at  last  yields.  The  Serpent  finds  her  alone  : 
his  subtle  approach,  first  gazing,  then  speaking,  with  much  flattery  extolling  Eve 
above  all  other  creatures.  Kve,  wondering  to  hear  the  Serpent  speak,  asks  how 
he  attained  to  human  speech  and  such  understanding  not  till  now;  the  Serpent 
answers  that  by  tasting  of  a  certain  tree  in  the  Garden  he  attained  both  to  speech 
and  reason,  till  then  void  of  both,  live  requires  him  to  bring  her  to  that  tree, 
and  finds  it  to  be  the  Tree  of  Knowledge  forbidden ;  the  Serpent,  now  grown 
bolder,  with  many  wiles  and  arguments  induces  her  at  length  to  eat.  She,  pleased 
with  the  taste,  deliberates  a  while  whether  to  impart  thereof  to  Adam  or  not;  at 
last  brings  him  of  the  fruit;  relates  what  persuaded  her  to  eat  thereof.  Adam, 
at  first  amazed,  but  perceiving  her  lo.st,  resolves,  through  vehemence  of  love,  to 
perish  with  her,  and,  extenuating  the  trespass,  eats  also  of  the  fruit.  The  effects 
thereof  in  them  both;  they  seek  to  cover  their  nakedness;  then  fall  to  variance 
and  accusation  of  one  another. 

NO  more  of  talk  where  God  or  Angel  Guest 
With  Man.  as  with  his  friend,  familiar  used 
To  sit  indulgent,  and  with  him  partake 
Rural  repast,  permitting  him  the  while 
Venial  discourse  unblamed.     I  now  must  change 
Those  notes  to  tragic — foul  distrust,  and  breach 
Disloyal,  on  the  part  of  man,  revolt 
And  disobedience;   on  the  part  of  Heaven. 
Now  alienated,  distance  and  distaste, 

Anger  and  just  rebuke,  and  judgment  given,  x 

That  brought  into  this  World  a  world  of  woe, 
Sin  and  her  shadow  Death,  and  Misery, 
Death's  harbinger.     Sad  task  !  yet  argument 
Not  less  but  more  heroic  than  the  wrath 
Of  stern  Achilles  on  his  foe  pursued 
Thrice  fugitive  about  Troy  wall ;  or  rage 
Of  Turnus  for  Lavinia  disespoused  ; 
Or  Neptune's  ire,  or  Juno's,  that  so  long 
Perplexed  the  Greek,  and  Cytherea's  son  : 
If  answerable  style  I  can  obtain  a 


Book  IX.]  PARADISE  LOST  i6i 

Of  my  celestial  Patroness,  who  deigns 

Her  nightly  visitation  unimplored. 

And  dictates  to  me  slumbering,  or  inspires 

Easy  my  unpremeditated  verse. 

Since  first  this  subject  for  heroic  song 

Pleased  me,  long  choosing  and  beginning  late, 

Not  sedulous  by  nature  to  indite 

Wars,  hitherto  the  only  argument 

Heroic  deemed,  chief  mastery  to  dissect 

With  long  and  tedious  havoc  fabled  knights  30 

In  battles  feigned  (the  better  fortitude 

Of  patience  and  heroic  martyrdom 

Unsung),  or  to  describe  races  and  games. 

Or  tilting  furniture,  emblazoned  shields. 

Impresses  quaint,  caparisons  and  steeds. 

Bases  and  tinsel  trappings,  gorgeous  knights 

At  joust  and  tournament ;   then  marshalled  feast 

Served  up  in  hall  with  sewers  and  seneshals  : 

The  skill  of  artifice  or  office  mean  ; 

Not  that  which  justly  gives  heroic  name  40 

To  person  or  to  poem  !     Me,  of  these 

Nor  skilled  nor  studious,  higher  argument 

Remains,  sufficient  of  itself  to  raise 

That  name,  unless  an  age  too  late,  or  cold 

Climate,  or  years,  damp  my  intended  wing 

Depressed  ;   and  much  they  may  if  all  be  mine, 

Not  hers  who  brings  it  nightly  to  my  ear. 

The  Sun  was  sunk,  and  after  -him  the  Star 
Of  Hesperus,  whose  office  is  to  bring 

Twilight  upon  the  Earth,  short  arbiter  50 

'Twixt  day  and  night,  and  now  from  end  to  end 
Night's  hemisphere  had  veiled  the  horizon  round. 
When  Satan,  who  late  fled  before  the  threats 
Of  Gabriel  out  of  Eden,  now  improv^ed 
In  meditated  fraud  and  malice,  bent 
On  Man's  destruction,  maugre  what  might  hap 
Of  heavier  on  himself,  fearless  returned. 
By  night  he  fled,  and  at  midnight  returned 
From  compassing  the  Earth— cautious  of  day 
Since  Uriel,  Regent  of  the  Sun,  descried  60 

His  entrance,  and  forewarned  the  Cherubim 
That  kept  their  watch.     Thence,  full  of  anguish,  driven, 
The  space  of  seven  continued  nights  he  rode 
With  darkness — thrice  the  equinoctial  line 
He  circled,  four  times  crossed  the  car  of  Night 


i62  PARADISE  LOST  [Book  IX. 

From  pole  to  pole,  traversing  each  colure — 
On  the  eighth  returned,  and  on  the  coast  averse 
From  entrance  or  cherubic  watch  by  stealth 
Found  unsuspected  way.     There  was  a  place 
(Now  not,  though  Sin,  not  Time,  first  wrought  the  change)  70 
Where  Tigris,  at  the  foot  of  Paradise, 
Into  a  gulf  shot  under  ground,  till  part 
Rose  up  a  fountain  by  the  Tree  of  Life. 
In  with  the  river  sunk,  and  with  it  rose, 
Satan,  involved  in  rising  mist;   then  sought 
Where  to  lie  hid.     Sea  he  had  searched  and  land 
From  Eden  over  Pontus,  and  the  Pool 
Maeotis,  up  beyond  the  river  Ob ; 
Downward  as  far  antarctic;   and,  in  length, 
West  from  Orontes  to  the  ocean  barred  80 

At  Darien,  thence  to  the  land  where  flows 
Ganges  and  Indus.     Thus  the  orb  he  roamed 
With  narrow  search,  and  with  inspection  deep 
Considered  every  creature,  which  of  all 
Most  opportune  might  serve  his  wiles,  and  found 
The  Serpent  subtlest  beast  of  all  the  field. 
Him,  after  long  debate,  irresolute 
Of  thoughts  revolved,  his  final  sentence  chose 
Fit  vessel,  fittest  imp  of  fraud,  in  whom 
To  enter,  and  his  dark  suggestions  hide  90 

From  sharpest  sight ;   for  in  the  wily  snake 
Whatever  sleights  none  would  suspicious  mark, 
As  from  his  wit  and  native  subtlety 
Proceeding,  which,  in  other  beasts  observed. 
Doubt  might  beget  of  diabolic  power 
Active  within  beyond  the  sense  of  brute. 
Thus  he  resolved,  but  first  from  inward  grief 
His  bursting  passion  into  plaints  thus  poured  : — 
"  O  Earth,  how  like  to  Heaven,  if  not  preferred 
More  justly,  seat  worthier  of  Gods,  as  built  100 

With  second  thoughts,  reforming  what  was  old  ! 
For  what  God,  after  better,  worse  would  build  } 
Terrestrial  Heaven,  danced  round  by  other  Heavens. 
That  shine,  yet  bear  their  bright  officious  lamps. 
Light  above  light,  for  thee  alone,  as  seems. 
In  thee  concentring  all  their  precious  beams 
Of  sacred  influence  I     As  God  in  Heaven 
Is  centre,  yet  extends  to  all,  so  thou 
Centring  receiv'st  from  all  those  orbs ;    in  thee. 
Not  in  themselves,  all  their  known  virtue  appears,  no 


Book  IX.]  PARADISE  LOST  163 

Productive  in  herb,  plant,  and  nobler  birth 

Of  creatures  animate  with  gradual  life 

Of  growth,  sense,  reason,  all  summed  up  in  Man. 

With  what  delight  could  I  have  walked  thee  round, 

If  I  could  joy  in  aught— sweet  interchange 

Of  hill  and  valley,  rivers,  woods,  and  plains. 

Now  land,  now  sea,  and  shores  with  forest  crowned. 

Rocks,  dens,  and  caves  1     But  I  in  none  of  these 

Find  place  or  refuge ;   and  the  more  I  see 

Pleasures  about  me,  so  much  more  I  feel  120 

Torment  within  me,  as  from  the  hateful  siege 

Of  contraries ;   all  good  to  me  becomes 

Bane,  and  in  Heaven  much  worse  would  be  my  state. 

But  neither  here  seek  I,  no,  nor  in  Heaven, 

To  dwell,  unless  by  mastering  Heaven's  Supreme; 

Nor  hope  to  be  myself  less  miserable 

By  what  I  seek,  but  others  to  make  such 

As  I,  though  thereby  worse  to  me  redound. 

For  only  in  destroying  I  find  ease 

To  my  relentless  thoughts;   and  him  destroyed,  130 

Or  won  to  ^vhat  may  work  his  utter  loss. 

For  whom  all  this  was  made,  all  this  will  soon 

Follow,  as  to  him  linked  in  \veal  or  woe : 

In  woe  then,  that  destruction  wide  may  range  ! 

To  me  shall  be  the  glory  sole  among 

The  Infernal  Powers,  in  one  day  to  have  marred 

What  he,  Almighty  styled,  six  nights  and  days 

Continued  making,  and  who  knows  how  long 

Before  had  been  contriving?   though  perhaps 

Not  longer  than  since  I  in  one  night  freed  140 

From  servitude  inglorious  well  nigh  half 

The  Angelic  Name,  and  thinner  left  the  throng 

Of  his  adorers.     He,  to  be  avenged. 

And  to  repair  his  numbers  thus  impaired — 

Whether  such  virtue,  spent  of  old.  now  failed 

More  Angels  to  create  (if  they  at  least 

Are  his  created),  or  to  spite  us  more — 

Determined  to  advance  into  our  room 

A  creature  formed  of  earth,  and  him  endow, 

Exalted  from  so  base  original,  15° 

With  heavenly  spoils,  our  spoils.     What  he  decreed 

He  effected  ;    Man  he  made,  and  for  him  built 

Magnificent  this  World,  and  Earth  his  seat, 

Him  Lord  pronounced,  and,  O  indignity! 

Subjected  to  his  service  Angel-wings 


i64  PARADISE  LOST  [Book  IX. 

And  flaming  ministers,  to  watch  and  tend 

Their  earthy  charge.     Of  these  the  vigilance 

I  dread,  and  to  elude,  thus  wrapt  in  mist 

Of  midnight  vapor,  glide  obscure,  and  pry 

In  every  bush  and  brake,  where  hap  may  find  i6o 

The  Serpent  sleeping,  in  whose  mazy  folds 

To  hide  me,  and  the  dark  intent  I  bring. 

O  foul  descent !   that  I,  who  erst  contended 

With  Gods  to  sit  the  highest,  am  now  constrained 

Into  a  beast,  and,  mixed  with  bestial  slime, 

This  essence  to  incarnate  and  imbrute, 

That  to  the  highth  of  deity  aspired  I 

But  what  will  not  ambition  and  revenge 

Descend  to  ?     Who  aspires  must  down  as  low 

As  high  he  soared,  obnoxious,  first  or  last,  170 

To  basest  things.     Revenge,  at  first  though  sweet. 

Bitter  ere  long  back  on  itself  recoils. 

Let  it ;    I  reck  not,  so  it  light  well  aimed. 

Since  higher  I  fall  short,  on  him  who  next 

Provokes  my  envy,  this  new  favorite 

Of  Heaven,  this  Man  of  Clay,  son  of  despite. 

Whom,  us  the  more  to  spite,  his  Maker  raised 

From  dust :    spite  then  with  spite  is  best  repaid." 

So  saying,  through  each  thicket,  dank  or  dry. 
Like  a  black  mist  low-creeping,  he  held  on  180 

His  midnight  search,  where  soonest  he  might  find 
The  Serpent.     Him  fast  sleeping  soon  he  found. 
In  labyrinth  of  many  a  round  self-rolled. 
His  head  the  midst,  well  stored  with  subtle  wiles : 
Not  yet  in  horrid  shade  or  dismal  den, 
Nor  nocent  yet,  but  on  the  grassy  herb. 
Fearless,  unfeared,  he  slept.     In  at  his  mouth 
The  Devil  entered,  and  his  brutal  sense, 
In  heart  or  head,  possessing  soon  inspired 
With  act  intelligential ;   but  his  sleep  190 

Disturbed  not,  waiting  close  the  approach  of  morn. 

Now,  whenas  sacred  light  began  to  dawn 
In  Eden  on  the  humid  flowers,  that  breathed 
Their  morning  incense,  when  all  things  that  breathe 
From  the  Earth's  great  altar  send  up  silent  praise 
To  the  Creator,  and  his  nostrils  fill 
With  grateful  smell,  forth  came  the  human  pair. 
And  joined  their  vocal  worship  to  the  quire 
Of  creatures  wanting  voice ;    that  done,  partake 
The  season,  prime  for  sweetest  scents  and  airs ;  200 


Book  IX.]  PARADISE  LOST  165 

Then  commune  how  that  day  they  best  may  ply 
Their  growing  work — for  much  their  work  outgrew 
The  hands'  dispatch  of  two  gardening  so  wide : 
And  Eve  first  to  her  husband  thus  began  : — 

"  Adam,  well  may  we  labor  still  to  dress 
This  Garden,  still  to  tend  plant,  herb,  and  flower, 
Our  pleasant  task  enjoined  ;   but,  till  more  hands 
Aid  us,  the  work  under  our  labor  grows, 
Luxurious  by  restraint :   what  we  by  day 
Lop  overgrown,  or  prune,  or  prop,  or  bind,  2 

One  night  or  two  with  wanton  growth  derides, 
Tending  to  wild.     Thou,  therefore,  now  advise, 
Or  hear  what  to  my  mind  first  thoughts  present. 
Let  us  divide  our  labors — thou  where  choice 
Leads  thee,  or  where  most  needs,  whether  to  wind 
The  woodbine  round  this  arbor,  or  direct 
The  clasping  ivy  where  to  climb ;  while  I 
In  yonder  spring  of  roses  intermixed 
With  myrtle  find  what  to  redress  till  noon. 
For,  while  so  near  each  other  thus  all  day  2 

Our  task  we  choose,  what  wonder  if  so  near 
Looks  intervene  and  smiles,  or  objects  new 
Casual  discourse  draw  on,  which  intermits 
Our  day's  work,  brought  to  little,  though  begun 
Early,  and  the  hour  of  supper  comes  unearned !" 

To  whom  mild  answer  Adam  thus  returned  : — 
"  Sole  Eve,  associate  sole,  to  me  beyond 
Compare  above  all  living  creatures  dear ! 
Well  hast  thou  motioned,  well  thy  thoughts  employed 
How  we  might  best  fulfil  the  work  which  here  '- 

God  hath  assigned  us,  nor  of  me  shalt  pass 
Unpraised  ;   for  nothing  lovelier  can  be  found 
In  woman  than  to  study  household  good, 
And  good  works  in  her  husband  to  promote. 
Yet  not  so  strictly  hath  our  Lord  imposed 
Labor  as  to  debar  us  when  we  need 
Refreshment,  whether  food,  or  talk  between. 
Food  of  the  mind,  or  this  sweet  intercourse 
Of  looks  and  smiles ;   for  smiles  from  reason  flow 
To  brute  denied,  and  are  of  love  the  food —  ■■ 

Love,  not  the  lowest  end  of  human  life. 
For  not  to  irksome  toil,  but  to  delight, 
He  made  us,  and  delight  to  reason  joined. 
These  paths  and  bowers  doubt  not  but  our  joint  hands 
Will  keep  from  wilderness  with  ease,  as  wide 


i66  PARADISE  LOST  [Rook  TX. 

As  we  need  walk,  till  younger  hands  ere  long 

Assist  us.     But.  if  much  converse  perhaps 

Thee  satiate,  to  short  absence  I  could  yield  ; 

For  solitude  sometimes  is  best  society, 

And  short  retirement  urges  sweet  return.  250 

But  other  doubt  possesses  me,  lest  harm 

Befall  thee,  severed  from  me ;   for  thou  know'st 

What  hath  been  warned  us — what  malicious  foe, 

Envying  our  happiness,  and  of  his  own 

Despairing,  seeks  to  work  us  woe  and  shame 

By  sly  assault,  and  somewhere  nigh  at  hand 

Watches,  no  doubt,  with  greedy  hope  to  find 

His  wish  and  best  advantage,  us  asunder. 

Hopeless  to  circumvent  us  joined,  where  each 

To  other  speedy  aid  might  lend  at  need.  260 

Whether  his  first  design  be  to  withdraw 

Our  fealty  from  God,  or  to  disturb 

Conjugal  love — than  which  perhaps  no  bliss 

Enjoyed  by  us  excites  his  envy  more — 

Or  this,  or  worse,  leave  not  the  faithful  side 

That  gave  thee  being,  still  shades  thee  and  protects. 

The  wife,  where  danger  or  dishonor  lurks. 

Safest  and  seemliest  by  her  husband  stays, 

Who  guards  her,  or  with  her  the  worst  endures." 

To  whom  the  virgin  majesty  of  Eve,  ^7° 

As  one  who  loves,  and  some  unkindness  meets. 
With  sweet  austere  composure  thus  replied  : — 

"  Offspring  of  Heaven  and  Earth,  and  all  Earths  lord ; 
That  such  an  enemy  we  have,  who  seeks 
Our  ruin,  both  by  thee  informed  1  learn, 
And  from  the  parting  Angel  overheard. 
As  in  a  shady  nook  I  stood  behind, 
Just  then  returned  at  shut  of  evening  flowers. 
But  that  thou  shouldst  my  firmness  therefore  doubt 
To  God  or  thee,  because  we  have  a  foe  280 

May  tempt  it,  I  expected  not  to  hear. 
His  violence  thou  fear'st  not,  being  such 
As  we,  not  capable  of  death  or  pain. 
Can  either  not  receive,  or  can  repel. 
His  fraud  is,  then,  thy  fear ;   which  plain  infers 
Thy  equal  fear  that  my  firm  faith  and  love 
Can  by  his  fraud  be  shaken  or  seduced  : 
Thoughts,  which  how  found  they  harbor  in  thy  breast. 
Adam!   misthought  of  her  to  thee  so  dear.>" 

To  whom,  with  healing  words,  Adam  replied :—  -9*^ 


1 


Book  IX.]  PARADISE  LOST  167 

"  Daughter  of  God  and  Man,  immortal  Eve ! — 

For  such  thou  art,  from  sin  and  blame  entire — 

Not  diffident  of  thee  do  I  dissuade 

Thy  absence  from  my  sight,  but  to  avoid 

The  attempt  itself,  intended  by  our  foe. 

For  he  who  tempts,  though  in  vain,  at  least  asperses 

The  tempted  with  dishonor  foul,  supposed 

Not  incorruptible  of  faith,  not  proof 

Against  temptation.     Thou  thyself  with  scorn 

And  anger  wouldst  resent  the  ofifered  wrong, 

Though  ineflectual  found  ;  misdeem  not,  then, 

If  such  afifront  I  labor  to  avert 

From  thee  alone,  which  on  us  both  at  once 

The  enemy,  though  bold,  will  hardly  dare; 

Or,  daring,  first  on  me  the  assault  shall  light. 

Nor  thou  his  malice  and  false  guile  contemn — 

Subtle  he  needs  must  be  who  could  seduce 

Angels — nor  think  superfluous  others'  aid. 

I  from  the  influence  of  thy  looks  receive 

Access  in  every  virtue — in  thy  sight 

More  wise,  more  watchful,  stronger,  if  need  were 

Of  outward  strength;  while  shame,  thou  looking  on, 

Shame  to  be  overcome  or  overreached, 

Would  utmost  vigor  raise,  and  raised  unite. 

Why  shouldst  not  thou  like  sense  within  thee  feel 

When  I  am  present,  and  thy  trial  choose 

With  me,  best  witness  of  thy  virtue  tried  ?" 

So  spake  domestic  Adam  in  his  care 
And  matrimonial  love ;  but  Eve,  who  thought 
Less  attributed  to  her  faith  sincere, 
Thus  her  reply  with  accent  sweet  renewed  : — 

"  If  this  be  our  condition,  thus  to  dwell 
In  narrow  circuit  straitened  by  a  foe, 
Subtle  or  violent,  we  not  endued 
Single  with  like  defence  wherever  met. 
How  are  we  happy,  still  in  fear  of  harm .'' 
But  harm  precedes  not  sin  :   only  our  foe 
Tempting  affronts  us  with  his  foul  esteem 
Of  our  integrity:    his  foul  esteem 
Sticks  no  dishonor  on  our  front,  but  turns 
Foul  on  himself;   then  wherefore  shunned  or  feared 
By  us,  who  rather  double  honor  gain 
From  his  surause  proved  false,  find  peace  within. 
Favor  from  Heaven,  our  witness,  from  the  event  ? 
And  what  is  faith,  love,  virtue,  unassayed 


i68  PARADISE  LOST  [Book  IX. 

Alone,  without  exterior  help  sustained  ? 

Let  us  not  then  suspect  our  happy  state 

Left  so  imperfect  by  the  Maker  wise 

As  not  secure  to  singl-e  or  combined. 

Frail  is  our  happiness,  if  this  be  so;  340 

x-\nd  Eden  were  no  Eden,  thus  exposed." 

To  whom  thus  Adam  fervently  replied  : — 
"  O  Woman,  best  are  all  thTng^s  as  the  will 
Of  God  ordained  them;   his  creating  hand 
Nothing  imperfect  or  deficient  left 
Of  all  that  he  created — much  less  Man, 
Or  aught  that  might  his  happy  state  secure, 
Secure  from  outward  force.     Within  himself 
The  danger  lies,  yet  lies  within  his  power; 
Against  his  will  he  can  receive  no  harm.  350 

But  God  left  free  the  Will ;   for  what  obeys 
Reason  is  free ;   and  Reason  he  made  right, 
But  bid  her  well  be  ware,  and  still  erect, 
Lest,  by  some  fair  appearing  good  surprised. 
She  dictate  false,  and  misinform  the  Will 
To  do  what  God  expressly  hath  forbid. 
Not  then  mistrust,  but  tender  love,  enjoins 
That  I  should  mind  thee  oft;   and  mind  thou  me. 
Firm  we  subsist,  yet  possible  to  swerve,, 
Since  Reason  not  impossibly  may  meet  360 

Some  specious  object  by  the  foe  suborned, 
And  fall'TTito  deception  unaware. 
Not  keeping  strictest  watch,  as  she  was  warned. 
Seek  not  temptation,  then,  which  to  avoid 
Were  better,  and  most  likely  if  from  me 
Thou  sever  not:  trial  will  come  unsought. 
Wouldst  thou  approve  thy  constancy,  approve 
First  thy  obedience  ;    the  other  who  can  know. 
Not  seeing  thee  attempted,  who  attest.^ 
But,  if  thou  think  trial  unsought  'may  find  370 

Us  both  securer  than  thus  warned  thou  seem'st, 
Go ;   for  thy  stay,  not  free,  absents  thee  more. 
Go  in  thy  native  innocence ;    rely 
On  what  thou  hast  of  virtue  ;   summon  all ; 
For  God  towards  thee  hath  done  his  part :   do  thine." 

So  spake  the  Patriarch  of  Mankind  ;   but  Eve 
Persisted  ;   yet  submiss,  though  last,  replied  : — 

"  With  thy  permission,  then,  and  thus  forewarned, 
Chiefly  by  what  thy  own  last  reasoning  words 
Touched  only,  that  our  trial,  when  least  sought,  380 


Book  IX.]  PARADISE  LOST  169 

May  find  us  both  perhaps  far  less  prepared, 

The  wiUinger  I  go,  nor  much  expect 

A  foe  so  proud  will  first  the  weaker  seek ; 

So  bent,  the  more  shall  shame  him  his  repulse." 

Thus  saying,  from  her  husband's  hand  her  hand 
Soft  she  withdrew,  and,  like  a  wood-nymph  light, 
Oread  or  Dryad,  or  of  Delia's  train. 
Betook  her  to  the  groves,  but  Delia's  self 
In  gait  surpassed  and  goddess-like  deport, 
Though  not  as  she  with  bow  and  quiver  armed,  390 

But  with  such  gardening  tools  as  Art,  yet  rude. 
Guiltless  of  fire  had  formed,  or  Angels  brought. 
To  Pales,  or  Pomona,  thus  adorned, 
Likest  she  seemed — Pomona  when  she  fled 
Vertumnus — or  to  Ceres  in  her  prime, 
Yet  virgin  of  Proserpina  from  Jove. 
Her  long  with  ardent  look  his  eye  pursued 
Delighted,  but  desiring  more  her  stay. 
Oft  he  to  her  his  charge  of  quick  return 
Repeated  ;    she  to  him  as  oft  engaged  400 

To  be  returned  by  noon  amid  the  bower, 
And  all  things  in  best  order  to  invite 
Noontide  repast,  or  afternoon's  repose. 
O  much  deceived,  much  failing,  hapless  Eve, 
Of  thy  presumed  return  !    event  perverse  ! 
Thou  never  from  that  hour  in  Paradise 
Found'st  either  sweet  repast  or  sound  repose; 
Such  ambush,  hid  among  sweet  flowers  and  shades. 
Waited,  with  hellish  rancor  imminent. 

To  intercept  thy  way,  or  send  thee  back  410 

Despoiled  of  innocence,  of  faith,  of  bliss. 
For  now,  and  since  first  break  of  dawn,  the  Fiend, 
Mere  serpent  in  appearance,  forth  was  come. 
And  on  his  quest  where  likeliest  he  might  find 
The  only  two  of  mankind,  but  in  them 
The  whole  included  race,  his  purposed  prey. 
In  bower  and  field  he  sought,  where  any  tuft 
Of  grove  or  garden-plot  more  pleasant  lay. 
Their  tendance  or  plantation  for  delight ; 
By  fountain  or  by  shady  rivulet  420 

He  sought  them  both,  but  wished  his  hap  might  find 
Eve  separate;   he  wished,  but  not  with  hope 
Of  what  so  seldom  chanced,  when  to  his  wish. 
Beyond  his  hope.  Eve  separate  he  spies. 
Veiled  in  a  cloud  of  fragrance,  where  she  stood, 


I70  PARADISE  LOST  [Book  IX. 

Half-spied,  so  thick  the  roses  bushing  round 

About  her  glowed,  oft  stooping  to  support 

Each  flower  of  tender  stalk,  whose  head,  though  gay 

Carnation,  purple,  azure,  or  specked  with  gold, 

Hung  drooping  unsustained.     Them  she  upstays  430 

Gently  with  myrtle  band,  mindless  the  while 

Herself,  though  fairest  unsupported  flower, 

From  her  best  prop  so  far,  and  storm  so  nigh. 

Nearer  he  drew,  and  many  a  walk  traversed 

Of  stateliest  covert,  cedar,  pine,  or  palm  ; 

Then  voluble  and  bold,  now  hid,  now  seen 

Among  thick-woven  arborets,  and  flowers 

Imbordered  on  each  bank,  the  hand  of  Eve: 

Spot  more  delicious  than  those  gardens  feigned 

Or  of  revived  Adonis,  or  renowned  440 

Alcinous,  host  of  old  Laertes'  son. 

Or  that,  not  mystic,  where  the  sapient  king 

Held  dalliance  with  his  fair  Egyptian  spouse. 

Much  he  the  place  admired,  the  person  more. 

As  one  who,  long  in  populous  city  pent. 

Where  houses  thick  and  sewers  annoy  the  air, 

Forth  issuing  on  a  summer's  morn,  to  breathe 

Among  the  pleasant  villages  and  farms 

Adjoined,  from  each  thing  met  conceives  delight — 

The  smell  of  grain,  or  tedded  grass,  or  kine,  450 

Or  dairy,  each  rural  sight,  each  rural  sound — 

If  chance  with  nymph-like  step  fair  virgin  pass, 

What  pleasing  seemed  for  her  now  pleases  more, 

She  most,  and  in  her  look  sums  all  delight: 

Such  pleasure  took  the  Serpent  to  behold 

This  flowery  plat,  the  sweet  recess  of  Eve 

Thus  early,  thus  alone.     Her  heavenly  form 

Angelic,  but  more  soft  and  feminine. 

Her  graceful  innocence,  her  every  air 

Of  gesture  or  least  action,  overawed  460 

His  malice,  and  with  rapine  sweet  bereaved 

His  fierceness  of  the  fierce  intent  it  brought. 

That  space  the  Evil  One  abstracted  stood 

From  his  own  evil,  and  for  tHe~time  remained 

Stupidly  good,  of  enmity  disarmed. 

Of  guile,  of  hate,  of  envy,  of  revenge. 

But  the  hot  hell  that  always  in  him  burns, 

Though  in  mid  Heaven,  soon  ended  his  delight, 

.^nd  tortures  him  now  more,  the  more  he  sees 

Of  pleasure  not  for  him  ordained.     Then  soon  470 


Book  IX.]  PARADISE  LOST  171 

Fierce  hate  he  recollects,  and  all  his  thoughts 
Of  mischief,  gratulating,  thus  excites  : — 

"  Thoughts,  whither  have  ye  led  me  ?  with  what  sweet 
Compulsion  thus  transported  to  forget 
What  hither  brought  us  ?   hate,  not  love,  nor  hope 
Of  Paradise  for  Hell,  hope  here  to  taste 
Of  pleasure,  but  all  pleasure  to  destroy. 
Save  what  is  in  destroying ;  other  joy 
To  me  is  lost.     Then  let  me  not  let  pass 
Occasion  which  now  smiles.     Behold  alone  480 

The  Woman,  opportune  to  all  attempts — 
Her  husband,  for  I  view  far  round,  not  nigh, 
Whose  higher  intellectual  more  1  shun, 
And  strength,  of  courage  haughty,  and  of  limb 
Heroic  built,  though  of  terrestrial  mould ; 
Foe  not  informidable,  exempt  from  wound — 
I  not ;  so  much  hath  Hell  debased,  and  pain 
Enfeebled  me,  to  what  I  was  in  Heaven. 
She  fair,  divinely  fair,  fit  love  for  Gods, 
Not  terrible,  though  terror  be  in  love,  490 

And  beauty,  not  approached  by  stronger  hate. 
Hate  stronger  under  show  of  love  well  feigned — 
The  way  which  to  her  ruin  now  I  tend." 

So  spake  the  Enemy  of  Mankind,  enclosed 
In  serpent,  inmate  bad,  and  toward   Eve 
Addressed  his  way — not  with  indented  wave, 
Prone  on  the  ground,  as  since,  but  on  his  rear, 
Circular  base  of  rising  folds,  that  towered 
Fold  above  fold,  a  surging  maze ;    his  head 
Crested  aloft,  and  carbuncle  his  eyes ;  500 

With  burnished  neck  of  verdant  gold,  erect 
Amidst  his  circhng  spires,  that  on  the  grass 
Floated  redundant.     Pleasmg  was  his  shape 
And  lovely ;    never  since  of  serpent  kind 
Lovelier-not  those  that  in  Illyria  changed 
Hermione  and  Cadmus,  or  the  god 
In  Epidaurus ;    nor  to  which  transformed 
Ammonian  Jove,  or  Capitolme,  was  seen, 
He  with  Olympias,  this  with  her  who  bore 
Scipio,  the  highth  of  Rome.     With  tract  oblique  5^0 

At  first,  as  one  who  sought  access  but  feared 
To  interrupt,  sidelong  he  works  his  way. 
As  when  a  ship,  by  skilful  steersman  wrought 
Nigh  river's  mouth  or  foreland,  where  the  wind 
Veers  oft,  as  oft  so  steers,  and  shifts  her  sail, 


172  PARADISE  LOST  [Book  IX. 

So  varied  he,  and  of  his  tortuous  train 

Curled  many  a  wanton  wreath  in  sight  of  Eve, 

To  lure  her  eye.     She,  busied,  heard  the  sound 

Of  rustling  leaves,  but  minded  not,  as  used 

To  such  disport  before  her  through  the  field  520 

From  every  beast,  more  duteous  at  her  call 

Than  at  Circean  call  the  herd  disguised. 

He,  bolder  now,  uncalled  before  her  stood, 

But  as  in  gaze  admiring.     Oft  he  bowed 

His  turret  crest  and  sleek  enamelled  neck. 

Fawning,  and  licked  the  ground  whereon  she  trod. 

fTis  gentle  dumb  expression  turned  at  length 

The  eye  of  Eve  to  mark  his  play  ;    he,  glad 

Of  her  attention  gained,  with  serpent-tongue 

Organic,  or  impulse  of  vocal  air,  530 

His  fraudulent  temptation  thus  began  : — 

"  Wonder  not,  sovran  mistress  (if  perhaps 
Thou  canst  who  art  sole  wonder),  much  less  arm 
Thy  looks,  the  heaven  of  mildness,  with  disdain. 
Displeased  that  I  approach  thee  thus,  and  gaze 
Insatiate,  I  thus  single,  nor  have  feared 
Thy  awful  brow,  more  awful  thus  retired. 
Fairest  resemblance  of  thy  Maker  fair, 
Thee  all  things  living  gaze  on,  all  things  thine 
By  gift,  and  thy  celestial  beauty  adore,  540 

With  ravishment  beheld — there  best  beheld 
Where  universally  admired.     But  here, 
In  this  enclosure  wild,  these  beasts  among. 
Beholders  rude,  and  shallow  to  discern 
Half  what  in  thee  is  fair,  one  man  except. 
Who  sees  thee  (and  what  is  one.^)  who  shouldst  be  seen 
A  Goddess  among  Gods,  adored  and  served 
By  Angels  numberless,  thy  daily  train  ?" 

So  glozed  the  Tempter,  and  his  proem  tuned. 
Into  the  heart  of  Eve  his  words  made  way,  55° 

Though  at  the  voice  much  marvelling ;   at  length, 
Not  unamazed,  she  thus  in  answer  spake : — 

"  What  may  this  mean  ?    Language  of  Man  pronounced 
By  tongue  of  brute,  and  human  sense  expressed  ! 
The  first  at  least  of  these  I  thought  denied 
To  beasts,  whom  God  on  their  creation-day 
Created  mute  to  all  articulate  sound  ; 
The  latter  I  demur,  for  in  their  looks 
Much  reason,  and  in  their  actions,  oft  appears. 
Thee,  Serpent,  subtlest  beast  of  all  the  field  560 


Book  IX.J  PARADISE  LOST  173 

I  knew,  but  not  with  human  voice  endued  ; 
Redouble,  then,  this  miracle,  and  say. 
How  cam'st  thou  speakable  of  mute,  and  how 
To  me  so  friendly  grown  above  the  rest 
Of  brutal  kind  that  daily  are  in  sight : 
Say,  for  such  wonder  claims  attention  due." 

To  whom  the  guileful  Tempter  thus  replied  : — 
"  Empress  of  this  fair  World,  resplendent  Eve ! 
Easy  to  me  it  is  to  tell  thee  all  [obeyed. 

What  thou  command'st,  and  right  thou  shouldst  be  s/o 

I  was  at  first  as  other  beasts  that  graze 
The  trodden  herb,  of  abject  thoughts  and  low. 
As  was  my  food,  nor  aught  but  food  discerned 
Or  sex,  and  apprehended  nothing  high  : 
Till  on  a  day,  roving  the  field,  I  chanced 
A  goodly  tree  far  distant  to  behold, 
Loaden  with  fruit  of  fairest  colors  mixed, 
Ruddy  and  gold.     I  nearer  drew  to  gaze ; 
When  from  the  boughs  a  savory  odor  blown, 
Grateful  to  appetite,  more  pleased  my  sense  s^o 

Than  smell  of  sweetest  fennel,  or  the  teats 
Of  ewe  or  goat  dropping  with  milk  at  even, 
Unsucked  of  lamb  or  kid,  that  tend  their  play. 
To  satisfy  the  sharp  desire  I  had 
Of  tasting  those  fair  apples,  I  resolved 
Not  to  defer;   hu  iger 'and  thirst  at  once, 
Powerful  persuaders,  quickened  at  the  scent 
Of  that  alluring  fruit,  urged  me  so  keen. 
About  the  mossy  trunk  I  wound  me  soon  ; 
For,  high  from  ground,  the  branches  would  require  590 

Thy  utmost  reach,  or  Adam's:   round  the  tree 
All  other  beasts  that  saw,  with  like  desire 
Longing  and  envying  stood,  but  could  not  reach. 
Amid  the  tree  now  got,  where  plenty  hung 
Tempting  so  nigh,  to  pluck  and  eat  my  fill 
I  spared  not ;    for  such  pleasure  till  that  hour 
At  feed  or  fountain  never  had  I  found. 
Sated  at  length,  ere  long  I  might  perceive 
Strange  alteration  in  me,  to  degree 

Of  Reason  in  my  inward  powers,  and  Speech  600 

Wanted  not  long,  though  to  this  shape  retained. 
Thenceforth  to  speculations  high  or  deep 
I  turned  my  thoughts,  and  with  capacious  mind 
Considered  all  things  visible  in  Heaven, 
Or  Earth,  or  Middle,  all  things  fair  and  good^ 


174  PARADISE  LOST  [Book  IX. 

But  all  that  fair  and  good  in  thy  divine 

Semblance,  and  in  thy  beauty's  heavenly  ray. 

United  I  beheld — no  fair  to  thine 

Equivalent  or  second  ;  which  compelled 

Me  thus,  though  importune  perhaps,  to  come  6io 

And  gaze,  and  worship  thee  of  right  declared 

Sovran  of  creatures,  universal   Dame  !" 

So  talked  the  spirited  sly  Snake;  and  Eve. 
Yet  more  amazed,  unwary  thus  replied  : — 

"  Serpent,  thy  overpraising  leaves  in  doubt 
The  virtue  of  that  fruit,  in  thee  first  proved. 
But  say,  where  grows  the  tree  ?   from  hence  how  far  - 
For  many  are  the  trees  of  God  that  grow 
In  Paradise,  and  various,  yet  unknown 

To  us ;   in  such  abundance  lies  our  choice  620 

As  leaves  a  greater  store  of  fruit  untouched. 
Still  hanging  incorruptible,  till  men 
Grow  up  to  their  provision,  and  more  hands 
Help  to  disburden  Nature  of  her  bearth." 

To  whom  the  wily  Adder,  blithe  and  glad  :  — 
"  Empress,  the  way  is  ready,  and  not  long — 
Beyond  a  row  of  myrtles,  on  a  flat. 
Fast  by  a  fountain,  one  small  thicket  past 
Of  blowing  myrrh  and  balm.     If  thou  accept 
My  conduct,  I  can  bring  thee  thither  soon."  630 

"  Lead,  then,"  said  Eve.     He.  leading,  swiftly  rolled 
In  tangles,  and  made  intricate  seem  straight. 
To  mischief  swift.     Hope  elevates,  and  joy 
Brightens  his  crest.     As  when  a  wandering  fire, 
Compact  of  unctuous  vapor,  which  the  night 
Condenses,  and  the  cold  environs  round. 
Kindled  through  agitation  to  a  flame 
(Which  oft,  they  say,  some  evil  spirit  attends). 
Hovering  and  blazing  with  delusive  light. 
Misleads  the  amazed  night- wanderer  from  his  way  640 

To  bogs  and  mires,  and  oft  through  pond  or  pool, 
There  swallowed  up  and  lost,  from  succor  far  ; 
So  glistered  the  dire  Snake,  and  into  fraud 
Led  Eve,  our  credulous  mother,  to  the  Tree 
Of  Prohibition,  root  of  all  our  woe; 
Which  when  she  saw,  thus  to  her  guide  she  spake  : — 

"  Serpent,  we  might  have  spared  our  coming  hither, 
Fruitless  to  me,  though  fruit  be  here  to  excess. 
The  credit  of  whose  virtue  rest  with  thee— 
Wondrous,  indeed,  if  cause  of  such  effects  I  650 


Book  IX.]  PARADISE    LOST  175 

But  of  this  tree  we  may  not  taste  nor  touch  ; 
God  so  commanded,  and  left  that  command 
Sole  daughter  of  his  voice  :   the  rest,  we  live 
Law  to  ourselves;   our  Reason  is  our  Law." 

To  whom  the  Tempter  guilefulh^  replied  : — 
"  Indeed  !     Hath  God  then  said  that  of  the  fruit 
Of  all  these  garden-trees  ye  shall  not  eat, 
Yet  lords  declared  of  all  in  Earth  or  Air.?" 

To  whom  thus  Eve,  yet  sinless: — "Of  the  fruit 
Of  each  tree  in  the  garden  we  may  eat ;  660 

But  of  the  fruit  of  this  fair  tree,  amidst 
The  Garden,  God  hath  said,  '  Ye  shall  not  eat 
Thereof,  nor  shall  ye  touch  it,  lest  ye  die."  " 

She  scarce  had  said,  though  brief,  when  now  more  bold 
The  Tempter,  but,  with  show  of  zeal  and  love 
To  Man,  and  indignation  at  his  wrong. 
New  part  puts  on,  and,  as  to  passion  moved. 
Fluctuates  disturbed,  yet  comely,  and  in  act 
Raised,  as  of  some  great  matter  to  begin. 
As  when  of  old  some  orator  renowned  *  670 

In  Athens  or  free  Rome,  where  eloquence 
Flourished,  since  mute,  to  some  great  cause  addressed, 
Stood  in  himself  collected,  while  each  part, 
Motion,  each  act,  won  audience  ere  the  tongue 
Sometimes  in  highth  began,  as  no  delay 
Of  preface  brooking  through  his  zeal  of  right: 
So  standing,  moving,  or  to  highth  upgrown, 
The  Tempter,  all  impassioned,  thus  began  : — 

"  O  sacred,  wise,  and  wisdom-giving  Plant, 
Mother  of  science !   now  I  feel  thy  power  680 

Within  me  clear,  not  only  to  discern 
Things  in  their  causes,  but  to  trace  the  ways 
Of  highest  agents,  deemed  however  wise. 
Queen  of  this  Universe!   do  not  believe 
Those  rigid  threats  of  death.     Ye  shall  not  die. 
How  should  ye?     By  the  fruit.?   it  gives  you  life 
To  knowledge.     By  the  Threatener.?   look  on  me, 
Me  who  have  touched  and  tasted,  yet  both  live. 
And  life  more  perfect  have  attained  than   Fate 
Meant  me,  by  venturing  higher  than  my  lot.  690 

Shall  that  be  shut  to  Man  which  to  the  Beast 
Is  open  ?   or  will  God  incense  his  ire 
For  such  a  petty  trespass,  and  not  praise 
Rather  your  dauntless  virtue,  whom  the  pain 
Of  Death  denounced,  whatever  thing  Death  be. 


176  PARADISE  LOST  [Book  IX. 

Deterred  not  from  achieving  what  might  lead 
To  happier  life,  knowledge  of  Good  and  Evil  ? 
Of  good,  how  just !   of  evil — if  what  is  evil 
Be  real,  why  not  known,  since  easier  shunned  ? 
God,  therefore,  cannot  hurt  ye,  and  be  just;  700 

Not  just,  not  God;   not  feared  then,  nor  obeyed: 
Your  fear  itself  of  death  removes  the  fear. 
Why,  then,  was  this  forbid  ?     Why  but  to  awe, 
Why  but  to  keep  ye  low  and  ignorant. 
His  worshippers?     He  knows  that  in  the  day 
Ye  eat  thereof  your  eyes,  that  seem  so  clear. 
Yet  are  but  dim,  shall  perfectly  be  then 
Opened  and  cleared,  and  ye  shall  be  as  Gods, 
Knowing  both  good  and  evil,  as  they  know. 
That  ye  should  be  as  Gods,  since  I  as  Man,  710 

Internal  Man,  is  but  proportion  meet — 
I,  of  brute,  human ;  ye,  of  human,  Gods. 
So  ye  shall  die  perhaps,  by  putting  of? 
Human,  to  put, on  Gods — death  to  be  wished. 
Though  threatened,  which  no  worse  than  this  can  bring! 
And  what  are  Gods,  that  Man  may  not  become 
As  they,  participating  godlike  food? 
The  Gods  are  first,  and  that  advantage  use 
On  our  belief,  that  all  from  them  proceeds. 
I  question  it ;   for  this  fair  Earth  I  see,  720 

Warmed  by  th«  sun,  producing  every  kind  ; 
Them  nothing.     If  they  all  things,  who  enclosed 
Knowledge  of  good  and  evil  in  this  tree. 
That  whoso  eats  thereof  forthwith  attains 
Wisdom  without  their  leave?   and  wherein  lies 
The  offence,  that  Man  should  thus  attain  to  know? 
What  can  your  knowledge  hurt  him,  or  this  tree 
Impart  against  his  will,  if  all  be  his  ? 
Or  is  it  envy?   and  can  envy  dwell 

In  Heavenly  breasts  ?     These,  these  and  many  more  730 

Causes  import  your  need  of  this  fair  fruit. 
Goddess  humane,  reach,  then,  and  freely  taste!" 
He  ended;   and  his  words,  replete  with  guile, 
Into  her  heart  too  easy  entrance  won. 
Fixed  on  the  fruit  she  gazed,  which  to  behold 
Might  tempt  alone;   and  in  her  ears  the  sound 
Yet  rung  of  his  persuasive  words,  imprcgned 
With  reason,  to  her  seeming,  and  with  truth. 
Meanwhile  the  hour  of  noon  drew  on,  and  waked 
An  eager  appetite,  raised  by  the  smell  740 


Book  IX.]  PARADISE  LOST  177 

So  savory  of  that  fruit,  which  with  desire. 
Inclinable  now  grown  to  touch  or  taste, 
Solicited  her  longing  eye;    yet  first. 
Pausing  a  while,  thus  to  herself  she  mused  : — 

"  Great  are  thy  virtues,  doubtless,  best  of  fruits, 
Though  kept  from  Man,  and  worthy  to  be  admired. 
Whose  taste,  too  long  forborne,  at  first  assay 
Gave  elocution  to  the  mute,  and  taught 
The  tongue  not  made  for  speech  to  speak  thy  praise. 
Thy  praise  he  also  who  forbids  thy  use  750 

Conceals  not  from  us,  naming  thee  the  Tree 
Of  Knowledge,  knowledge  both  of  good  and  evil ; 
Forbids  us  then  to  taste.     But  his  forbidding 
Commends  thee  more,  while  it  infers  the  good 
By  thee  communicated,  and  our  want; 
For  good  unknown  sure  is  not  had,  or,  had 
And  yet  unknown,  is  as  not  had  at  all. 
In  plain,  then,  what  forbids  he  but  to  know.? 
Forbids  us  good,  forbids  us  to  be  wise  ! 

Such  prohibitions  bind  not.     But,  if  Death  760 

Bind  us  with  after-bands,  what  profits  then 
Our  inward  freedom.?     In  the  day  we  eat 
Of  this  fair  fruit,  our  doom  is  we  shall  die! 
How  dies  the  Serpent.?     He  hath  eaten,  and  lives, 
And  knows,  and  speaks,  and  reasons,  and  discerns, 
Irrational  till  then.     For  us  alone 
Was  death  invented  ?  or  to  us  denied 
This  intellectual  food,  for  beasts  reserved? 
For  beasts  it  seems ;   yet  that  one  beast  which  first 
Hath  tasted  envies  not,  but  brings  with  joy  77° 

The  good  befallen  him,  author  unsuspect. 
Friendly  to  Man,  far  from  deceit  or  guile. 
What  fear  I,  then  ?    rather,  what  know  to  fear 
Under  this  ignorance  of  good  and  evil, 
Of  God  or  Death,  of  law  or  penalty .? 
Here  grows  the  cure  of  all,  this  fruit  divine, 
Fair  to  the  eye,  inviting  to  the  taste. 
Of  virtue  to  make  wise.     What  hinders,  then, 
To  reach,  and  feed  at  once  both  body  and  mind?" 

So  saying,  her  rash  hand  in  evil  hour  7S0 

Forth-reaching  to  the  fruit,  she  plucked,  she  eat. 
Earth  felt  the  wound,  and  Nature  from  her  seat, 
Sighing  through  all  her  works,  gave  signs  of  woe 
That  all  was  lost.     Back  to  the  thicket  slunk 
The  guilty  Serpent,  and  well  might,  for  Eve, 


178  PARADISE  LOST  [Book  TX. 

Intent  now  only  on  her  taste,  naught  else 

Regarded  ;    such  delight  till  then,  as  seemed, 

In  fruit  she  never  tasted,  whether  true, 

Or  fancied  so  through  expectation  high 

Of  knowledge  ;    nor  was  Godhead  from  her  thought.        790] 

Greedily  she  ingorged  without  restraint. 

And  knew  not  eating  death.     Satiate  at  length. 

And  hightened  as  with  wine,  jocund  and  boon. 

Thus  to  herself  she  pleasingly  began  : — 

'*  O  sovran,  virtuous,  precious  of  all  trees 
In  Paradise  !   of  operation  blest 
To  sapience,  hitherto  obscured,  infamed. 
And  thy  fair  fruit  let  hang,  as  to  no  end 
Created  !   but  henceforth  my  early  care, 
Not  without  song,  each  morning,  and  due  praise, 
Shall  tend  thee,  and  the  fertile  burden  ease 
Of  thy  full  branches,  offered  free  to  all ; 
Till,  dieted  by  thee,  I  grow  mature 
In  knowledge,  as  the  Gods  who  all  things  know. 
Though  others  envy  what  they  cannot  give — 
For,  had  the  gift  been  theirs,  it  had  not  here 
Thus  grown  !     Experience,  next  to  thee  I  owe. 
Best  guide:   not  following  thee,  I  had  remained 
In  ignorance;  thou  open'st  Wisdom's  way. 
And  giv'st  access,  though  secret  she  retire. 
And  I  perhaps  am  secret :    Heaven  is  high- 
High,  and  remote  to  see  from  thence  distinct 
Each  thing  on  Earth ;   and  other  care  perhaps 
May  have  diverted  from  continual  watch 
Our  great  Forbidder,  safe  with  all  his  spies 
About  him.     But  to  Adam  in  what  sort 
Shall  I  appear.?     Shall  I  to  him  make  known 
As  yet  my  change,  and  give  him  to  partake 
Full  happiness  with  me,  or  rather  not. 
But  keep  the  odds  of  knowledge  in  my  power 
Without  copartner?   so  to  add  what  wants 
In  female  sex.  the  more  to  draw  his  love. 
And  render  me  more  equal,  and  perhaps — 
A  thing  not  undesirable — sometime 
Superior ;   for,  inferior,  who  is  free  .•' 
This  may  be  well ;  but  what  if  God  have  seen. 
And  death  ensue }     Then  I  shall  be  no  more ; 
And  Adam,  wedded  to  another  Eve. 
Shall  live  with  her  enjoying.  I  extinct! 
A  death  to  think  !     Confirmed,  then,  I  resolve 


Book  TX.]  PARADISE   LOST  179 

Adam  shall  share  with  me  in  bliss  or  woe. 
So  dear  I  love  him  that  with  him  all  deaths 
I  could  endure,  without  him  live  no  life." 

So  saying,  from  the  tree  her  step  she  turned, 
But  first  low  reverence  done,  as  to  the  Power 
That  dwelt  within,  whose  presence  had  infused 
Into  the  plant  sciential  sap,  derived 
From  nectar,  drink  of  Gods.     Adam  the  while. 
Waiting  desirous  her  return,  had  wove 

Of  choicest  flowers  a  garland,  to  adorn  840 

Her  tresses,  and  her  rural  labors  crown, 
As  reapers  oft  are  wont  their  harvest-queen. 
Great  joy  he  promised  to  his  thoughts,  and  new 
Solace  in  her  return,  so  long  delayed; 
Yet  oft  his  heart,  divine  of  something  ill. 
Misgave  him.     He  the  faltering  measure  felt, 
And  forth  to  meet  her  went,  the  way  she  took 
That  morn  when  first  they  parted.     By  the  Tree 
Of  Knowledge  he  must  pass ;   there  he  her  met. 
Scarce  from  the  tree  returning;   in  her  hand  850 

A  bough  of  fairest  fruit,  that  downy  smiled. 
New  gathered,  and  ambrosial  smell  diffused. 
To  him  she  hasted  ;    in  her  face  excuse 
Came  prologue,  and  apology  to  prompt. 
Which,  with  bland  words  at  will,  she  thus  addressed  :— 

"  Hast  thou  not  wondered,  Adam,  at  my  stay  .^ 
Thee  I  have  missed,  and  thought  it  long,  deprived 
Thy  presence — agony  of  love  till  now 
Not  felt,  nor  shall  be  twice ;    for  never  more 
Mean  I  to  try,  what  rash  untried  I  sought,  860 

The  pain  of  absence  from  thy  sight.     But  strange 
Hath  been  the  cause,  and  wonderful  to  hear. 
This  tree  is  not,  as  we  are  told,  a  tree 
Of  danger  tasted,  nor  to  evil  unknown 
Opening  the  way,  but  of  divine  effect 
To  open  eyes,  and  make  them  Gods  who  taste  ; 
And  hath  been  tasted  such.     The  Serpent  wise, 
Or  not  restrained  as  we,  or  not  obeying, 
Hath  eaten  of  the  fruit,  and  is  become 
Not  dead,  as  we  are  threatened,  but  thenceforth  870 

Endued  with  human  voice  and  human  sense. 
Reasoning  to  admiration,  and  with  me 
Persuasively  hath  so  prevailed  that  I 
Have  also  tasted,  and  have  also  found 
The  effects  to  correspond — opener  mine  eyes. 


I 
i8o  PARADISE  LOST  [Book  IX. 

Dim  erst,  dilated  spirits,  ampler  heart, 

And  growing  up  to  Godhead  ;   which  for  thee 

Chiefly  I  sought,  without  thee  can  despise. 

For  bliss,  as  thou  hast  part,  to  me  is  bliss ; 

Tedious,  unshared  with  thee,  and  odious  soon.  880 

Thou,  therefore,  also  taste,  that  equal  lot 

May  join  us,  equal  joy,  as  equal  love  ; 

Lest,  thou  not  tasting,  different  degree 

Disjoin  us,  and  I  then  too  late  renounce 

Deity  for  thee,  when  fate  will  not  permit." 

Thus  Eve  with  countenance  blithe  her  story  told; 
But  in  her  cheek  distemper  flushing  glowed. 
On  the  other  side,  Adam,  soon  as  he  heard 
The  fatal  trespass  done  by  Eve,  amazed, 
Astonied  stood  and  blank,  while  horror  chill  890 

Ran  through  his  veins,  and  all  his  joints  relaxed. 
From  his  slack  hand  the  garland  wreathed  for  Eve 
Down  dropt,  and  all  the  faded  roses  shed. 
Speechless  he  stood  and  pale,  till  thus  at  length 
First  to  himself  he  inward  silence  broke: — 

"O  fairest  of  Creation,  last  and  best 
Of  all  God's  works,  creature  in  whom  excelled 
Whatever  can  to  sight  or  thought  be  formed, 
Holy,  divine,  good,  amiable,  or  sweet! 

How  art  thou  lost !  how  on  a  sudden  lost,  900 

Defaced,  deflowered,  and  now  to  death  devote  ! 
Rather,  how  hast  thou  yielded  to  transgress 
The  strict  forbiddance,  how  to  violate 
The  sacred  fruit  forbidden  7     Some  cursed  fraud 
Of  enemy  hath  beguiled  thee,  yet  unknown. 
And  me  with  thee  hath  ruined  ;  for  with  thee 
Certain  my  resolution  is  to  die. 
How  can  I  live  without  thee .''  how  forgo 
Thy  sweet  converse,  and  love  so  dearly  joined, 
To  live  again  in  these  wild  woods  forlorn,?  gio 

Should  God  create  another  Eve,  and  I 
Another  rib  afford,  yet  loss  of  thee 
Would  never  from  my  heart.     No,  no !  I  feel 
The  link  of  nature  draw  me:   flesh  of  flesh. 
Bone  of  my  bone  thou  art,  and  from  thy  state 
Mine  never  shall  be  parted,  bliss  or  woe." 

So  having  said,  as  one  from  sad  dismay 
Recomforted,  and,  after  thoughts  disturbed. 
Submitting  to  what  seemed  remediless, 
Thus  in  calm  mood  his  words  to  Eve  he  turned  : —         920 


Book  IX.]  PARADISE  LOST  ] 

"  Bold  deed  thou  hast  presumed,  adventurous  Eve. 
And  peril  great  provoked,  who  thus  hast  dared 
Had  it  been  only  coveting  to  eye 
That  sacred  food,  sacred  to  abstinence ; 
Much  more  to  taste  it,  under  ban  to  touch. 
But  past  who  can  recall,  or  done  undo  ? 
Not  God  Omnipotent,  nor  Fate !     Yet  so 
Perhaps  thou  shalt  not  die;  perhaps  the  fact 
Is  not  so  heinous  now— foretasted  fruit. 
Profaned  first  by  the  Serpent,  by  him  first 
Made  common  and  unhallowed  ere  our  taste, 
Nor  yet  on  him  found  deadly.     He  yet  lives- 
Lives,  as  thou  saidst,  and  gains  to  live,  as  Man, 
Higher  degree  of  life :  inducement  strong 
To  us,  as  likely,  tasting,  to  attain 
Proportional  ascent;  which  cannot  be 
But  to  be  God's,  or  Angels,  demi-gods. 
Nor  can  I  think  that  God,  Creator  wise. 
Though  threatening,  will  in  earnest  so  destroy 
Us,  his  prime  creatures,  dignified  so  high. 
Set  over  all  his  works ;  which,  in  our  fall, 
For  us  created,  needs  with  us  must  fail. 
Dependent  made.     So  God  shall  uncreate, 
Be  frustrate,  do,  undo,  and  labor  lose- 
Not  well  conceived  of  God  ;  who.  though  his  power 
Creation  could  repeat,  yet  would  be  loth 
Us  to  abolish,  lest  the  Adversary 
Triumph  and  say :  '  Fickle  their  state  whom  God 
Most  favors;  who  can  please  him  long?     Me  first 
He  ruined,  now  Mankind;  whom  will  he  next?'— 
Matter  of  scorn  not  to  be  given  the  Foe. 
However,  I  with  thee  have  fixed  my  lot, 
Certain  to  undergo  like  doom.     If  death 
Consort  with  thee,  death  is  to  me  as  life ; 

So  forcible  within  my  heart  I  feel 

The  bond  of  Nature  draw  me  to  my  own— 

My  own  in  thee;   for  what  thou  art  is  mine. 

Our  state  cannot  be  severed  ;   we  are  one. 

One  flesh;  to  lose  thee  were  to  lose  myself." 
So  Adam  ;  and  thus  Eve  to  him  replied  :— 

"O  glorious  trial  of  exceeding  love, 

Illustrious  evidence,  example  high  ! 

Engaging  me  to  emulate ;   but,  short 

Of  thy  perfection,  how  shall  I  attain. 

Adam?  from  whose  dear  side  I  boast  me  sprung. 


950 


960 


r82  PARADISE  LOST  [Book  IX. 

And  gladly  of  our  union  hear  thee  speak, 

One  heart,  one  soul  in  both  ;  whereof  good  proof 

This  day  affords,  declaring  thee  resolved, 

Rather  than  death,  or  aught  than  death  more  dread, 

Shall  separate  us,  linked   in  love  so  dear,  970 

To  undergo  with  me  one  guilt,  one  crime. 

If  any  be,  of  tasting  this  fair  fruit; 

Whose  virtue  (for  of  good  still  good  proceeds, 

Direct,  or  by  occasion)  hath  presented 

This  happy  trial  of  thy  love,  which  else 

So  eminently  never  had  been  known. 

Were  it  I  thought  death  menaced  would  ensue 

This  my  attempt,  I  would  sustain  alone 

The  worst,  and  not  persuade  thee — rather  die 

Deserted  than  oblige  thee  with  a  fact  q8o 

Pernicious  to  thy  peace,  chiefly  assured 

Remarkably  so  late  of  thy  so  true. 

So  faithful,  love  unequalled.     But  I  feel 

Far  otherwise  the  event — not  death,  but  life 

Augmented,  opened  eyes,  new  hopes,  new  joys, 

Taste  so  divine  that  what  of  sweet  before 

Hath  touched  my  sense  flat  seems  to  this  and  harsh. 

On  my  experience,  Adam,  freely  taste, 

And  fear  of  death  deliver  to  the  winds." 

So  saying,  she  embraced  him,  and  for  joy  990 

Tenderly  wept,  much  won  that  he  his  love 
Had  so  ennobled  as  of  choice  to  incur 
Divine  displeasure  for  her  sake,  or  death. 
In  recompense  (for  such  compliance  bad 
Such  recompense  best  merits),  from  the  bough 
She  gave  him  of  that  fair  enticing  fruit 
With  liberal  hand.     He  scrupled  not  to  eat. 
Against  his  better  knowledge,  not  deceived, 
But  fondly  overcome  with  female  charm. 
Earth  trembled  from  her  entrails,  as  again  loor 

In  pangs,  and  Nature  gave  a  second  groan  ; 
Sky  loured,  and,  muttering  thunder,  some  sad  drops 
Wept  at  completing  of  the  mortal  Sin 
Original ;   while  Adam  took  no  thought, 
Eating  his  fill,  nor  Eve  to  iterate 
Her  former  trespass  feared,  the  more  to  soothe 
Him  with  her  loved  society  ;    that  now, 
As  with  new  wine  intoxicated  both, 
They  swim  in  mirth,  and  fancy  that  they  feel 
Divinity  within  them  breeding  wings  ioi< 


Book  IX.]  PARADISE    LOST  183 

Wherewith  to  scorn  the  Earth.     But  that  false  fruit 

Far  other  operation  first  displayed, 

Carnal  desire  inflaming.     He  on  Eve 

Began  to  cast  lascivious  eyes;   she  him 

As  wantonly  repaid ;  in  lust  they  burn, 

Till  Adam  thus    gan  Eve  to  dalliance  move : — 

"  Eve,  now  1  see  thou  art  exact  of  taste 
And  elegant— of  sapience  no  small  part ; 
Since  to  each  meaning  savor  we  apply, 

And  palate  call  judicious.     I  the  praise  io2«. 

Yield  thee  ;   so  well  this  day  thou  hast  purveyed. 
Much  pleasure  we  have  lost,  while  we  abstained 
From  this  delightful  fruit,  nor  known  till  now 
True  relish,  tasting.     If  such  pleasure  be 
In  things  to  us  forbidden,  it  might  be  wished 
For  this  one  tree  had  been  forbidden  ten. 
But  come ;  so  well  refreshed,  now  let  us  play, 
As  meet  is.  after  such  delicious  fare ; 
For  never  did  thy  beauty,  since  the  day 
I  saw  thee  first  and  wedded  thee,  adorned  1030 

With  all  perfections,  so  inflame  my  sense 
With  ardor  to  enjoy  thee,  fairer  now 
Than  ever — bounty  of  this  virtuous  tree  I" 

So  said  he,  and  forebore  not  glance  or  toy 
Of  amorous  intent,  well  understood 
Of  Eve,  whose  eye  darted  contagious  fire. 
Her  hand  he  seized,  and  to  a  shady  bank. 
Thick  overhead  with  verdant  roof  embowered. 
He  led  her,  nothing  loth  ;   flowers  were  the  couch, 
Pansies,  and  violets,  and  asphodel.  1040 

And  hyacinth — Earth's  freshest,  softest  lap. 
There  they  their  fill  of  love  and  love's  disport 
Took  largely,  of  their  mutual  guilt  the  seal, 
The  solace  of  their  sin,  till  dewy  sleep 
Oppressed  them,  wearied  with  their  amorous  play. 

Soon  as  the  force  of  that  fallacious  fruit, 
That  with  exhilarating  vapor  bland 
About  their  spirits  had  played,  and  inmost  powers 
Made  err,  was  now  exhaled,  and  grosser  sleep, 
Bred  of  unkindly  fumes,  with  conscious  dreams  1050 

Encumbered,  now  had  left  them,  up  they  rose 
As  from  unrest,  and,  each  the  other  viewing. 
Soon  found  their  eyes  how  opened,  and  their  minds 
How  darkened.     Innocence,  that  as  a  veil 
Had  shadowed  them  from  knowing  ill,  was  gone ; 


1 84  PARADISE  LOST  [Book  IX. 

Just  confidence,  and  native  righteousness, 

And  honor,  from  about  them,  naked  left 

To  guilty  Shame :    he  covered,  but  his  robe 

Uncovered  more.     So  rose  the  Danite  strong, 

Herculean  Samson,  from  the  harlot-lap  1060 

Of  Philistean  Dalilah,  and  waked 

Shorn  of  his  strength  ;  they  destitute  and  bare 

Of  all  their  virtue.     Silent,  and  in  face 

Confounded,  long  they  sat,  as  strucken  mute  ; 

Till  Adam,  though  not  less  than  Eve  abashed, 

At  length  gave  utterance  to  these  words  constrained  : — 

"O  Eve,  in  evil  hour  thou  didst  give  ear 
To  that  false  Worm,  of  whomsoever  taught 
To  counterfeit  Man's  voice — true  in  our  fall, 
False  in  our  promised  rising  ;  since  our  eyes  1070 

Opened  we  find  indeed,  and  find  we  know 
Both  good  and  evil,  good  lost  and  evil  got : 
Bad  fruit  of  knowledge,  if  this  be  to  know, 
Which  leaves  us  naked  thus,  of  honor  void, 
Of  innocence,  of  faith,  of  purity, 
Our  wonted  ornaments  now  soiled  and  stained, 
And  in  our  faces  evident  the  signs 
Of  foul  concupiscence  ;  whence  evil  store. 
Even  shame,  the  last  of  evils  ;  of  the  first 
Be  sure  then.     How  shall  I  behold  the  face  1080 

Henceforth  of  God  or  Angel,  erst  with  joy 
And  rapture  so  oft  beheld .''     Those  Heavenly  Shapes 
Will  dazzle  now  this  earthly  with  their  blaze 
Insufferably  bright.     Oh,  might  I  here 
In  solitude  live  sav^age,  in  some  glade 
Obscured,  where  highest  woods,  impenetrable 
To  star  or  sunlight,  spread  their  umbrage  broad, 
And  brown  as  evening!     Cover  me,  ye  pines! 
Ye  cedars,  with  innumerable  boughs 

Hide  me,  where  I  may  never  see  them  more!  1090 

But  let  us  now,  as  in  bad  plight,  devise 
What  best  may,  for  the  present,  serve  to  hide 
The  parts  of  each  from  other  that  seem  most 
To  shame  obnoxious,  and  unseemliest  seen— 
Some  tree,  whose  broad  smooth  leaves,  together  sewed, 
And  girded  on  our  loins,  may  cover  round 
Those  middle  parts,  that  this  new  comer.  Shame, 
There  sit  not,  and  reproach  us  as  unclean." 

So  counselled  he,  and  both  together  went 
Into  the  thickest  wood.     There  soon  they  chose  noo 


Book  IX.]  PARADISE  LOST  185 

The  fig-tree— not  that  kind  for  fruit  renowned, 

But  such  as,  at  this  day,  to  Indians  known, 

In  Malabar  or  Decan  spreads  her  arms 

Branching  so  broad  and  long  that  in  the  ground 

Tiie  bended  twigs  take  root,  and  daughters  grow 

About  the  mother  tree,  a  pillared  shade 

High  overarched,  and  echoing  walks  between: 

There  oft  the  Indian  herdsman,  shunning  heat. 

Shelters  in  cool,  and  tends  his  pasturing  herds 

At  loop-holes  cut  through  thickest  shade.    Those  leaves 

They  gathered,  broad  as  Amazonian  targe, 

And'  with  what  skill  they  had  together  sewed. 

To  gird  their  waist — vain  covering,  if  to  hide 

Their  guilt  and  dreaded  shame!     O  how  unlike 

To  that  first  naked  glory  !     Such  of  late 

Columbus  found  the  American,  so  girt 

With  feathered  cincture,  naked  else  and  wild, 

Among  the  trees  on  isles  and  woody  shores. 

Thus  fenced,  and,  as  they  thought,  their  shame  in  part 

Covered,  but  not  at  rest  or  ease  of  mind. 

They  sat  them  down  to  weep.     Nor  only  tears 

Rained  at  their  eyes,  but  high  winds  worse  within 

Began  to  rise,  high  passions — anger,  hate. 

Mistrust,  suspicion,  discord— and  shook  sore 

Their  inward  state  of  mind,  calm  region  once 

And  full  of  peace,  now  tost  and  turbulent : 

For  Understanding  ruled  not,  and  the  Will 

Heard  not  her  lore,  both  in  subjection  now 

To  sensual  Appetite,  who,  from  beneath 

Usurping  over  sovran  Reason,  claimed 

Superior  sway.     From  thus  distempered  breast 

Adam,  estranged  in  look  and  altered  style, 

Speech  intermitted  thus  to  Eve  renewed  : — 

"  Would  thou  hadst  hearkened  to  my  words,  and  stayed 
With  me,  as  I  besought  thee,  when  that  strange 
Desire  of  wandering,  this  unhappy  morn, 
1  know  not  whence  possessed  thee  !     We  had  then 
Remained  still  happy — not,  as  now,  despoiled 
Of  all  our  good,  shamed,  naked,  miserable  ! 
Let  none  henceforth  seek  needless  cause  to  approve 
The  faith  they  owe  ;  when  earnestly  they  seek 
Such  proof,  conclude  they  then  begin  to  fail." 

To  whom,  soon  moved  with  touch  of  blame,  th    3  Eve  :— 
"  What  words  have  passed  thy  lips,  Adam  severe  ^ 
Imput'st  thou  that  to  my  default,  or  will 


1 86  PARADISE   LOST  [Book  IX. 

Of  wandering,  as  thou  call'st  it,  which  who  knows 

But  might  as  ill  have  happened  thou  being  by, 

Or  to  thyself  perhaps  ?     Hadst  thou  been  there. 

Or  here  the  attempt,  thou  couldst  not  have  discerned 

Fraud  in  the  Serpent,  speaking  as  he  spake;  nso 

No  ground  of  enmity  between  us  known 

Why  he  should  mean  me  ill  or  seek  to  harm. 

Was  I  to  have  never  parted  from  thy  side? 

As  good  have  grown  there  still,  a  lifeless  rib. 

Being  as  I  am,  why  didst  not  thou,  the  head. 

Command  me  absolutely  not  to  go. 

Going  into  such  danger,  as  thou  saidst.-* 

Too  facile  then,  thou  didst  not  much  gainsay, 

Nay  didst  permit,  approve,  and  fair  dismiss. 

Hadst  thou  been  firm  and  fixed  in  thy  dissent,  1160 

Neither  had   I  transgressed,  nor  thou  with  me." 

To  whom,  then  first  incensed,  Adam  replied : — 
"  Is  this  the  love,  is  this  the  recompense 
Of  mine  to  thee,  ingrateful   Eve.  expressed 
Immutable  when  thou  wert  lost,  not  I  — 
Who  might  have  lived,  and  joyed  immortal  bliss, 
Yet  willingly  chose  rather  death  with  thee  } 
And  am  I  now  upbraided  as  the  cause 
Of  thy  transgressing  ?   not  enough  severe. 
It  seems,  in  thy  restraint!     What  could  I  more  .^  T170 

I  warned  thee,  I  admonished  thee,  foretold 
The  danger,  and  the  lurking  enemy 
That  lay  in  wait;  beyond  this  had  been  force, 
And  force  upon  free  will  hath  here  no  place. 
But  confidence  then  bore  thee  on.  secure 
Either  to  meet  no  danger,  or  to  find 
Matter  of  glorious  trial ;    and  perhaps 
I  also  erred   in  overmuch  admiring 
What  seemed  in  thee  so  perfect  that  I  thought 
No  evil  durst  attempt  thee.     But  I  rue  1180 

That  error  now,  which  is  become  my  crime. 
And  thou  the  accuser.     Thus  it  shall  befall 
Him  who,  to  worth  in  women  overtrusting. 
Lets  her  will  rule  :    restraint  she  will  not  brook  ; 
And,  left  to  herself,  if  evil  thence  ensue. 
She  first  his  weak  indulgence  will  accuse.'" 

Thus  they  in  mutual  accusation  spent 
The  fruitless  hours,  but  neither  self-condemning; 
And  of  their  vain  contest  appeared  no  end. 


THE   ARGUMENT 

Man's  transgression  known,  the  guardian  Angels  forsake  Paradise,  and  return 
up  to  Heaven  to  approve  their  vigilance,  and  are  approved  ;  God  declaring  that 
the  entrance  of  Satan  could  not  be  by  them  prevented.  He  sends  liis  Son  to 
judge  the  transgressors  :  who  descends,  and  gives  sentence  accordingly  ;  then,  in 
pity,  clothes  them  both,  and  reasceuds.  Sin  and  Death,  sitting  till  then  at  the 
gates  of  Hell,  by  wondrous  sympathy  feeling  the  success  of  Satan  in  this  new 
World,  and  the  sin  by  Man  there  committed,  resolve  to  sit  no  longer  confined  in 
Hell,  but  to  follow  Satan,  their  sire,  up  to  the  place  of  Man  :  to  make  the  way  eas- 
ier from  Hell  to  this  World  to  and  fro,  they  pave  a  broad  highway  or  bridge  over 
Chaos,  according  to  the  track  that  Satan  first  made;  then,  preparing  for  Earth, 
they  meet  him,  proud  of  his  success,  returning  to  Hell ;  their  mutual  gratulation. 
Satan  arrives  at  Pandemonium  ;  in  full  assembly  relates,  with  boasting,  his  sue 
cess  against  Man  ;  instead  of  applause  is  entertained  with  a  general  hiss  by  all 
his  audience,  transformed,  with  himself  also,  suddenly  into  Serpents,  according 
to  his  doom  given  in  Paradise;  then,  deluded  with  a  show  of  the  Forbidden 
Tree  springing  up  before  them,  they,  greedily  reaching  to  take  of  the  fruit,  chew 
dust  and  bitter  ashes.  The  i)roceedings  of  Sin  and  Death  :  God  foretells  the  final 
victory  of  his  Son  over  them,  and  the  renewing  of  all  things  ;  but,  for  the  inesent, 
commands  his  Angels  to  make  several  alterations  in  the  Heavens  and  Elements. 
Adam,  more  and  more  perceiving  his  fallen  condition,  heavily  bewails,  rejects 
the  condoiement  of  Eve  ;  she  iiersists,  and  at  length  appeases  him :  then,  to 
evade  the  curse  likely  to  fall  on  their  offspring,  proposes  to  Adam  violent  ways; 
which  he  approves  not,  but,  conceiving  better  hope,  puts  her  in  mind  of  the  late 
promise  made  them,  that  her  seed  should  be  revenged  on  the  Serpent,  and  ex- 
horts her,  with  him,  to  seek  peace  of  the  offended  Deity  by  repentance  and  sup- 
plication. 

MEANWHILE  the  heinous  and  despiteful  act 
Of  Satan  done  in  Paradise,  and  how 
He,  in  the  Serpent,  had  perverted  Eve, 
Her  husband  she,  to  taste  the  fatal  fruit, 
Was  known  in  Heaven  ;  for  what  can  scape  the  eye 
Of  God  all-seeing,  or  deceive  his  heart 
Omniscient?  who,  in  all  things  wise  and  jus,t, 
Hindered  not  Satan  to  attempt  the  mind 
Of  Man,  with  strength  entire  and  free  will  armed 
Complete  to  have  discovered  and  repulsed 
Whatever  wiles  of  foe  or  seeming  friend. 
For  still  they  knew,  and  ought  to  have  still  remembered, 
The  high  injunction  not  to  taste  that  fruit, 
Whoever  tempted  ;  which  they  not  obeying 
Incurred  (what  could  they  less  ?)  the  penalty, 


1 88  PARADISE  LOST  [Book  X. 

And,  manifold  in  sin,  deserved  to  fall. 

Up  into  Heaven  from  Paradise  in  haste 

The  Angelic  guards  ascended,  mute  and  sad 

For  Man  ;    for  of  his  state  by  this  they  knew, 

Much  wondering  how  the  subtle  Fiend  had  stolen  20 

Entrance  unseen.     Soon  as  the  unwelcome  news 

From  Earth  arrived  at  Heaven-gate,  displeased 

All  were  who  heard;   dim  sadness  did  not  spare 

That  time  celestial  visages,  yet,  mixed 

With  pity,  violated  not  their  bliss. 

About  the  new-arrived,  in  multitudes, 

The  Ethereal  people  ran,  to  hear  and  know 

How  all  befell.     They  towards  the  throne  supreme, 

Accountable,  made  haste,  to  make  appear. 

With  righteous  plea,  their  utmost  vigilance,  30 

And  easily  approved  ;   when  the  Most  High, 

Eternal  Father,  from  his  secret  cloud 

Amidst,  in  thunder  uttered  thus  his  voice : — 

"  Assembled  Angels,  and  ye  Powers  returned 
From  unsuccessful  charge,  be  not  dismayed 
Nor  troubled  at  these  tidings  from  the  Earth, 
Which  your  sincerest  care  could  not  prevent. 
Foretold  so  lately  what  would  come  to  pass, 
When  first  this  Tempter  crossed  the  gulf  from  Hell. 
I  told  ye  then  he  should  prevail,  and  speed  40 

On  his  bad  errand — Man  should  be  seduced. 
And  flattered  out  of  all,  believing  lies 
Against  his  Maker ;   no  decree  of  mine, 
Concurring  to  necessitate  his  fall. 
Or  touch  with  lightest  moment  of  impulse 
His  free  will,  to  her  own  inclining  left 
In  even  scale.     But  fallen  he  is ;   and  now 
What  rests,  but  that  the  mortal  sentence  pass 
On  his  transgression.  Death  denounced  that  day.'' 
Which  he  presumes  already  vain  and  void,  50 

Because  not  yet  inflicted,  as  he  feared. 
By  some  immediate  stroke,  but  soon  shall  find 
Forbearance  no  acquittance  ere  day  end. 
Justice  shall  not  return,  as  bounty,  scorned. 
But  whom  send  I  to  judge  them  }  whom  but  thee, 
Vicegerent  Son  }     To  thee  I  have  transferred 
All  judgment,  whether  in  Heaven,  or  Earth,  or  Hell. 
Easy  it  may  be  seen  that  I  intend 
Mercy  colleague  with  justice,  sending  thee, 
Man's  friend,  his  Mediator,  his  designed  60 


Book  X.]  PARADISE  LOST  189 

Both  ransom  and  Redeemer  voluntary, 

And  destined  Man  himself  to  judge  Man  fallen." 

So  spake  the  Father;   and,  unfolding  bright 
Toward  the  right  hand  his  glory,  on  the  Son 
Blazed  forth  unclouded  deity.     He  full 
Resplendent  all  his  Father  manifest 
Expressed,  and  thus  divinely  answered  mild  : — 

"  Father  Eternal,  thine  is  to  decree ; 
Mine  both  in  Heaven  and  Earth  to  do  thy  will 
Supreme,  that  thou  in  me,  thy  Son  beloved,  70 

May'st  ever  rest  well  pleased,     I  go  to  judge 
On   Earth  these  thy  transgressors ;  but  thou  know'st, 
Whoever  judged,  the  worst  on  me  must  light, 
When  time  shall  be ;  for  so  I  undertook 
Before  thee,  and,  not  repenting,  this  obtain 
Of  right,  that  I  may  mitigate  their  doom 
On  me  derived.     Yet  I  shall  temper  so 
Justice  with  mercy  as  may  illustrate  most 
Them  fully  satisfied,  and  thee  appease. 
Attendance  none  shall  need,  nor  train,  where  none  80 

Are  to  behold  the  judgment  but  the  judged. 
Those  two;   the  third  best  absent  is  condemned, 
Convict  by  flight,  and  rebel  to  all  law ; 
Conviction  to  the  Serpent  none  belongs." 

Thus  saying,  from  his  radiant  seat  he  rose 
Of  high  collateral  glory.     Him  Thrones  and  Powers, 
Princedoms,  and  Dominations  ministrant, 
Accompanied  to  Heaven-gate,  from  whence 
Eden  and  all  the  coast  in  prospect  lay. 
Down  he  descended  straight ;   the  speed  of  Gods  90 

Time  counts  not,  though  with  swiftest  minutes  winged. 

Now  was  the  Sun  in  western  cadence  low 
From  noon,  and  gentle  airs  due  at  their  hour 
To  fan  the  Earth  now  waked,  and  usher  in 
The  evening  cool,  when  he,  from  wrath  more  cool, 
Came,  the  mild  judge  and  intercessor  both. 
To  sentence  Man.     The  voice  of  God  they  heard 
Now  walking  in  the  Garden,  by  soft  winds 
Brought  to  their  ears,  while  day  declined  ;  they  heard. 
And  from  his  presence  hid  themselves  among  100 

The  thickest  trees,  both  man  and  wife,  till  God, 
Approaching,  thus  to  Adam  called  aloud  : — 

"  Where  art  thou,  Adam,  wont  with  joy  to  meet 
My  coming,  seen  far  off.?     I  miss  thee  here. 
Not  pleased,  thus  entertained  with  solitude. 


I90  PARADISE  LOST  [Book  X. 

Where  obvious  duty  erewhile  appeared  unsought. 

Or  come  I  less  conspicuous,  or  what  change 

Absents  thee,  or  what  chance  detains  ?     Come  forth  !" 

He  came,  and  with  him  Eve,  more  loth,  though  first 
To  offend,  discountenanced  both,  and  discomposed.  no 

Love  was  not  in  their  looks,  either  to  God 
Or  to  each  other,  but  apparent  guilt. 
And  shame,  and  perturbation,  and  despair. 
Anger,  and  obstinacy,  and  hate,  and  guile. 
Whence  Adam,  faltering  long,  thus  answered  brief : — 

"  I  heard  thee  in  the  Garden,  and,  of  thy  voice 
Afraid,  being  naked,  hid  myself."     To  whom 
The  gracious  Judge,  without  revile,  replied  :— 

"  My  voice  thou  oft  hast  heard,  and  hast  not  feared, 
But  still  rejoiced  ;  how  is  it  now  become  120 

So  dreadful  to  thee.?     That  thou  art  naked  who 
Hath  told  thee.?     Hast  thou  eaten  of  the  tree 
Whereof  I  gave  thee  charge  thou  shouldst  not  eat  ?" 
To  whom  thus  Adam,  sore  beset,  replied  : — 

"  O  Heaven  !    in  evil  .strait  this  day  I  stand 
Before  my  Judge — either  to  undergo 
Myself  the  total  crime,  or  to  accuse 
My  other  self,  the  partner  of  my  life. 
Whose  failing,  while  her  faith  to  me  remains, 
I  should  conceal,  and  not  expose  to  blame  130 

By  my  complaint.     But  strict  necessity 
Subdues  me,  and  calamitous  constraint, 
Lest  on  my  head  both  sin  and  punishment. 
However  insupportable,  be  all 

Devolved  ;  though,  should  I  hold  my  peace,  yet  thou 
Wouldst  easily  detect  what  I  conceal. 
This  Woman,  whom  thou  mad'st  to  be  my  help. 
And  gav'st  me  as  thy  perfect  gift,  so  good, 
So  fit,  so  acceptable,  so  divine. 

That  from  her  hand  I  could  suspect  no  ill.  140 

And  what  she  did,  whatever  in  itself. 
Her  doing  seemed  to  justify  the  deed — 
She  gave  me  of  the  tree,  and  I  did  eat." 
To  whom  the  Sovran  Presence  thus  replied  : — 

"  Was  she  thy  God,  that  her  thou  didst  obey 
Before  his  voice?   or  was  she  made  thy  guide, 
Superior,  or  but  equal,  that  to  her 
Thou  didst  resign  thy  manhood,  and  the  place 
Wherein  God  set  thee  above  her,  made  of  thee 
And  for  thee,  whose  perfection  far  excelled  150 


Book  X.]  PARADISE  LOST  191 

Hers  in  all  real  dignit}' ?     Adorned 

She  was  indeed,  and  lovely,  to  attract 

Thy  love,  not  thy  subjection  ;   and  her  gifts 

Were  such  as  under  government  well  seemed — 

Unseemly  to  bear  rule  ;   which  was  thy  part 

And  person,  hadst  thou  known  thyself  aright." 

So  having  said,  he  thus  to  Eve  in  few  : — 
"  Say,  Woman,  what  is  this  which  thou  hast  done  ?" 

To  whom  said  Eve,  with  shame  nigh  overwhelmed. 
Confessing  soon,  yet  not  before  her  Judge  160 

Bold  or  loquacious,  thus  abashed  replied  : — 
"The  Serpent  me  beguiled,  and  I  did  eat." 

Which  when  the  Lord  God  heard,  without  delay 
To  judgment  he  proceeded  on  the  accused 
Serpent,  though  brute,  unable  to  transfer 
The  guilt  on  him  who  made  him  instrument 
Of  mischief,  and  polluted  from  the  end 
Of  his  creation — justly  then  accursed. 
As  vitiated  in  nature.     More  to  know 

Concerned  not  Man  (since  he  no  further  knew),  170 

Nor  altered  his  offence  ;   yet  God  at  last 
To  Satan,  first  in  sin,  his  doom  applied, 
Though  in  mysterious  terms,  judged  as  then  best  ; 
And  on  the  Serpent  thus  his  curse  let  fall : — 

"  Because  thou  hast  done  this,  thou  art  accursed 
Above  all  cattle,  each  beast  of  the  field  ; 
Upon  thy  belly  grovelling  thou  shalt  go, 
And  dust  shalt  eat  all  the  days  of  thy  life. 
Between  thee  and  the  Woman  1  will  put 
Enmity,  and  between  thine  and  her  seed  ;  180 

Her  seed  shall  bruise  thy  head,  thou  bruise  his  heel." 

So  spake  this  oracle — then  verified 
When  Jesus,  son  of  Mary,  second  Eve, 
Saw  Satan  fall  like  lightning  down  from  Heaven, 
Prince  of  the  Air;  then,  rising  from  his  grave. 
Spoiled  Principalities  and  Powers,  triumphed 
In  open  show,  and,  with  ascension  bright. 
Captivity  led  captive  through  the  Air, 
The  realm  itself  of  Satan,  long  usurped. 
Whom  he  shall  tread  at  last  under  our  feet,  igo 

Even  he  who  now  foretold  his  fatal  bruise, 
And  to  the  Woman  thus  his  sentence  turned  : — 

"  Thy  sorrow  I  will  greatly  multiply 
By  thy  conception  ;  children  thou  shalt  bring 
In  sorrow  forth,  and  to  thy  husband's  will 


192  PARADISE  LOST  [Book  X. 

Thine  shall  submit;   he  over  thee  shall  rule." 

On  Adam  last  thus  judgment  he  pronounced  : — 
"  Because  thou  hast  hearkened  to  the  voice  of  thy  wife, 
And  eaten  of  the  tree  concerning  which 
I  charged  thee,  saying,  T/ion  shall  not  eat  thereof,  : 

Curs'd  is  the  ground  for  thy  sake;  thou  in  sorrow 
Shalt  eat  thereof  all  the  days  of  thy  life  ; 
Thorns  also  and  thistles  it  shall  bring  thee  forth 
Unbid  ;  and  thou  shalt  eat  the  herb  of  the  field  ; 
In  the  sweat  of  thy  face  thou  shalt  eat  bread, 
Till  thou  return  unto  the  ground  ;  for  thou 
Out  of  the  ground  wast  taken  :    know  thy  birth, 
For  dust  thou  art,  and  shalt  to  dust  return." 

So  judged  he  Man,  both  Judge  and  Saviour  sent. 
And  the  instant  stroke  of  death,  denounced  that  da)^     : 
Removed  far  off;  then,  pitying  how  they  stood 
Before  him  naked  to  the  air,  that  now 
Must  sufTer  change,  disdained  not  to  begin 
Thenceforth  the  form  of  servant  to  assume. 
As  when  he  washed  his  servants'  feet,  so  now, 
As  father  of  his  family,  he  clad 
Their  nakedness  with  skins  of  beasts,  or  slain, 
Or,  as  the  snake,  with  youthful  coat  repaid  ; 
And  thought  not  much  to  clothe  his  enemies. 
Nor  he  their  outward  only  w^ith  the  skins  : 

Of  beasts,  but  inward  nakedness,  much  more 
Opprobrious,  with  his  robe  of  righteousness 
Arraying,  covered  from  his  Father's  sight. 
To  him  with  swift  ascent  he  up  returned, 
Into  his  blissful  bosom  reassumed 
In  glory  as  of  old  ;  to  him,  appeased. 
All,  though  all-knowing,  what  had  passed  with  Man 
Recounted,  mixing  intercession  sweet. 

Meanwhile,  ere  thus  was  sinned  and  judged  on  Earth, 
Within  the  gates  of  Hell  sat  Sin  and  Death, 
In  counterview  within  the  gates,  that  now 
Stood  open  wide,  belching  outrageous  flame 
Far  into  Chaos,  since  the  Fiend  passed  through, 
Sin  opening;   who  thus  now  to  Death  began: — 

•  O  Son,  why  sit  we  here,  each  other  viewing 
Idly,  while  Satan,  our  great  author,  thrives 
In  other  worlds,  and  happier  seat  provides 
For  us,  his  offspring  dear.?     It  cannot  be 
But  that  success  attends  him  ;  If  mishap. 
Ere  this  he  had  returned,  with  fury  driven  : 


Book  X.]  PARADISE   LOST  193 

By  his  avengers,  since  no  place  like  this 

Can  tit  his  punishment,  or  their  revenge. 

Methinks  I  feel  new  strength  within  me  rise. 

Wings  growing,  and  dominion  given  me  large 

Beyond  this   Deep— whatever  draws  me  on, 

(^r  sympathy,  or  some  connatural  force. 

Powerful  at  greatest  distance  to  unite 

With  secret  amity  things  of  like  kind 

By  secretest  conveyance.     Thou,  my  shade 

Inseparable,  must  with  me  along;  250 

For  Death  from  Sin  no  power  can  separate. 

But.  lest  the  difficulty  of  passing  back 

Stay  his  return  perhaps  over  this  gulf 

Impassable,  impervious,  let  us  try 

(Adventurous  work,  yet  to  thy  power  and  mine 

Not  unagreeable !)  to  found  a  path 

Over  this  main  from   Hell  to  that  new  World 

Where  Satan  now  prevails — a  monument 

Of  merit  high  to  all  the  infernal  host, 

Easing  their  passage  hence,  for  intercourse  260 

Or  transmigration,  as  their  lot  shall  lead. 

Nor  can  I  miss  the  way,  so  strongly  drawn 

By  this  new-felt  attraction  and  instinct." 

Whom  thus  the  meagre  Shadow  answered  soon: — 
"  Go  whither  fate  and  inclination  strong 
Leads  thee ;    I  shall  not  lag  behind,  nor  err 
The  way,  thou  leading:   such  a  scent  I  draw 
Of  carnage,  prey  innumerable,  and  taste 
The  savor  of  death  from  all  things  there  that  live. 
Nor  shall  I  to  the  work  thou  enterprisest  270 

Be  wanting,  but  afford  thee  equal  aid." 

So  saying,  with  delight  he  snufTed  the  smell 
Of  mortal  change  on   Earth.     As  when  a  flock 
Of  ravenous  fowl,  though  many  a  league  remote, 
Against  the  day  of  battle,  to  a  field 
Where  armies  lie  encamped  come  flying,  lured 
With  scent  of  living  carcases  designed 
For  death  the  following  day  in  bloody  fight ; 
So  scented  the  grim   Feature,  and  upturned 
His  nostril  wide  into  the  murky  air,  280 

Sagacious  of  his  quarry  from  so  far. 
Then  both,  from  out  Hell-gates,  into  the  waste 
Wide  anarchy  of  Chaos,  damp  and  dark. 
Flew  diverse,  and,  with  power  (their  power  was  great) 
Hovering  upon  the  waters,  what  they  met 


194  PARADISE  LOST  [Book  X. 

Solid  or  slimy,  as  in  raging  sea 

Tossed  up  and  down,  together  crowded  drove, 

From  each  side  shoaling,  towards  the  mouth  of  Hell ; 

As  when  two  polar  winds,  blowing  adverse 

Upon  the  Cronian  sea,  together  drive  290 

Mountains  of  ice,  that  stop  the  imagined  way 

Beyond  Petsora  eastward  to  the  rich 

Cathaian  coast.     The  aggregated  soil 

Death  with  his  mace  petrific,  cold  and  dry, 

As  with  a  trident  smote,  and  fixed  as  firm 

As  Delos,  floating  once  ;   the  rest  his  look 

Bound  with  Gorgonian   rigor  not  to  move. 

And  with  asphaltic  slime  ;   broad  as  the  gate, 

Deep  to  the  roots  of  Hell  the  gathered  beach 

They  fastened,  and  the  mole  immense  wrought  on  300 

Over  the  foaming  Deep  high-arched,  a  bridge 

Of  length  prodigious,  joining  to  the  wall 

Immovable  of  this  now  fenceless  World, 

Forfeit  to  Death — from  hence  a  passage  broad, 

Smooth,  easy,  inoffensive,  down  to  Hell. 

So,  if  great  things  to  small  may  be  compared, 

Xerxes,  the  liberty  of  Greece  to  yoke, 

From  Susa,  his  Memnonian  palace  high. 

Came  to  the  sea,  and,  over  Hellespont 

Bridging  his  way,  Europe  with  Asia  joined,  310 

And  scourged  with  many  a  stroke  the  indignant  waves. 

Now  had  they  brought  the  work  by  wondrous  art 

Pontifical — a  ridge  of  pendent  rock 

Over  the  vexed  Abyss,  following  the  track 

Of  Satan,  to  the  self-same  place  where  he 

First  lighted  from  his  wing  and  landed  safe 

From  out  of  Chaos— to  the  outside  bare 

(^f  this  round  World.     With  pins  of  adamant 

And  chains  they  made  all  fast,  too  fast  they  made 

And  durable ;   and  now  in  little  space  320 

The  confines  met  of  empyrean  Heaven 

And  of  this  World,  and  on  the  left  hand  Hell, 

With  long  reach  interposed  ;   three  several  ways 

In  sight  to  each  of  these  three  places  led. 

And  now  their  way  to  Earth  they  had  descried. 

To  Paradise  first  tending,  when,  behold 

Satan,  in  likeness  of  an  Angel  bright. 

Betwixt  the  Centaur  and  the  Scorpion  steering 

His  zenith,  while  the  Sun  in  Aries  rose  I 

Disguised  he  came;    but  those  his  children  dear  330 


Book  X.]  PARADISE  LOST  195 

Their  parent  soon  discerned,  though  in  disguise. 

He,  after  Eve  seduced,  unminded  slunk 

Into  the  wood  fast  by,  and,  changing  shape 

To  observe  the  sequel,  saw  his  guileful  act 

By  Eve,  though  all  unweeting,  seconded 

Upon  her  husband — saw  their  shame  that  sought 

Vain  covertures ;   but,  when  he  saw  descend 

The  Son  of  God  to*  judge  them,  terrified 

He  fled,  not  hoping  to  escape,  but  shun 

The  present — fearing,  guilty,  what  his  wrath  340 

Might  suddenly  inflict;    that  past,  returned 

By  night,  and,  listening  where  the  hapless  pair 

Sat  in  their  sad  discourse  and  various  plaint, 

Thence  gathered  his  own  doom  ;    which  understood 

Not  instant,  but  of  future  time,  with  joy 

And  tidings  fraught,  to  Hell  he  now  returned, 

And  at  the  brink  of  Chaos,  near  the  foot 

Of  this  new  wondrous  pontifice,  unhoped 

Met  who  to  meet  him  came,  his  offspring  dear. 

Great  joy  was  at  their  meeting,  and  at  sight  350 

Of  that  stupendious  bridge  his  joy  increased. 

Long  he  admiring  stood,  till  Sin,  his  fair 

Enchanting  daughter,  thus  the  silence  broke: — 

"  O  Parent,  these  are  thy  magnific  deeds, 
Thy  trophies !   which  thou  view'st  as  not  thine  own ; 
Thou  art  their  author  and  prime  architect. 
For  I  no  sooner  in  my  heart  divined 
(My  heart,  which  by  a  secret  harmony 
Still  moves  with  thine,  joined  in  connexion  sweet) 
That  thou  on  Earth  hadst  prospered,  which  thy  looks     360 
Now  also  evidence,  but  straight  I  felt — 
Though  distant  from  thee  worlds  between,  yet  felt — 
That  I  must  after  thee  with  this  thy  son  ; 
Such  fatal  consequence  unites  us  three. 
Hell  could  no  longer  hold  us  in  her  bounds, 
Nor  this  unvoyageable  gulf  obscure 
Detain  from  following  thy  illustrious  track. 
Thou  hast  achieved  our  liberty,  confined 
Within  Hell-gates  till  now;   thou  us  empowered 
To  fortify  thus  far,  and  overlay  370 

With  this  portentous  bridge  the  dark  Abyss. 
Thine  now  is  all  this  World  ;    thy  virtue  hath  won 
What  thy  hands  builded  not;   thy  wisdom  gained, 
With  odds,  what  war  hath  lost,  and  fully  avenged 
Our  foil  in  Heaven.     Here  thou  shalt  monarch  reign. 


196  PARADISE  LOST  [Book  X. 

There  didst  not ;    there  let  him  still  victor  sway, 

As  battle  hath  adjudged,  from  this  new  World 

Retiring,  by  his  own  doom  .alienated. 

And  henceforth  monarchy  with  thee  divide 

Of  all  things,  parted  by  the  empyreal  bounds,  380 

His  quadrature,  from  thy  orbicular  World, 

Or  try  thee  now  more  dangerous  to  his  throne." 

Whom  thus  the  Prince  of  Darkness  answered  glad  :  - 
"  Fair  daughter,  and  thou,  son  and  grandchild  both, 
High  proof  ye  now  have  given  to  be  the  race 
Of  Satan  (for  I  glory  in  the  name, 
Antagonist  of  Heaven's  Almighty  King), 
Amply  have  merited  of  me,  of  all 
The  Infernal   Empire,  that  so  near  Heaven's  door 
Triumphal  with  triumphal  act  have  met,  390 

Mine  with  this  glorious  work,  and  made  one  realm 
Hell  and  this  World — one  realm,  one  continent 
Of  easy  thoroughfare.     Therefore,  while  I 
Descend  through  Darkness,  on  your  road  with  ease, 
To  my  associate  Powers,  them  to  acquaint 
With  these  successes,  and  with  them  rejoice, 
You  two  this  way,  among  these  numerous  orbs. 
All  yours,  right  down  to  Paradise  descend  ; 
There  dwell,  and  reign  in  bliss ;   thence  on  the  Earth 
Dominion  exercise  and  in  the  air,  400 

Chiefly  on  Man,  sole  lord  of  all  declared  ; 
Him  first  make  sure  your  thrall,  and  lastly  kill. 
My  substitutes  I  send  ye,  and  create 
Plenipotent  on  Earth,  of  matchless  might 
Issuing  from  me.     On  your  joint  vigor  now 
My  hold  of  this  new  kingdom  all  depends. 
Through  Sin  to  Death  exposed  by  my  exploit, 
^f  your  joint  power  prevail,  the  affairs  of  Hell 
Nv>  detriment  need  fear;    go,  and  be  strong." 

So  saying,  he  dismissed  them  ;    they  with  speed  ^lo 

Their  course  through  thickest  constellations  held. 
Spreading  their  bane  ;    the  blasted  stars  looked  wan. 
And  planets,  planet-strook,  real  eclipse 
Then  suflfered.     The  other  way  Satan  went  down 
The  causey  to  Hell-gate  ;    on  either  side 
Disparted  Chaos  overbuilt  exclaimed, 
And  with  rebounding  surge  the  bars  assailed, 
That  scorned  his  indignation.     Through  the  gate. 
Wide  open  and  unguarded.  Satan  passed. 
And  all  about  found  desolate;    for  those  420 


Book  X.]  PARADISE   LOST  197 

Appointed  to  sit  there  had  left  their  charge, 

Flown  to  the  upper  World  ;   the  rest  were  all 

Far  to  the  inland  retired,  about  the  walls 

Of  Pandemonium,  city  and  proud  seat 

Of  Lucifer,  so  by  allusion  called 

Of  that  bright  star  to  Satan  paragoned. 

There  kept  their  watch  the  legions,  while  the  Grand 

In  council  sat,  solicitous  what  chance 

Might  intercept  their  Emperor  sent ;   so  he 

Departing  gave  command,  and  they  observed.  430 

As  when  the  Tartar  from  his  Russian  foe, 

By  Astracan,  over  the  snowy  plains. 

Retires,  or  Bactrian  Sophi,  from  the  horns 

Of  Turkish  crescent,  leaves  all  waste  beyond 

The  realm  of  Aladule,  in  his  retreat 

To  Tauris  or  Casbeen  ;   so  these,  the  late 

Heaven-banished  host,  left  desert  utmost  Hell 

Many  a  dark  league,  reduced  in  careful  watch 

Round  their  metropolis,  and  now  expecting 

Each  hour  their  great  Adventurer  from  the  search  440 

Of  foreign  worlds.     He  through  the  midst  unmarked, 

In  show  plebeian  Angel  militant 

Of  lowest  order,  passed,  and,  from  the  door 

Of  that  Plutonian  hall,  invisible 

Ascended  his  high  throne,  which,  under  state 

Of  richest  texture  spread,  at  the  upper  end 

Was  placed  in  regal  lustre.     Down  a  while 

He  sat,  and  round  about  him  saw,  unseen. 

At  last,  as  from  a  cloud,  his  fulgent  head 

And  shape  star-bright  appeared,  or  brighter,  clad  45° 

With  what  permissive  glory  since  his  fall 

Was  left  him,  or  false  glitter.     All  amazed 

At  that  so  sudden  blaze,  the  Stygian  throng 

Bent  their  aspect,  and  whom  they  wished  beheld, 

Their  mighty  Chief  returned  :    loud  was  the  acclaim. 

Forth  rushed  in  haste  the  great  consulting  Peers, 

Raised  from  their  dark  Divan,  and  with  like  joy 

Congratulant  approached  him,  who  with  hand 

Silence,  and  with  these  words  attention,  won  :■ — 

"Thrones,  Dominations,  Princedoms, Virtues,  Powers! — \to 
For  in  possession  such,  not  only  of  right, 
I  call  ye,  and  declare  ye  now,  returned, 
Successful  beyond  hope,  to  lead  ye  forth 
Triumphant  out  of  this  infernal  pit 
Abominable,  accursed,  the  house  of  woe. 


198  PARADISE  LOST  [Book  X. 

And  dungeon  of  our  tyrant!     Now  possess, 

As  lords,  a  spacious  World,  to  our  native  Heaven 

Little  inferior,  by  my  adventure  hard 

With  peril  great  achieved.     Long  were  to  tell 

What  I  have  done,  what  suffered,  with  what  pain  470 

Voyaged  the  unreal,  vast,  unbounded  Deep 

Of  horrible  confusion — over  which 

By  Sin  and  Death  a  broad  way  now  is  paved. 

To  expedite  your  glorious  march  ;   but  I 

Toiled  out  my  uncouth  passage,  forced  to  ride 

The  untractable  Abyss,  plunged  in  the  womb 

Of  unoriginal  Night  and  Chaos  wild. 

That,  jealous  of  their  secrets,  fiercely  opposed 

My  journey  strange,  with  clamorous  uproar 

Protesting  Fate  supreme ;  thence  how  I  found  480 

The  new-created  World,  which  fame  in  Heaven 

Long  had  foretold,  a  fabric  wonderful, 

Of  absolute  perfection  ;    therein  Man 

Placed  in  a  paradise,  by  our  exile 

Made  happy.     Him  by  fraud  I  have  seduced 

From  his  Creator,  and,  the  more  to  increase 

Your  wonder,  with  an  apple  !     He,  thereat 

Offended — worth  your  laughter  ! — hath  given  up 

Both  his  beloved  Man  and  all  his  World 

To  Sin  and  Death  a  prey,  and  so  to  us,  49° 

Without  our  hazard,  labor,  or  alarm. 

To  range  in,  and  to  dwell,  and  over  Man 

To  rule,  as  over  all  he  should  have  ruled. 

True  is,  me  also  he  hath  judged  ;   or  rather 

Me  not,  but  the  brute  Serpent,  in  whose  shape 

Man  I  deceived.     That  wjiich  to  me  belongs 

Is  enmity,  which  he  will  put  between 

Me  and  Mankind:    I  am  to  bruise  his  heel; 

His  seed — when  is  not  set — shall  bruise  my  head  ! 

A  world  who  would  not  purchase  with  a  bruise.  500 

Or  much  more  grievous  pain  ?     Ye  have  the  account 

Of  my  performance  ;    what  remains,  ye  Gods. 

But  up  and  enter  now  into  full  bliss?" 

So  having  said,  a  while  he  stood,  expecting 
Their  universal  shout  and  high  applause 
To  fill  his  ear;   when,  contrar\^  he  hears, 
On  all  sides,  from  innumerable  tongues 
A  dismal  universal  hiss,  the  sound 
Of  public  scorn.     He  wondered,  but  not  long 
Had  leisure,  wondering  at  himself  now  more.  510 


Book  X.]  PARADISE    LOST  199 

His  visage  drawn  he  felt  to  sharp  and  spare. 

His  arms  clung  to  his  ribs,  his  legs  entwining 

Each  other,  till,  supplanted,  down  he  fell, 

A  monstrous  serpent  on  his  belly  prone. 

Reluctant,  but  in  vain  ;   a  greater  power 

Now  ruled  him,  punished  in  the  shape  he  sinned, 

According  to  his  doom.     He  would  have  spoke. 

But  hiss  for  hiss  returned  with  forked  tongue 

To  forked  tongue ;    for  now  were  all  transformed 

Alike,  to  serpents  all,  as  accessories  520 

To  his  bold  riot.     Dreadful  was  the  din 

Of  hissing  through  the  hall,  thick-swarming  now 

With  complicated  monsters,  head  and  tail — 

Scorpion,  and  Asp,  and  Amphisbaena  dire, 

Cerastes  horned,  Hydrus,  and   Ellops  drear. 

And   Dipsas  (not  so  thick  swarmed  once  the  soil 

Bedropt  with  blood  of  Gorgon,  or  the  isle 

Ophiusa);    but  still  greatest  he  the  midst. 

Now  Dragon  grown,  larger  than  whom  the  Sun 

Engendered  in  the  Pythian  vale  on  slime,  530 

Huge  Python  ;   and  his  power  no  less  he  seemed 

Above  the  rest  still  to  retain.     They  all 

Him  followed,  issuing  forth  to  the  open  field, 

Where  all  yet  left  of  that  revolted  rout. 

Heaven-fallen,  in  station  stood  or  just  array, 

Sublime  with  expectation  when  to  see 

In  triumph  issuing  forth  their  glorious  Chief. 

They  saw,  but  other  sight  instead— a  crowd 

Of  ugly  serpents!     Horror  on  them  fell, 

And  horrid  sympathy;    for  what  they  saw  540 

They  felt  themselves  now  changing.     Down  their  arms, 

Down  fell  both  spear  and  shield  ;  down  they  as  fast, 

And  the  dire  hiss  renewed,  and  the  dire  form 

Catched  by  contagion,  like  in  punishment 

As  in  their  crime.     Thus  was  the  applause  they  meant 

Turned  to  exploding  hiss,  triumph  to  shame 

Cast  on  themselves  from  their  own  mouths.     There  stood 

A  grove  hard  by.  sprung  up  with  this  their  change, 

His  will  who  reigns  above,  to  aggravate 

Their  penance,  laden  with  fair  fruit,  like  that  55° 

Which  grew  in  Paradise,  the  bait  of  Eve 

Used  by  the  Ten\pter.     On  that  prospect  strange 

Their  earnest  eyes  they  fixed,  imagining 

For  one  forbidden  tree  a  multitude 

Now  risen,  to  work  them  further  woe  or  shame ; 


200  PARADISE   LOST  [Book  X. 

Yet,  parched  with  scalding  thirst  and  hunger  fierce, 
Though  to  delude  them  sent,  could  not  abstain, 
But  on  they  rolled  in  heaps,  and,  up  the  trees 
Climbing,  sat  thicker  than  the  snaky  locks 
That  cuVled  Megsera.     Greedily  they  plucked  560 

The  fruitage  fair  to  sight,  like  that  which  grew 
Near  that  bituminous  lake  where  Sodom  flamed  ; 
This,  more  delusive,  not  the  touch,  but  taste 
Deceived  ;  they,  fondly  thinking  to  allay 
Their  appetite  with  gust,  instead  of  fruit 
Chewed  bitter  ashes,  which  the  offended  taste 
With  spattering  noise  rejected.     Oft  they  assayed, 
Hunger  and  thirst  constraining;    drugged  as  oft. 
With  hatefulest  disrelish  writhed  their  jaws 
With  soot  and  cinders  filled  ;    so  oft  they  fell  570 

Into  the  same  illusion,  not  as  Man  [plagued. 

Whom    they    triumphed    once   lapsed.      Thus  were  they 
And,  worn  with  famine,  long  and  ceaseless  hiss. 
Till  their  lost  shape,  permitted,  they  resumed — 
Yearly  enjoined,  some  say.  to  undergo 
This  annual  humbling  certain  numbered  days. 
To  dash  their  pride,  and  joy  for  Man  seduced. 
However,  some  tradition  they  dispersed 
Among  the  Heathen  of  their  purchase  got. 
And  fabled  how  the  Serpent,  whom  they  called  580 

Ophion,  with   Eurynome  (the  wide- 
Encroaching  Eve  perhaps),  had  first  the  rule 
Of  high  Olympus,  thence  by  Saturn  driven 
And  Ops,  ere  yet  Dictsean  Jove  was  born. 

Meanwhile  in  Paradise  the  Hellish  pair 
Too  soon  arrived — Sin,  there  in  power  before 
Once  actual,  now  in  body,  and  to  dwell 
Habitual  habitant ;    behind  her  Death, 
Close  following  pace  for  pace,  not  mounted  yet 
On  his  pale  horse  ;    to  whom  Sin  thus  began  :—  590 

"  Second  of  Satan  sprung,  all-conquering  Death  I 
What  think'st  thou  of  our  empire  now  .^   though  earned 
With  travail  difficult,  not  better  far 
Than  still  at  Hell's  dark  threshold  to  have  sat  watch. 
Unnamed,  undreaded.  and  thyself  half-starved.?" 

Whom  thus  the  Sin-born  Monster  answered  soon  : — 
"  To  me,  who  with  eternal   famine  pine. 
Alike  is  Hell,  or  Paradise,  or  Heaven — 
There  best  where  most  with  ravin  I  may  meet : 
Which  here,  though  plenteous,  all  too  little  seems  600 


Book  X]  PARADISE   LOST  2or 

To  stuff  this  maw.  this  vast  unhide-bound  corpse." 

To  whom  the  incestuous  Mother  thus  replied  :— 
"  Thou,  therefore,  on  these  herbs,  and  fruits,  and  flowers, 
Feed  first ;    on  each  beast  next,  and  fish,  and  fowl- 
No  homely  morsels;   and  whatever  thing 
The  scythe  of  Time  mows  down  devour  unspared  ; 
Till  I,  in  Man  residing  through  the  race, 
His  thoughts,  his  looks,  words,  actions,  all  infect, 
And  season  him  thy  last  and  sweetest  prey." 

This  said,  they  both  betook  them  several  ways,  6io 

Both  to  destroy,  or  unimmortal  make 
All  kinds,  and  for  destruction  to  mature 
Sooner  or  later  ;   which  the  Almighty  seeing. 
From  his  transcendent  seat  the  Saints  among. 
To  those  bright  Orders  uttered  thus  his  voice  :— 

"See  with  what  heat  these  dogs  of  Hell  advance 
To  waste  and  havoc  yonder  World,  which  I 
So  fair  and  good  created,  and  had  still 
Kept  in  that  state,  had  not  the  folly  of  Man 
Let  in  these  wasteful  furies,  who  impute  620 

Folly  to  me  (so  doth  the  Prince  of  Hell 
And  his  adherents),  that  with  so  much  ease 
I  suffer  them  to  enter  and  possess 
A  place  so  heavenly,  and,  conniving,  seem 
To  gratify  my  scornful  enemies. 
That  laugh,  as  if,  transported  with  some  fit 
Of  passion,  I  to  them  had  quitted  all, 
At  random  yielded  up  to  their  misrule ; 
And  know  not  that  I  called  and  drew  them  thither. 
My  Hell-hounds,  to  lick  up  the  draff  and  filth  630 

Which  Man's  polluting  sin  with  taint  hath  shed 
On  what  was  pure ;  till,  crammed  and  gorged,  nigh  burst 
With  sucked  and  glutted  offal,  at  one  sling 
Of  thy  victorious  arm,  well-pleasing  Son, 
Both  Sin  and  Death,  and  yawning  Grave,  at  last 
Through  Chaos  hurled,  obstruct  the  mouth  of  Hell 
For  ever,  and  seal  up  his  ravenous  jaws. 
Then  Heaven  and  Earth,  renewed,  shall  be  made  pure 
To  sanctity  that  shall  receive  no  stain  : 
Till  then  the  curse  pronounced  on  both  precedes."  640 

He  ended,  and  the  Heavenly  audience  loud 
Sung  Halleluiah,  as  the  sound  of  seas. 
Through  multitude  that  sung: — "Just  are  thy  ways, 
Righteous  are  thy  decrees  on  all  thy  works ; 
Who  can  extenuate  thee.^     Next,  to  the  Son. 


202  PARADISE  LOST  [Book  X. 

Destined  restorer  of  Mankind,  by  whom 

New  Heaven  and  Earth  shall  to  the  ages  rise. 

Or  down  from   Heaven  descend."     Such  was  their  song, 

While  the  Creator,  calling  forth  by  name 

His  mighty  Angels,  gave  them  several  charge,  650 

As  sorted  best  with  present  things.     The  Sun 

Had  first  his  precept  so  to  move,  so  shine, 

As  might  affect  the  Earth  with  cold  and  heat 

Scarce  tolerable,  and  from  the  north  to  call 

Decrepit  winter,  from  the  south  to  bring 

Solstitial  summer's  heat.     To  the  blanc  Moon 

Her  office  they  prescribed  ;   to  the  other  five 

Their  planetary  motions  and  aspects. 

In  sextile,  square,  and  trine,  and  opposite. 

Of  noxious  efficacy,  and  when  to  join  660 

In  synod  unbenign;  and  taught  the  fixed 

Their  influence  malignant  when  to  shower — 

Which  of  them,  rising  with  the  Sun  or  falling. 

Should  prove  tempestuous.     To  the  winds  they  set 

Their  corners,  when  with  bluster  to  confound 

Sea,  air,  and  shore  ;  the  thunder  when  to  roll 

With  terror  through  the  dark  aerial  hall. 

Some  say  he  bid  his  Angels  turn  askance 

The  poles  of  Earth  twice  ten  degrees  and  more 

From  the  Sun's  axle ;   they  with  labor  pushed  670 

Oblique  the  centric  Globe :  some  say  the  Sun 

Was  bid  turn  reins  from  the  equinoctial  road 

Like  distant  breadth — to  Taurus  with  the  seven 

Atlantic  Sisters,  and  the  Spartan  Twins, 

Up  to  the  Tropic  Crab ;  thence  down  amain 

By  Leo,  and  the  Virgin,  and  the  Scales, 

As  deep  as  Capricorn  ;  to  bring  in  change 

Of  seasons  to  each  clime.     Else  had  the  spring 

Perpetual  smiled  on  Earth  with  vernant  flowers. 

Equal  in  days  and  nights,  except  to  those  680 

Beyond  the  polar  circles ;  to  them  day 

Had  unbenighted  shone,  while  the  low  Sun, 

To  recompense  his  distance,  in  their  sight 

Had  rounded  still  the  horizon,  and  not  known 

Or  east  or  west — which  had  forbid  the  snow 

From  cold  Estotiland.  and  south  as  far 

Beneath  Magellan.     At  that  tasted  fruit, 

The  Sun,  as  from  Thyestean  banquet,  turned 

His  course  intended  ;   else  how  had  the  world 

Inhabited,  though  sinless,  more  than  now  690 


Book  X.]  PARADISE  LOST  203 

Avoided  pinching  cold  and  scorching  heat? 

These  changes  in  the  heavens,  though  slow,  produced 

Like  change  on  sea  and  land — sideral  blast, 

Vapor,  and  mist,  and  exhalation  hot, 

Corrupt  and  pestilent.     Now  from  the  north 

Of  Norumbega,  and  the  Samoed  shore, 

Bursting  their  brazen  dungeon,  armed  with  ice, 

And  snow,  and  hail,  and  stormy  gust  and  flaw, 

Boreas  and  Csecias  and  Argestes  loud 

And  Thrascias  rend  the  woods,  and  seas  upturn ;  700 

With  adverse  blasts  upturns  them  from  the  south 

Notus  and  Afer,  black  with  thundrous  clouds 

From  Serraliona;   thwart  of  these,  as  tierce 

Forth  rush  the  Levant  and  the  Ponent  winds, 

Eurus  and  Zephyr,  with  their  lateral  noise. 

Sirocco  and  Libecchio.     Thus  began 

Outrage  from  lifeless  things ;  but  Discord  first, 

Daughter  of  Sin,  among  the  irrational 

Death  introduced  through  fierce  antipathy. 

Beast  now  with  beast  'gan  war,  and  fowl  with  fowl,  710 

And  fish  with  fish.     To  graze  the  herb  all  leaving 

Devoured  each  other ;    nor  stood  much  in  awe 

Of  Man,  but  fled  him,  or  with  countenance  grim 

Glared  on  him  passing.     These  were  from  without 

The  growing  miseries ;  which  Adam  saw 

Already  in  part,  tnough  hid  in  gloomiest  shade. 

To  sorrow  abandoned,  but  worse  felt  within, 

And,  in  a  troubled  sea  of  passion  tost. 

Thus  to  disburden  sought  with  sad  complaint : — 

"  O  miserable  of  happy  !     Is  this  the  end  720 

Of  this  new  glorious  World,  and  me  so  late 
The  glory  of  that  glory  }  who  now,  become 
Accursed  of  blessed,  hide  me  from  the  face 
Of  God.  whom  to  behold  was  then  my  highth 
Of  happiness !     Yet  well,  if  here  would  end 
The  misery!     I  deserved  it,  and  would  bear 
My  own  deservings.     But  this  will  not  serve  : 
All  that  I  eat  or  drink,  or  shall  beget. 
Is  propagated  curse.     O  voice,  once  heard 
Delightfully,  '  hicrease  and  imdttply  ;'  730 

Now  death  to  hear !  for  what  can  I  increase 
Or  multiply  but  curses  on  my  head  } 
Who,  of  all  ages  to  succeed,  but,  feeling 
The  evil  on  him  brought  by  me,  will  curse 
My  head  }     '  III  fare  our  Ancestor  impure ! 


204  PARADISE  LOST  [Book  X. 

For  this  we  may  thank  Adam  !'   but  his  thanl<s 

Shall  be  the  execration.     So,  besides 

Mine  own  that  bide  upon  me,  all  from  me 

Shall  with  a  fierce  reflux  on  me  redound — 

On  me,  as  on  their  natural  centre,  light;  740 

Heavy,  though  in  their  place.     O  fleeting  joys 

Of  Paradise,  dear  bought  with  lasting  woes  I 

Did  I  request  thee,  Maker,  from  my  clay 

To  mould  me  Man }     Did  I  solicit  thee 

From  darkness  to  promote  me,  or  here  place 

In  this  delicious  Garden.^     As  my  will 

Concurred  not  to  my  being,  it  were  but  right 

And  equal  to  reduce  me  to  my  dust. 

Desirous  to  resign  and  render  back 

All  I  received,  unable  to  perform  7.<>o 

Thy  terms  too  hard,  by  which  I  was  to  hold 

The  good  I  sought  not.     To  the  loss  of  that, 

Sufficient  penalty,  why  hast  thou  added 

The  sense  of  endless  woes?     Inexplicable 

Thy  justice  seems.     Yet,  to  say  truth,  too  late 

I  thus  contest ;   then  should  have  been  refused 

Those  terms,  whatever,  when  they  were  proposed. 

Thou  didst  accept  them  :    wilt  thou  enjoy  the  good. 

Then  cavil  the  conditions.^     And,  though  God 

Made  thee  without  thy  leave,  what  if  thy  son  760 

Prove  disobedient,  and,  reproved,  retort, 

'  Wherefore  didst  thou  beget  me }     I  sought  it  not !' 

Wouldst  thou  admit  for  his  contempt  of  thee 

That  proud  excuse.^   yet  him  not  thy  election. 

But  natural  necessity,  begot. 

God  made  thee  of  choice  his  own,  and  of  his  own 

To  serve  him ;  thy  reward  was  of  his  grace  ; 

Thy  punishment,  then,  justly  is  at  his  will. 

Be  it  so,  for  I  submit ;  his  doom  is  fair, 

That  dust  I  am,  and  shall  to  dust  return.  770 

O  welcome  hour  whenever  !     Why  delays 

His  hand  to  execute  what  his  decree 

Fixed  on  this  day.''     Why  do  I  overlive.^ 

Why  am  I  mocked  with  death,  and  lengthened  out 

To  deathless  pain  ?     How  gladly  would  I  meet 

Mortality,  my  sentence,  and  be  earth 

Insensible  !    how  glad  would  lay  me  down 

As  in  my  mother's  lap !     There  I  should  rest. 

And  sleep  secure ;  his  dreadful  voice  no  more 

Would  thunder  in  my  ears;    no  fear  of  worse  7S0 


Book  X.]  J\4RADISE    LOST  5oS 

To  me  and  to  my  offspring  would  torment  me 

With  cruel  expectation.     Yet  one  doubt 

Pursues  me  still — lest  all   I  cannot  die  ; 

Lest  that  pure  breath  of  life,  the  Spirit  of  Man 

Which  God  inspired,  cannot  together  perish 

With  this  corporeal  clod.     Then,  in  the  grave. 

Or  in  some  other  dismal  place,  who  knows 

But  I  shall  die  a  living  death  ?     O  thought 

Horrid,  if  true!     Yet  why?     It  was  but  breath 

Of  life  that  sinned  :    what  dies  but  what  had  life  790 

And  sin  ?     The  body  properly  hath  neither. 

All  of  me.  then,  shall  die :   let  this  appease 

The  doubt,  since  human  reach  no  further  knows. 

For,  though  the  Lord  of  all  be  infinite. 

Is  his  wrath  also  ?     Be  it,  Man  is  not  so. 

But  mortal  doomed.     How  can  he  exercise 

Wrath  without  end  on   Man,  whom  death  must  end  } 

Can  he  make  deathless  death  }     That  were  to  make 

Strange  contradiction  ;  which  to  God  himself 

Impossible  is  held,  as  argument  800 

Of  weakness,  not  of  power.     Will  he  draw  out. 

For  anger's  sake,  finite  to  infinite 

In  punished   Man,  to  satisfy  his  rigor 

Satisfied  never  .^     That  were  to  extend 

His  sentence  be3^ond  dust  and  Nature's  law  ; 

By  which  all  causes  else  according  still 

To  the  reception  of  their  matter  act, 

Not  to  the  extent  of  their  own  sphere.     But  say 

That  death  be  not  one  stroke,  as  I  supposed. 

Bereaving  sense,  but  endless  misery  810 

From  this  day  onward,  which  I  feel  begun 

Both  in  me  and  without  me,  and  so  last 

To  perpetuity Ay  me  !  that  fear 

Comes  thundering  back  with  dreadful  revolution 

On  my  defenceless  head  !     Both  Death  and  I 

Am  found  eternal,  and  incorporate  both  : 

Nor  I  on  my  part  single  ;  in  me  all 

Posterity  stands  cursed.     Fair  patrimony 

That  I  must  leave  ye,  sons !     Oh,  were  I  able 

To  waste  it  all  myself,  and  leave  ye  none  I  820 

So  disinherited,  how  would  ye  bless 

Me,  now  your  curse!     Ah,  why  should  all   Mankind, 

For  one  man's  fault,  thus  guiltless  be  condemned.? 

If  guiltless  !     But  from  me  what  can  proceed 

But  all  corrupt — both  mind  and  will  depraved 


2o6  PARADISE  LOST  [Book  X. 

Not  to  do  only,  but  to  will  the  same 

With  me?     How  can  they,  then,  acquitted  stand 

In  sight  of  God  ?     Him.  after  all  disputes, 

Forced  I  absolve.     All  my  evasions  vain 

And  reasonings,  though  through  mazes,  lead  me  still        830 

But  to  my  own  conviction  :  first  and  last 

On  me,  me  ordy,  as  the  source  and  spring 

Of  all  corruption,  all  the  blame  lights  due. 

So  might  the  wrath  !     Fond  wish  !  couldst  thou  support 

That  burden,  heavier  than  the  Earth  to  bear — 

Than  all  the  world  much  heavier,  though  divided 

With  that  bad  Woman  ?     Thus,  what  thou  desir'st, 

And  what  thou  fear'st,  alike  destroys  all  hope 

Of  refuge,  and  concludes  thee  miserable 

Beyond  all  past  example  and  future —  840 

To  Satan  only  like,  both  crime  and  doom. 

0  Conscience !   into  what  abyss  of  fears 

And  horrors  hast  thou  driven  me;   out  of  which 

1  find  no  way,  from  deep  to  deeper  plunged  !" 
Thus  Adam  to  himself  lamented  loud 

Through  the  still  night — not  now,  as  ere  Man  fell. 

Wholesome  and  cool  and  mild,  but  with  black  air 

Accompanied,  with  damps  and  dreadful  gloom  ; 

Which  to  his  evil  conscience  represented 

All  things  with  double  terror.     On  the  ground  850 

Outstretched  he  lay,  on  the  cold  ground,  and  oft 

Cursed  his  creation  ;    Death  as  oft  accused 

Of  tardy  execution,  since  denounced 

The  day  of  his  ofTence.     "  Why  comes  not  Death," 

Said  he,  "  with  one  thrice-acceptable  stroke 

To  end  me?     Shall  Truth  tail  to  keep  her  word. 

Justice  divine  not  hasten  to  be  just? 

But  Death  comes  not  at  call;  Justice  divine 

Mends  not  her  slowest  pace  for  prayers  or  cries. 

O  woods,  O  fountains,  hillocks,  dales,  and  bowers!  860 

With  other  echo  late  I  taught  your  shades 

To  answer,  and  resound  far  other  song." 

Whom  thus  afflicted  when  sad  Eve  beheld. 

Desolate  where  she  sat,  approaching  nigh. 

Soft  words  to  his  fierce  passion  she  assayed  ; 

But  her.  with  stern  regard,  he  thus  repelled  : — 

"  Out  of  my  sight,  thou  serpent !     That  name  best 
Befits  thee,  with  him  leagued,  thyself  as  false 
And  hateful :  nothing  wants,  but  that  thy  shape 
Like  his,  and  color  serpentine,  may  show  870 


Book  X.]  PARADISE  LOST  207 

Thy  inward  fraud,  to  warn  all  creatures  from  thee 

Henceforth,  lest  that  too  heavenly  form,  pretended 

To  hellish  falsehood,  snare  them.     But  for  thee 

I  had  persisted  happy,  had  not  thy  pride 

And  wandering  vanity,  when  least  was  safe. 

Rejected  my  forewarning,  and  disdained 

Not  to  be  trusted — longing  to  be  seen. 

Though  by  the  Devil  himself ;    him  overweening 

To  overreach  :    but,  with  the  Serpent  meeting. 

Fooled  and  beguiled  ;   by  him  thou,  I  by  thee,  880 

To  trust  thee  from  my  side,  imagined  wise. 

Constant,  mature,  proof  against  all  assaults. 

And  understood  not  all  was  but  a  show, 

Rather  than  solid  virtue,  all  but  a  rib 

Crooked  by  nature — bent,  as  now  appears, 

More  to  the  part  sinister — from  me  drawn  ; 

Well  if  thrown  out,  as  supernumerary 

To  my  just  number  found  I     Oh,  why  did  God, 

Creator  wise,  that  peopled  highest  Heaven 

With  Spirits  masculine,  create  at  last  890 

This  novelty  on  Earth,  this  fair  defect 

Of  Nature,  and  not  fill  the  World  at  once 

With  men  as  Angels,  without  feminine  ; 

Or  lind  some  other  way  to  generate 

Mankind  ?     This  mischief  had  not  then  befallen, 

And  more  that  shall  befall — innumerable 

Disturbances  on  Earth  through  female  snares. 

And  strait  conjunction  with  this  sex.     For  either 

He  never  shall  find  out  fit  mate,  but  such 

As  some  misfortune  brings  him,  or  mistake  ;  900 

Or  whom  he  wishes  most  shall  seldom  gain. 

Through  her  perverseness,  but  shall  see  her  gained 

By  a  far  worse,  or,  if  she  love,  withheld 

By  parents ;   or  his  happiest  choice  too  late 

Shall  meet,  already  linked  and  wedlock-bound 

To  a  fell  adversary,  his  hate  or  shame : 

Which  infinite  calamity  shall  cause 

To  human  life,  and  household  peace  confound." 

He  added  not,  and  from  her  turned ;    but  Eve, 
Not  so  repulsed,  with  tears  that  ceased  not  flowing,         910 
And  tresses  all  disordered,  at  his  feet 
Fell  humble,  and,  embracing  them,  besought 
His  peace,  and  thus  proceeded  in  her  plaint : — 

"  Forsake  me  not  thus.  Adam  !   witness  Heaven 
What  love  sincere  and  reverence  in  my  heart 


2o8  PARADISR  LOST  [Book  X. 

I  bear  thee,  and   uinveeting  have  offended. 

Unhappily  deceived  !     Thy  suppHant 

1  beg,  and  clasp  thy  knees  ;    bereave  me  not 

Whereon   I  live,  thy  gentle  looks,  thy  aid. 

Thy  counsel  in  this  uttermost  distress.  920 

My  only  strength  and  stay.     Forlorn  of  thee. 

Whither  shall  I  betake  me.  where  subsist.^ 

While  yet  we  live,  scarce  one  short  hour  perhaps. 

Between  us  two  let  there  be  peace  ;    both  joining. 

As  joined  in  injuries,  one  enmity 

Against  a  foe  by  doom  express  assigned  us. 

That  cruel  Serpent.     On  me  exercise  not 

Thy  hatred  for  this  misery  befallen- - 

On  me  already  lost,  me  than  thyself 

More  miserable.     Both  have  sinned  ;    but  thou  930 

Against  God  only ;    I  against  God  and  thee, 

And  to  the  place  of  judgment  will  return. 

There  with  my  cries  importune  Heaven,  that  all 

The  sentence,  from  thy  head  removed,  may  light 

On  me,  sole  cause  to  thee  of  all  this  woe. 

Me,  me  only,  just  object  of  His  ire." 

She  ended,  weeping;   and  her  lowly  plight. 
Immovable  till  peace  obtained  from  fault 
Acknowledged  and  deplored,  in  Adam  wrought 
Commiseration.     Soon  his  heart  relented  940 

Towards  her,  his  life  so  late,  and  sole  delight. 
Now  at  his  feet  submissive  in  distress — 
Creature  so  fair  his  reconcilement  seeking. 
His  counsel  whom  she  had  displeased,  his  aid. 
As  one  disarmed,  his  anger  all  he  lost. 
And  thus  with  peaceful  words  upraised  her  soon: — 

*'  Unwary,  and  too  desirous,  as  before 
So  now,  of  what  thou  know'st  not,  who  desir'st 
The  punishment  all  on  thyself!     Alas! 

Bear  thine  own  first,  ill  able  to  sustain  950 

His  full  wrath  whose  thou  feel'st  as  yet  least  part. 
And  my  displeasure  bear'st  so  ill.     If  prayers 
Could  alter  high  decrees,  I  to  that  place 
Would  speed  before  thee,  and  be  louder  heard. 
That  on  my  head  all  might  be  visited. 
Thy  frailty  and   infirmer  sex  forgiven, 
To  me  committed,  and  by  me  exposed. 
But  rise  ;    let  us  no  more  contend,  nor  blame 
Each  other,  blamed  enough  elsewhere,  but  strive 
In  offices  of  love  how  we  may  lighten  960 


Book  X.]  PARADISE    LOST  209 

Each  other's  burden  in  our  share  of  woe; 
Since  this  day's  death  denounced,  if  aught  I  see, 
Will  prove  no  sudden,  but  a  slow-paced  evil, 
A  long  day's  dying,  to  augment  our  pain. 
And  to  our  seed  (O  hapless  seed!)  derived." 

To  whom  thus  Eve,  recovering  heart,  replied  : — 
"  Adam,  by  sad  experiment  I  know 
How  little  weight  my  words  with  thee  can  find. 
Found  so  erroneous,  thence  by  just  event 
Found  so  unfortunate.     Nevertheless,  97° 

Restored  by  thee,  vile  as  I  am,  to  place 
Of  new  acceptance,  hopeful  to  regain 
Thy  love,  the  sole  contentment  of  my  heart, 
Living  or  dying  from  thee  I   will  not  hide 
What  thoughts  in  my  unquiet  breast  are  risen. 
Tending  to  some  relief  of  our  extremes, 
Or  end,  though  sharp  and  sad,  yet  tolerable, 
As  in  our  evils,  and  of  easier  choice. 
If  care  of  our  descent  perplex  us  most. 
Which  must  be  born  to  certain  woe,  devoured  qSo 

By  Death  at  last  (and  miserable  it  is 
To  be  to  others  cause  of  misery. 
Our  own  begotten,  and  of  our  loins  to  bring 
Into  this  cursed  world  a  woeful  race. 
That,  after  wretched  life,  must  be  at  last 
Food  for  so  foul  a  monster),  in  thy  power 
It  lies,  yet  ere  conception,  to  prevent 
The  race  unblest,  to  being  yet  unbegot. 
Childless  thou  art ;  childless  remain.     So  Death 
Shall  be  deceived  his  glut,  and  with  us  two  990 

Be  forced  to  satisfy  his  ravenous  maw. 
But,  if  thou  judge  it  hard  and  difficult, 
Conversing,  looking,  loving,  to  abstain 
From  love's  due  rites,  nuptial  embraces  sweet. 
And  with  desire  to  languish  without  hope 
Before  the  present  object  languishing 
With  like  desire— which  would  be  'misery 
And  torment  less  than  none  of  what  we  dread — 
Then,  both  our  selves  and  seed  at  once  to  free 
From  what  we  fear  for  both,  let  us  make  short ;  looc 

Let  us  seek  Death,  or,  he  not  found,  supply 
With  our  own  hands  his  office  on  ourselves. 
Why  stand  we  longer  shivering  under  fears 
That  show  no  end  but  death,  and  have  the  power. 
Of  many  ways  to  die  the  shortest  choosing, 


2IO  PARADISE   LOST  [Book  X. 

Destruction  with  destruction  to  destroy?" 

She  ended  here,  or  vehement  despair 
Broke  off  the  rest ;   so  much  of  death  her  thoughts 
Had  entertained  as  dj^ed  her  cheeks  with  pale. 
But  Adam,  with  such  counsel  nothing  swayed,  loio 

To  better  hopes  his  more  attentive  mind 
Laboring  had  raised,  and  thus  to  Eve  replied  : — 

"  Eve,  thy  contempt  of  life  and  pleasure  seems 
To  argue  in  thee  something  more  sublime 
And  excellent  than  what  thy  mind  contemns: 
But  self-destruction  therefore  sought  refutes 
That  excellence  thought  in  thee,  and  implies 
Not  thy  contempt,  but  anguish  and  regret 
For  loss  of  life  and  pleasure  overloved. 

Or,  if  thou  covet  death,  as  utmost  end  1020 

Of  misery,  so  thinking  to  evade 
The  penalty  pronounced^  doubt  not  but  God 
Hath  wiselier  armed  his  vengeful  ire  than  so 
To  be  forestalled.     Much  more  I  fear  lest  death 
So  snatched  will  not  exempt  us  from  the  pain 
We  are  by  doom  to  pay ;    rather  such  acts 
Of  contumacy  will  provoke  the  Highest 
To  make  death  in  us  live.     Then  let  us  seek 
Some  safer  resolution — which  methinks 

I  have  in  view,  calling  to  mind  with  heed  1030 

Part  of  our  sentence,  that  thy  seed  shall  bruise 
The  Serpent's  head.     Piteous  amends  I   unless 
Be  meant  whom  I  conjecture,  our  grand  foe, 
Satan,  who  in  the  Serpent  hath  contrived 
Against  us  this  deceit.     To  crush  his  head 
Would  be  revenge  indeed — which  will  be  lost 
By  death  brought  on  ourselves,  or  childless  days 
Resolved  as  thou  proposest ;    so  our  foe* 
Shall  scape  his  punishment  ordained,  and  we 
Instead  shall  double  ours  upon  our  heads.  1040 

No  more  be  mentioned,  then,  of  violence 
Against  ourselves,  and  wilful  barrenness 
That  cuts  us  off  from  hope,  and  savors  only 
Rancor  and  pride,  impatience  and  despite. 
Reluctance  against  God  and  his  just  yoke 
Laid  on  our  necks.     Remember  with  what  mild 
And  gracious  temper  he  both  heard  and  judged. 
Without  wrath  or  reviling.     We  expected 
Immediate  dissolution,  which  we  thought 
Was  meant  by  death  that  day  ;    when,  lo  !  to  thee  1050 


Book  X.]  PARADISE  LOST  211 

Pains  only  in  child-bearing  were  foretold, 

And  bringing  forth,  soon  recompensed  with  joy, 

Fruit  of  thy  womb.     On  me  the  curse  aslope 

Glanced  on  the  ground.     With  labor  I  must  earn 

My  bread  ;   what  harm  ?     Idleness  had  been  worse  ; 

My  labor  will  sustain  me ;   and,  lest  cold 

Or  heat  should  injure  us,  his  timely  care 

Hath,  unbesought.  provided,  and  his  hands' 

Clothed  us  unworthy,  pitying  while  he  judged. 

How  much  more,  if  we  pray  him,  will  his  ear  1060 

Be  open,  and  his  heart  to  pity  incline, 

And  teach  us  further  by  what  means  to  shun  . 

The  inclement  seasons,  rain,  ice,  hail,  and  snow  I 

Which  now  the  sky,  with  various  face,  begins  • 

To  show  us  in  this  mountain,  while  the  winds 

Blow  moist  and  keen,  shattering  the  graceful  locks 

Of  these  fair  spreading  trees ;   which  bids  us  seek 

Some  better  shroud,  some  better  warmth  to  cherish 

Our  limbs  benumbed — ere  this  diurnal  star 

Leave  cold  the  night,  how  we  his  gathered  beams  1070 

Reflected  may  with  matter  sere  foment, 

Or  by  collision  of  two  bodies  grind 

The  air  attrite  to  fire ;   as  late  the  clouds, 

Justling,  or  pushed  with  winds,  rude  in  their  shock. 

Tine  the  slant  lightring,  whose  thwart  flame,  driven  down, 

Kindles  the  gummy  bark  of  fir  or  pine, 

And  sends  a  comfortable  heat  from  far. 

Which  might  supply  the  Sun.     Such  fire  to  use. 

And  what  may  else  be  remedy  or  cure 

To  evils  which  our  own  misdeeds  have  wrought,  1080 

He  will  instruct  us  praying,  and  of  grace 

Beseeching  him  ;    so  as  we  need  not  fear 

To  pass  commodiously  this  life,  sustained 

By  him  with  many  comforts,  till  we  end 

In  dust,  our  final  rest  and  native  home. 

What  better  can  we  do  than,  to  the  place 

Repairing  where  he  judged  us,  prostrate  fall 

Before  him  reverent,  and  there  confess 

Humbly  our  faults,  and  pardon  beg,  with  tears 

Watering  the  ground,  and  with  our  sighs  the  air  1090 

Frequenting,  sent  from  hearts  contrite,  in  sign 

Of  sorrow  unfeigned  and  humiliation  meek  ? 

Undoubtedly  he  will  relent,  and  turn 

From  his  displeasure,  in  whose  look  serene. 

When  angry  most  he  seemed  and  most  severe, 


212  PARADISE  LOST  [Book  X. 

What  else  but  favor,  grace,  and  mercy  shone  ?" 

So  spake  our   Father  penitent;    nor  Eve 
Felt  less  remorse.     They,  forthwith  to  the  place 
Repairing  where  he  judged  them,  prostrate  fell 
Before  him  reverent,  and  both  confessed 
Humbly  their  faults,  and  pardon  begged,  with  tears 
Watering  the  ground,  and  with  their  sighs  the  air 
Frequenting,  sent  from  hearts  contrite,  in  sign 
Of  sorrow  unfeigned  and  humiliation  meek. 


:©ool?  Ill 

THE   ARGUMENT 

The  Son  of  God  presents  to  his  Father  the  prayers  of  our  first  parents  now  re- 
penting, and  intercedes  for  them.  God  accepts  them,  but  declares  that  they 
must  no  longer  abide  in  Paradise  ;  sends  Michael  with  a  band  of  Cherubim  to 
dispossess  them,  but  first  to  reveal  to  Adam  future  things:  Michael's  coming 
down.  Adam  shows  to  Eve  certain  ominous  signs  :  he  discems'Michael's  ap- 
proach ;  goes  out  to  meet  him  :  the  Angel  denounces  their  departure.  Eve's 
lamentation.  Adam  pleads,  but  submits:  the  Angel  leads  him  up  to  a  high 
hill ;   sets  before  him  in  vision  what  shall  happen  till  the  Flood. 

THUS  they,  in  lowliest  plight,  repentant  stood 
Praying ;    for  from  the  mercy-seat  above 
Prevenient  grace  descending  had  removed 
The  stony  from  their  hearts,  and  made  new  flesh 
Regenerate  grow  instead,  that  sighs  now  breathed 
Unutterable,  which  the  Spirit  of  prayer 
Inspired,  and  winged  for  Heaven  with  speedier  flight 
Than  loudest  oratory.     Yet  their  port 
Not  of  m.ean  suitors  ;    nor  important  less 
Seemed  their  petition  than  when  the  ancient  pair  i 

In  fables  old,  less  ancient  yet  than  these, 
Deucalion  and  chaste   Pyrrha,  to  restore 
The  race  of  mankind  drowned,  before  the  shrine 
Of  Themis  stood  devout.     To  Heaven  their  prayers 
Flew  up.  nor  missed  the  way.  by  envious  winds 
Blown  vagabond  or  frustrate  :    in  they  passed 
Dimensionless  through  heavenly  doors ;  then,  clad 
With  incense,  where  the  golden  altar  fumed. 
By  their  great  Intercessor,  came  in  sight 
Before  the  Father's  throne.     Them  the  glad  Son  ; 

Presenting  thus  to  intercede  began  : — 

"  See,  Father,  what  first-fruits  on   Earth  are  sprung 
From  thy  implanted  grace  in  Man— these  sighs 
And  prayers,  which   in  this  golden  censer,  mixed 
With   incense,  I,  thy  priest,  before  thee  bring; 
Fruits  of  more  pleasing  savor,  from  thy  seed 
Sown  with  contrition  in  his  heart,  than  those 
Which,  his  own  hand  manuring,  all  the  trees 


214  .         PARADISE  LOST  [Book  XI. 

Of  Paradise  could  have  produced,  ere  fallen 

From  innocence.     Now,  therefore,  bend  thine  ear  30 

To  supplication  ;   hear  his  sighs,  though  mute ; 

Unskilful  with  what  words  to  pray,  let  me 

Interpret  for  him,  me  his  advocate 

And  propitiation  ;    all  his  works  on  me, 

Good  or  not  good,  ingratt ;    my  merit  those 

Shall  perfect,  and  for  these  my  death  shall  pay. 

Accept  me,  and  in  me  from  these  receive 

The  smell  of  peace  toward  Mankind;  let  him  live. 

Before  thee  reconciled,  at  least  his  days 

Numbered,  though  sad,  till  death,  his  doom  (which  I         40 

To  mitigate  thus  plead,  not  to  reverse), 

To  better  life  shall  yield  him,  where  with  me 

All  my  redeemed  may  dwell  in  joy  and  bliss, 

Made  one  with  me,  as  I  with  th^e  am  one." 

To  whom  the  Father,  without  cloud,  serene : — 
"All  thy  request  for  Man,  accepted  Son, 
Obtain  ;   all  thy  request  was  my  decree. 
But  longer  in  that  Paradise  to  dwell 
The  law  I  gave  to  Nature  him  forbids ; 
Those  pure  immortal  elements,  that  know  so 

No  gross,  no  unharmonious  mixture  foul. 
Eject  him,  tainted  now,  and  purge  him  off, 
As  a  distemper,  gross,  to  air  as  gross, 
And  mortal  food,  as  may  dispose  him  best 
For  dissolution  wrought  by  sin,  that  first 
Distempered  all  things,  and  of  incorrupt 
Corrupted.     I,  at  first,  with  two  fair  gifts 
Created  hmi  endowed — with   Happiness 
And  Immortality;    that  fondly  lost, 

This  other  served  but  to  eternize  woe,  6<s 

Till  I  provided  Death  :   so  Death  becomes 
His  final  remedy,  and,  after  life 
Tried  in  sharp  tribulation,  and  refined 
By  faith  and  faithful  works,  to  second  life, 
Waked  in  the  renovation  of  the  just, 
Resigns  him  up  with  Heaven  and  Earth  renewed. 
But  let  us  call  to  synod  all  the  Blest  [hide 

Through  Heaven's  wide  bounds ;  from  them    I  will  not 
My  judgments — how  with  Mankind   I  proceed, 
As  how  with  peccant  Angels  late  they  saw.  70 

And  in  their  staTe,  though  firm,  stood  more  confirmed." 

He  ended,  and  the  Son  gave  signal  high 
To  the  bright  Minister  that  watched.     He  blew 


Book  XL]  PARADISE  LOST  215 

His  trumpet,  heard  in  Oreb  since  perhaps 

When  God  descended,  and  perhaps  once  more 

To  sound  at  general  doom.     The  angelic  blast 

Filled  all  the  regions  :    from  their  blissful  bowers 

Of  amarantine  shade,  fountain  or  spring. 

By  the  waters  of  life,  where'er  they  sat 

In  fellowships  of  joy,  the  Sons  of  Light  80 

Hasted,  resorting  to  the  summons  high. 

And  took  their  seats,  till  from  his  throne  supreme 

The  Almighty  thus  pronounced  his  sovran  will : — 

"  O  Sons,  like  one  of  us  Man  is  become 
To  know  both  good  and  evil,  since  his  taste 
Of  that  defended  fruit ;   but  let  him  boast 
His  knowledge  of  good  lost  and  evil  got, 
Happier  had  it  sufficed  him  to  have  known 
Good  by  itself  anJ-evil  not  at  all. 

He  sorrows  now,  repents,  and  prays  contrite —  90 

My  motions  in  him  ;    longer  than  they  move. 
His  heart  I  know  how  variable  and  vain. 
Self-left.     Lest,  therefore,  his  now  bolder  hand 
Reach  also  of  the  Tree  of  Life,  and  eat, 
And  live  for  ever,  dream  at  least  to  live 
For  ever,  to  remove  him  I  decree, 
And  send  him  from  the  Garden  forth,  to  till 
The  ground  whence  he  was  taken,  fitter  soil. 
Michael,  this  my  oehest  have  thou  in  charge  : 
Take  to  thee  from  9ttiong  the  Cherubim  loc 

Thy  choice  of  flaming  warriors,  lest  the  Fiend, 
Or  in  behalf  of  Man,  or  to  invade 
Vacant  possession,  some  new  trouble  raise;     >- 
Haste  thee,  and  from  the  Paradise  of  God 
Without  remorse  drive  out  the  sinful  pair. 
From  hallowed  ground  the  unholy,  and  denounce 
To  them,  and  to  their  progeny,  from  thence 
Perpetual  banishment.     Yet,  lest  they  faint 
At  the  sad  sentence  rigorously  urged 

(For  1  behold  them  softened,  and  with  tears  nc 

Bewailing  their  excess),  all  terror  hide. 
If  patiently  thy  bidding  they  obey. 
Dismiss  them  not  disconsolate;   reveal 
To  Adam  what  shall  come  in  future  days. 
As  I  shall  thee  enlighten  ;   intermix 
My  covenant  in  the  Woman's  seed  renewed. 
So  send  them  forth,  though  sorrowing,  yet  in  peace; 
And  on  the  east  side  of  the  Garden  place, 


2i6  PARADISE  LOST  [Book  XI. 

Where  entrance  up  from  Eden  easiest  climbs, 

Cherubic  watch,  and  of  a  sword  the  flame  120 

Wide-wavintj,  all  approach  far  ofT  to  fright, 

And  guard  all  passage  to  the  Tree  of  Life; 

Lest  Paradise  a  receptacle  prove 

To  Spirits  foul,  and  all  my  trees  their  prey, 

With  whose  stolen  fruit  Man  once  more  to  delude." 

He  ceased,  and  the  Archangelic  Power  prepared 
For  swift  descent:    with  him  the  cohort  bright 
Of  watchful  Cherubim.     Four  faces  each 
Had,  like  a  double  Janus;   all  their  shape 
Spangled  with  eyes  more  numerous  than  those  130 

Of  Argus,  and  more  wakeful  than  to  drowse. 
Charmed  with  Arcadian  pipe,  the  pastoral  reed 
Of  Hermes,  or  his  opiate  rod.     Meanwhile, 
To  resalute  the  Wor+d  with  sacred  light, 
Leucothea  waked,  and  with  fresh  dews  embalmed 
The  Earth,  when   Adam  and  first  matron   Eve 
Had  ended  now  their  orisons,  and  found 
Strength  added  from  abtfve,  new  hope  to  spring 
Out  of  despair,  joy,  but  with  fear  yet  linked  ; 
Which  thus  to  Eve  his  welcome  words  renewed  : —  140 

"  Eve,  easily  may  faith  admit  that  all 
The  good  which  we  enjoy  from  Heaven  descends.; 
But  that  from  us  aught  should  ascend  to  Heaven 
So  prevalent  as  to  concern  the  mind 
Of  God  high-blest,  or  to  incline  his  will. 
Hard  to  belief  may  seem.     Yet  this  will  prayer, 
Or  one  short  sigh  of  human  breath,  upborne 
Even  to  the  seat  of  God.     For,  since  1  sought 
By  prayer  the  oft'ended  Deity  to  appease. 
Kneeled  and  before  him  humbled  all  my  heart,  150 

Methought  I  saw  him  placable  and  mild. 
Bending  his  ear;    persuasion  in  me  grew 
That  I  was  heard  with  favor ;    peace  returned 
Home  to  my  breast,  and  to  my  memory 
His  promise  that  thy  seed  shall  bruise  our  Foe; 
Which,  then  not  minded  in  dismay,  yet  now 
Assures  me  that  the  bitterness  of  death 
Is  past,  and  we  shall  live.     Whence  hail  to  thee  ! 
Eve  rightly  called.  Mother  of  all  Mankind, 
Mother  of  all  things  living,  since  by  tiiec  r6o 

Man  is  to  live,  and  all  things  live  for  Man." 

To  whom  thus  Eve  with  sad  demeanor  meek  : — 
"  Ill-worthy  I  such  title  should  belong 


Book  XI.]  PARADISE   LOST  217 

To  me  transgressor,  who,  for  thee  ordained 

A  help,  became  thy  snare  ;    to  me  reproach 

Rather  belongs,  distrust  and  all  dispraise. 

But  infinite  in  pardon  was  my  Judge, 

That  I,  who  first  brought  death  on  all,  am  graced 

The  source  of  life  ;   next  favorable  thou, 

Who  highly  thus  to  entitle  me  voutsaf'st,  170 

Far  other  name  deserving.     But  the  field 

To  labor  calls  us,  now  with  sweat  imposed. 

Though  after  sleepless  night ;   for  see  !   the  Morn, 

All  unconcerned  with  our  unrest,  begins 

Her  rosy  progress  smiling.     Let  us  forth, 

I  never  from  thy  side  henceforth  to  stray. 

Where'er  our  day's  work  lies,  though  now  enjoined 

Laborious,  till  day  droop.     While  here  we  dwell, 

What  can  be  toilsome  in  these  pleasant  walks  .^ 

Here  let  us  live,  though  in  fallen  state,  content."  rSo 

So  spake,  so  wished,  much-humbled   Eve ;    but  Fate 
Subscribed  not.     Nature  first  gave  signs,  impressed 
On  bird,  beast,  air — air  suddenly  eclipsed, 
After  short  blush  of  morn.     Nigh  in  her  sight 
The  bird  of  Jove,  stooped  from  his  aery  tour. 
Two  birds  of  gayest  plume  before  him  drove; 
Down  from  a  hill  the  beast  that,  reigns  in  woods, 
First  hunter  then,  pursued  a  gentle  brace, 
Goodliest  of  all  the  forest,  hart  and  hind  ; 
Direct  to  the  eastern  gate  was  bent  their  flight.  jgo 

Adam  observed,  and,  with  his  eye  the  chase 
Pursuing,  not  unmoved  to  Eve  thus  spake  : — 

"O  Eve,  some  further  change  awaits  us  nigh, 
Which  Heaven  by  these  mute  signs  in  Nature  shows, 
Forerunners  of  his  purpose,  or  to  warn 
Us.  haply  too  secure  of  our  discharge 
From  penalty  because  from  death  released 
Some  days  :    how  long,  and  what  till  then  our  life, 
Who  knows,  or  more  than  this,  that  we  are  dust. 
And  thither  must  return,  and  be  no  more.''  200 

Why  else  this  double  object  in  our  sight. 
Of  flight  pursued   in  the  air  and  o'er  the  ground 
One  way  the  self-same  hour?     Why  in  the  east 
Darknes.«  ere  day's  mid-course,  and  morning-light 
More  orient  in  yon  western  cloud,  that  draws 
O'er  the  blue  firmament  a  radiant  white, 
And  slow  descends,  with  something  Heavenly  fraught?" 

He  erred  not ;   for,  by  this,  the  Heavenly  bands 


2i8  PARADISE   LOST  [Book  XI. 

Down  from  a  sky  of  jasper  lighted  now 

In   Paradise,  and  on  a  hill  made  halt —  210 

A  glorious  apparition,  had  not  doubt 

And  carnal  fear  that  day  dimmed  Adam's  eye. 

Not  that  more  glorious,  when  the  Angels  met 

Jacob  in  Mahanaim.  where  he  saw 

The  field  pavilioned  with  his  guardians  bright; 

Nor  that  which  on  the  flaming  mount  appeared 

In  Dothan,  covered  with  a  camp  of  fire, 

Against  the  Syrian  king,  who,  to  surprise 

One  man,  assassin- like,  had  levied  war, 

War  unproclaimed.     The  princely  Hierarch  220 

In  their  bright  stand  there  left  his  Powers  to  seize 

Possession  of  the  Garden  ;   he  alone. 

To  find  where  Adam  sheltered,  took  his  way, 

Not  unperceived  of  Adam  ;   who  to  Eve, 

While  the  great  visitant  approached,  thus  spake: — 

"  Eve,  now  expect  great  t'dings,  which,  perhaps, 
Of  us  will  soon  determine,  or  impose 
New  laws  to  be  observed  ;    for  I  descry. 
From  yonder  blazing  cloud  that  veils  the  hill. 
One  of  the  Heavenly  host,  and,  by  his  gait,  230 

None  of  the  meanest — some  great  Potentate 
Or  of  the  Thrones  above,  such  .majesty 
Invests  him  coming;   yet  not  terrible. 
That  I  should  fear,  nor  sociably  mild. 
As  Raphael,  that  I  should  much  confide, 
But  solemn  and  sublime  ;    whom,  not  to  offend, 
With  reverence  I  must  meet,  and  thou  retire." 

He  ended  ;   and  the  Archangel  soon  drew  nigh. 
Not  in  his  shape  celestial,  but  as  man 

Clad  to  meet  man.     Over  his  luc;^  arms  240 

A  military  vest  of  purple  flowed, 
Livelier  than  Meliboean,  or  the  grain 
Of  Sarra,  worn  by  kings  and  heroes  old 
In  time  of  truce;    Iris  had  dipt  the  \\Qoi. 
His  starry  helm  unbuckled  showed  him  prime 
In  manhood  where  youth  ended  ;   by  his  side, 
As  in  a  glistering  zodiac,  hung  the  sword. 
Satan's  dire  dread,  and  in  his  hand  the  spear. 
Adam  bowed  low  ;   he,  kingly,  from  his  state 
Inclined  not,  but  his  coming  thus  declared  : —  250 

"  Adam,  Heaven's  high  behest  no  preface  needs. 
Sufficient  that  thy  prayers  are  heard,  and   Death, 
Then  due  by  sentence  when  thou  didst  transgress. 


Book  XL]  PARADISE  LOST  219 

Defeated  of  his  seizure  many  days, 
Given  thee  of  grace,  wherein  thou  may  st  repent, 
And  one  bad  act  with  many  deeds  well  done 
Mav'st  cover.     Well  may  then  thy  Lord,  appeased, 
Redeem  thee  quite  from  Death's  rapacious  claim  ; 
But  longer  in  this  Paradise  to  dwell 

Permits  not.     To  remove  thee  I  am  come,  260 

And  send  thee  from  the  Garden  forth  to  till^  ^^ 
The  <yround  whence  thou  wast  taken,  fitter  sou. 
He  added  not;   for  Adam,  at  the  news 
Heart-strook,  with  chilling  gripe  of  sorrow  stood. 
That  all  his  senses  bound  ;    Eve,  who  unseen 
Yet  all  had  heard,  with  audible  lament 
Discovered  soon  the  place  of  her  retire^       ^ 
"  O  unexpected  stroke,  worse  than  of  Death  . 
Must  1  thus  leave  thee.  Paradise?    thus  leave 
Thee,  native  soil?   these  happy  walks  and  shades,  270 

Fit  haunt  of  Gods,  where  I  had  nope  to  spend, 
Ouiet,  though  sad,  the  respite  of  that  day 
That  must  be  mortal  to  us  both  ?     O  flowers. 
That  never  will  in  other  climate  grow. 
My  earlv  visitation,  and  my  last 
\t  even  which  I  bred  up  with  tender  hand 
From  the  first  opening  bud,  and  gave  ye  names, 
Who  now  shall  rear  ye  to  the  Sun,  or  rank 
Your  tribes,  and  water  from  the  ambrosial  fount. 
Thee,  lastly,  nuptial  bower,  by  me  adorned 
With  what  to  sight  or  smell  was  sweet,  from  thee 
How  shall  I  part,  and  whither  wander  down 
Into  a  lower  world,  to  this  obscure 
And  wild  ?     How  shall  we  breathe  in  other  air 
Less  pure,  accustomed  to  immortal  fruits?" 

Whom  thus  the  Angel  interrupted  mild  :— 
"  Lament  not.  Eve,  but  patiently  resign       . 
What  justly  thou  hast  lost;    nor  set  thy  heart, 
Thus  over-fond,  on  that  which  is  not  thine. 
Thy  c-oing  is  not  lonely ;   with  thee  goes  290 

Thy  husband;    him  to  follow  thou  art  bound; 
Where  he  abides,  think  there  thy  native  soil. 
Adam,  by  this  from  the  cold  sudden  damp 
Recovering,  and  his  scattered  spirits  returned, 
To  Michael  thus  his  humble  words  addressed  :— 

"Celestial,  whether  among  the  Thrones,  or  named 
Of  them  the  highest— for  such  of  shape  may  seem 
Prince  above  princes— gently  hast  thou  told 


2  So 


220  PARADISE   LOST  [Book  XI, 

Thy  message,  which  might  else  in  telHng  wound, 

And  in  performing  end  us.     What  besides 

Of  sorrow,  and  dejection,  and  despair. 

Our  frailty  can  sustain,  thy  tidings  bring — 

Departure  from  this  happy  place,  our  sweet 

Recess,  and  only  consolation  left 

Familiar  to  our  eyes ;   all  places  else 

Inhospitable  appear,  and  desolate, 

Nor  knowing  us,  nor  known.     And,  if  by  prayer 

Incessant  I  could  hope  to  change  the  will 

Of  him  who  all  things  can,  I  would  not  cease 

To  weary  him  with  my  assiduous  cries; 

But  prayer  against  his  absolute  decree 

No  more  avails  than  breath  against  the  wind, 

Blown  stifling  back  on  him  that  breathes  it  forth : 

Therefore  to  his  great  bidding  I  submit. 

This  most  afflicts  me — that,  departing  hence. 

As  from  his  face  I  shall  be  hid,  deprived 

His  blessed  countenance.     Here  I  could  frequent. 

With  worship,  place  by  place  where  he  voutsafed 

Presence  Divine,  and  to  my  sons  relate, 

'On  this  mount  He  appeared;    under  this  tree 

Stood  visible ;    among  these  pines  his  voice 

I  heard  ;   here  with  him  at  this  fountain  talked.' 

So  many  grateful  altars  I  would  rear 

Of  grassy  turf,  and  pile  up  every  stone 

Of  lustre  from  the  brook,  in  memory 

Or  monument  to  ages,  and  thereon 

Ofifer  sweet-smelling  gums,  and  fruits,  and  flowers. 

In  yonder  nether  world  where  shall  I  seek 

His  bright  appearances,  or  footstep  trace  .^ 

For,  though  I  fled  him  angry,  yet,  recalled 

To  life  prolonged  and   promised  race,  I  now 

Gladly  behold  though  but  his  utmost  skirts 

Of  glory,  and  far  off  his  steps  adore." 

To  whom  thus  Michael,  with  regard  benign  : — 
"  Adam,  thou  know'st  Heaven  his,  and  all  the  Earth, 
Not  this  rock  only;    his  omnipresence  fills 
Land,  sea,  and  air,  and  every  kind  that  lives. 
Fomented  by  his  virtual  power  and  warmed. 
All  the  Earth  he  gave  thee  to  possess  and  rule. 
No  despicable  gift;    surmise  not,  then. 
His  presence  to  these  narrow  bounds  confined 
Of  Paradise  or  Eden.     This  had  been 
Perhaps  thy  capital  seat,  from  whence  had  spread 


Book  XI.]  PARADISE   LOST  221 

All  generations,  and  had  hither  come, 

From  all  the  ends  of  the  Earth,  to  celebrate 

And  reverence  thee  their  great  progenitor. 

But  this  pre-eminence  thou  hast  lost,  brought  down 

To  dwell  on  even  ground  now  with  thy  sons  : 

Yet  doubt  not  but  in  valley  and  in  plain 

God  is,  as  here,  and  will  be  found  alike  350 

Present,  and  of  his  presence  many  a  sign 

Still  following  thee,  still  compassing  thee  round 

With  goodness  and  paternal  love,  his  face 

Express,  and  of  his  steps  the  track  divine. 

Which  that  thou  may'st  believe,  and  be  confirmed 

Ere  thou  from  hence  depart,  know  I  am  sent 

To  show  thee  what  shall  come  in  futnre  days 

To  thee  and  to  thy  oflfspring.     Good  with  bad 

Expect  to  hear,  supernal  grace  contending 

With  sinfulness  of  men — thereby  to  learn  360 

True  patience,  and  to  temper  joy  with  fear 

And  pious  sorrow,  equally  inured 

By  moderation  either  state  to  bear. 

Prosperous  or  adverse  :   so  shalt  thou  lead 

Safest  thy  life,  and  best  prepared  endure 

Thy  mortal  passage  when  it  comes.     Ascend 

This  hill ;   let  Eve  (for  I  have  drenched  her  eyes) 

Here  sleep  below  while  thou  to  foresight  wak'st. 

As  once  thou  slept'st  while  she  to  life  was  formed." 

To  whom  thus  Adam  gratefully  replied  : —  370 

"  Ascend  ;  I  follow  thee,  safe  guide,  the  path 
Thou  lead'st  me,  and  to  the  hand  of  Heaven  submit. 
However  chastening — to  the  evil  turn 
My  obvious  breast,  arming  to  overcome 
By  sufTering,  and  earn  rest  from  labor  won, 
If  so  I  may  attain."     So  both  ascend 
In  the  visions  of  God.     It  was  a  hill, 
Of  Paradise  the  highest,  from  whose  top 
The  hemisphere  of  Earth  in  clearest  ken 
Stretched  out  to  the  amplest  reach  of  prospect  lay.         380 
Not  higher  that  hill,  nor  wider  looking  round. 
Whereon  for  different  cause  the  TempLer  set 
Our  second  Adam,  in  the  wilderness, 
To  show  him  all  Earth's  kingdoms  and  their  glory. 
His  eye  might  there  command  wherever  stood 
City  of  old  or  modern  fame,  the  seat 
Of  mightiest  empire,  from  the  destined  walls 
Of  Cambalu,  seat  of  Cathaian  Can, 


222  PARADISE  LOST  [Book  XT. 

And  Samarchand  by  Oxus.  Temir's  throne, 

To  Paquin,  of  Sinsean  kings,  and  thence  390 

To  Agra  and  Lahor  of  Great  Mogul, 

Down  to  the  golden  Chersonese,  or  where 

The  Persian  in  Ecbatan  sat,  or  since 

In  H Ispahan,  or  where  the  Russian  Ksar 

In  Mosco,  or  the  Sultan  in  Bizance, 

Turchestan-born  ;    nor  could  his  eye  not  ken 

The  empire  of  Negus  to  his  utmost  port 

Ercoco,  and  the  less  maritime  kings, 

Mombaza.  and  Ouiloa,  and  Melind, 

And  Sofala  (thought  Ophir),  to  the  realm  400 

Of  Congo,  and  Angola  farthest  south, 

Or  thence  from  Niger  flood  to  Atlas  mount. 

The  kingdoms  of  Almansor,  Fez  and  Sus, 

Marocco,  and  Algiers,  and  Tremisen  ; 

On  Europe  thence,  and  where  Rome  was  to  sway 

The  world  :    in  spirit  perhaps  he  also  saw 

Rich  Mexico,  the  seat  of  Montezume, 

And  Cusco  in  Peru,  the  richer  seat 

Of  Atabalipa,  and  yet  unspoiled 

Guiana,  whose  great  city  Geryon's  sons  410 

Call  El  Dorado.     But  to  nobler  .sights 

Michael  from  Adam's  eyes  the  film  removed 

Which  that  false  fruit  that  promised  clearer  sight 

Had  bred  ;   then  purged  with  euphrasy  and  jiie 

The  visual  nerve,  for  he  had  mucTi  to  see, 

And  from  the  well  of  life  three  drops  instilled. 

So  deep  the  power  of  these  ingredients  pierced, 

Even  to  the  inmost  seat  of  mental  sight. 

That  Adam,  now  enforced  to  close  his  eyes, 

Sunk  down,  and  all  his  spirits  became  entranced.  420 

But  him  the  gentle  Angel  by  the  hand 

Soon  raised,  and  his  attention  thus  recalled : — 

"  Adam,  now  ope  thine  eyes,  and  first  behold 
The  effects  which  thy  original  crime  hath  wrought 
In  some  to  spring  from  thee,  who  never  touched 
The  excepted  tree,  nor  with  the  Snake  conspired 
Nor  sinned  thy  sin,  yet  from  that  sin  derive 
Corruption  to  bring  forth  more  violent  deeds." 

His  eyes  he  opened,  and  beheld  a  field. 
Part  arable  and  tilth,  whereon  were  sheaves  43° 

New-reaped,  the  other  part  sheep-walks  and  folds ; 
r  the  midst  an  altar  as  the  landmark  stood. 
Rustic,  of  grassy  sord.     Thither  anon 


Book  XI.]  PARADISE  LOST  223 

A  sweaty  reaper  from  his  tillage  brought 

First-fruits,  the  green  ear  and  the  yellow  sheaf> 

Unculled,  as  came  to  hand.     A  shepherd  next, 

More  meek,  came  with  the  firstlings  of  his  flock, 

Choicest  and  best ;   then,  sacrificing,  laid 

The  inwards  and  their  fat.  with  incense  strewed, 

On  the  cleft  wood,  and  all  due  rites  performed.  440 

His  offering  soon  propitious  fire  from   heaven 

Consumed,  with  nimble  glance  and  grateful  steam; 

The  other's  not,  for  his  was  not  sincere  : 

Whereat  he  inly  raged,  and,  as  they  talked. 

Smote  him  into  the  midrilT  with  a  stone 

That  beat  out  life;    he  fell,  and,  deadly  pale, 

Groaned  out  his  soul,  with  gushing  blood  effused. 

Much  at  that  sight  was  Adam   in  his  heart 

Dismayed,  and  thus  in  haste  to  the  Angel  cried  : — 

"  O  Teacher,  some  great  mischief  hath  befallen  450 

To  that  meek  man,  who  well  had  sacrificed  : 
Is  piety  thus  and  pure  devotion  paid  .?" 

To  whom  Michael  thus,  he  also  moved,  replied  : — 
"  These  two  are  brethren,  Adam,  and  to  come 
Out  of  thy  loins.     The  unjust  the  just  hath  slain, 
For  envy  that  his  brother's  offermg  found 
From  Heaven  acceptance ;  but  the  bloody  fact 
Will  be  avenged,  and  the  other's  faith  approved 
Lose  no  reward,  though  here  thou  see  him  die, 
Rolling  in  dust  and  gore."     To  which  our  Sire  : —  460 

"  Alas,  both  for  the  deed  and  for  the  cause ! 
But  have  I  now  seen  Death  ?     Is  this  the  way 
I  must  return  to  native  dust }     O  sight 
Of  terror,  foul  and   ugly  to  behold  ! 
Horrid  to  think,  how  horrible  to  feel  !" 

To  whom  thus  Michael : — "  Death  thou  hast  seen 
In  his  first  shape  on  Man  ;   but  many  shapes 
Of  Death,  and  many  are  the  ways  that  lead 
To  his  grim  cave — all  dismal,  yet  to  sense 
More  terrible  at  the  entrance  than  within,  470 

Some,  as  thou  saw'st.  by  violent  stroke  shall  die, 
By  fire,  flood,  famine;   by  intemperance  more 
In  meats  and  drinks,  which  on  the  Earth  shall  bring 
Diseases  dire,  of  which  a  monstrous  crew 
Before  thee  shall  appear,  that  thou  may'st  know 
What  misery  the  inabstinence  of  Eve 
Shall  bring  on  men."     Immediately  a  place 
Before  his  eyes  appeared,  sad,  noisome,  dark ; 


224  PARADISE  LOST  [Book  XI. 

A  lazar-house  it  seemed,  wherein  were  laid 

Numbers  of  all  diseased — all  maladies  480 

Of  ghastly  spasm,  or  racking  torture,  qualms 

Of  heart-sick  agony,  all  feverous  kinds? 

Convulsions,  epilepsies,  fierce  catarrhs, 

Intestine  stone  and  ulcer,  colic  pangs, 

Demoniac  phrenzy,  moping  melancholy. 

And  moon-struck  madness,  pining  atrophy. 

Marasmus,  and  wide- wasting  pestilence, 

Dropsies  and  asthmas,  and  joint-racking  rheums. 

Dire  was  the  tossing,  deep  the  groans  ;    Despair 

Tended  the  sick,  busiest  from  couch  to  couch  ;  49° 

And  over  them  triumphant  Death  his  dart 

Shook,  but  delayed  to  strike,  though  oft  invoked 

With  vows,  as  their  chief  good  and  final  hope. 

Sight  so  deform  what  heart  of  rock  could  long 

Dry-eyed  behold  ?     Adam  could  not,  but  wept, 

Though  not  of  woman  born  :   compassion  quelled 

His  best  of  man,  and  gave  him  up  to  tears 

A  space,  till  firmer  thoughts  restrained  excess, 

And,  scarce  recovering  words,  his  plaint  renewed  : — 

"  O  miserable  Mankind,  to  what  fall  500 

Degraded,  to  what  wretched  state  reserved  ! 
Better  end  here  unborn.     Why  is  life  given 
To  be  thus  wrested  from  us  .'*    rather  why 
Obtruded  on  us  thus.^   who,  if  we  knew 
What  we  receive,  would  either  not  accept 
Life  offered,  or  soon  beg  to  lay  it  down, 
Glad  to  be  so  dismissed  in  peace.     Can  thus 
The  image  of  God  in  Man,  created  once 
So  goodly  and  erect,  though  faulty  since, 
To  such  unsightly  sufferings  be  debased  510 

Under  inhuman  pains?     Why  should  not  Man, 
Retaining  still  divine  similitude 
In  part,  from  such  deformities  be  free. 
And  for  his  Maker's  image"  sake  exempt  ?" 

"Their  Maker's  image,"  answered  Michael,  "  then 
Forsook  them,  when  themselves  they  vilified 
To  serve  ungoverned  Appetite,  and  took 
His  image  whom  they  served — a  brutish  vice, 
Inductive  mainly  to  the  sin  of  Eve. 

Therefore  so  abject  is  their  punishment.  520 

Disfiguring  not  God's  likeness,  but  their  own; 
Or,  if  his  likeness,  by  themselves  defaced 
While  they  pervert  pure  Nature's  healthful  rules 


lUx.K  XT.]  PARADISE    LOST  225 

To  loathsome  sickness — worthily,  since  they 
God's  image  did  not  reverence  in  themselves." 

"  I  yield  it  just,"  said  Adam,  "and  submit. 
But  is  there  yet  no  other  way,  besides 
These  painful  passages,  how  we  may  come 
s^To  death,  and  mix  with  our  connatural  dust?" 

''There  is,"  said  Michael,  "if  thou  well  observe  530 

The  rule  of  Not  too  much,  by  temperance  taugnt 
In  what  thou  eat'st  and  drink'st,  seeking  from  thence 
Due  nourishment,  not  gluttonous  delight, 
Till  many  years  over  thy  head  return. 
So  may'st  thou  live,  till,  like  ripe  fruit,  thou  drop 
Into  thy  mother's  lap,  or  be  with  ease 
Gathered,  not  harshly  plucked,  for  death  mature. 
This  is  old  age;    but  then  thou  must  outlive 
Thy  youth,  thy  strength,  thy  beauty,  which  will  change 
To  withered,  weak,  and  grey ,    thy  senses  then,  540 

Obtuse,  all  taste  of  pleasure  must  forgo 
To  what  thou  hast ;   and,  for  the  air  of  youth. 
Hopeful  and  cheerful,  in  thy  blood  will  reign 
A  melancholy  damp  of  cold  and  dry. 
To  weigh  thy  spirits  down,  and  last  consume 
The  balm  of  life."     To  whom  our  Ancestor:  — 

"  Henceforth  I  fly  not  death,  nor  would  prolong 
Life  much — bent  rather  how  I  may  be  quit, 
Fairest  and  easiest,  of  this  cumbrous  charge, 
Which  I   must  keep  till  my  appointed  day  550 

Of  rendering  up,  and  patiently  attend 
My  dissolution."     Michael  replied  :— 

"  Nor  love  thy  life,  nor  hate  -,   but  what  thou  liv'st 
Live  well ;    how  long  or  short  permit  to  Heaven. 
And  now  prepare  thee  for  another  sight." 

He  looked,  and  saw  a  spacious  plain,  whereon 
Were  tents  of  various  hue  :   by  some  were  herds 
Of  cattle  grazing:   others  whence  the  sound 
Of  instruments  that  made  melodious  chime 
Was  heard,  of  harp  and  organ,  and  who  moved  560 

Their  stops  and  chords  was  seen  :    his  volant  touch 
Instinct  through  all  proportions  low  and  high 
Fled  and  pursued  transverse  the  resonant  fugue. 
In  other  part  stood  one  who,  at  the  forge 
Laboring,  two  massy  clods  of  iron  and  brass 
Had  melted  (whether  found  where  casual  fire 
Had  wasted  woods,  on  mountain  or  in  vale, 
Down  to  the  veins  of  earth,  thence  gliding  hot 
15 


226  PARADISE  LOST  [li<.oK  XI. 

To  some  cave's  mouth,  or  whether  washed  by  stream 

From  underground);    the  liquid  ore  he  drained  570 

Into  fit  moulds  prepared  ;    from  w^hich  he  formed 

First  his  own  tools,  then  w^hat  might  else  be  wrought 

Fusil  or  graven  in  metal.     xAfter  these, 

But  on  the  hither  side,  a  different  sort 

From  the  high  neighboring  hills,  which  was  their  seat. 

Down  to  the  plain  descended  :    by  their  guise 

]ust  men  they  seemed,  and  all  their  study  bent 

To  worship  God  aright,  and   know  his  works 

Not  hid  ,  nor  those  things  last  which  might  preserv^e 

Freedom  and  peace  to  men.     They  on  the  plain  580 

Long  had  not  walked  when  from  the  tents  behold 

A  bevy  of  fair  women,  richly  gay 

In  gems  and  wanton  dress!   to  the  harp  they  sung 

Soft  amorous  ditties,  and  in  dance  came  on. 

The  men.  though  grave,  eyed  them,  and  let  their  eyes 

Rov^e  without  rein.  till,  in  the  amorous  net 

Fast  caught,  they  liked,  and  each  his  liking  chose. 

And  now  of  love  they  treat,  till  the  evening-star. 

Love's  harbinger,  appeared ;    then,  all  in  heat. 

They  light  the  nuptial  torch,  and  bid  invoke  590 

Hymen,  then  first  to  marriage  rites  invoked  : 

With  feast  and  music  all  the  tents  resound. 

Such  happy  interview,  and  fair  event 

Of  love  and  youth   not  lost,  songs,  garlands,  flowers. 

And  charming  symphonies,  attached  the  heart 

Of  Adam,  soon  inclined  to  admit  delight, 

The  bent  of  Nature;    which  he  thus  expressed: — 

"True  opener  of  mine  eyes,  prime  Angel  blest. 
Much  better  seems  this  vision,  and  more  hope 
Of  peaceful  days  portends,  than  those  two  past :  600 

Those  were  of  hate  and  death,  or  pain  much  worse  ; 
Here  Nature  seems  fulfilled  in  all  her  ends." 

To  whom  thus  Michael  : — "  Judge  not  what  is  best 
By  pleasure,  though  to  Nature  seeming  meet. 
Created,  as  thou  art,  to  nobler  end. 
Holy  and  pure,  conformity  divine. 
Those  tents  thou  saw'st  so  pleasant  were  the  tents 
Of  wickedness,  wherein  shall  dwell  his  race 
Who  slew  his  brother:    studious  they  appear 
Of  arts  that  polish  life,  inventors  rare  ;  610 

Unmindful  of  their   Maker,  though   his  Spirit 
Taught  them  :    but  they  his  gifts  acknowledged  none. 
Yet  they  a  beauteous  ofispring  shall  beget ; 


Book  XT.]  PARADISE  LOST  12y 

For  that  fair  female  troop  thou  saw'st,  that  seemed 

Of  goddesses,  so  blithe,  so  smooth,  so  gay, 

Yet  empty  of  all  good  wherein  consists 

Woman's  domestic  honor  and  chief  praise ; 

Bred  only  and  completed  to  the  taste 

Of  lustful  appetence,  to  sing,  to  dance. 

To  dress,  and  troll  the  tongue,  and  roll  the  eye  ;—  620 

To  these  that  sober  race  of  men,  whose  lives 

Religious  titled  them  the  Sons  of  God, 

Shall  yield  up  all  their  virtue,  all  their  fame. 

Ignobly,  to  the  trains  and  to  the  smiles 

Of  these  fi^.r  atheists,  and  now  swim  in  joy 

(Erelong  to  swim  at  large)  and  laugh;    for  which 

The  world  erelong  a  world  of  tears  must  weep." 

To  whom  thus  Adam,  of  short  joy  bereft  :— 
"  O  pity  and  shame,  that  they  who  to  live  well 
Entered  so  fair  should  turn  aside  to  tread  630 

Paths  indirect,  or  in  the  midway  faint! 
But  still  I  see  the  tenor  of  Man's  woe 
Holds  on  the  same,  from  Woman  to  begin," 

"  From  Man's  effeminate  slackness  it  begins," 
Said  the  Angel. ^' who  should  better  hold  his  place 
By  wisdom,  and  superior  gifts  received. 
But  now  prepare  thee  for  another  scene." 

He  looked,  and  saw  wide  territory  spread 
Before  him — towns,  and  rural  works  between, 
Cities  of  men  with  lofty  gates  and  towers,  640 

Concourse  in  arms,  fierce  faces  threatening  war. 
Giants  of  mighty  bone  and  bold  emprise. 
Part  wield  their  arms,  part  curb  the  foaming  steed. 
Single  or  in  array  of  battle  ranged 
Both  horse  and  foot,  nor  idly  mustering  stood. 
One  way  a  band  select  from  forage  drives 
A  herd  of  beeves,  fair  oxen  and  fair  kine. 
From  a  fat  meadow-ground,  or  fieecy  flock. 
Ewes  and  their  bleating  lambs,  over  the  plain. 
Their  booty;   scarce  with  life  the  shepherds  fly,  650 

But  call  in  aid,  which  makes  a  bloody  fray : 
With  cruel  tournament  the  squadrons  join  ; 
Where  cattle  pastured  late,  now  scattered  lies 
With  carcasses  and  arms  the  ensanguined  field 
Deserted.     Others  to  a  city  strong 
Lay  siege,  encamped,  by  battery,  scale,  and  mine. 
Assaulting  ;    others  from  the  wall  defend 
With  dart  and  javelin,  stones  and  sulphurous  tire ; 


228  PARADISE  LOST  [Book  XI. 

On  each  hand  slaughter  and  gigantic  deeds. 

In  other  part  the  sceptred  haralds  call  660 

To  council  in  the  city-gates:  anon 

Grey-headed  men  and  grave,  with  warriors  mixed, 

Assemble,  and  harangues  are  heard  ;    but  soon 

In   factious  opposition,  till  at  last 

Of  middle  age  one  rising,  eminent 

In  wise  deport,  spake  much  of  right  and  wrong. 

Of  justice,  of  religion,  truth,  and  peace, 

And  judgment  from  above  :   him  old  and  young 

Exploded,  and  had  seized  with  violent  hands. 

Had  not  a  cloud  descending  snatched  him  thence.  670 

Unseen  amid  the  throng.     So  violence 

Proceeded,  and  oppression,  and  sword-law. 

Through  all  the  plain,  and  refuge  none  was  found. 

Adam  was  all  in  tears,  and  to  his  guide 

Lamenting  turned  full  sad: — "  Oh.  what  are  these  .^ 

Death's  ministers,  not  men  !    who  thus  deal  death 

Inhumanly  to  men.  and  multiply 

Ten  thousandfold  the  sin  of  him  who  slew 

His  brother;   for  of  whom  such  massacre 

Make  they  but  of  their  brethren,  men  of  men  ?  680 

But  who  was  that  just  man,  whom  had  not  Heaven 

Rescued,  had  in  his  righteousness  been  lost?" 

To  whom  thus  Michael  :—"  These  are  the  product 
Of  those  ill-mated  marriages  thou  saw'st, 
Where  good  with  bad  were  matched  ;  who  of  themselves 
Abhor  to  join,  and,  by  imprudence  mixed. 
Produce  prodigious  births  of  body  or  mind. 
Such  were  these  Giants,  men  of  high  renown  ; 
For  in  those  days  might  only  shall  be  admired, 
And  valor  and  heroic  virtue  called.  690 

To  overcome  in  battle,  and  subdue 
Nations,  and  bring  home  spoils  with  infinite 
Manslaughter,  shall  be  held  the  highest  pitch 
Of  human  glory,  and,  for  glory  done. 
Of  triumph  to  be  styled  great  conquerors. 
Patrons  of  mankind,  gods,  and  sons  of  gods — 
Destroyers  rightlier  called,  and  plagues  of  men. 
Thus  fame  shall  be  achieved,  renown  on  earth. 
And  what  most  merits  fame  in  silence  hid. 
But  he,  the  seventh  from  thee,  whom  thou  beheld'st        700 
The  only  righteous  in  a  world  perverse. 
And  therefore  hated,  therefore  so  beset 
With  foes,  for  daring  single  to  be  just, 


Book  XL]  PARADISE  LOST  229 

And  utter  odious  truth,  that  God  would  come 

To  judge  them  with  his  Saints — him  the  Most  High, 

Rapt  in  a  balmy  cloud,  with  winged  steeds, 

Did,  as  thou  saw'st,  receive,  to  walk  with  God 

High  in  salvation  and  the  climes  of  bliss, 

Exempt  from  death,  to  show  thee  what  reward 

Awaits  the  good,  the  rest  what  punishment;  710 

Which  now  direct  thine  eyes  and  soon  behold." 

He  looked,  and  saw  the  face  of  things  quite  changed. 
The  brazen  throat  of  war  had  ceased  to  roar; 
All  now  was  turned  to  jollity  and  game. 
To  luxury  and  riot,  feast  and  dance. 
Marrying  or  prostituting,  as  befell. 
Rape  or  adultery,  where  passing  fair 
Allured  them ;   thence  from  cups  to  civil  broils. 
At  length  a  reverend  sire  among  them  came. 
And  of  their  doings  great  dislike  declared,  720 

And  testified  against  their  ways.     He  oft 
Frequented  their  assemblies,  whereso  met, 
Triumphs  or  festivals,  and  to  them  preached 
Conversion  and  repentance,  as  to  souls 
In  prison,  under  judgments  imminent; 
But  all  in  vain.     Which  when  he  saw,  he  ceased 
Contending,  and  removed  his  tents  far  off ; 
Then,  from  the  mo-mtain  hewing  timber  tall, 
Began  to  build  a  vessel  of  huge  bulk, 

Measured  by  cubit,  length,  and  breadth,  and  highth,  730 

Smeared  round  with  pitch,  and  in  the  side  a  door 
Contrived,  and  of  provisions  laid  in  large 
For  man  and  beast :   when  lo  !   a  wonder  strange  ! 
Of  every  beast,  and  bird,  and  insect  small. 
Came  sevens  and  pairs,  and  entered  in,  as  taught 
Their  order;   last,  the  sire  and  his  three  sons, 
With  their  four  wives;   and  God  made  fast  the  door. 
Meanwhile  the  South-wind  rose,  and,  with  black  wings 
Wide-hovering,  all  the  clouds  together  drove 
From  under  heaven  ;   the  hills  to  their  supply  740 

Vapor,  and  exhalation  dusk  and  moist, 
Sent  up  amain  ;   and  now  the  thickened  sky 
Like  a  dark  ceiling  stood  :   down  rushed  the  rain 
Impetuous,  and  continued  till  the  earth 
No  more  was  seen.     The  floating  vessel  swum 
Uplifted,  and  secure  with  beaked  prow 
Rode  tilting  o'er  the  waves;   all  dwellings  else 
Flood  overwhelmed,  and  them  with  all  their  pomp 


230  PARADISE   LOST  [Book  XI. 

Deep  under  water  rolled  ;   sea  covered  sea, 

Sea  without  shore  :  and  in  their  palaces,  750 

Where  luxury  late  reigned,  sea  monsters  whelped 

And  stabled:   of  mankind,  so  numerous  late. 

All  left  in  one  small  bottom  swum  embarked. 

How  didst  thou  grieve  then,  Adam,  to  behold 

The  end  of  all  thy  offspring,  end  so  sad, 

Depopulation  I     Thee  another  fiood. 

Of  tears  and  sorrow  a  flood  thee  also  drowned, 

And  sunk  thee  as  thy  sons ;    till,  gently  reared 

By  the  Angel,  on  thy' feet  thou  stood'st  at  last, 

Though  comfortless,  as  when  a  father  mourns  760 

His  children,  all  in  view  destroyed  at  once, 

And  scarce  to  the  Angel  utter'dst  thus  thy  plaint: — 

"  O  visions  ill  foreseen  !     Better  had  I 
Lived  ignorant  of  future — so  had  borne 
My  part  of  evil  only,  each  day's  lot 
Enough  to  bear.     Those  now  that  were  dispensed 
The  burden  of  many  ages  on  me  light 
At  once,  by  my  foreknowledge  gaining  birth 
Abortive,  to  torment  me,  ere  their  being. 
With  thought  that  they  must  be.     Let  no  man  seek        770 
Henceforth  to  be  foretold  what  shall  befall 
Him  or  his  children — evil,  he  may  be  sure. 
Which  neither  his  foreknowing  can  prevent. 
And  he  the  future  evil  shall  no  less 
In  apprehension  than  in  substance  feel 
Grievous  to  bear.     But  that  care  now  is  past  ; 
Man  is  not  whom  to  warn ;   those  few  escaped 
Famine  and  anguish  will  at  last  consume. 
Wandering  that  watery  desert.     I  had  hope. 
When  violence  was  ceased  and  war  on  Earth,  7S0 

All  would  have  then  gone  well,  peace  would  have  crowned 
With  length  of  happy  days  the  race  of  Man  ; 
But  I  was  far  deceived,  for  now  I  see 
Peace  to  corrupt  no  less  than  war  to  waste. 
How  comes  it  thus  .^     Unfold,  Celestial  Guide. 
And  whether  here  the  race  of  Man  will  end." 

To  whom  thus  Michael : — "  Those  whom  last  thou  saw'st 
In  triumph  and  luxurious  wealth  are  they 
First  seen  in  acts  of  prowess  eminent 

And  great  exploits,  but  of  true  virtue  void  ,  790 

Who,  having  spilt  much  blood,  and  done  much  waste, 
Subduing  nations,  and  achieved  thereby 
Fanjc  in  the  world,  high  titles,  and  rich  prey. 


Book  XI.]  PARADISE   LOST  231 

Shall  change  their  course  to  pleasure,  ease,  and  sloth, 

Surfeit,  and  lust,  till  wantonness  and  pride 

Raise  out  of  friendship  hostile  deeds  in  peace. 

The  conquered,  also,  and  enslaved  by  war. 

Shall,  with  their  freedom  lost,  all  virtue  lose, 

And  fear  of  God — from  whom  their  piety  feigned 

In  sharp  contest  of  battle  found  no  aid  800 

Against  invaders  ;  therefore,  cooled  in  zeal, 

Thenceforth  shall  practise  how  to  live  secure, 

Worldly  or  dissolute,  on  what  their  lords 

Shall  leave  them  to  enjoy ;  for  the  Earth  shall  bear 

More  than  enough,  that  temperance  may  be  tried. 

So  all  shall  turn  degenerate,  all  depraved, 

Justice  and  temperance,  truth  and  faith,  forgot; 

One  man  except,  the  only  son  of  light 

In  a  dark  age,  against  example  good. 

Against  allurement,  custom,  and  a  world  810 

Offended.     Fearless  of  reproach  and  scorn, 

Or  violence,  he  of  their  wicked  ways 

Shall  them  admonish,  and  before  them  set 

The  paths  of  righteousness,  how  much  more  safe 

And  full  of  peace,  denouncing  wrath  to  come 

On  their  impenitence,  and  shall  return 

Of  them  derided,  but  of  God  observed 

The  one  just  man  a'ive  :   by  his  command 

Shall  build  a  wondrous  ark,  as  thou  beheld'st, 

To  save  himself  and  household  from  amidst  820 

A  world  devote  to  universal  wrack. 

No  sooner  he,  with  them  of  man  and  beast 

Select  for  life,  shall  in  the  ark  be  lodged 

And  sheltered  round,  but  all  the  cataracts 

Of  Heaven  set  open  on  the  Earth  shall  pour 

Rain  day  and  night ;   all  fountains  of  the  deep, 

Broke  up,  shall  heave  the  ocean  to  usurp 

Beyond  all  bounds,  till  inundation  rise 

Above  the  highest  hills.     Then  shall  this  Mount 

Of  Paradise  by  might  of  waves  be  moved  830 

Out  of  his  place,  pushed  by  the  horned  flood, 

With  all  his  verdure  spoiled,  and  trees  adrift, 

Down  the  great  river  to  the  opening  Gulf, 

And  there  take  root,  an  island  salt  and  bare, 

The  haunt  of  seals,  and  ores,  and  sea-mews'  clang — 

To  teach  thee  that  God  attributes  to  place 

No  sanctity,  if  none  be  thither  brought 

By  men  who  there  frequent  or  therein  dwell. 


232  PARADISE  LOST  [Book  XI. 

And  now  what  further  shall  ensue  behold." 

He  looked,  and  saw  the  ark  hull  on  the  flood,  840 

Which  now  abated  ;    for  the  clouds  were  fled, 
Driven  by  a  keen  North-wind,  that,  blowing  dry. 
Wrinkled  the  face  of  deluge,  as  decayed  ; 
And  the  clear  sun  on  his  wide  watery  glass 
Gazed  hot,  and  of  the  fresh  wave  largely  drew. 
As  after  thirst ;    which  made  their  flowing  shrink 
From  standing  lake  to  tripping  ebb,  that  stole 
With  soft  foot  towards  the  deep,  who  now  had  stopt 
His  sluices,  as  the  heaven  his  windows  shut. 
The  ark  no  more  now  floats,  but  seems  on  ground,  850 

Fast  on  the  top  of  some  high  mountain  fixed. 
And  now  the  tops  of  hills  as  rocks  appear ; 
With  clamor  thence  the  rapid  currents  drive 
Towards  the  retreating  sea  their  furious  tide. 
Forthwith  from  out  the  ark  a  raven  flies, 
And,  after  him,  the  surer  messenger, 
A  dove,  sent  forth  once  and  again  to  spy 
Green  tree  or  ground  whereon  his  foot  may  light; 
The  second  time  returning,  in  his  bill 

An  olive-leaf  he  brings,  pacific  sign.  860 

Anon  dry  ground  appears,  and  from  his  ark 
The  ancient  sire  descends,  with  all  his  train  ; 
Then,  with  uplifted  hands  and  eyes  devout, 
Grateful  to  Heaven,  over  his  head  beholds 
A  dewy  cloud,  and  in  the  cloud  a  bow 
Conspicuous  with  three  listed  colors  gay. 
Betokening  peace  from  God,  and  covenant  new. 
Whereat  the  heart  of  Adam,  erst  so  sad. 
Greatly  rejoiced  ;   and  thus  his  joy  broke  forth  : — 

"  O  thou,  who  future  things  canst  represent  870 

As  present.  Heavenly  Instructor,  I  revive 
At  this  last  sight,  assured  that  Man  shall  live. 
With  all  the  creatures,  and  their  seed  preserve. 
Far  less  I  now  lament  for  one  whole  world 
Of  wicked  sons  destroyed  than  I  rejoice 
For  one  man  found  so  perfect  and  so  just 
That  God  voutsafes  to  raise  another  world 
From  him,  and  all  his  anger  to  forget. 
But  say  what  mean  those  colored  streaks  in  Heaven  : 
Distended  as  the  brow  of  God  appeased  }  880 

Or  serve  they  as  a  flowery  verge  to  bind 
The  fluid  skirts  of  that  same  watery  cloud, 
Lest  it  again  dissolve  and  shower  the  Earth  ?" 


Book  XL  J  PARADISE   LOST  233 

To  whom  the  Archangel : — "  Dextrously  thou  aim'st. 
So  willingly  doth  God  remit  his  ire: 
Though  late  repenting  him  of  Man  depraved, 
Grieved  at  his  heart,  when,  looking  down,  he  saw 
The  whole  Earth  filled  with  violence,  and  all  flesh 
Corrupting  each  their  way;   yet,  those  removed. 
Such  grace  shall  one  just  man  find  in  his  sight  Sgo 

That  he  relents,  not  to  blot  out  mankind, 
And  makes  a  covenant  never  to  destroy 
The  Earth  again  by  flood,  nor  let  the  sea 
Surpass  his  bounds,  nor  rain  to  drown  the  world 
With  man  therein  or  beast ;    but,  when  he  brings 
Over  the  Earth  a  cloud,  will  therein  set 
His  triple-colored  bow,  whereon  to  look 
And  call  to  mind  his  covenant.     Day  and  night. 
Seed-time  and  harvest,  heat  and  hoary  frost, 
Shall  hold  their  course,  till  fire  purge  all  things  new,      goo 
Both  Heaven  and  Earth,  wherein  the  just  shall  dwell." 


THE   ARGUMENT 

The  Angel  Michael  continues,  from  the  Flood,  to  relate  what  shall  succeed; 
then,  in  the  mention  of  Abraham,  comes  by  degrees  to  explain  who  that  Seed  of 
the  Woman  shall  be  which  was  promised  Adam  and  Eve  in  the  Fall :  his  incar- 
nation, death,  resurrection,  and  ascension  ;  the  state  of  the  Chiirch  till  his  second 
coming.  Adam,  greatly  satisfied  and  recomforted  by  these  relations  and  promises, 
descends  the  hill  with  Michael;  wakens  Eve,  who  all  this  while  had  slept,  but 
with  gentle  dreams  composed  to  quietness  of  mind  and  submission.  Michael  in 
either  hand  leads  them  out  of  Paradise,  the  tiery  sword  waving  behind  them,  and 
the  Cherubim  taking  their  stations  to  guard  the  place. 

AS  one  who,  in  his  journey,  bates  at  noon,        [paused 
Though    bent    on    speed,   so    here    the    Archangel 
Betwixt  the  world  destro\^ed  and  world  restored, 
If  Adam  aught  perhaps  might  interpose; 
Then,  with  transition  sweet,  new  speech  resumes  :-- 

"Thus  thou  hast  seen  one  world  begin  and  end, 
And  Man  as  from  a  second  stock  proceed. 
Much  thou  hast  yet  to  see ;   but  I  perceive 
Thy  mortal  sight  to  fail;    objects  divine 
Must  needs  impair  and  weary  human  sense. 
Henceforth  what  is  to  come  I  will  relate ; 
Thou,  therefore,  give  due  audience,  and  attend. 

"This  second  source  of  men,  while  yet  but  few. 
And  while  the  dread  of  judgment  past  remains 
Fresh  in  their  minds,  fearing  the  Deity, 
With  some  regard  to  what  is  just  and  right 
Shall  lead  their  lives,  and  multiply  apace, 
Laboring  the  soil,  and  reaping  plenteous  crop. 
Corn,  wine,  and  oil ;    and,  from  the  herd  or  flock 
Oft  sacrificing  bullock,  lamb,  or  kid. 
With  large  wine-ofTerings  poured,  and  sacred  feast, 
Shall  spend  their  days  in  joy  unblamed,  and  dwell 
Long  time  in  peace,  by  families  and  tribes. 
Under  paternal  rule,  till  one  shall  rise, 
Of  proud,  ambitious  heart,  who,  not  content 
With  fair  equality,  fraternal  state, 
Will  arrogate  dominion  undeser\'ed 


Book  XII.]  PARADISE  LOST  235 

Over  his  brethren,  and  quite  dispossess 
Concord  and  law  of  Nature  from  the  Earth- 
Hunting  (and  men,  not  beasts,  shall  be  his  game)  30 
With  war  and  hostile  snare  such  as  refuse 
Subjection  to  his  empire  tyrannous. 
A  niighty  hunter  thence  he  shall  be  styled 
Before  the  Lord,  as  in  despite  of  Heaven, 
Or  from  Heaven  claiming  second  sovranty, 
And  from  rebellion  shall  derive  his  name. 
Though  of  rebellion  others  he  accuse. 
He,  with  a  crew,  whom  like  ambition  joins 
With  him  or  under  him  to  tyrannize. 

Marching  from  Eden  towards  the  west,  shall  find  40 

The  plain,  wherein  a  black  bituminous  gurge 
Boils  out  from  under  ground,  the  mouth  of  Hell. 
Of  brick,  and  of  that  stufT,  they  cast  to  build 
A  city  and  tower,  whose  top  may  reach  to  Heaven  ; 
And  get  themselves  a  name,  lest,  far  dispersed 
In  foreign  lands,  their  memory  be  lost- 
Regardless  whether  good  or  evil  fame. 
But  God.  who  oft  descends  to  visit  men 
Unseen,  and  through  their  habitations  walks. 
To  mark  their  doings,  them  beholding  soon.  50 

Comes  down  to  see  their  city,  ere  the  tower 
Obstruct  Heaven-towers,  and  in  derision  sets 
Upon  their  tongues  a  various  spirit,  to  rase 
Quite  out  their  native  language,  and,  instead, 
To  sow  a  jangling  noise  of  words  unknown. 
Forthwith  a  hideous  gabble  rises  loud 
Among  the  builders;   each  to  other  calls. 
Not  understood — till,  hoarse  and  all  in  rage. 
As  mocked  they  storm.     Great  laughter  was  in  Heaven, 
And  looking  down  to  see  the  hubbub  strange  60 

And  hear  the  din.     Thus  was  the  building  left 
Ridiculous,  and  the  work  Confusion  named." 
Whereto  thus  Adam,  fatherly  displeased  ; — 
"  O  execrable  son,  so  to  aspire 
Above  his  brethren,  to  himself  assuming 
Authority  usurped,  from  God  not  given  ! 
He  gave  us  only  over  beast,  fish,  fowl. 
Dominion  absolute;   that  right  we  hold 
By  his  donation  ;   but  man  over  men 

He  made  not  lord — such  title  to  himself  70 

Reserving,  human  left  from  human  free. 
But  this  usurper  his  encroachment  proud 


236  PARADISE  LOST  [Book  XII. 

Stays  not  on  Man  ;   to  God  his  tower  intends 
Siege  and  defiance.     Wretched  man  !   what  food 
Will  he  convey  up  thither,  to  sustain 
Himself  and  his  rash  army,  where  thin  air 
Above  the  clouds  will  pine  his  entrails  gross, 
And  famish  him  of  breath,  if  not  of  bread?" 

To  whom  thus  Michael :—"  Justly  thou  abhorr'st 
That  son,  who  on  the  quiet  state  of  men  80 

Such  trouble  brought,  affecting  to  subdue 
Rational  liberty ;   yet  know  withal. 
Since  thy  original  lapse,  true  liberty 
Is  lost,  which  always  with  right  reason  dwells 
Twinned,  and  from  her  hath  no  dividual  being. 
Reason  in  Man  obscured,  or  not  obeyed, 
Immediately  inordinate  desires 
And  upstart  passions  catch  the  government 
From  Reason,  and  to  servitude  reduce 
Man,  till  then  free.     Therefore,  since  he  permits  go 

Within  himself  unvyorthy  powers  to  reign 
Over  free  reason,  God,  in  judgment  just. 
Subjects  him  from  without  to  violent  lords, 
Who  oft  as  undeservedly  enthral 
His  outward  freedom.     Tyranny  must  be, 
Though  to  the  tyrant  thereby  no  excuse. 
Yet  sometimes  nations  will  decline  so  low 
From  virtue,  which  is  reason,  that  no  wrong, 
But  justice  and  some  fatal  curse  annexed, 
Deprives  them  of  their  outward  liberty,  10c 

Their  inward  lost:  witness  the  irreverent  son 
Of  him  who  built  the  ark,  who,  for  the  shame 
Done  to  his  father,  heard  this  heavy  curse, 
Servant  of  servants,  on  his  vicious  race. 
Thus  will  this  latter,  as  the  former  world, 
Still  tend  from  bad  to  worse,  till  God  at  last, 
Wearied  with  their  iniquities,  withdraw 
His  presence  from  among  them,  and  avert 
His  holy  eyes,  resolving  from  thenceforth 
To  leave  them  to  their  own  polluted  ways,  ii< 

And  one  peculiar  nation  to  select 
From  all  the  rest,  of  whom  to  be  invoked — 
A  nation  from  one  faithful  man  to  spring. 
Him  on  this  side  Euphrates  yet  residing. 
Bred  up  in  idol-worship — Oh,  that  men 
(Canst  thou  believe?)  should  be  so  stupid  grown. 
While  yet  the  patriarch  lived  who  scaped  the  Flood. 


Rook  XI I. ]  PARADISE  LOST  lyj 

As  to  forsake  the  living  God,  and  fall 

To  worship  their  own  work  in  wood  and  stone 

For  gods! — yet  him  God  the  Most  High  voutsafes  120 

To  call  by  vision  from  his  father's  house, 

His  kindred,  and  false  gods,  into  a  land 

Which  he  will  show  him,  and  from  him  will  raise 

A  mighty  nation,  and  upon  him  shower 

His  benediction  so  that  in  his  seed 

All  nations  shall  be  blest.     He  straight  obeys  ; 

Not  knowing  to  what  land,  yet  firm  believes. 

I  see  him.  but  thou  canst  not,  with  what  faith 

He  leaves  his  gods,  his  friends,  and  native  soil, 

Ur  of  Chaldaea,  passing  now  the  ford  130 

To  Haran — after  him  a  cumbrous  train 

Of  herds  and  flocks,  and  numerous  servitude — 

Not  wandering  poor,  but  trusting  all  his  wealth 

With  God,  who  called  him,  in  a  land  unknown. 

Canaan  he  now  attains ;    I  see  his  tents 

Pitched  about  Sechem,  and  the  neighboring  plain 

Of  Moreh.     There,  by  promise,  he  receives 

Gift  to  his  progeny  of  all  that  land. 

From  Hamath  northward  to  the  Desert  south 

(Things  by  their  names  I  call,  though  yet  unnamed),         140 

From  Hermon  east  to  the  great  western  sea  ; 

Mount  Hermon.  3^onder  sea,  each  place  behold 

In  prospect,  as  I  point  them  :    on  the  shore. 

Mount  Carmel ;   here,  the  double-founted  stream, 

Jordan,  true  limit  eastward  ;    but  his  sons 

Shall  dwell  to  Senir,  that  long  ridge  of  hills. 

This  ponder,  that  all  nations  of  the   Earth 

Shall  in  his  seed  be  blessed.     By  that  seed 

Is  meant  thy  great  Deliverer,  who  shall  bruise 

The  Serpent's  head  ;    whereof  to  thee  anon  150 

Plainlie»"  shall  be  revealed.     This  patriarch  blest, 

V^\vom.  faithful  Abraham  due  time  shall  call, 

A  son,  and  of  his  son  a  grandchild,  leaves, 

Like  him  in  faith,  in  wisdom,  and  renown. 

The  grandchild,  with  twelve  sons  increased,  departs 

Fron  Canaan  to  a  land  hereafter  called 

Egypt,  divided  by  the  river  Nile  ; 

See  where  it  flows,  disgorging  at  seven  mouths 

Into  the  sea.     To  sojourn  in  that  land 

He  comes,  invited  by  a  younger  son  160 

In  time  of  dearth — a  son  whose  worthy  deeds 

Raise  him  to  be  the  second  in  that  realm 


238  PARADISE  LOST  [Book  XTT. 

Of  Pharaoh.     There  he  dies,  and  leaves  his  race 

Growing  into  a  nation,  and  now  grown 

Suspected  to  a  sequent  king,  who  seeks 

To  stop  their  overgrowth,  as  inmate  guests 

Too  numerous;  whence  of  guests  he  makes  them  slaves 

Inhospitably,  and  kills  their  infant  males: 

Till,  by  two  brethren  (those  two  brethren  call 

Moses  and  Aaron)  sent  from  God  to  claim  170 

His  people  from  enthralment,  they  return. 

With  glory  and  spoil,  back  to  their  promised  land. 

But  first  the  lawless  tyrant,  who  denies 

To  know  their  God,  or  message  to  regard, 

Must  be  compelled  by  signs  and  judgments  dire  : 

To  blood  unshed  the  rivers  must  be  turned  ; 

Frogs,  lice,  and  flies  must  all  his  palace  fill 

With  loathed  intrusion,  and  fill  all  the  land  ; 

His  cattle  must  of  rot  and  murrain  die; 

Botches  and  blains  must  all  his  flesh  emboss,  180 

And  all  his  people  ;   thunder  mixed  with  hail. 

Hail  mixed  with  fire,  must  rend  the  Egyptian  sky, 

And  wheel  on  the  earth,  devouring  where  it  rolls; 

What  it  devours  not.  herb,  or  fruit,  or  grain, 

A  darksome  cloud  of  locusts  swarming  down 

Must  eat,  and  on  the  ground  leave  nothing  green  ; 

Darkness  must  overshadow  all  his  bounds. 

Palpable  darkness,  and  blot  out  three  days ; 

Last,  with  one  midnight-stroke,  all  the  first-born 

Of  Egypt  must  lie  dead.     Thus  with  ten  wounds  190 

The  river-dragon  tamed  at  length  submits 

To  let  his  sojourners  depart,  and  oft 

Humbles  his  stubborn  heart,  but  still  as  ice 

More  hardened  after  thaw  ;    till,  in  his  rage 

Pursuing  whom  he  late  dismissed,  the  sea 

Swallows  him  with  his  host,  but  them  lets  pass. 

As  on  dry  land,  between  two  crystal  walls. 

Awed  by  the  rod  of  Moses  so  to  stand 

Divided' till  his  rescued  gain  their  shore: 

Such  wondrous  power  God  to  his  Saint  will  lend,  200 

Though  present  in  his  Angel,  who  shall  go 

Before  them  in  a  cloud,  and  pillar  of  fire — 

By  day  a  cloud,  by  night  a  pillar  of  fire — 

To  guide  them  in  their  journey,  and  remove 

Behind  them,  while  the  obdurate  king  pursues. 

All  night  he  will  pursue,  but  his  approach 

Darkness  defends  between  till  morning-watch. 


ftooK  XTI.J  PARADISE    LOST  239 

Then  through  the  fiery  pillar  and  the  cloud 

God  looking  forth  will  trouble  all  his  host. 

And  craze  their  chariot-wheels  :    when,  by  command,         210 

Moses  once  more  his  potent  rod  extends 

Over  the  sea;   the  sea  his  rod  obeys; 

On  their  embattled  ranks  the  waves  return. 

And  overwhelm  their  war.     The  race  elect 

Safe  towards  Canaan,  from  the  shore,  advance 

Through  the  wild   Desert — not  the  readiest  way. 

Lest,  entering  on  the  Canaanite  alarmed, 

War  terrify  them   inexpert,  and  fear 

Return  them  back  to  Egypt,  choosing  rather 

Inglorious  life  with  servitude;    for  life  220 

To  noble  and  ignoble  is  more  sweet 

Untrained  in  arms,  where  rashness  leads  not  on. 

This  also  shall  they  gain  by  their  delay 

In  the  wide  wilderness  :    there  they  shall   found 

Their  government,  and  their  great  Senate  choose 

Through  the  twelve  tribes,  to  rule  by  laws  ordained. 

(jod,  from  the  Mount  of  Sinai,  whose  grey  top 

Shall  tremble,  he  descending,  will  himself, 

In  thunder,  lightning,  and  loud  trumpet's  sound. 

Ordain  them  laws — part,  such  as  appertain  230 

To  civil  justice;    part,  religious  rites 

Of  sacrilice.  informing  them,  by  types 

And  shadows,  of  that  destined  Seed  to  bruise 

The  Serpent,  by  what  means  he  shall  achieve 

Mankind's  deliverance.     But  the  voice  of  God 

To  mortal  ear  is  dreadful :    they  beseech 

That  Moses  might  report  to  them  his  will. 

And  terror  cease ;    he  grants  what  they  besought, 

Instructed  that  to  God  is  no  access 

Without  Mediator,  whose  high  oflice  now  240 

Moses  in  figure  bears,  to  introduce 

One  greater,  of  whose  day  he  shall  foretell. 

And  all  the  Prophets,  in  their  age,  the  times 

Of  great  Messiah  shall  sing.     Thus  laws  and  rites 

Established,  such  delight  hath  God   in  men 

Obedient  to  his  will  that  he  voutsafes 

Among  them  to  set  up  his  tabernacle — 

The  Holy  One  with  mortal  men  to  dwell. 

By  his  prescript  a  sanctuary  is  framed 

Of  cedar,  overlaid  with  gold  ;    therein  _  250 

An  ark.  and  in  the  ark  his  testimony, 

The  records  of  his  covenant;    over  these 


040  PARADISE  LOST  [Book  XII. 

A  mercy-seat  of  gold,  between  the  wings 

Of  two  bright  Cherubim  ;    before  him  burn 

Seven  lamps,  as  in  a  zodiac  representing 

The  heavenly  fires.     Over  the  tent  a  cloud 

Shall  rest  by  day,  a  fiery  gleam  by  night. 

Save  when  they  journey  ;   and  at  length  they  come, 

Conducted  by  his  Angel,  to  the  land 

Promised  to  Abraham  and  his  seed.     The  rest 

Were  long  to  tell — how  many  battles  fought ; 

How  many  kings  destroyed,  and  kingdoms  won  ; 

Or  how  the  sun  shall  in  mid-heaven  stand  still 

A  day  entire,  and  night's  due  course  adjourn, 

Man's  voice  commanding,  '  Sun,  in  Gibeon  stand, 

And  thou.  Moon,  in  the  vale  of  Aialon, 

Till  Israel  overcome  I' — so  call  the  third 

From  Abraham,  son  of  Isaac,  and  from  him 

His  whole  descent,  who  thus  shall  Canaan  win." 

Here  Adam  interposed  : — "  ()  sent  from   Heaven, 
Enlightener  of  my  darkness,  gracious  things 
Thou  hast  revealed,  those  chiefly  which  concern 
Just  Abraham  and  his  seed.     Now  first  I  find 
Mine  eyes  true  opening,  and  my  heart  much  eased,. 
Erewhile  perplexed  with  thoughts  what  would  become 
Of  me  and  all  mankind  ;   but  now  I  see 
His  day,  in  whom  all  nations  shall  be  blest — 
Favor  unmerited  by  me,  who  sought 
Forbidden  knowledge  by  forbidden  means. 
This  yet  I  apprehend  not — why  to  those 
Among  whom  God  will  deign  to  dwell  on  Earth 
So  many  and  so  various  laws  are  given. 
So  many  laws  argue  so  many  sins 
Among  them;    how  can  God  with  such  reside.^" 

To  whom  thus  Michael: — "Doubt  not  but  that  sin 
Will  reign  among  them,  as  of  thee  begot; 
And  therefore  was  law  given  them,  to  evince 
Their  natural  pravity,  by  stirring  up 
Sin  against  Law  to  fight,  that,  when  they  see 
Law  can  discover  sin,  but  not  remove. 
Save  by  those  shadowy  expiations  weak. 
The  blood  of  bulls  and  goats,  they  may  conclude 
Some  blood  more  precious  must  be  paid  for  Man, 
Just  for  unjust,  that  in  such  righteousness, 
To  them  by  faith  imputed,  they  may  hnd 
Justification  towards  God,  and  peace 
Of  conscience,  which  the  law  by  ceremonies 


Book  XII.]  PARADISE  LOST  241 

Cannot  appease,  nor  man  the  moral  part 
Perform,  and  not  performing  cannot  live. 
So  Law  appears  imperfect,  and  but  given  300 

With  purpose  to  resign  them,  in  full  time, 
Up  to  a  better  covenant,  disciplined 
From  shadowy  types  to  truth,  from  flesh  to  spirit, 
From  imposition  of  strict  laws  to  free 
Acceptance  of  large  grace,  from  servile  fear 
To  filial,  works  of  law  to  works  of  faith. 
And  therefore  shall  not  Moses,  though  of  God 
Highly  beloved,  being  but  the  minister 
Of  Law,  his  people  into  Canaan  lead  ; 

But  Joshua,  whom  the  Gentiles  Jesus  call,  310 

His  name  and  office  bearing  who  shall  quell 
The  adversary  Serpent,  and  bring  back 
Through  the  world's  wilderness  long-wandered  Man 
Safe  to  eternal  Paradise  of  rest. 
Meanwhile  they,  in  their  earthly  Canaan  placed. 
Long  time  shall  dwell  and  prosper,  but  when  sins 
National  interrupt  their  public  peace. 
Provoking  God  to  raise  them  enemies — 
From  whom  as  oft  he  saves  them  penitent, 
By  Judges  first,  then  under  Kings;   of  whom  320 

The  second,  both  for  piety  renowned 
And  puissant  deeds,  a  promise  shall  receive 
Irrevocable,  that  his  regal  throne 
For  ever  shall  endure.     The  like  shall  sing 
All  Prophecy — that  of  the  royal  stock 
Of  David  (so  I  name  this  king)  shall  rise 
A  son,  the  Woman's  Seed  to  thee  foretold, 
Foretold  to  Abraham  as  in  whom  shall  trust 
All  nations,  and  to  kings  foretold  of  kings 
The  last,  for  of  his  reign  shall  be  no  end.  330 

But  first  a  long  succession  must  ensue; 
And  his  next  son,  for  wealth  and  wisdom  famed, 
The  clouded  ark  of  God,  till  then  in  tents 
Wandering;  shall  in  a  glorious  temple  enshrine. 
Such  follow  him  as  shall  be  registered 
Part  good,  part  bad  ;    of  bad  the  longer  scroll : 
Whose  foul  idolatries  and  other  faults. 
Heaped  to  the  popular  sum,  will  so  incense 
God,  as  to  leave  them,  and  expose  their  land, 
Their  city,  his  temple,  and  his  holy  ark,  340 

With  all  his  sacred  things,  a  scorn  and  prey 
To  that  proud  city  whose  high  walls  thou  saw'st 
16 


PARADISE  LOST  [P.ook  XII. 

Left  in  confusion,  Babylon  thence  called. 

There  in  captivit)   he  lets  them  dwell 

The  space  of  seventy  years ;   then  brings  them  back, 

Remembering  mercy,  and  his  covenant  sworn 

To  David,  stablished  as  the  days  of  Heaven. 

Returned  from  Babylon  by  leave  of  kings, 

Their  lords,  whom  God  disposed,  the  house  of  God 

They  first  re-edify,  and  for  a  while  350 

In  mean  estate  live  moderate,  till,  grown 

In  wealth  and  multitude,  factious  they  grow. 

But  first  among  the  priests  dissension  springs — 

Men  who  attend  the  altar,  and  should  most 

Endeavor  peace:   their  strife  pollution  brings 

Upon  the  temple  itself ;  at  last  they  seize 

The  sceptre,  and  regard  not  David's  sons  ; 

Then  lose  it  to  a  stranger,  that  the  true 

Anointed  King  Messiah  might  be  born 

Barred  of  his  right.     Yet  at  his  birth  a  star,  360 

Unseen  before  in  heaven,  proclaims  him  come, 

And  guides  the  eastern  sages,  who  inquire 

His  place,  to  offer  incense,  myrrh,  and  gold  : 

His  place  of  birth  a  solemn  Angel  tells 

To  simple  shepherds,  keeping  watch  by  night ; 

They  gladly  thither  haste,  and  by  a  quire 

Of  squadroned  Angels  hear  his  carol  sung. 

A  Virgin   is  his  mother,  but  his  sire 

The  Power  of  the  Most  High.     He  shall  ascend 

The  throne  hereditary,  and  bound  his  reign  370 

With  Earth's  wide  bounds,  his  glory  with  the  Heavens." 

He  ceased,  discerning  Adam  with  such  joy 
Surcharged  as  had,  like  grief,  been  dewed  in  tears. 
Without  the  vent  of  words;  which  these  he  breathed: — 

"  O  prophet  of  glad  tidings,  finisher 
Of  utmost  hope  !    now  clear  I  understand 
What  oft  my  steadiest  thoughts  have  searched  in  vain — 
Why  our  great  Expectation  should  be  called 
The  Seed  of  Woman.     Virgin  Mother,  hail  I 
High  in  the  love  of  Heaven,  yet  from  my  loins  380 

Thou  shalt  proceed,  and  from  thy  womb  the  Son 
Of  God  Most  High  ;   so  God  with  Man  unites. 
Needs  must  the  Serpent  now  his  capital  bruise 
Expect  with  mortal  pain.     Say  where  and  when 
Their  fight,  what  stroke  shall  bruise  the  Victor's  heel." 

To  whom  thus  Michael : — "  Dream  not  of  their  fight 
As  of  a  duel,  or  the  local  wounds 


Book  XIT.]  PARADISE  LOST  243 

Of  head  or  heel.     Not  therefore  joins  the  Son 

Manhood  to  Godhead,  with  more  strength  to  foil 

Thy  enemy  ;   nor  so  is  overcome  390 

Satan,  whose  fall  from  Heaven,  a  deadlier  bruise. 

Disabled  not  to  give  thee  thy  death's  wound  ; 

Which  he  who  comes  thy  Saviour  shall  recure. 

Not  by  destroying  Satan,  but  his  works 

In  thee  and  in  thy  seed.     Nor  can  this  be. 

But  by  fulfilling  that  which  thou  didst  want, 

Obedience  to  the  law  of  God,  imposed 

On  penalty  of  death,  and  suffering  death, 

The  penalty  to  thy  transgression  due, 

And  due  to  theirs  which  out  of  thine  will  grow:  400 

So  only  can  high  justice  rest  appaid. 

The  Law  of  God  exact  he  shall  fulfil 

Both  by  obedience  and  by  love,  though  love 

Alone  fulfil  the  Law;    thy  punishment 

He  shall  endure,  by  coming  in  the  flesh 

To  a  reproachful  life  and  cursed  death. 

Proclaiming  life  to  all  who  shall  believe 

In  his  redemption,  acid  that  his  obedience 

Imputed  becomes  theirs  by  faith — his  merits 

To  save  them,  not  their' own,  though  legal,  works.  410 

For  this  he  shall  live  hated,  be  blasphemed. 

Seized  on  by  force,'>judged,  and  to  death  condemned 

A  shameful  and  accursed,  nailed  to  the  cross 

By  his  own  nation,  slain   for  bringing  life  ; 

But  to  the  cross  he  nails  thy  enemies — 

The  Law  that  is  against  thee,  and  the  sins 

Of  all  mankind,  with  him  there  crucified. 

Never  to  hurt  them  more  who  rightly  trust 

In  this  his  satisfaction.     So  he  dies, 

But  soon  revives  ;    Death  over  him  no  power  420 

Shall  long  usurp.     Ere  the  third  dawning  light 

Return,  the  stars  of  morn  shall  see  him  rise 

Out  of  his  grave,  fresh  as  the  dawning  light. 

Thy  ransom  paid,  which  Man  from  Death  redeems — 

His  death  for  Man,  as  many  as  offered  life 

Neglect  not,  and  the  benefit  embrace 

By  faith  not  void  of  works.     This  godlike  act 

Annuls  thy  doom,  the  death  thou  shouldst  have  died. 

In  sin  forever  lost  from  life ;    this  act 

Shall  bruise  the  head  of  Satan,  crush  his  strength,  430 

Defeating  Sin  and  Death,  his  two  main  arms. 

And  fix  far  deeper  in  his  head  their  stings 


244  PARADISE  LOST  [Book  XTI. 

Than  temporal  death  shall  bruise  the  Victor's  heel, 

Or  theirs  whom  he  redeems — a  death  like  sleep, 

A  gentle  wafting  to  immortal  life. 

Nor  after  resurrection  shall  he  stay 

Longer  on  Earth  than  certain  times  to  appear 

To  his  disciples — men  who  in  his  life 

Still  followed  him  ;   to  them  shall  leave  in  charge 

To  teach  all  nations  what  of  him  they  learned  440 

And  his  salvation,  them  who  shall  believe 

Baptizing  in  the  profluent  stream — the  sign 

Of  washing  them  from  guilt  of  sin  to  life 

Pure,  and  in  mind   prepared,  if  so  befall, 

For  death  like  that  which  the  Redeemer  died. 

All  nations  they  shall  teach  ;    for  from  that  day 

Not  only  to  the  sons  of  Abraham's  loins 

Salvation  shall  be  preached,  but  to  the  sons 

Of  Abraham's  faith  wherever  through  the  world  ; 

So  in  his  seed  all  nations  shall  be  blest.  45° 

Then  to  the  Heaven  of  Heavens  he  shall  ascend 

With  victory,  triumphing  through  the  air 

Over  his  foes  and  thine  ;    there  shall  surprise 

The  Serpent,  Prince  of  Air,  and  drag  in  chains 

Through  all  his  realm,  and  there  confounded  leave; 

Then  enter  into  glory,  and  resume 

His  seat  at  God's  right  hand,  exalted  high 

Above  all  names  in  Heaven  ;   and  thence  shall  come, 

When  this  World's  dissolution  shall  be  ripe, 

With  glory  and  power,  to  judge  both  quick  and  dead —  460 

To  judge  the  unfaithful  dead,  but  to  reward 

His  faithful,  and  receive  them  into  bliss, 

Whether  in  Heaven  or  Earth  ;   for  then  the  Earth 

Shall  be  all  Paradise,  far  happier  place 

Than  this  of  Eden,  and  far  happier  days." 

So  spake  the  Archangel  Michael;   then  paused. 
As  at  the  World's  great  period  ;   and  our  Sire, 
Replete  with  joy  and  wonder,  thus  replied  : — 

"O  Goodness  infinite,  Goodness  immense. 
That  all  this  good  of  evil  shall  produce,  470 

And  evil  turn  to  good — more  wonderful 
Than  that  which  by  creation  first  brought  forth 
Light  out  of  darkness !     Full  of  doubt  I  stand. 
Whether  I  should  repent  me  now  of  sin 
By  me  done  and  occasioned,  or  rejoice 
Much  more  that  nmch  more  good  thereof  shall  spring — 
To  God  more  glory,  more  good-will  to  men 


Book  XII.]  PARADISE  LOST  245 

From  God — and  over  wrath  grace  shall  abound. 

But  say,  if  our  Deliverer  up  to  Heaven 

Must  reascend,  what  will  betide  the  few,  480 

His  faithful.  left  among  the  unfaithful  herd, 

The  enemies  of  truth.     Who  then  shall  guide 

His  people,  who  defend  }     Will  they  not  deal 

Worse  with  his  followers  than  with  him  they  dealt.'*" 

"  Be  sure  they  will,"  said  the  Angel ;  "  but  from  Heaven 
He  to  his  own  a  Comforter  will  send, 
The  promise  of  the  Father,  who  shall  dwell, 
His  Spirit,  within  them,  and  the  law  of  faith 
Working  through  love  upon  their  hearts  shall  write, 
To  guide  them  in  all  truth,  and  also  arm  490 

With  spiritual  armor,  able  to  resist 
Satan's  assaults,  and  quench  his  fiery  darts — 
What  man  can  do  against  them  not  afraid. 
Though  to  the  death  ;   against  such  cruelties 
With  inward  consolations  recompensed, 
And  oft  supported  so  as  shall  amaze 
Their  proudest  persecutors.     For  the  Spirit, 
Poured  first  on  his  Apostles,  whom  he  sends 
To  evangelize  the  nations,  then  on  all 

Baptized,  shall  them  with  wondrous  gifts  endue  500 

To  speak  all  tongues,  and  do  all  miracles. 
As  did  their  Lord  before  them.     Thus  they  win 
Great  numbers  of  each  nation  to  receive 
With  joy  the  tidings  brought  from   Heaven  :    at  length. 
Their  ministry  performed,  and  race  well  run, 
Their  doctrine  and  their  story  written  left. 
They  die ;    but  in  their  room,  as  they  forewarn. 
Wolves  shall  succeed  for  teachers,  grievous  wolv^es. 
Who  all  the  sacred  mysteries  of  Heaven 
To  their  own  vile  advantages  shall  turn  sio 

Of  lucre  and  ambition,  and  the  truth 
With  superstitions  and  traditions  taint. 
Left  only  in  those  written  records  pure. 
Though  not  but  by  the  Spirit  understood. 
Then  shall  they  seek  to  avail  themselves  of  names, 
Places,  and  titles,  and  with  these  to  join 
Secular  power,  though  feigning  still  to  act 
By  spiritual ;    to  themselves  appropriating 
The  Spirit  of  God,  promised  alike  and  given 
To  all  believers;    and,  from  that  pretence,  520 

Spiritual  laws  by  carnal  power  shall  force 
On  every  conscience — laws  which  none  shall  find 


246  PARADISE  LOST  [Book  XII. 

Left  them  enrolled,  or  what  the  Spirit  within 

Shall  on  the  heart  engrave.     What  will  they  then 

But  force  the  Spirit  of  Grace  itself,  and  bind 

His  consort,  Liberty?   what  but  unbuild 

His  living  temples,  built  by  faith  to  stand — ' 

Their  own  faith,  not  another's.?    for,  on   Earth, 

Who  against  faith  and  conscience  can  be  heard 

Infallible.?     Yet  many  will  presume:  530 

Whence  heavy  persecution  shall  arise 

On  all  who  in  the  worship  persevere 

Of  Spirit  and  Truth  ;   the  rest,  far  greater  part, 

Will  deem  in  outward  rites  and  specious  forms 

Religion  satisfied  ;   Truth  shall  retire 

Bestuck  with  slanderous  darts,  and  works  of  Faith 

Rarely  be  found.     So  shall  the  World  go  on, 

To  good  malignant,  to  bad  men  benign, 

Under  her  own  weight  groaning,  till  the  day 

Appear  of  respiration  to  the  just  540 

And  vengeance  to  the  wicked,  at  return 

Of  Him  so  lately  promised  to  thy  aid. 

The  Woman's  Seed— obscurely  then  foretold. 

Now  amplier  known  thy  Saviour  and  thy  Lord  ; 

Last  in  the  clouds  from  Heaven  to  be  revealed 

In  glory  of  the  Father,  to  dissolve 

Satan  with  his  perverted  World  ;   then  raise 

From  the  conflagrant  mass,  purged  and  refined, 

New  Heavens,  new  Earth,  Ages  of  endless  date 

Founded  in  righteousness  and  peace  and  love.  550 

To  bring  forth  fruits,  joy  and  eternal  bliss." 

He  ended  ;    and  thus  Adam  last  replied  : — 
"  How  soon  hath  thy  prediction,  Seer  blest. 
Measured  this  transient  World,  the  race  of  Time, 
Till  Time  stand  fixed  !     Beyond  is  all  abyss- 
Eternity,  whose  end  no  eye  can  reach. 
Greatly  instructed  I  shall  hence  depart, 
Greatly  in  peace  of  thought,  and  have  my  fill 
Of  knowledge,  what  this  vessel  can  contain  ; 
Beyond  which  was  my  folly  to  aspire.  56-^ 

Henceforth  I  learn  that  to  obey  is  best, 
And  love  with  fear  the  only  God,  to  walk 
As  in  his  presence,  ever  to  observe 
His  providence,  and  on  him  sole  depend. 
Merciful  over  all  his  works,  with  good 
Still  overcoming  evil,  and  by  small 
Accomplishing  great  things — by  things  deemed  weak 


Book  XII.]  PARADISE   LOST  247 

Subverting  worldly-strong,  and  worldly-wise 

By  simply  meek;    that  suffering  for  Truth's  sake 

Is  fortitude  to  highest  victory,  570 

And  to  the  faithful  death  the  gate  of  life — 

Taught  this  by  his  example  whum  I  now 

Acknowledge  my  Redeemer  ever  blest." 

To  whorn  thus  also  the  Angel  last  replied  :  — 
"  This  having  learned,  thou  hast  attained  the  sum 
Of  wisdom  ;   hope  no  higher,  though  all  the  stars 
Thou  knew'st  by  name,  and  all  the  ethereal  powers. 
All  secrets  of  the  Deep,  all  Nature's  works. 
Or  works  of  God  in  heaven,  air,  earth,  or  sea. 
And  all  the  riches  of  this  world  enjoy'dst,  5S0 

And  all  the  rule,  one  empire.     Only  add 
Deeds  to  thy  knowledge  answerable ;    add  faith  ; 
Add  virtue,  patience,  temperance ;   add  love, 
By  name  to  come  called  Charity,  the  soul 
Of  all  the  rest:   then  wilt  thou  not  be  loth 
To  leave  this  Paradise,  but  shalt  possess 
A  Paradise  within  thee,  happier  far. 
Let  us  descend  now,  therefore,  from  this  top 
Of  speculation  ;    for  the  hour  precise 

Exacts  our  parting  hence;   and,  see!   the  guards.  590 

By  me  encamped  on  yonder  hill,  expect 
Their  motion,  at  whose  front  a  flaming  sword, 
In  signal  of  remove,  waves  fiercely  round. 
We  may  no  longer  stay.     Go,  waken  Eve  ; 
Her  also  I  with  gentle  dreams  have  calmed. 
Portending  good,  and  all  her  spirits  composed 
To  meek  submission  :  thou,  at  season  fit. 
Let  her  with  thee  partake  what  thou  hast  heard — 
Chiefly  what  may  concern  her  faith  to  know. 
The  great  deliverance  by  her  seed  to  come  600 

(For  by  the  Woman's  Seed)  on  all  mankind— 
That  ye  may  live,  which  will  be  many  days, 
Both  in  one  faith  unanimous;   though  sad 
With  cause  for  evils  past,  yet  much  more  cheered 
With  meditation  on  the  happy  end." 

He  ended,  and  they  both  descend  the  hill. 
Descended,  Adam  to  the  bower  where  Eve 
Lay  sleeping  ran  before,  but  found  her  waked  ; 
And  thus  with  words  not  sad  she  him  received  : — 

"Whence  thou  return'st  and  whither  went'st  I  know^ ;   610 
For  God  is  also  in  sleep,  and  dreams  advise. 
Which  he  hath  sent  propitious,  some  great  good 


248  PARADISE  LOST  [Book  XII. 

Presaging,  since,  with  sorrow  and  heart's  distress 

Wearied,  I  fell  asleep.     But  now  lead  on  ; 

In  me  is  no  delay;    with  thee  to  go 

Is  to  stay  here ;    without  thee  here  to  stay 

Is  to  go  hence  unwilling  ;    thou  to  me 

Art  all  things  under  Heaven,  all  places  thou, 

Who  for  my  wilful  crime  art  banished  hence. 

This  further  consolation  yet  secure  620 

I  carry  hence  :   though  all  by  me  is  lost, 

Such  favor  I  unworthy  am  voutsafed. 

By  me  the  Promised  Seed  shall  all  restore." 

So  spake  our  mother  Eve ;   and  Adam  heard 
Well  pleased,  but  answered  not;  for  now  too  nigh 
The  Archangel  stood,  and  from  the  other  hill 
To  their  fixed  station,  all  in   bright  array. 
The  Cherubim  descended,  on  the  ground 
Gliding  meteorous,  as  evening  mist 

Risen  from  a  river  o'er  the  marish  glides,  630 

And  gathers  ground  fast  at  the  laborer's  heel 
Homeward  returning.     High  in  front  advanced, 
The  brandished  sword  of  God  before  them  blazed. 
Fierce  as  a  comet ;    which  with  torrid  heat, 
And  vapor  as  the  Libyan  air  adust. 
Began  to  parch  that  temperate  clime ;   whereat 
In  either  hand  the  hastening  Angel  caught 
Our  lingering  parents,  and  to  the  eastern  gate 
Led  them  direct,  and  down  the  cliff  as  fast 
To  the  subjected  plain — then  disappeared.  640 

They,  looking  back,  all  the  eastern  side  beheld 
Of  Paradise,  so  late  their  happy  seat. 
Waved  over  by  that  flaming  brand;  the  gate 
With  dreadful  faces  thronged  and  fierx'  arms. 
Some  natural  tears  they  dropped,  but  wiped  them  soon  ; 
The  world  was  all  before  them,  where  to  choose 
Their  place  of  rest,  and  Providence  their  guide. 
They,  hand  in  hand,  with  wandering  steps  and  slow, 
Through  Eden  took  their  solitary  way. 


NOTES 


NOTES 


BOOK   I 

1-26.      THE   SUBJECT 

Paradise  Lost  differs  in  its  opening  from  its  ancient  models,  fne 
Iliad,  the  Odyssey,  and  the  ^neid,  in  having  a  double  invocat./on. 
The  first  is  to  the  Genius  of  Sacred  Song,  elsewhere  called  Urjania, 
who  is  the  inspirer  of  the  rhythmical  language  in  versified  portions 
of  the  Holy  Scriptures,  who  appears  in  Heaven  as  the  sister  and 
companion  of  eternal  Wisdom,  and  who  gives  to  the  speech  ^of  the 
blessed  that  prompt  eloquence  and  musical  sweetness  by  whiclb  it  is 
characterized.     She  has  to  do  with  expression. 

The  Holy  Spirit,  who  is  next  invoked  for  enlightenment  and 
instruction,  has  to  do  with  substance  rather  than  with  form.  To 
Him  the  poet  pray:,  for  knowledge  and  ability  to  set  forth  the 
truth.  This  implies  an  intention  to  hold  fancy  in  check  and  to 
subordinate  everything  to  the  correct  presentation  of  great  spiritual 
facts.  They  make  a  radical  mistake  who  say  that  certain  things  in 
the  poem  may  be  poetry  but  are  not  theology. 

I.  Disobedience.  This  is  the  principal  word  of  the  subject.  It 
prepares  us  for  a  certain  sternness  of  sentiment,  especially  in  the 
words  of  the  offended  Deity.  Justice  rather  than  love  is  the  key- 
note ;  and  the  poet's  main  purpose  is  to  show  the  righteousness  of 
God's  dealings. 

1-5.  The  subject  is  not  fully  stated  until  the  end  of  the  fifth 
line.  Landor's  idea  that  the  fourth  and  fifth  lines  might  be  ad- 
vantageously omitted  is  erroneous  ;  they  are  needed  to  mark  out 
exactly  the  scope  of  the  poem.  Milton  carries  us  forward  to  the 
period  of  the  restored  earth  and  the  establishment  of  the  saved  in 
it  (xii.  463-465). 

6.  Sea-ei  means  "separate,"  "retired,"  "apart."  The  loneli- 
ness of  the  desert  retreat  is  contrasted  with  the  publicity  of  Mount 
Zion,  its  kingly  palace,  its  architectural   beauty,  and  its  tides  of 


2  52  PARADISE   LOST  [Rook  I. 

human  life.     The  Heavenly  INIuse  visits  her  votaries  not  only  in 
remote  solitudes  but  nlso  in  crowded  cities. 

8.  TJuxt  shepherd.  Moses  had  been  literally  a  shepherd  in  the 
district  about  Horeb  and  Sinai  {Exod.  iii.  i)  ;  he  is  called  a  shep- 
herd metaphorically  as  the  leader  of  the  Israelites  out  of  Fgypt 
{Isa.  Ixiii,  ii) ;  he  is  so  designated  here  in  allusion  to  his  poetical 
character.  The  peculiar  fitness  in  this  early  mention  of  Moses 
appears  from  the  fact  that  to  him  chiefly  Milton  is  indebted  for  the 
knowledge  of  "  man's  first  disobedience." 

lo.  Zion  hill.  The  names  of  David  and  Isaiah,  true  poets,  are 
associated  with  this  spot,  which  may  well,  therefore,  be  regarded 

s  a  haunt  of  the  Muses. 

,  13.  Adventroiis.  "Now  of  the  Heaven  which  is  above  the 
heuvens  no  earthly  poet  has  sung,  or  ever  will  sing,  in  a  worthy 
mai  iner." — Plato's  Phadrtis.  The  task,  impracticable  to  the  Pagan 
worl  d,  Milton  was  able  to  undertake  with  the  aid  of  Divine  reve- 
lation). 

14-  '•  No  middle  flight.  He  celebrates  the  very  throne  of  God, 
"  higljt  above  all  height."  Since  there  is  no  summit  beyond  that 
to  wlVich  he  aspires,  the -word  "  middle  "  is  used  in  its  exact  sense 
aiKa  not  in  the  vague  sense  of  "  mediocre  "  or  *'  mean." 
/  16.  Unatteiiipted.  What  does  this  mean  ?  The  War  in  Heaven, 
tiie  Fall  of  Lucifer,  the  Creation  of  the  World,  and  the  Fall  of 
Man  had  been  .subjects  frequently  treated  by  poets  of  almost  every 
Christian  nation.  But  in  the  grandeur  of  his  scope  and  method 
Milton  had  no  predecessor  or  model.  His  is  a  universal  poem,  not 
bounded  by  the  ordinary  limits  of  space  and  time. 

18.  Before  all  temples.  Whatever  mountain  or  s]jring  may  be 
the  haunt  of  the  tuneful  Nine  or  the  Heavenly  Muse,  the  Holy 
Spirit  does  not  favor  any  particular  spot  of  earth,  but  dwells  every- 
where in  pious  hearts.  "  Temple  "  here  does  not  mean  a  building 
erected  by  human  hands,  l)ut  any  precinct,  whether  hill,  or  grove,  or 
spring  hallowed  by  the  presence  of  a  deity. 

19.  Instruct  me.  This  invocation  is  not  a  mere  form.  It  re- 
sults from  a  conviction  deeply  felt  and  long  before  expressed 
{Reason  of  Church  Government,  Introd.  to  Book  II.,  1641)  that  in 
the  work  which  he  owed  to  the  world  he  must  rely  not  upon 
"dame  Memory  and  her  siren  daughters,"  but  upon  "devout 
prayer  to  that  eternal  Spirit  who  can  enrich  M'ith  all  utterance  and 
knowledge  and  send  out  his  seraphim  with  the  hallowed  fire  oi  his 
altar,  to  touch  and  purify  the  lips  of  whom  he  pleases." 

21.  Dove-like.     "The  comparison  '  dove-like,' to  illustrate  the 


Book  1.|  NOTES  253 

meaning  of  'brooding,'  occurs  in  the  Talmiidists  or  Jewish  com- 
mentators on  the  Bible.  There  may  also  be  a  recollection  of  Luke 
iii.  22." — Massoii.  "Brooded"  is  said  to  be  a  better  translation 
of  the  Hebrew  word  in  Gen.  i.  2,  rendered  "  moved." 

Abyss.  Chaos,  out  of  a  portion  of  which  our  universe  was 
formed . 

24.  To  the  highfh,  as  much  as  the  proposed  subject  demands  or 
will  bear. 

25,  26.  "As  to  the  Paradise  Lost,  it  happens  that  there  is  — 
whether  there  ought  to  be  or  not — a  pure  golden  moral,  distinctly 
announced,  separately  contemplated,  and  the  very  weightiest  ever 
uttered  by  man  or  realized  by  fable.  It  is  a  moral  rather  for  the 
drama  of  a  world  than  for  a  human  poem." — (De  Quincey,  in  the 
Dpi  U7n- Eater.) 

27-33.     THE    QUESTION 

Next  to  the  announcement  of  the  subject  and  the  invocation  of 
the  Muse,  each  of  the  great  epics  of  antiquity  has  a  question,  the 
answer  to  which  names  at  once  the  chief  hostile  agent  and  states 
the  motives  of  the  struggles  and  sufferings  to  be  told.  The  answer 
in  detail  is  the  whole  epic  narrative.  The  introduction  of  this 
question,  then,  is  essential  to  the  rhetorical  completeness  of  the 
poem. 

27.  Heaven  hides  nothiitg,  etc.  See  i  Cor.  ii.  10  ;  Ps.  cxxxix. 
7.  8. 

34-49.      THE    STATUS 

This  is  another  essential  part  of  the  epic,  which  contains  in  the 
most  general  terms  a  statement  of  the  motives  that  animate  the 
chief  actor  in  his  malignant  course. 

34.  Serpent.  The  first  Scriptural  designation  of  the  devil  as 
well  as  Milton's  first,  and  perhaps  the  most  general  term  that  could 
have  been  chosen  to  denote  the  power  of  evil.     Rev.  xii.  g. 

In  the  Iliad,  Apollo  is  the  offended  divinity  ;  in  the  Odyssey, 
Neptune  ;  in  the  jfEneid,  Juno  ;  and  in  Paradise  Lost,  Satan,  who, 
as  we  shall  see,  is  identified  with  Apollo.  This  means  that  the 
Iliad  2>.\\A  Paradise  Lost  de.scribe  the  operation  of  the  same  malig- 
nant principle. 

35.  Envy  and  revenge.  His  hostility  was  against  both  man 
and  God  {Rev.  xii.  12,  13). 

36.  What  time.     Commonly  regarded  as  a  Latinism,  but  found 


254  PARADISE  LOST  [Book  I. 

by  Professor  Cook  in  the  Ormulum,  and  believed  by  liini  to  be  of 
"  Northern  origin." 

41.  Ajuhitious.  This  word  summarizes  the  motives  of  Satan. 
He  is  the  origin  and  inspiration  of  all  evil,  positive  and  negative, 
but  the  mainspring  of  his  deeds  and  thoughts  is  the  purpose  to 
make  himself  supreme.  He  is  selfish,  but  it  is  not  so  much  posses- 
sion as  rule  that  he  covets. 

46.  Ruin  and  combustion.  These  are  general  terms,  fitting 
their  place,  for  what  are  further  on  specified  as  "  sulphurous  hail  " 
(171)  and  "  red  lightning  "  (175)  ;  ruin  (J.at.  ruina,  a  precipitate 
fall)  referring  to  the  former,  and  combustion  to  the  latter.  The 
conception  originates  in  Rev.  viii.  7. 

50-191.      THE    DRAGON    BOUND 

There  was  a  time  at  the  beginning  of  this  world  when  there  was 
no  evil  in  the  universe,  and  all  things  were'  pronounced  "very 
good  "  i^Gen.  i.  31).  During  this  period  the  devils  were  lying  in 
a  state  of  inertness,  destruction,  or  death  upon  the  burning  lake 
{Rev.  viii.  9).  Their  condition  was  that  of  the  great  dragon  when 
he  was  bound  in  the  bottomless  pit  (Rev.  xx.  1-3).  The  opening 
scene  of  the  poem  shows  the  place  of  punishment  and  the  effect  of 
torment  upon  the  Satanic  nature,  making  it  more  stubborn  and 
vindictive.  Prometheus  bound  in  adamantine  chains  on  Mount 
Caucasus  affords  a  parallel  from  classic  fable,  and  the  defiant  speech- 
es of  the  Titan  have  a  recognized  resemblance  to  those  of  Satan. 

50.  A^ine  times,  etc.  This  period  is  made  up  of  the  triumphal 
sablmth  before  Creation,  the  six  days,  the  sabbath  after,  and  the 
next  day,  on  which  the  commandment  to  abstain  from  the  tree  of 
Knowledge  was  given  to  Adam.  While  there  was  no  law,  there 
could  be  no  transgression  ;  "but  when  the  commandment  came 
sin  revived  "  {Rom.  vii.  9).  The  doings  on  earth  have  instan- 
taneous effect  in  Hell. 

ilready  the  poet  introduces  us  to  a  series  of  events  in  the  career 
i  Apollo,  with  whom  St.  John  identifies  Satan  {Rev.  ix.  11).  The 
myth  of  the  nine  days'  and  nights'  labor  of  Latona  {Atjtu),  Death)  at 
the  birth  of  her  children,  Apollo  and  Artemis,  is  here  satisfied. 
When  every  other  place  had  refused  to  receive  Latona,  Delos, 
which  had  been  floating  about  in  the  sea,  was  moored  by  Jupiter 
for  this  purpose.  In  like  manner  Hell  had  been  prepared  for  the 
apostates,  but  would  have  fled  affrighted  had  not  its  foundation,  at 
their  fall,  been  fixed  too  fast  and  deep  (vi.  867-870). 


1 


Book  1.]  NOTES  255 

53.  Confounded  though  immortal.  The  confusion  is  opposed 
to  the  immortality  and  answers  to  death  in  spiritual  creatures. 

57.  Witnessed.  His  baleful  eyes  showed  his  affliction  and  dis- 
may {Luke  xvi.  23). 

63.  Darkness  visible  Job  (x.  22)  describes  the  realm  of  death 
as  "  a  land  of  darkness  as  darkness  itself,  without  any  order,  and 
u<here  the  light  is  as  darkness."  Gregory  the  Great,  commenting 
on  this  passage  in  Job,  says:  "Though  there  the  fire  gives  no 
light  for  comfort,  yet  that  it  may  torment  the  more,  it  does  give 
light  for  a  purpose.  For  the  damned  shall  see  by  the  flame  light- 
ing them  all  their  followers  along  with  themselves  in  torment  for 
the  love  of  whom  they  transgressed,  that  .  .  .  the  destruction  of 
those  very  persons  may  also  afflict  them  for  the  nicrease  of  their 
own  condemnation." 

66.  Hope  never  comes,  etc.  Every  one  is  reminded  here  of  the 
inscription  over  the  gate  of  Dante's  Hell,  "  All  hope  abandon,  ye 
who  enter  here  ;"  but  the  thought  is  more  fully  contained  in  Eccl. 
ix.  4. 

73.  As  far  removed,  etc,  Landor  thinks  that  this  "  is  not  very 
far  for  creatures  who  could  have  measured  all  that  and  a  much 
greater  distance  by  a  single  act  of  the  will."  No  matter  ;  that  is 
the  distance,  on  the  authority  of  Ps.  ciii.  11,  12,  between  blessed 
ness  and  despair. 

The  remarks  of  Bishop  Newton  on  these  lines  have  misled  many. 
He  says  :  "It  is  observable  that  Homer  makes  the  seat  of  Hell  as 
far  beneath  the  deepest  pit  of  earth  as  Heaven  is  above  the  earth. 
Virgil  makes  it  twice  as  far,  and  Milton  thrice  as  far,  as  if  the 
three  great  poets  had  stretched  their  utmost  genius  and  vied  with 
each  other  in  extending  his  idea  of  Hell  fartliest."  A  little  reflec- 
tion will  satisfy  any  one  that  such  petty  artifice  by  Homer's  succes- 
sors to  outrival  their  master  would  be  worthy  only  of  contempt, 
and  that  Virgil  and  Milton  would  have  been  the  last  in  the  world 
to  be  guilty  of  such  irreverence.  On  the  contrary,  they  took  pains 
to  conform  to  his  ideas  while  varying  from  his  manner  of  expressing 
them.  Each  of  the  poets  recognizes  below  the  Empyrean  three  re- 
gions, one  under  the  other  and  of  equal  depth  :  first,  the  Earth  ; 
second,  Hades  ;  and  third,  Tartarus.  Homer,  speaking  of  the  lo- 
cation of  Tartarus,  teaches  that  it  extends  "  as  far  below  Hades  as 
the  distance  from  heaven  to  earth  "(//.  viii.  16).  Virgil,  measuring 
from  the  surface  of  the  earth,  and  of  course  including  Hades,  says  : 
"  Then  Tartarus  itself  sinks  deep  down  and  extends  towards  the 
shades  twice  as  far  as  is  the  prospect  upward  to  the  ethereal  throne 


256  PARADISE  LOST  [Book  I. 

of  heaven  "  {/En.  vi.  577-579).  Milton  confirms  both  with  the 
statement  that  the  whole  distance  from  Heaven  to  Hell  is  three 
times  as  far  as  from  Heaven  to  Earth. 

"  Hell  appears  to  be  situated  beyond  the  limits  of  this  universe. 
.  .  .  Nor  are  reasons  wanting  for  this  locality ;  for  as  the  place  of 
the  damned  is  tlie  same  as  that  prepared  for  the  devil  and  his  an- 
gels {Matt.  XXV.  41)  in  punishment  of  their  apostasy,  which  oc- 
curred before  the  Fall  of  Man,  it  does  not  seem  probable  that  Hell 
should  have  been  prepared  within  the  limits  of  this  world,  in  the 
bowels  of  the  earth  on  which  the  curse  had  not  yet  passed.  This 
is  said  to  have  been  the  opinion  of  Chrysostom,  as  likewise  of 
Luther  and  some  later  divines"  (Milton  :    Chris.  Doct.,  xxxiii). 

7S.  Weltering,  rolling,  especially  in  blood,  in  allusion  to  Rev. 
viii.  8,  9. 

So.  Palestine  here  has  the  narrower  meaning  of  Philistia,  in  one 
of  the  cities  of  which  (Ekron)  Beelzebub  was  specially  worshipped 
(2  Kings  i.  3). 

81.  Beelzebub,  the  god  of  Reason,  is  distinguished  from  the 
other  devils  by  his  superior  wisdom.  He  is  also  the  lunar  divinity 
and  connected  in  the  Bible  with  divination  and  sorcery  (2  Kings  i, 
2,  et  seq.;  Matt.  xii.  24-27).  Many  of  his  characteristics,  as 
drawn  by  Milton,  are  taken  from  the  Homeric  Ulysses,  who  was  a 
favorite  of  the  goddess  Athene  and  had  his  home  in  Ithaca,  an 
island  of  the  Ionian  Sea.  The  name  Beelzebub,  meaning  "  God 
of  Flies,"  suggests  the  mastery  of  reason  over  the  fancies  that  tiit 
through  the  mind  (Compare  note  on  v.  102),  and  also  the  mental 
torment  caused  by  an  unruly  fancy  as  figured  by  the  ilistnis-(\.x'\\t.w 
lo,  from  whom  the  Ionian  Sea  was  named. 

82.  Satan  (Ilebr.  Adversary).  The  name  reveals  Self-  will  as 
the  core  of  this  leading  spirit's  character.  Ambition  is  his  peculiar 
quality,  though  he  is  not  specialized  like  the  rest.  They  are  lim- 
ited each  to  his  particular  vice,  but  Satan  is  present  in  all  and  may 
do  the  work  of  Moloch,  Belial,  and  the  others  as  occasion  calls.  In 
his  appropriate  activity  he  resembles  Apollo  and  the  gods  and  men 
whom  that  deity  inspires.  He  is  the  solar  divinity  and  bears  the 
name  Lucifer  in  common  with  the  King  of  Babylon.  He  enters 
the  haughty  spirit  of  this  ruler  and  many  others,  and  then  their  acts 
become  his  own. 

The  dialogue  that  follows  has  many  points  of  likeness  to  the  one 
between  Prometheus  (surnamed  \\vp<l»6poi;,  Fire-bringer)  and  lo  in 
the  drama  of  /Eschylus.  The  speeches  of  Beelzebub  contain  a 
weak  protest  of  Reason  against  the  rash  ventures  of  Ambition. 


J 


Book  I.]  NOTES  257 

S4.  Hoiv  changed !  lo  complains  of  the  terrible  distortion  of 
her  person  and  mind  {Prom.Vinct.  673). 

86.  Didst  outshine  myriads.  Being  the  lun?ir  divinity,  he  out- 
shone the  rest  as  the  moon  does  the  stars.  Professor  Cook  aptly 
quotes  Odys.  vi.  107,  108  ;  "  High  over  all  she  [Artemis]  rears  her 
head  and  brows,  and  easily  may  she  be  known — but  all  are  fair." 

93,  94.  He  with  his  thunder,  etc.  See  note  on  iv.  928.  Com- 
pare Prom.  Vinct.  1080-1085,  992-997, 

102.  Durst  dislike,  etc.  The  implication  is  that  even  thei*- 
feelings  were  not  free.  In  an  important  sense  this  was  true,  but  it 
does  not  involve  the  idea  of  tyranny  in  Heaven  {Matt.  xxii.  37). 

105.  What  though,  etc.  The  Cambridge  edition  on  this  point 
is  important :  "  The  second  edition  has  at  the  end  of  108  a  colon  ; 
of  109  a  note  of  interrogation.  .  .  .  The  line  [109]  is  an  interroga- 
tion, and  Satan  asks,  '  To  retain  one's  hate,  one's  courage,  etc.,  is 
not  that  to  be  still  unsubdued :  in  what  else  but  this  lies  the  test  of 
not  being  overcome  ?'  " 

T16.  Fate  literally  means  "  that  which  is  spoken."  When  God 
declares  his  will,  that  is  fate.  Since  God  cannot  change  or  repent, 
it  is  always  true  that  what  he  wills  is  fate  (vii.  173).  Satan  con- 
siders fate  as  something  above  the  will  of  God,  limiting  him  as 
Jupiter  was  supposed  to  be  limited  {Prom.  Vinct.  1053). 

126.  Vaunting,  etc.,  like  the  King  of  Assyria  {Isa.  x.  8-14). 
This  throws  its  light  back  upon  what  precedes.  Satan  did  not 
shake  God's  throne,  or  call  out  Heaven's  utmost  power,  or  gain 
foresight  from  experience,  or  even  maintain  an  inflexible  will.  Yet 
these  are  not  gross  lies  ;  to  a  narrow  vision  they  might  even  seem 
like  truths. 

127.  Compeer.  The  authority  for  treating  Beelzebub  as  equal 
with  Satan  comes  from  Matt.  xii.  26,  27,  where  the  names  of  the 
two  are  used  synonymously. 

128.  O  Prince,  etc.  The  King  of  Babylon,  bearing  in  common 
with  Satan  the  surname  Lucifer,  was  like  him  in  ambition  and  cov- 
eted the  title  of  "  king  of  kings  "  {Dan.  ii.  37). 

129.  Seraphim.     See  note  on  1.  157. 

131.  Endangered.  Nimrod,  the  first  king  of  Babylon  {Gen.  x. 
10),  in  building  the  Tower  of  Babel,  tried  to  usurp  the  authority  of 
God  on  earth,  and  would  have  succeeded  but  for  miraculous  inter- 
ference from  Heaven  {Gen.  xi.  6). 

134.   /  see  and  rue,  etc.      The  prudence    of  Beelzebub    causes 
him,  like  his  worshippers  of  Ekron,  to  cry  out  the  sooner  in  the 
presence  of  calamities  (i  Sam,  v.  10-12), 
17 


258  PARADISE   LOST  [Book  I. 

138.  Gods  is  a  title  which  belongs  to  them  of  right.  "The 
name  of  god  is  not  unfrequently  ascribed  by  the  will  and  concession 
of  God  the  Father  even  to  angels  and  to  men  "  {Christ.  Doct.  v). 
In  the  Bible  the  evil  spirits  are  sometimes  spoken  of  as  "  strange 
gods." 

144.  Believe  almighty.  James  ii.  19.  Probably  the  highest  at- 
tainment of  infernal  wisdom. 

147.  Strongly  to  suffer,  etc.  Ulysses,  "the  much  -  enduring," 
and  Atlas,  "  the  sufferer,"  this  spirit's  prototypes,  also  suffer  and 
are  silent.  * 

149.  Mightier  service,  etc.  Like  delinquent  debtors,  the  evil 
spirits  are  cast  into  prison  to  toil  as  slaves  until  the  last  mite  is 
paid  {Lzike  xii.  58,  59). 

151.  Heart  of  Hell,  etc.  The  lake  of|Jire  in  the  centre  of 
Hell  was  the  special  place  of  torment  which  the  devils  feared  when 
about  to  be  cast  out  by  Jesus  {Matt.  viii.  29).  They  also  feared 
the  "  gloomy  Deep  "  {Luke  viii.  31). 

153.  What  can  it  then  avail?  Nonentity  is  better  than  exist- 
ence under  eternal  torment  {Matt,  xxvi.  24). 

156.  Speedy  words.  Not  a  meaningless  echo  of  Homer's 
"  winged  words."  The  wisdom  and  faith  of  Beelzebub  must  not 
be  long  entertained,  or  Satan's  whole  infernal  scheme  will  fail. 

157.  Cherub.  "Some  of  the  rabbins  tell  us  that  the  cherubim 
are  a  set  of  angels  who  know  most,  and  the  seraphim  a  set  of  an- 
gels who  love  most." — Addison.  This  statement,  though  not  very 
precise,  will  serve  to  suggest  the  interior  distinction  between  cher- 
ubim and  seraphim.  The  exterior,  or  physical,  distinction  corre- 
sponds to  this  ;  spirits  of  light  and  heat  being  seraphim  and  spirits 
of  air  and  water  cherubim.  Beelzebub  is  eminently  a  cherub,  be- 
cause of  his  wisdom  and  also  because  of  his  association  with  the 
moon,  which  shines  only  by  reflected  light  and  rules  the  night,  the 
air,  and  the  sea.  Satan,  on  the  other  hand,  is  the  leader  of  the 
seraphim  because  of  his  fiery  ambition  and  also  because  of  his  asso- 
ciation with  the  sun. 

170.  His  ministers.  "  Bentley  points  out  a  contradiction  be- 
tween Satan's  apparent  assumption  on  the  one  hand,  that  the  good 
angels  pursued  the  bad  to  the  verge  of  Hell  (confirmed  by  Moloch, 
Book  ii.  78.  79)  and  the  statement  by  Raphael  on  the  other  hand, 
that  all  the  holy  angels  stood  silent  witnesses  of  the  almighty  acts 
of  the  Messiah  in  vanquishing,  single-handed,  his  foes  (vi.  882,  883). 
Bentley  cites  the  testimony  of  Chaos,  that  Heaven  '  poured  forth 
by  millions  her  victorious  bands  pursuing.'  " — Sprague.     Newton 


Book  I.]  NOTES  259 

and  Sprague  have  furnished  explanations  of  the  apparent  inconsist- 
ency. The  fact  is,  however,  that  Milton  is  only  introducing  one  of 
those  paradoxes  so  frequently  found  in  the  Scriptures.  In  Matt. 
xiii.  49,  50,  it  is  said  that  at  the  judgment  the  angels  shall  "sever 
the  wicked  from  among  the  just  and  shall  cast  them  into  the  fur- 
nace of  fire."  In  2  Tkess.  i.  7,  8,  Christ  himself  is  designated  as 
the  one  who  on  the  same  occasion  in  flaming  fire  will  take  ven- 
geance on  them  that  know  not  God.  The  true  sense  is  that  the  an- 
gels were  active  as  instruments  through  the  whole  struggle  ;  their 
clear  faith  enabled  them  to  see  Messiah  as  the  real  victor  who  gave 
his  servants  strength  to  overcome,  while  the  devils  with  dimmer 
spiritual  vision,  though  they  could  not  fail  to  recognize  his  pres- 
ence, saw  prominently  the  immediate  instruments  of  their  defeat. 
Raphael  attributes  all  success  to  the  Messiah  ;  Satan  and  his  asso- 
ciates divide  it  between  him  and  his  followers.  During  the  Sav- 
iour's incarnation  the  disciples  were  at  first  unable  to  cast  out 
devils,  but  afterwards  succeeded  through  the  name  of  Christ — evi- 
dence that  the  power  lay  not  with  them  but  with  their  Lord  {Luke 
ix.  38-42). 

172.   O'erblown,  etc.     Compare  Isa.  xxx.  33. 

180.  Yon  dreary  plain,  etc.  The  plain  of  Dura,  where  Babylon 
stood,  is,  in  its  desolation,  typical  of  Hell,  just  as  the  ambitious 
King  of  Babylon  is  sometimes  put  for  Satan.  After  the  Divine 
curse  had  fallen  upon  .he  land,  it  was  prophetically  described  as  a 
desolation,  a  dry  land,  a  wilderness,  and  a  land  wherein  no  man 
dwelleth.  It  also  became,  like  this  plain  of  Hell,  "a  dwelling- 
place  for  dragons,"  "  the  habitation  of  devils,"  etc  {Jer.  li.  37,  43; 
Rev.  xviii.  2). 

191.  If  not.  Bentley  suggests,  "if  none";  Sprague  says, 
"supply  'any.'  " 

192-282.      THE   DRAGON    LOOSED 

The  present  scene,  based  on  Rev.  xx.  3,  7,  shows  the  loosing  of 
Satan,  the  great  dragon,  from  the  chains  of  his  inertness. 

195.  Sparkling  blazed.  Of  the  leviathan  it  is  said,  "  His  eyes 
are  like  the  eyelids  of  the  morning"  {Job  xli.  18).  Spenser,  de- 
scribing the  old  dragon,  says  {Faerie  Qtieene,  1.  xi.  14) : 

"His  blazing  eyes,  like  two  bright  shining  shields. 
Did  burn  with  wrath,  and  sparkled  living  fire." 

T97.  As  %vho7n  the  fables,  etc.  The  list  of  gigantic  beings  to 
whom  Satan  is  compared  contains  one  Titan,  Uranid,  or  heaven- 


26o  PARADISE  LOST  [Book  I. 

born  (Briareus),  one  giant  or  earth-born  (Typhon),  and  one  sea- 
beast  (Leviathan).  When  Satan  flies,  he  is  the  largest  creature  in 
the  air,  like  the  eagle  ;  when  he  walks,  the  largest  on  the  land,  like 
the  behemoth  ;  when  he  floats,  the  largest  in  the  sea,  like  the  levia- 
than. These  creatures  are  described  in  succession  in  the  Book  of 
Job  (xxxix.-xli.) ;  and  Milton,  without  much  doubt,  means  Job's 
eagle  (the  feathers  of  which  are  its  hundred  hands)  and  behe- 
moth, when  he  names  Briareus  and  Typhon. 

203.  ///;;/  haply,  etc.  This  means  that  the  mysterious  monster 
of  which  sailors  speak  is  probably  the  leviathan  {Ps.  civ.  25,  26). 
Nothing  is  said  or  hinted  about  the  whale,  as  commentators  usually 
assume. 

205.  As  seamen  tell.  The  stories  of  Olaus  Magnus  are  hardly  of 
sufficient  standing  for  even  an  allusion  in  this  poem.  But  the  ex- 
perience of  St.  Paul  i^Acts  xxvii.  20  et  seq.)  and  the  remarkably 
similar  adventures  of  Ulysses  in  apparently  the  same  seas  {Odys.  v. 
2?)6  et  seq.),  together  with  suggestions  mjob  xli.,  are  perhaps  enough 
to  account  for  this  passage. 

206.  Scaly.  Critics  generally  agree  that  whales  have  no  scales, 
and  Milton  does  not  say  that  they  have,  but  the  leviathan,  which  he 
is  describing,  has  {Job  xli.  15).  The  poet  follows  Isaiah  (xxvii.  i) 
in  comparing  Satan  to  this  sea-beast,  who  is  "king  over  all  the 
children  of  pride  "  {Job  xli.  34). 

210.  Chained.  "  We  are  not  told  how  he  loosed  himself." — 
Keightley.  Compare  "  ychained  in  sleep"  in  the  Hymn  on  the 
Nativity,  156.  The  chains  are  stupor  and  inertia,  and  it  is  hardly 
worth  while  to  look  for  the  pieces  after  they  are  broken. 

214.  That  zoith,  etc.  For  similar  statements  of  the  Divine  pur- 
pose see  Exod.  ix.  16  ;  xiv.  4  ;  Roju.  ix.  15-18. 

221.  Pool.  The  lake  shrinks  to  a  "pool"  as  the  ocean  to  a 
stream  compared  with  the  bulk  of  the  leviathan  {Job  xli.  30-32). 

227.  Felt  unusual  weight.  Many  have  recognized  the  close 
resemblance  of  this  to  Faerie  Queene  I.  ix.  18,  where  the  air  is 
"  nigh  too  feeble  "  to  bear  the  weight  of  the  flying  dragon.  \\\Joh 
iii.  8,  R.  V.,and  xli.  25,  the  rousing  of  the  leviathan  means  dan- 
ger. 

230.  Hue.  The  color  of  the  burning  land  is  red,  like  flame  or 
blood,  or  like  the  hills  of  cinders  and  ashes  about  the  principal  cone 
of  Etna  {Mn.  iii.  571-574).  Compare  Aceldama,  the  "field  of 
blood,"  purchased  by  Judas  Iscariot  {Acts  i.  19). 

231.  Transports  a  hill,  etc.     Rev.  viii.  8  \  Jer.  li.  25. 

232.  Pelorus.     The  name  itself  {TrsXvjpog,  monstrous,  prodigious) 


d 


Book  I.]  NOTES  261 

is  an  epithet  of  the  Cyclops,  and  the  whole  region  about  Pelorus  and 
Etna  was  the  haunt  of  this  monster  race, 

235.    Sublimed,  used  in  its  etymological  sense,  "raised  aloft." 

239.  Scaped,  directly  from  the  Italian  scappare,  does  not  need 
the  apostrophe. 

252,  Possessor.  Judas  went  "to  his  own  place"  {Acts  i.  25). 
But  the  name  Hector  ("Eicrwp)  also  means  "possessor,"  and  Sa- 
tan's fortunes  resemble  in  many  respects  those  of  the  warlike 
Trojan. 

254.  The  mind  is  its  oivn  place,  etc.  These  lines  are  always 
quoted  as  peculiarly  Miltonic  rather  than  diabolic  in  their  senti- 
ment ;  but  no  doctrine  is  taught  more  consistently  in  the  poem  than 
that  disobedience  to  God  causes  misery,  and  that  no  stoicism  can 
expel  from  the  wicked  the  inner  feeling  of  wretchedness  and  de- 
spair. The  Stoic  doctrine,  that  the  wise  man  is  king  of  circum- 
stances and  perfect  in  himself,  is  shown  by  Christ  {Par,  Reg.  iv. 
300-308)  to  be  the  offspring  of  philosophic  pride  and  delusion. 

256.  All  but  less,  etc.  This  is  interpreted  as  meaning  "  nearly 
equal  to."  But  does  Satan  think  that  he  "  should  be,"  even  in  the 
least  degree,  inferior  to  the  Almighty  ?  Does  he  not  mean  that  in 
Hell  he  retains  all  that  he  had  in  Heaven,  except  that  his  inferior- 
ity to  the  Thunderer  has  been  thrown  off?  In  Hell  he  is  first,  not 
second. 

261.  And  in  my  choice,  etc.  The  notorious  William  Lauder, 
bent  on  fixing  upon  Milton  the  stigma  of  plagiarism,  turned  these 
lines  into  Latin  about  1750  and  falsely  represented  them  as  taken 
from  the  Adamiis  Exul  {1601)  of  Grotius.  Lauder's  Latin  is  as 
follows : 

"  Nam,  me  judice, 
Regnare  dignum  est  ambitu,  etsi  in  Tartaro  ; 
Alto  praeesse  Tartaro  siquidem  juvat, 
Coelis  quam  in  ipsis  servi  obire  munia." 

It  is  important  to  be  explicit  here,  for  though  the  forgeries  were 
long  since  exposed,  recent  editions  of  Milton  still  repeat  the  error 
of  Bishop  Newton  in  accepting  the  Latin  as  a  genuine  product  of 
\  Grotius. 

272.  77ius  ans7aered.  Beelzebub,  with  all  his  prudence,  is  less 
wise  than  Gamaliel  before  the  Sanhedrim  {Acts  v.  34  et  seq.).  The 
latter  asserted  the  folly  of  fighting  against  God,  and  the  weakness 
of  any  cause  not  supported  by  truth. 

274.    That  voice.     The  voice  of  boasting  gained  adherents  to 


262  PARADISE  LOST  [Book  I. 

Theudas  and  Judas,  with  whose  story  Gamaliel  pointed  his  speech. 
Satan  proposes  to  use  the  same  means  to  rouse  his  partisans. 

276.  Edge  (Lat.  acies),  the  forefront.  Here  perished  the  ad- 
venturers just  referred  to.  Hector,  whose  name  is  synonymous 
with  "  boaster  "  and  "  blusterer,"  fought  among  the  foremost  of  the 
Trojans  (//,  vi.  445). 

282.  Highth,  an  accusative  of  extent  of  space. 


283-375.      COLLECTION   OF    FORCES 

No  sooner  is  Satan  released  than  he  goes  forth  "  to  deceive  the 
nations "  and  summon  them  to  battle  {^Rev.  xx.  8).  His  strategy 
for  the  purpose  consists  in  boasting,  and  equals  him  in  this  respect 
with  those  typical  braggarts.  Hector  and  the  giant  Polyphemus 
{iro\vg-\-<p))fi7],  much-speaking). 

284.  Ethereal  temper.  How  Hector  and  Satan  came  to  have 
divinely  wrought  armor  may  be  understood  from  the  note  on  vi. 
301. 

285.  Behind  him  cast.  Hector  carried  his  shield  on  his  back 
when,  fearing  defeat,  he  left  the  field  of  conflict  to  solicit  the 
prayers  of  the  women  in  Troy  (//.  vi.  116- 118),  The  boaster  ap- 
pears as  a  coward. 

287.  Like  the  moon.  The  shield  of  Achilles,  and  hence  its 
double  possessed  by  Hector,  was  like  the  moon  in  splendor  (//. 
xix.  373  et  seq.). 

289.  "  The  Tuscan  artist  is  Galileo,  who  first  employed  the  tele- 
scope for  astronomical  purposes,  about  1609  ;  Fesole  is  a  height  close 
to  Florence  ;  Valdarno  is  the  valley  of  the  Arno,  in  which  Florence 
lies." — Masson.  Satan  is  enlarged  to  the  natural  eye  by  his  boast- 
ful spirit. 

292.  His  spear,  etc.  Hector,  whose  spear  was  eleven  cubits  in 
length,  also  used  it  to  lean  upon  (//.  viii.  493-496).  Homer  com- 
pares the  spear  of  Polyphemus  to  the  mast  of  a  ship  {Odys.  ix. 
322),  Virgil  likens  it  to  a  pine  (^«.  iii.  659),  while  Milton  unites 
both  ideas,  and  at  the  same  time  enlarges  the  conception  of  the 
spear  as  before  he  did  that  of  the  shield.  The  Greek  word  Id^v 
has  the  two  meanings  of  "  timber  for  a  ship,"  and  also  "  a  spear." 

294.  Ammiral,  a  flag-ship.  Compare  this  with  ii.  636  and  1043, 
and  with  Rev.  viii.  9. 

296.  Marie  denotes  fertility.  Polyphemus  lived  by  Mount  Etna, 
at  the  foot  of  which  the  soil  is  very  rich.  Among  our  references  to 
this  boastful  monster  it  may  be  well  to  observe  the  significant  fact 


Book  I.]  NOTES  263 

that  Ulysses  escaped  from  him  by  pretending  to  be  Nobody  {Ovtiq) 
{Odys.  ix.  366). 

301.  Angel  forms.  A  reminiscence,  perhaps,  of  the  other  Cy- 
clops who  inhabited  the  shore  with  Polyphemus,  huge  in  stature 
though  less  than  he. 

303.  Vallombrosa  {vallis  +  umbrosd),  shady  valley.  An  earlier 
name  of  the  whole  district  in  which  the  Etruscans  settled  was  Um- 
bria,  the  land  of  shade,  of  which  Vallombrosa  is  part.  Milton 
visited  this  valley,  eighteen  miles  from  Florence,  in  September, 
1638. 

304.  Sedge.  The  comparison  of  the  apostates  to  fallen  leaves 
and  to  sedge  tossed  by  waves  and  winds  gives  a  hint  of  the  fickle- 
ness of  such  as  distrust  God  and  confide  in  a  boaster  {James  i.  6), 

305.  Orion.  The  mighty  Boeotian  hunter  at  his  death  became  a 
constellation,  whose  setting  in  November  was  attended  with  storms. 
He  appears  in  the  heavens  as  a  giant  armed  with  a  sword  and  a  club 
(^«,  iii.  517). — Clar.  Press. 

307.  Busiris,  a  mythical  king  of  Egypt  who  sacrificed  strangers, 
and  was  slain  by  Hercules  for  his  cruelty.  The  individual  name 
is  used  in  a  general  sense  suggestive  of  the  sufferings  endured  by 
the  Israelites  as  "  strangers  in  Egypt." 

Chivalry.  Keightley  and  others  say  that  the  word  is  here  used 
in  the  sense  of  "cavalry";  but  the  ordinary  sense  is  better,  for 
Pharaoh's  host  was  onj  of  picked  men  {Exod.  xiv.  7  ;  xv.  4). 

314.  Deep  .  .  .  resounded.  The  voice  of  Polyphemus  was  simi- 
larly resonant  and  powerful  {yEn.  iii.  672-674  ;   Odys.  ix.  395-400). 

318.  Have  ye  chosen,  etc.  Freedom  is  the  principal  boast  of  an 
ambitious  spirit,  and  Satan's  call  contains  the  taunt,  Are  you  any 
V  longer  free  or  not  ?     Compare  2  Pet.  ii.  18,  ig. 

327.  T7-ead  us  doxvn  ...  trans  fix .  The  punishment  inflicted  by 
the  Messiah  upon  his  enemies  {Rev.  xix.  15,  21),  also  the  mocking 
and  laughter  of  Wisdom  at  those  who  reject  her  counsel  {Prov.  i. 
26,  27).  The  same  lesson  was  taught  where  Minerva  transfixed 
Ajax  Oileus  {^n.  i.  42-45). 

332.  As  when  men,  etc.  The  fickle  multitudes  respond  prompt- 
ly to  the  voice  of  the  boaster. 

338.  As  tvhen  the  potent  rod,  etc.  Exod.  x.  10-15.  The  plague 
of  locusts  came  in  response  to  an  extraordinary  outburst  of  inso- 
lence on  the  part  of  Pharaoh.  The  locusts  of  Rev.  ix.  3  represent 
the  curses  that  follow  contemners  of  the  Divine  Law.  Like  the 
mythical  Nemesis,  the  curse  comes  particularly  upon  boasters. 

341.    Warping.     I  can  see  no  reason  for  inventing  a  new  defini- 


264  PARADISE  LOST  [Book  I. 

tion  for  this  word,  as  Keightley  does,  to  meet  the  present  case. 
The  east  wind  blowing  unevenly,  stronger  in  the  middle  than  on 
the  edges,  against  the  side  of  the  cloud  of  locusts,  makes  it  bend 
or  warp  towards  the  east. 

345.  Cope.  The  covering,  or  roof,  of  Hell  is  a  hollow  hemi- 
sphere, like  our  sky. 

348.  Sultan.  In  Dunbar's  Dance  of  the  Seven  Deadly  Sins 
Mahoun,  or  Mohammed,  is  represented  as  directing  the  motions 
of  the  evil  spirits.  He  is  usually  understood  to  be  the  "false 
prophet ''  of  the  Apocalypse.  The  Sultan  is  the  chief  magistrate 
of  Mohammedan  countries. 

351.  The  populous  North,  etc.  The  barbarian  nations  of  the 
North,  supposed  to  be  referred  to  in  prophecy  under  the  names  of 
Gog  and  Magog,  form  the  armies  of  the  great  Enemy  of  God's 
people  {Rev.  xx.  8  ;  Ezek.  xxxviii.  and  xxxix.).  The  comparison 
of  their  incursions  to  a  flood  comes  from  Rev.  xvii.  15. 

355.  Beneath  Gibraltar.  In  429  A.  D.  the  Vandals  passed  from 
Spain  over  into  Africa,  where  the  desert  sands  were  a  shore  to  stop 
the  progress  of  the  human  flood. 

358.  Godlike  shapes,  etc.  Like  the  Cyclopes,  gathered  at  the  call 
of  Polyphemus  {^n.  iii.  678-681). 

365.  N'ew  names.  The  Scriptures  speak  of  the  idols  worshipped 
by  the  heathen  nations  as  "devils."  St.  Augustine  says:  "The 
only  true  religion  has  alone  been  able  to  manifest  that  the  gods 
of  the  nations  are  most  impure  demons  who  desire  to  be  thought 
gods  "  {De  Civ.  Dei,  vii.  33).  Milton  bridges  the  chasm  between 
these  and  our  modern  notions  of  angels  and  devils. 

376-521.      THE   CATALOGUE  OF   FORCES 

Milton,  following  the  example  of  Homer  and  Virgil  in  their  cata- 
logues of  ships  and  forces,  makes  a  register  of  the  chief  devils.  The 
seven  who  are  distinguished  by  a  separate  description  represent  the 
"Seven  Deadly  Sins"  so  much  celebrated  in  English  literature — 
prominently  in  Langknd,  Chaucer,  Gower,  Dunbar,  and  Spenser. 
Compare  Matt.  xii.  45. 

376.  Muse.  Both  Homer  and  Virgil  have  special  invocations  to 
the  Muse  at  the  beginning  of  their  catalogues  of  forces. 

378.  Emperor.  Of  the  four  designations  of  Satan  within  about 
forty  lines  General  axvCi  ^w/^r^r  apparently  contain  allusions  to  the 
Roman  power,  Sultan  and  Covimander  to  the  Mohammedan. 

392.  .Eirst  Moloch  (Heb.  Molech,  king).     He  is  the  spirit  of  the 


Book  I.] 


NOTES  265 


North  wind  and  personifies  Mttrder  among  the  deadly  sins.  As 
the  only  divinity  among  those  mentioned  whose  worship  required 
human  sacrifices,  he  becomes  the  war-god  of  the  infernal  hosts  and 
is  identical  with  the  Mars  of  Olympus.  His  impetuous  and  reck- 
less temper  would  be  reason  enough  for  his  priority  here  and  m  the 
subsequent  council,  but  he  also  inspired  the  first  recorded  sinful  act 
on  earth  after  the  Fall,  the  murder  of  Abel. 

393.  Parents'  tears.  "  In  peace,  children  bury  their  parents  ;  in 
M-ar,  parents  bury  their  children." 

394    Drums  and  timbrels,  instruments  of  martial  music. 

395'.  Passed  through  fre,  etc.  Whatever  the  rite  in  which  he 
was  worshipped  may  have  been,  it  symbolized  passing  through  the 
heat  of  battle  to  the  cold  of  death. 

396-399.  The  proper  names  in  this  sentence  are  suggestive  of 
war  and  strife  ;  Rabbath  (Contentious),  the  capital  of  Ammon,  is 
especially  memorable  for  its  sieges  and  destruction. 

403.  Opprobrious  hill,  the  Mount  of  Corruption  spoken  of  in  2 
Kings  xxiii.  13.  more  recently  known  as  the  Mount  of  Offence. 
The^vengeful  Moloch  made  the  hill  "opprobrious"  ;  the  impure 
Chemosh  made  it  "  scandalous"  ;  the  proud  Astoreth  made  it  "  of- 
fensive" (/'r^t^.  viii.  13). 

404.  Tophet,  "the  valley  of  slaughter"  in/?;',  vii.  32.  Acel- 
dama was  part  of  it. 

405.  Gehenna,  or  the  valley  of  Hinnom,  is  a  deep  narrow  glen  a 
mile  and  a  half  in  length  to  the  southwest  of  Jerusalem.  It  derived 
its  evil  associations  from  the  horrid  rites  of  idolatry  there  practised 
in  Solomon's  time  and  later,  and  from  its  subsequent  use  as  a  pub- 
lic burying-ground. 

406.  Chemos  personifies  Lust  among  the  deadly  sins.  Of  the 
classical  divinities  he  has  much  in  common  with  Bacchus,  whom  he 
resembles  in  dwelling  amidst  vineyards,  in  having  his  worshippers 
wear  upon  their  heads  crowns  like  the  vine -leaf  and  ivy  crowns  of 
Bacchanalians,  and  in  being  honored  with  the  same  tumultuous 
and  "lustful  orgies."  Possibly  a  tradition  about  the  origin  of  the 
Moabites  may  have  aided  in  giving  character  to  the  people  and 
their  worship  {Gen.  xix.  30-37)- 

407-411.  The  proper  names  mark  out  pretty  definitely  the  extent 
of  Moab— the  first  set  from  north  to  south,  the  second  from  east  to 
west.  They  are  representative  names  and  are  all  associated  with 
the  worship  of  Chemosh  in  prophetic  denunciations  {Jer.  xlviii. 

32-34). 

409.   Scons  realm.     Sihon,  king  of  the  Amorites,  had  conquered 


266  PARADISE  LOST  [Book  I. 

the  northern  portion  of  Moab,  before  the  Israelites  had  reached 
that  neighborhood  on  the  way  to  Canaan. 

411,  Asphaltic pool  {lactis  Asphaltltiis).  The  Dead  Sea  with  its 
memorials  of  Sodom  fitly  closes  this  list  of  places  where  the  god  of 
Lust  is  worshipped. 

417.   Lust  hard  by  hate.     2  Satn.  xiii.  15. 

419.  Bordering  flood,  etc.  The  Euphrates  is  so  called  because 
it  formed  the  eastern  boundary  of  the  Promised  Land  {Gen.  xv.  18), 
as  the  river  of  Egypt  or  Sihor  (probably  the  present  Wady-el- Arish) 
formed  the  western  boundary. 

422.  Baalim  a7td  Ashtaroth.  These  are  both  plurals,  or  "  gen- 
eral names,"  and  together  make  up  what  Scriptural  writers  call 
"  the  host  of  heaven  "  (2  Kings  xxiii.  5,  etc.).  They  are  spirits  of 
direct  and  reflected  light,  of  fixed  stars  and  planets,  the  former  be- 
ing regarded  as  masculine,  the  latter  as  feminine  (viii.  148-150). 

429.  Dilated  or  condensed,  etc.  This  description  applies  specifi- 
cally to  those  spirits  who  are  included  under  the  title,  "the  host  of 
heaven "  ;  they  follow  the  fortunes  of  those  celestial  lights  with 
which  they  are  associated.  As  a  mere  suggestion,  I  venture  to  ^ay 
that  comets  are  dilatations  and  eclipses  obscurations,  and  according 
to  the  old  astrologic  faith  stellar  influence  may  be  either  auspicious 
or  malign  {Jtidg.  v.  20). 

435.  Bestial  gods.  The  constellations  into  which  the  stars  have 
been  grouped  are  generally  bounded  by  the  outline  of  some  an- 
imal. 

437.  In  troop,  in  company  without  any  order,  like  the  stars  in 
the  sky. 

438.  Astoreth  is  the  Venus  of  the  Romans  and  personifies  Pride 
among  the  deadly  sins.  Her  Greek  name  Aphrodite  (from  d(pp6g, 
foam)  is  strikingly  suggestive  of  vanity.  Her  symbol  is  the  planet 
Venus. 

Phoenicians  (^oivt^,  purple,  or  crimson).  The  countiy  and  the 
people  have  taken  their  name  from  the  discovery  and  earliest  use  of 
the  color  which  has  become  the  symbol  and  synonym  of  pomp  and 
display.  The  two  chief  cities  of  Phoenicia,  Tyre  and  Sidon,  are 
denounced  in  prophecy  for  their  pride  {Ezek.  xxviii.  17).  The 
daughters  of  Zion  fall  under  the  same  condemnation  {Isa.  iii. 
16-23). 

439.  Queen  of  Heave  ft,  etc.,y<?r.  xliv.  17,  25.  Venus  is  sur- 
named  Urania,  on  account  of  her  derivation  from  Uranus.  She  is 
the  mistress  of  Adonis  (see  Thammuz)  and  the  mother  of  Cupid 
(compare  the  notion  of  cupidity  found  in  Dagon).     The  pride  of 


Book  I.] 


NOTES  267 


Sidonian  Jezebel,  the  envy  of  Ahab,  his  covetousness  and  theft 
form  a  connected  series  of  sins  (i  Kings  xvi.  31  ;  xxi.  2   4,  i6> 

444    Whose  heart  though  large,  etc.      With  all  his  wisdom  (which 
foster;  humility)  Solomon  yielded  to  pride  (i  Kings  iv.  29-34)- 

446  Thammuz  came  next.  After  pride  naturally  come.  Envy 
here  personified  by  Thammuz.  His  symbol  is  snow,  which  melts 
away  as  if  in  tears  and  sorrow,  under  the  heat  that  brings  joy  and 
hfe  ;  nature.  Thammuz  is  identified  by  St.  Jerome  with  Adorns 
slain  by  a  boar  in  Lebanon.  Lucian  tells  of  the  red  soil  tingmg 
the  waters  of  the  river  Adonis.  ,  u    .^j 

448  Lament  his  fate.  This  absurd  superstition  was  celebrated 
about  the  time  of  the  summer  solstice,  during  the  month  Thammuz, 
when  the  river  Adonis  was  swollen  with  the  melting  snow  of  Leb- 
anon (White  Mountain).  All  the  conditions  of  true  sorrow  are 
reversed  and  the  groundlessness  of  any  real  grief  appears  m  the 
use  of  the  word  "supposed."  In  like  manner  Spenser  s  Envy 
{Faerie  Qtieene,  I.  iv.  30) : 

"Inwardly  chawed  his  owne  mawe 
At  neibors  welth,  that  made  him  ever  sad  ; 

For  death  it  was  when  any  good  he  saw  ; 
And  wept,  that  cause  of  weeping  none  he  had  ; 
But  when  he  heard  of  harme,  he  wexed  wondrous  glad. 

452.  Wounded,  reminding  us  of  the  secret  pain  ever  cherished  by 
Envy  (i  Kings  xxi.  4). 

455  ■  Ezehiel  sa7v.  Referring  to  the  vision  of  "  women  weeping 
for  Thammuz  "  and  of  the  "  image  of  Jealousy  '*  {Ezek.  viii.).  _  The 
word  here  translated  Jealousy  is  often  rendered  Envy,  and  the  image 
referred  to  is  thought  to  be  that  of  Thammuz. 

457  Next  came  one,  etc.  A  natural  sequel  to  envy  is  Covetous- 
ness which  grasps  for  itself  the  good  things  belonging  rightfully  to 
others  This  vice  is  represented  by  a  god  of  the  Philistines,  who 
in  the  very  earliest  times  are  on  record  for  their  disregard  of  the 
rights  of  others  {Gen.  xxi.  25  :  xxvi.  14-21). 

462.  Dagon  {dag,  a  fish).  The  fish  was  worshipped  as  a  sym- 
bol of  fertility,  or  of  the  gain  accruing  from  maritime  traffic  (£;/r)'^- 
Brit  vi  761).  Dagon  resembles  Triton,  a  sea-monster,  of  fish-hke 
form',  with  a  head  human  except  the  beast-like  teeth,  who  was  noted 
for  his  thefts,  and  had  his  head  cut  off  on  account  of  them.  The 
sea,  which  receives  all  the  rivers  and  yet  is  not  full,  is  a  suitable 
type  of  covetousness. 

463.  His   temple  .  .  .  in  Azotus.      Azotus,  or   Ashdod,  means 


26§  PARADISE  LOST  [Book  I. 

Theft.     Covetousness  is  the  inspiration  to  theft  ;  theft  is  a  sacri- 
fice to  covetousness. 

467.  Him  followed  Rimjuon.  When  covetousness  has  been  satis- 
fied Gluttony  begins  (see  parable  Luke  xii.  15-19).  Rimmon  is  men- 
tioned but  once  in  the  Scriptures  (2  Kings  v.  18),  but  his  nature  is 
evident  from  several  facts  :  First,  the  name  signifies  poviegranate, 
a  delicious  fruit ;  and  to  exalt  it  into  an  object  of  worship  is  in  a 
very  literal  sense  to  make  a  god  of  the  belly.  Secondly,  the  myth 
of  Ceres  and  Proserpina  makes  the  pomegranate  a  representative  of 
the  fruits  of  the  earth,  and  Rimmon  seems  to  have  been  worshipped 
as  a  god  of  agriculture  with  meat  {i.  e. ,  fruit)  and  drink  offerings, 
very  much  as  Ceres  was  (2  Kings  xvi.  15).  Thirdly,  Damascus, 
the  seat  of  Rimmon's  worship,  lies  in  a  plain  of  wonderful  fer- 
tility ;  but  in  the  days  of  the  disgraceful  alliance  between  Ahaz 
and  Syria,  Isaiah  foretold  a  time  of  great  scarcity  to  the  devotees 
of  Rimmon  in  both  countries  ( /jvz.  xvii.  4-6,  10,  11).  A  famine 
upon  the  worshippers  of  the  god  of  agriculture  would  be  the  fittest 
kind  of  retribution. 

471.  Leper  .  .  .  king.     See  2  Kings  v.  and  xvi. 

472.  Sottish  implies  stupidity,  like  that  which  comes  from  over- 
burdening the  system  with  food  and  drink. 

478.  Osiris,  Isis,  Ortis.  These  divinities  appear  to  have  exer- 
cised special  influence  over  agriculture  in  the  land  of  the  Nile, 
and  are,  therefore,  of  the  same  class  as  Rimmon.  Their  brutish 
forms  suggest  that  their  worshippers  have  degenerated  through 
gluttony  into  Bestiality  {Exod.  xvi.  3). 

481.  Disguised.  Greek  tradition  represents  the  gods  as  having 
fled  from  the  giants  and  hidden  in  Egypt  under  the  form  of  beasts. 

490.  Belial catne  last.  Belial,  whose  name  means  "worthless," 
is  the  spirit  of  Idleness,  the  last  of  the  seven  deadly  sins.  There  is 
only  one  "fleshlier  incubus,"  the  unfeeling  Asmadai,  the  spirit  of 
stolid  Indolence  {Par.  Reg.  ii.  150-152).     See  note  on  ii.  109. 

494.  In  temples,  etc.  When  men  appointed  to  instruct  and  rule 
in  the  church  neglect  their  duties,  evils  creep  in  and  corrupt.  The 
lack  of  restraint  by  proper  authority  led  to  the  violent  acts  of  Eli's 
sons  (i  Sam.  ii.  12  et  seq.). 

497.  In  courts,  etc.  Civil  as  well  as  ecclesiastical  rulers  may  be 
negligent  ;  kings  and  judges  may  seek  their  own  ease  instead  of  the 
establishment  of  justice  and  morality.  Riot,  injury,  and  outrage 
then  prevail  unchecked,  chiefly  in  cities  where  wealth  and  luxury 
remove  the  necessity  for  toil.  Labor  itself  is  a  restraint,  but  idle- 
ness engenders  the  vices  of  the  sons  of  Belial. 


Book  I.]  NOTES  269 

502.  Floivn,  perhaps  "set  in  motion,"  like  a  sluggish  stream. 
The  usual  explanation  is  "  inflated,"  "  flushed." 

503.  Sodom.  Idleness  is  called  the  sin  of  Sodom  and  her  daugh- 
ters {Ezek.  xvi.  49). 

504.  Gibeah.  It  is  significant  that  the  hospitality  was  shown  by 
a  laboring  man  {Jiidg.  xix.  16),  and  that  the  outrage  occurred  at  a 
time  when  "there  was  no  king  in  Israel,"  but  "every  man  did 
that  which  was  right  in  his  own  eyes." 

509.  Gods,  yet  confessed  later,  etc.  The  function  of  godhead  is 
creative  or  causative,  and  is  needed  to  account  for  the  existence 
of  the  world  ;  but  the  myth-writers  represent  Heaven  and  Earth 
(Uranus  and  Gaea)  as  existing  before  the  gods,  and  producing 
them  instead  of  being  produced  by  them  {^Acts  xvii.  24  et  seq^. 

510.  Titan,  etc.  The  Titans  have  the  air  as  their  element, 
and,  therefore,  I  take  the  word  here  to  mean  the  primeval  water 
(Oceanus)  surrounding  the  earth  in  the  condition  of  vapor  (^Job 
xxxviii.  9).  Primeval  darkness  associated  with  Saturn  (Kpoj^of, 
Time)  coexisted  with  this  cloud  and  continued  into  the  first  night 
after  the  cloud  had  passed.  The  darkness  was  afterwards  dispos- 
sessed by  Jove,  the  god  of  the  sky,  or  day  {^Gen,  i.  1-5).  These 
deities  were  worshipped  at  Athens,  and  impressed  their  nature 
upon  the  character  of  the  people  i^Acts  xvii.  16-32). 

515.  Ida,  a  mountain  in  Crete  (Candia)  where  Jupiter  was  born 
and  reared. 

516.  Olympus,  a  mountain  in  Thessaly  covered  with  perpetual 
snow,  and  fabled  to  be  the  residence  of  the  gods. 

Middle  air,  probably  the  stratum  which  the  clouds  frequent. 
Satan  is  "  prince  of  the  power  of  the  air"  {Eph.  ii.  2).  The  Cam- 
bridge ed.  has  an  interesting  discussion  of  this  point. 

517.  Delphian  cliff.  Delphi,  with  its  celebrated  oracle  of  Apollo, 
was  on  a  steep  declivity  of  Parnassus. 

518.  Dodona,  in  Epirus,  was  the  seat  of  a  very  ancient  oracle  of 
Jupiter. 

519-520.  Doric  land,  Greece  ;  Adria,  the  sea  between  Greece 
and  Italy  ;  Hesperian,  Italian,  with  the  significance  of  "the  sun- 
set land." 

522-669.       THE   ARMY   OF   APOLLYON 

The  present  scene,  like  some  of  the  preceding,  has  its  origin  in 
the  Apocalypse.  The  demon  army  of  the  ninth  chapter  has  for  its 
commander  Apollyon,  the  Apollo  or  sun-god  of  the  Greeks,  whom 
we  have  already  seen  identified  with  Milton's  Satan,  or  Lucifer. 


270  PARADISE  LOST  [Book  I. 

In  its  material  aspect  the  scene  consists  of  a  climax  whose  steps 
are  the  degrees  of  light  in  a  sunrise  from  the  dimmest  dawn  to 
the  full-orbed  day.  First,  there  is  a  faint  and  uncertain  prophecy 
(524);  then  a  more  decided  promise  of  day  (537);  then  the  rosy 
flush  of  morning  about  the  horizon  (546) ;  then  the  brightness  of 
the  moment  before  sunrise  (564) ;  then  the  sun  itself  "shorn  of 
his  beams  "  in  the  impressive  simile  of  line  594  ;  lastly,  the  blaze 
of  light  at  the  close  of  the  scene  (665).  The  idea  is  carried  over 
into  the  comparisons  of  the  next  book  (1-5  ;  488-493),  and  indeed 
is  never  lost  sight  of  throughout  the  poem. 

But,  besides,  Apollo  was  the  god  of  fame,  poetry,  eloquence, 
music,  medicine,  number,  romance,  and  augury  ;  all  of  which,  as 
will  appear,  enter  into  this  remarkable  scene. 

524.    Glifupse  of  joy.     Job  xli.  22. 

534.  Azazel  \s  the  name  of  the  scape  -  goat  appointed  to  bear 
away  the  sins  of  God's  people  into  the  wilderness  {Lev.  xvi.  10,  21, 
22).  In  Hell  he  represents  Fame,  the  power  that  commemorates 
and  displays  what  Heaven  would  have  forgotten,  the  triumphs  of 
falsehood  "and  wrong.  He  is  tall,  indicating  his  haughtiness  ;  and 
his  standard  shows  like  a  meteor,  suggesting  how  short-lived  is  the 
glory  that  he  confers.  His  essence  is  but  the  breath  that  conveys 
his  stories  from  mouth  to  mouth,  and  hence  the  sounding  trumpets 
and  clarions  and  the  banner  "  streaming  to  the  wind."  He  is  the 
^olus  (Changeable),  the  god  of  the  winds,  among  the  infernal 
spirits. 

542.  Shout  that  tore,  etc.  Fame  invades  the  realm  of  Chaos  and 
Night  when  the  report  of  evil  deeds  survives  their  doers. 

545.  Ten  thousand  banners,  etc.  A  speedy  response  comes 
from  all  quarters  to  the  example  set  by  Fame.  The  "  orient  colors  " 
suggest  the  poetry,  oratory,  and  rhetoric  devoted  to  the  service  of 
this  power. 

550.  Phalanx.  This  allusion  to  the  Spartans  and  their  array  in 
battle  has  not  escaped  the  notice  of  commentators.  But  I  am  not 
aware  that  any  one  has  found  a  reason  for  the  allusion  in  the  name 
Lacedasmon  (AdK(K)off  +  ^a»/iwv,  deity,  or  demon  of  the  pit),  or 
Spartan  ((T7r£(pw,tosow  ;  STrajorot,  the  Sown-men,  those  who  claimed 
descent  from  the  Dragon's  teeth  sowed  by  Cadmus). 

Dorian,  "grave;  as  the  Lydian  was  soft  and  the  Phrygian 
sprightly.  The  Spartans  were  of  Dorian  descent." — Sp-ague. 
Grave  notes  are  suited  to  the  dignity  of  Fame. 

556.  A^or  wanting  power,  etc.  Paean  {Ylaiav)  was  the  physician 
of  the  gods,  and  his  name  has  come  to  mean  a  triumphal  song. 


Book  I.]  NOTES  11\ 

"  If  any  one,  having  sadness  in  his  fresh-grieving  mind,  suffers, 
being  pained  in  heart.  Song,  a  Servant  of  the  Muses,  may  hymn 
the  illustrious  deeds  of  former  men  and  the  blessed  gods  v^^ho  pos- 
sess Olympus,  and  soon  he  is  eased  of  his  uncomfortable  thoughts 
and  does  not  remember  any  of  his  cares"  (Hesiod,  Theog.  98-103). 
Compare  i  Sam.  xvi.  14-23;  //.  v.  899-906. 

560-563.  Compare  the  array,  the  temper,  and  the  condition  of 
the  Greek  army  on  the  plain  of  Troy  marching  to  the  first  of 
Homer's  battles  (//.  ii.  end  and  iii.  beginning). 

571.  Their  mwibcr.  St.  John,  after  giving  the  sum  of  Apollyon's 
army,  adds,  "  And  I  heard  the  number  of  them,"  as  though  it  had 
been  matter  of  amazed  report  {Rev.  ix.  16). 

572.  His  heart  distends,  etc.  Pride  was  the  sin  for  which  David 
was  punished,  when,  at  Satan's  instigation,  he  numbered  Israel 
(i  Chron.  xxi.). 

575.  That  small  infantry,  etc.  A  comparison  in  Homer's  de- 
scription of  the  embattled  hosts  on  the  plain  of  Troy  (//.  iii.  3). 

Professor  Jebb  {Homer,  p.  16)  sums  up  the  following  passage  : 
"A  large  range  of  literature  is  laid  under  contribution  —  the  clas- 
sical poets,  the  Arthurian  cycle,  the  Italian  romances  of  chivalry,  t'he 
French  legends  of  Charlemagne.  The  lost  angels  are  measured 
against  the  Giants,  the  Greek  heroes,  the  Knights  of  the  Round 
Table,  the  champions  of  the  Cross  or  the  Crescent,  and  the  pala- 
dins slain  at  Roncesva^les.  Every  name  is  a  literary  reminiscence." 
The  conclusion  is  drawn  that  Paradise  Lost  is  a  "  literary  epic  "  as 
distinguished  from  the  natural  "  Homeric  epic."  This  may  be, 
though  I  cannot  help  thinking  Professor  Jebb  unfortunate  in  the 
selection  of  his  illustration.  Romance  is  consciously  and  pur- 
posely introduced  as  an  element  in  the  thought,  like  fame,  mu- 
sic, and  number.  May  not  the  dragon's  teeth  sowed  by  Cadmus 
have  some  important  relation  to  the  letters  he  brought  into 
Greece  ? 

577,  Phlegra  (^Xsyw,  to  burn),  the  earlier  name  of  the  peninsula 
of  Pallene  in  Thrace,  where  the  giants  fought  against  the  gods 
(//.  ii.  781-785). 

Heroic  race.  The  heroic  age  of  Hesiod  appears  to  have  termi- 
nated with  the  immediate  descendants  of  the  Greeks  who  returned 
from  Troy. 

580.  Uthers  son.  King  Arthur,  son  of  Uther  Pendragon,  flour- 
ished about  the  beginning  of  the  sixth  century.  He  and  his 
Knights  of  the  Round  Table  are  represented  in  romance  as  per- 
forming the  most  impossible  feats  of  strength  and  daring. 


272  PARADISE  LOST  [Book  I. 

581.  Armoric.  Armorica  was  the  Celtic,  or  western,  part  of 
what  is  now  France. 

582.  Baptized  o?-  infidel.  "  Baptized,"  usually  explained  as 
equivalent  to  Christian,  has  rather  the  meaning  of  "nominally 
Christian."  Milton's  Christianity  had  no  room  for  the  old  chivalry 
with  its  affairs  of  honor  and  deeds  of  violence. 

583.  Aspramont,  in  Limburg,  Netherlands  ;  Alontalban,  on  the 
borders  of  Languedoc  ;  Tj-ebisond,  a  city  of  Cappadocia — all  famous 
in  romance  for  jousting. 

585.  Biserta,  a  town  of  Tunis,  the  ancient  Utica. 

587.  Fonterabbia.  Milton  prefers  the  romantic  to  the  true  ac- 
count of  the  affair  at  Roncesvalles,  near  Fonterabbia,  in  778  :  "  On 
Charlemagne's  return  from  the  conquest  of  Spain  the  rear-guard 
was  assailed  and  cut  off  by  the  mountaineers  in  the  pass  of  Ronces- 
valles ;  Roland,  their  leader,  was  slain,  and  the  overthrow  of  the 
Franks,  transformed  and  wrought  up  in  every  possible  way,  became 
one  of  the  great  themes  of  song  and  romance.  Charlemagne  lived 
until  814"  {Encyc.  Brit.  v.  403). 

591.  Stood  like  a  tower.  The  conception  of  the  sky  as  filled 
with  towers  in  which  the  stars  sit  as  deities  is  quite  classical.  The 
towered  crown  of  Cybele,  mother  of  the  gods,  embodies  the  idea  in 
mythology.  This  comparison,  therefore,  prepares  the  way  for  the 
next  one. 

597.  Disastrous  tzvilight,  etc.  In  Isa.  viii.  21,  22,  unnatural 
darkness,  suffering,  and  famine  are  said  to  drive  the  people  to 
curse  their  king,  and  consequently  to  render  his  throne  insecure. 
There  is  a  tradition  through  Toland  that  the  world  "  had  like  to  be 
eternally  deprived  of  this  treasure  by  the  ignorance  or  malice  of  the 
licenser  who,  among  other  frivolous  exceptions,  would  needs  sup- 
press the  whole  poem  for  imaginary  treason  "  in  these  words. 

600.  But  his  face,  etc.  As  if  to  remind  us  of  where  we  are  and 
to  prepare  us  for  a  coming  change  of  scene,  the  poet  recurs  to  feat- 
ures suggestive  again  of  Polyphemus  and  his  monstrous  brethren 
about  Mount  Etna.  Not  far  from  yEtna  with  its  giant  race  is 
Cumae  with  its  oracle  of  Apollo.  Satan  presently  undertakes  the 
function  of  Apollo  as  the  god  of  augury. 

605.  Remorse  and  passion.  These  words  imply  nothing  so  divine 
as  pity,  but  only  the  guilty  feeling  that  comes  from  the  conscious- 
ness of  being  the  cause  of  others'  misery  {Luke  xvi.  27-31). 

613.  Oaks,  pines.  The  Cyclopes,  standing  about  their  angry 
chief,  are  by  Virgil  compared  to  "lofty  oaks  or  cone-bearing 
cypresses"  {yEn.  iii.  680),     The  comparison  affords  Milton  an  ad- 


Book  I.]  NOTES  273 

mirable  means  of  transition,  for  trees  are  also  associated  with 
augury.  The  oracle  of  Apollo  at  Cumse  is  established  in  the  neigh- 
borhood of  a  dense  forest  of  pine  and  oak  {yEn.  vi,  180).  The 
' '  singed  top "  implies  loss  of  intellectual  povA'er  and  prophetic 
insight  (Compare  Rev.  viii.  7  ;  Jude  12). 

616.  Doubled.  "  To  double  upon  "  is,  in  military  phrase,  to  en- 
close between  two  fires  ;  the  wings  move  so  as  to  look  upon  their 
leader  from  opposite  directions — they  double  upon  him.  The 
figure  formed  by  the  troops  is  semicircular,  for  the  ranks  are  bent 
at  every  point,  "  from  wing  to  wing." 

620.  Tears.  St.  Augustine  says  that  the  weakness  of  the  gods 
"  is  confessed  in  the  story  of  the  Cuman  Apollo,  who  is  said  to 
have  wept  four  days  during  the  war  with  the  Achaeans  and  King 
Aristonicus.  .  .  .  Shortly  afterwards  it  was  reported  that  King 
Aristonicus  was  defeated  and  made  a  prisoner — a  defeat  certainly 
opposed  to  the  will  of  Apollo  ;  and  this  he  indicated  by  even  shed- 
ding tears  from  his  marble  image  "  (De  Civ.  Dei  iii.  11).  See  Hymn 
on  the  Nativity,  195.  Compare  also  the  behavior  of  Ahab  (i 
Kings  xxi.  18-29)  ^"d  of  Agamemnon  (//.  ix.  14-16)  under  the 
shadow  of  adverse  fate. 

622.  O  myriads,  etc.  The  depression  of  Agamemnon  after  being 
deceived  and  defeated  and  the  confidence  of  Hector  in  opposition 
to  the  advice  of  the  prudent  Polydamus,  the  seer  (//.  xviii.  285-309) 
are  united  in  this  speech. 

633.  Emptied  Heaven.  All  the  prophets  but  one  were  on  the 
side  of  Ahab  (i  Kings  xxii.  6-8). 

641.  Strength  concealed.  Satan  before  (11.  92-94)  placed  it  in  the 
thunder  {Hab.  iii.  4).  Agamemnon  saw  the  folly  of  fighting  against 
Jove,  whose  might  is  superior  to  all  other  might  (//,  ix.  18-25). 

645.  Our  better  part,  etc.  Ahab  tried  by  disguising  himself  to 
escape  the  doom  foretold  by  Micaiah  (i  Kings  xxii.  30-37).  The 
Greeks  having  found  Jove  to  be  against  them  in  battle,  resorted  to 
spies  and  wiles,  so  that  from  this  fact  the  name  AoXwreta  has  been 
given  to  the  tenth  book  of  the  Uiad. 

650.  Space  may  produce,  etc.  Satan  is  a  fatalist  and  does  not 
credit  God  with  the  creation  of  anything  either  spiritual  or  ma- 
terial. 

651.  Fame.  Job  xxviii.  22.  There  was  a  similar  expectation 
of  Christ,  the  second  Adam,  prior  to  his  advent,  and  in  this  expec- 
tation the  pagan  world  shared. 

653.  A  generation,  etc.  At  the  entrance  to  the  sanctuary  of 
Apollo  at  Cumse  there  was  a  representation  of  the  death  of  Andro- 


274  PARADISE  LOST  [Book  I. 

geus  (Man  of  the  Earth)  slain  by  fire-breathing  bulls.  This  natu- 
rally suggests  the  fall  of  man  through  the  agency  of  the  devils. 

663.  To  confirm,  etc.  The  Trojans  noisily  applauded  Hector 
(//.  xviii.  310)  and  the  prophets  Ahab  (i  Kings  xxii.  12)  in  their 
defiance  of  divine  auguries. 

665.  Cherubim  are  cloud  spirits  and  the  scene  which  they  help 
with  their  lord  to  form  is  like  that  formed  by  masses  of  cloud 
lighted  along  their  edges  by  the  glory  of  the  sun.  They  are  cheru- 
bim (knowing  ones)  rather  than  seraphim,  probably  because  the 
poet  designed  them  to  sustain  the  relation  of  the  false  prophets 
that  encouraged  Ahab  in  his  impiety.  At  all  events  we  have  here 
the  double  climax  of  the  passage,  where  Satan  (Apollo)  touches  his 
greatest  natural  brilliancy  as  the  sun-god  and  his  highest  intellect- 
ual elevation  as  an  augur  forecasting  the  future. 

670-798.      THE   SPIRITUAL    BABYLON 

The  scene  widens  from  Cumae,  first  south  to  Vesuvius,  then 
north  into  the  Campania,  until  in  the  erection  of  the  infernal  Capi- 
tol it  reaches  Rome.  This  city  was  believed  by  the  Reformers  to 
be  the  Babylon  and  Egypt  of  the  Apocalypse  and  the  seat  of  Satan 
or  Antichrist  on  earth.  Milton  fully  accepts  the  idea,  and  devel- 
ops it  here  and  in  other  parts  of  the  poem.  This  spiritual  Baby- 
lon has  three  leading  characteristics  exploited  by  the  poet — its  de- 
votion to  Wealth,  to  Art,  and  to  the  business  of  Govermnent. 

670.  There  stood  a  hill,  etc.  This  corresponds  to  Vesuvius,  a 
short  distance  from  Cumee.  Milton  went  as  far  south  as  Naples  in 
1638. 

674,  The  work  of  sulphur.  The  combination  of  sulphur  with 
iron  forms  iron  pyrites,  or  "  fools'  gold  " — a  substance  entirely  dif- 
ferent from  "  gold  tried  in  the  fire  "  {James  v.  3). 

678.    Cast  a  rampart.      "  Money  is  a  defence  "  {Eccl.  vii.  12). 

Mammon  (Syriac,  Tiches)  is  the  spirit  of  Worldliness  [Faerie 
Queene  II.  vii.  8)  as  manifested  in  the  acquisition  of  material  com- 
forts and  luxuries  to  the  exclusion  of  spiritual  good.  See  note  on 
ii.  228. 

682.  Pavement,  etc.  Rev.  xxi.  21.  "  Trodden  "  added  to 
"gold"  indicates  its  purity,  and  distinguishes  it  widely  from  that 
hard  and  brittle  counterfeit  which  is  "  the  work  of  sulphur  "  But 
it  indicates  also  that  in  Heaven  material  good  is  lightly  esteemed, 
as  the  mere  vantage  -  ground  from  which  to  reach  for  spiritual 
excellence. 


Book  I.]  NOTES  275 

694.  Babel  .  .  .  Memphian.  Mulciber,  or  Vulcan,  the  archi- 
tect of  Pandemonium,  had  also,  under  the  name  of  Serapis  (?)  a 
temple  at  Memphis,  and  under  the  name  of  Belus,  or  Baal,  at 
Babylon.  The  temple  of  Belus  is  ascribed  to  Semiramis  ;  that  of 
Ptah  (Serapis?)  to  Menes.  "  Memphian  "  suggests  the  pyramids, 
and  properly  enough,  for  there  is  an  intimate  relationship  between 
Vulcan,  the  god  of  fire,  and  the  pyramids  (see  note  on  ii.  1013). 

700.  Nigh  on  the  plain,  etc.  The  founders  symbolize  the  manu- 
facturing and  trading  classes  in  a  social  state.  The  plain  of  Cam- 
pania well  illustrates  the  processes  of  industry  and  the  operations  of 
trade.  The  natural  advantages  of  this  garden  of  Italy,  its  genial 
climate,  its  fertile  soil  rich  in  various  productions,  and  its  excellent 
harbors,  are  a  favorite  theme  with  the  Latin  writers,  and  elicit  from 
them  many  an  eloquent  tribute  of  admiration. 

702.  Sluiced  from  the  lake.  Lake  Avernus,  in  Campania,  on 
account  of  its  noxious  exhalations  and  gloomy  surroundings,  was 
fabled  by  the  ancients  to  be  the  inlet  to  the  infernal  regions.  In 
the  course  of  time  M.  Vipsanius  Agrippa  converted  the  lake  into  a 
harbor  by  opening  a  communication  with  the  sea  and  the  Lucrine 
basin.  It  was  thus  made  to  serve  the  commercial  prosperity  of  the 
district.     Compare /^a;^;7V  QiieeneW.  vii.  17. 

704.  Scunifued  the  bullion  dross.  Faerie  Queene  II.  vii.  36.  A 
few  sentences  of  Milton's  prose  will  throw  light  upon  the  meaning. 
He  speaks  of  the  "  alchemy  that  the  pope  uses  to  extract  heaps  of 
gold  and  silver  out  of  the  drossy  bullion  of  the  people's  sins  ;"  and 
in  close  proximity  :  "  Believe  it,  sir,  right  truly  may  it  be  said  that 
Antichrist  is  Mammon's  son.  ...  If  the  splendor  of  gold  and  sil- 
ver begin  to  lord  it  once  again  in  the  Church  of  England,  we  shall 
see  Antichrist  shortly  wallow  here,  though  his  chief  kennel  be  at 
Rome  "  {Ref.  in  Eng.  ii. ).  This  is  the  language  not  of  a  religious 
partisan  but  of  a  stern,  impartial  censor  of  morals. 

705.  Within  the  ground,  like  Mulciber's  house  of  Ambition 
{^Faerie  Queene  II.  vii.  43). 

708.  As  in  an  organ,  etc.  Possibly  to  suggest  the  atmosphere 
of  flattery  in  which  the  wealthy  and  powerful  live  (i  Kings  xxii. 

13). 

711.  Like  an  exhalation.  The  articles  formed  by  Hephaestus 
(Mulciber)  were  frequently  endowed  with  automatism.  The  fleet- 
ing nature  of  riches  is  involved  in  the  comparison  {Prov.  xxiii.  5). 

712.  Symphonies,  etc.  Babylon  was  well  provided  with  music 
{Rev.  xviii.  22). 

713.  Built  like  a  temple^  etc.     With  one  exception  every  part  of 


276  PARADISE  LOST  [Book  I. 

this  description  applies  to  the  Roman  Pantheon,  erected  doubtless 
of  the  wealth  won  from  commerce  and  the  industries  of  the  Cam- 
pania. The  Pantheon  is  a  temple,  of  a  round  shape,  encircled  with 
two  rows  oi  pilasters,  magnificent  in  its  architrave,  its  cornice,  its 
frieze,  its  statuary,  or  "bossy  sculptures,"  its  roof  covered  with 
plates  of  gilded  bronze. 

714.  Doric  pillars.  The  Pantheon  has  Corinthian  pillars,  but 
the  Doric  order  is  more  consistent  (see  notes  on  1.  550)  and  also 
more  suitable  for  a  council-hall.  Though  Milton  used  the  works 
of  the  ancients  as  models,  yet  he  dared  to  criticise  them. 

720.  Belus  or  Serapis,  Babylonian  and  Egyptian  for  Vulcan,  the 
god  of  fire  and  art.  The  image  on  the  plain  of  Dura  seems  to 
have  been  his,  both  from  the  character  of  the  king,  his  worshipper, 
and  from  the  punishment  appointed  for  those  who  refused  to 
worship  {Dan.  iv.  30  ;  iii.  6). 

721.  Egypt  with  Assyria  strove.  The  rivalry  is  described  in 
Ezek.  xxxi. 

723.  Stood  fixed,  when  the  whole  of  her  stately  highth  was  above 
ground.  The  entrance  and  the  interior  of  the  structure  now  show 
its  likeness  to  the  Pantheon  in  another  series  of  particulars.  The 
extraordinary  air  of  majesty  still  impresses  all  who  behold  the  inte- 
rior of  the  Pantheon.  Its  doors  are  of  bronze.  By  far  the  largest 
structure  of  ancient  times  and  having  an  external  diameter  of  188 
feet,  it  was  celebrated  for  its  ample  spaces,  its  wonderful  pavement, 
and  its  vaulted  roof  \medi  with  silver,  representing  the  firmament, 
but  beyond  all  for  its  being  lighted  with  magical  effect  directly 
from  the  sky  through  a  circular  opening  of  twenty-six  feet  in 
diameter  in  the  centre  of  the  roof. 

729.  Naphtha  and  asphaltus.  Products  of  the  land  of  Babylon 
{^Isa.  xxxiv.  9). 

730.  Hasty  multitude.  The  devotees  of  ambition  are  always 
eager  and  hurried. 

733.  In  Heaven,  etc.  The  temple  of  the  Lord  on  Mount  Mo- 
riah,  built  after  the  pattern  revealed  from  above  (i  Chron.  xxviii. 
11-13)  and  the  "towered  structures"  of  Jerusalem  furnish  suffi- 
cient reasons  for  declaring  art  to  have  originated  in  Heaven. 

739.  Greece  .  .  .  Ausonian  land.  These  lands  were  supreme 
in  art.  Ausonia  is  the  name  especially  of  that  part  of  Italy  where 
art  had  its  highest  development. 

740.  MuLCiBER  {mtilceo,  to  soften),  Vulcan,  or  Hephaestus,  the 
god  of  fire  who  became  the  god  of  Art,  because  fire  is  the  great 
agent  in  reducing  and  working  the  metals.     Masson  and   others 


Book  I.]  NOTES  277 

certainly  err  in  identifying  this  spirit  with  Mammon.     The  two  are 
clearly  distinguished  in  Faerie  Qiieene  II.  vii. 

741.  They  fabled,  etc.  //.  i.  591-593.  Baal,  the  Oriental  Vul- 
can, in  the  contest  at  Mount  Carmel  between  his  priests  and  the 
prophet  of  the  true  God,  to  determine  who  had  power  over  fire, 
fell  "  from  morning  even  until  noon"  and  from  noon  "  until  the 
time  of  the  offering  of  the  evening  sacrifice."  There  are  indica- 
tions that  this  fall  occurred  on  "a  summer's  day,"  when,  on  account 
of  the  heat,  the  false  god's  power  should  have  been  greatest.  Vul- 
can's lameness  finds  its  parallel  in  the  limpingof  Baal's  worshippers 
(I  Kings  xviii.  21-29). 

746.  Lemnos,  the  ^geaji  isle,  ^gean  is  derived  from  aiyig,  or 
a'i^,  a  rushing  storm  or  hurricane.  Baal's  discomfiture  was  com- 
plete when  in  the  very  midst  of  the  dry  season,  after  a  drought  of 
three  and  a  half  years,  the  power  of  God  was  shown  in  sending  "  a 
great  rain  "  upon  the  parched  earth  (i  Kings  xviii.  45), 

747.  Rout.  In  allusion  to  the  noises  of  industrial  operations 
{Faerie  Queene  II.  vii.  44). 

748.  Nor  aught  availed,  etc.  This  recalls  the  fate  of  King 
Uzziah,  who,  though  very  active  in  fortifying  his  kingdom,  and 
especially  the  holy  city,  was  punished  with  leprosy  and  expulsion 
from  the  sanctuary  for  an  act  of.  daring  impiety  (2  Chron.  xxvi. 
9-21). 

751.  Industrious  crew.  Landor  censures  Milton  for  using  these 
words  in  a  passion,  but  the  epithet  "  industrious  "  properly  charac- 
terizes the  devotees  of  art, 

755.  Pandemonium.  "Some  think  Milton  the  inventor  of  this 
word  formed  on  the  analogy  of  Pantheon." — Masson.  The  Pan- 
theon of  the  Pagan  is  the  Pandemonium  of  the  Christian  {Rev. 
xviii.  2).  The  government  of  the  spiritual  Babylon  is  a  monarchy 
supported  by  a  peerage  of  the  worst. 

759.  They  anon.  It  is  uncertain  whether  the  pronoun  refers  to 
the  heralds  or  those  who  were  summoned.  Even  if  the  latter,  it 
does  not  follow  that  Hell  was  deserted  except  in  and  about  Pande- 
monium. Johnson  and  Addison  speak  of  the  "multitude  and 
rabble  "  of  spirits  shrinking  themselves  into  a  small  compass  and  of 
the  "vulgar"  among  them  contracting  their  forms,  as  though  all 
the  fallen  spirits  were  admitted  to  the  council.  This  is  certainly  a 
mistake  (compare  ii.  515-520). 

763.  Like  a  covered  field,  etc.  Spenser  describes  such  a  field 
{Faerie  Queene  I.  v.  5),  and  also  furnishes  the  hint  for  the  whole 
parenthesis.     Pandemonium  is  a  place  where  the  Christian  faith 


278  PARADISE  LOST  [Book  I. 

may  be  defended  for  amusement  and  under  hostile  conditions,  and 
where  to  win  is  as  fatal  as  to  lose.  Spenser  speaks  at  length  of 
such  contests  with  paynims  (pagans)  under  the  patronage  of  "  proud 
Lucifera,"  by  whom  he  means  the  Apocalyptic  Babylon. 

768.  As  bees,  etc.  Organization  under  a  leader,  especially  in  the 
work  of  government,  is  symbolized  by  bees  (//.  ii.  87-97  ;  yEn.  i. 
430.  437)-  Milton  himself  has  several  remarkable  utterances  bear- 
ing on  this  point  :  "  In  your  introduction  to  your  discourse  of  the 
Pope's  supremacy,  you  say  that  some  divines  in  the  Council  of 
Trent  made  use  of  the  government  that  is  said  to  be  amongst  bees 
to  prove  the  Pope's  supremacy.  .  .  .  '  The  bees,'  say  you,  '  are  a 
state,  and  so  natural  philosophers  call  them  ;  they  have  a  king,  but 
a  harmless  one  ;  he  is  a  leader  or  captain,  rather  than  a  king  ;  he 
never  beats,  nor  pulls,  nor  kills  his  subject  bees '  "  {P^v.  Pop.  Aug. 
Def.  ii.). 

773.  Straw-built  citadel.  In  shape  the  Pantheon  closely  resem- 
bles the  ordinary  straw-built  hive  whose  inflammability  suggests  the 
insecurity  of  material  wealth  and  glory  {Dan.  iv.  31;  Pev.  xvii.  i6). 

774.  Expatiate  and  confer,  etc.  The  capital  of  a  kingdom  is 
the  place  from  which  laws  issue  and  to  which  their  operation  is 
reported. 

777.  Behold  a  wonder!  It  was  the  sight  at  which  St.  John 
"  wondered  with  great  admiration  "  {Pev.  xvii.  6).  The  matter  of 
wonder  was  that  the  spirits  submitted  to  the  reduction.  In  the 
Bible,  Homer,  and  Plato  the  bees  are  symbolical  of  nations.  An- 
gels, too,  represent  nations:  "It  appears  also  probable  that  there 
are  certain  angels  appointed  to  preside  over  nations,  kingdoms,  and 
particular  districts"  (Christ.  Doct.  ix. ;  Dan.  x.  and  xii.).  The 
idea  of  a  tutelary  divinity  expressing  the  genius  of  a  nation  is  very 
prominent  in  the  classical  writings.  The  spirits  summoned  by  the 
heralds  are  such  tutelaiy  divinities,  and  their  treatment  here  sets 
forth  the  treatment  of  nations  on  earth  by  some  predominant 
power.  The  authority  assumed  by  Rome  is  the  diminishing  wand 
which  reduces  heroic  forms  to  pygmies,  the  national  gods  to  trickish 
elves,  and  bold  independencies  to  degraded  apes  {Pev.  xvii.  18). 

781,  Indian  mount.  Mount  Ophir,  formerly  located  in  the  pen- 
insula of  Farther  India,  is  the  easternmost  point  reached  by  the 
ships  of  Solomon  (i  Kings  x.  1 1,  22).  Among  the  treasures  and 
curiosities  brought  to  the  king  by  this  eastern  trade  were  "apes." 
These  were  probably  the  Pygmean  race  referred  to  ;  old  supersti- 
tions recognized  a  close  affinity  between  apes  and  devils  ;  and  the 
degrading  image  well  suits  the  poet's  purpose. 


Book  I.J  NOTES  2%g 

Faery  elves.  The  belief  in  fairies  arose  in  Europe  during  the 
Middle  Ages,  near  the  time  when  the  popes  began  to  assume  secu- 
lar as  well  as  spiritual  lordship  over  Christendom.  Germany  in  the 
person  of  Henry  IV.,  France  in  the  person  of  Philip  Augustus,  and 
England  in  the  person  of  John  felt  the  power  of  the  diminishing 
wand. 

784.  The  moon,  etc.  Referring  to  the  sorceries  of  the  spiritual 
Babylon  {De  Civ.  Dei  x.  16  ;  Rev.  xviii.  23). 

787.  Jocund  .  .  .  joy  and  fear.  The  princes  in  pursuit  of  their 
pleasures  and  ambitions  did  not  feel  their  humiliation.  The  peas- 
ants were  glad  at  the  limitation  of  the  secular  power,  but  dreaded 
the  worse  forms  of  priestly  tyranny. 

795.  Conclave.  These  spirits,  like  the  College  of  Cardinals 
convened  to  elect  a  pope  who  is  to  set  up  and  pull  down  whatever 
potentate  he  pleases,  represent  organized  hostility  to  human  as  well 
as  divine  law,  and  seem  to  be  treated  by  St.Jude  as  a  distinct  class 
of  devils  opposed  to  the  Archangel  Michael,  the  spirit  of  law  and 
justice.  The  real  as  well  as  the  mystical  Babylon  undertook  the 
humiliation  of  rulers  {Dan.  iii.  1-7).  For  the  number, ' '  a  thousand," 
see  Dan.  v.  i. 


BOOK   II 
1-505.      AN   INFERNAL   COUNCIL 

The  second  book  of  the  Iliad  opens  with  a  council  in  which  the 
subject  of  debate — to  abandon  or  continue  war — much  resembles 
the  question  here. 

1-4.  Commentators  have  noticed  the  likeness  of  this  to  Ovid's 
description  of  the  palace  of  the  Sun  i^jSIet.  ii.  i)  and  to  Spenser's  of 
the  house  of  Pride  {.Faerie  Qtieene  I.  iv.  8).  The  Sun's  palace,  the 
house  of  Pride,  and  Pandemonium  are  properly  identical  with  each 
other  through  Satan's  identity  with  Apollo.  Antetype  of  the  Pan- 
theon, the  spiritual  centre  of  Rome  and  symbol  of  her  sway  over 
the  nations,  the  infernal  capitol  has  its  throne  of  power  adorned 
with  the  royal  colors,  "the  gold,  the  precious  stones,  and  the 
pearls"  with  which  the  great  city,  the  seat  of  Satan,  is  decked 
{Rev.  xviii.  16), 

2.  Ormus  .  .  .  Ind.  "The  former  was  noted  for  its  diamond 
mart,  the  latter  for  its  diamond  mines.  An  eastern  coronation 
ceremony  was  the  sprinkling  of  the  monarch  with  gold-dust  and 
seed-pearl." — Clar.  Press. 

7.  Uplifted  beyond  hope.  Unexpectedly  uplifted,  for  hope  has 
no  place  in  Hell. 

II.  Powers  and  dominions.  Only  the  dignitaries  are  addressed. 
The  "warriors"  of  i.  316  are  not  present  in  the  assembly. 

16.  More  gloi-iotis.  Color  of  truth  is  given  to  this  assertion  by 
the  admiration  felt  for  those  who  exhibit  fortitude  in  suffering. 

18.  Just  right  and  fixed  laws.  In  Heaven  these  two  coincide. 
Each  rules  by  the  free  consent  of  the  rest  in  that  wherein  he  excels. 
Satan  was  leader  in  Heaven  because  of  his  superior  endowments, 
the  only  reason  for  leadership  which  is  founded  in  absolute  justice. 
In  Hell  he  finds  the  firmest  title  to  his  throne  in  the  fact  that  it  is 
unenviable  and  to  be  shunned. 

29.   Your  bulwark,  as  Hector  of  the  Trojans  (//.  xxiv.  729,  730). 

37.  More  than  can  be,  etc.  The  argument  is  that  envy  and  am- 
bition, to  which  there  is  constant  inducement,  may  raise  new  broils 


Book  II.]  NOTES  281 

in  Heaven,  hence  new  secessions  and  expulsions,  until  there  shall 
not  be  enough  left  for  successful  defence.  Had  we  (the  defeated) 
won  we  should  have  been  exposed  to  those  rebellions  and  revolts 
which  must  now  vex  our  enemy  and  divide  his  forces.  But  we 
shall  be  united  by  misfortune,  while  the  disintegration  of  the  heav- 
enly kingdom  goes  on. 

43.  Moloch.    See  note  on  i.  392. 

44.  Strongest.  After  Achilles,  Ajax  Telamon  was  the  strongest 
warrior  in  the  Grecian  army  (//.  ii.  768).     See  note  on  1.  94. 

46-50,  Mars  threatens  to  avenge  the  death  of  his  son,  even  if 
he  himself  falls  under  Jove's  thunderbolt  (//.  xv.  11 5-1 18).  This 
is  the  spirit  of  professional  warriors. 

52,  53.  Those  who  needy  weaklings  ;  %vhen  they  need,  when  they 
are  unarmed. 

5$.  Oppi'obriotis  den  of  shame.  Professional  murderers  are  sen- 
sitive about  their  honor.  Moloch  works  himself  into  a  fury  over 
his  disgrace  ;  Mars,  wounded  by  Diomed,  shows  the  same  temper 
(//.  v.  872  et  seq.). 

60-69.  These  vigorous  lines  are  based  on  Rev.  ix.  17,  18. 
Even  the  thrice  -  repeated  mention  of  the  weapons  proposed  by 
Moloch  is  there  suggested.  The  "  almighty  eiigine  "  is  apparently 
Divine  law,  and  "  infernal  thtmder,'"  scorn. 

73.  If  the  sleepy  drench,  etc.  If  not  more  dead  than  alive  ;  if 
not  spiritless. 

75.  In  our  proper  motion,  etc.  The  murderous  Jews  claimed  to 
be  Abraham's  children  and  entitled  by  virtue  of  their  birth  to  a 
place  in  the  kingdom  of  God.  Jesus  rebuked  the  presumption 
(John  viii.  39,  40). 

81,  82.  The  ascent  is  easy.  The  wicked  husbandmen  expected 
to  gain  the  inheritance  for  themselves  by  killing  the  "heir,"  but 
the  "event"  to  them  was  destruction  {Luke  xx.  14,  16).  The 
Jews  expected  to  secure  their  hierarchy  by  killing  Christ  {John 
xi.  50). 

90.  Vassals.  Bentley  suggests  "  vessels,"  as  in  Roju.  ix.  22 — an 
absurdity.  The  word  is  sufficiently  explained  by  the  parable  of 
the  husbandmen  who  rebelled  against  being  slaves  or  underlings. 

94.  What  doubt  lue  {Quid  dubitamns),  why  hesitate  we  ?  Com- 
mentators have  seen  in  these  lines  some  resemblance  to  a  speech  of 
Ajax  (//.  XV.  511-513),  the  Mars  of  the  Grecian  forces  (//.  vii.  208). 
Ajax  resembles  Moloch  in  his  superior  size  and  strength,  in  his  mad 
impetuosity,  in  his  boast  of  warlike  experience  (//.  xiii.  811),  in  his 
gain  of  new  strength  from  despair  (//.  xv,  733-741),  and  in  his 


282  PARADISE  LOST  [Book  II. 

appeal  to  the  sense  of  shame  and  the  love  of  glory  among  his  com- 
panions (//.  XV,  66i). 

I02.  l^o  alarm,  etc.  This  savage  and  truculent  spirit  is  one  of 
those  who  at  Rome  give  counsel  against  the  kingdom  of  God  on 
earth.  Kis  influence  may  be  seen  in  the  persecutions  of  Christians 
under  the  pagan  emperors,  in  the  barbarous  cruelties  of  the  Inqui- 
sition, in  the  wars  and  massacres  instigated  from  the  Vatican. 
Milton,  at  least,  had  no  doubt  as  to  the  identity  of  the  great  city  in 
which  *'  was  found  the  blood  of  prophets,  and  of  saints,  and  of  all 
that  were  slain  upon  the  earth  "  {Rev.  xviii.  24). 

106,  Frozujiing,  like  Shakespeare's  "  grim  -  visaged  war"  with 
"  his  wrinkled  front." 

107.  Dangerous  to  less  than  gods.  Diomed,  having  wounded 
Venus  and  turned  upon  Apollo,  was  warned  by  the  latter  not  to 
make  himself  the  equal  of  a  god  ;  for  "  the  deathless  race  of  gods  is 
not  as  those  who  walk  the  earth."  Disdaining  himself  to  engage  a 
mortal,  Apollo  called  upon  Mars,  "  the  slayer  of  men,"  to  drive 
Diomed  off  the  field,  as  though  that  were  a  more  equal  match. 
Mars,  notwithstanding  his  physical  strength,  has  a  mean  reputation 
among  the  gods. 

109.  Belial  (see  note  on  i.  490)  is  a  pseudo  Mercury,  resembling 
that  god  in  oratorical  skill,  in  dishonest  sophistry,  in  giving  peace- 
ful counsels,  and  in  warning  against  the  wrath  of  Jove.  He  has 
some  of  the  characteristics  of  Juno,  guardian  of  indolent  Argos 
(a  epyog),  whose  obstructive  policy  against  leaders  and  rulers  was  ex- 
ercised sometimes  with  the  aid  of  ^olus  {yEn.  i.  64  et  seq.)  and 
sometimes  with  the  help  of  Venus  and  Sleep  (//.  xiv.  188,  et  seq.; 
y^n.  iv.  92  et  seq.).  Deceived  by  this  false  Mercury  in  a  treach- 
erous dream  (//.  ii.  6  et  seq.)  and  weakened  by  his  tutelary  divin- 
ity, Agamemnon,  king  of  Argos  and  commander  of  the  Greeks, 
manifested  his  lack  of  energy  in  three  times  proposing  to  abandon 
the  siege  of  Troy. 

Alore  graceful,  etc.  War  is  abhorrent  and  peace  agreeable  to 
our  natural  feelings. 

no.  A  fairer  person,  etc.  Idleness  promises  well  but  delays 
performance,  finds  plausible  excuses  for  delay,  waits  for  conven- 
ient seasons,  and  lets  opportunity  pass. 

113.  Make  the  zvorse,  etc.  This,  according  to  Plato,  was  the 
charge  brought  against  the  Sophists. 

115.   To  vice  industrious.     Ge7i.  xix.  II  ;  I  Sam.  ii.  12-17. 

120.  Not  behind  in  hate.  That  Belial  is  as  cruel  as  Moloch  is 
shown  in  the  fate  of  one  of  his  victims  {Jttdg.  xix.  25-29). 


Book  II.]  NOTES  283 

128.  After  some  dire  revenge,  etc.  When  the  Jews  manifested 
similar  recklessness  in  demanding  the  crucifixion  of  Christ,  Pilate, 
like  Belial,  advised  against  the  rashness  {Matt,  xxvii.  24,  25). 

131.  On  the  bordering  Deep,  on  the  borders  of  Chaos,  where  it 
confines  with  Heaven,  The  true  Mercury  describes  what  is  heard 
in  Chaos  where  it  confines  with  Hell  (viii,  240-244). 

134.  Scorning  surprise.  The  kingdom  of  God  on  earth  is 
guarded  against  surprise  by  prophetic  signs  that  light  up  the  future 
{Luke  xxi.).  The  sons  of  Belial  may  be  "  overcharged  with  sur- 
feiting and  drunkenness  "  and  taken  unawares,  but  not  so  the  faith- 
ful servants  of  the  Messiah. 

146.  To  be  no  more,  etc.  Having  shown  that  effective  revenge 
is  impracticable,  Belial  considers  annihilation.  He  denies  first  that 
it  is  desirable,  next  that  it  is  attainable. 

148.  Those  thoughts,  etc.  The  supposed  "pathos"  of  this 
sentiment  is  much  diminished  by  the  character  of  the  thoughts. 
Belial  is  a  spirit  of  drunkenness  and  lust,  one  of  the  "  filthy  dream- 
ers" mentioned  by  St.  Jude — a  fool  whose  eyes  [thoughts]  "are  in 
the  ends  of  the  earth  "  {Prov.  xvii,  24).  Juno  proposes  a  journey 
to  the  "  far  end  of  this  green  earth,"  to  establish  household  peace 
between  Oceanus  and  Tethys  (//.  xiv.  200-205)  \  her  fleetness  is 
thus  described  (//.  xv.  80-84) : 

"  As  the  thought  of  man 
Flies  rapidly,  when,  having  travelled  far, 
He  thinks,  '  Here  would  I  be,  I  would  be  there,' 
And  flits  from  place  to  place,  so  swiftly  flew 
Imperial  Juno  to  the  Olympian  mount." 

Mercury  is  also  compared  for  fleetness  to  the  wind  (//.  xxiv.  342). 

156.  Belike  through  impotence,  as  if  unable  to  control  himself 
for  passion,  like  Moloch. 

165.  Amain,  with  all  our  might,  like  the  murderer  fleeing  from 
the  avenger  of  blood. 

171.  Sevenfold  has  special  application  to  Moloch.  The  ven- 
geance that  lighted  upon  the  first  murderer  was  to  be  visited 
sevenfold  upon  the  second  {Gen.  iv.  15).     See  note  011  iv.  76. 

174.  Red  right  hand  (Horace,  Odes  I.  ii.  2,  rubente  dextera)  suits 
the  idea  of  avenging  murder. 

175-178.  These  impendent  ho7'rors  did  fall  in  due  time  upon 
Belial  and  his  followers  in  his  own  city  of  Sodom  {Gen.  xix.  24). 

t8o.    Caught  in  a  Jiery  te77ipest,  etc.     ^n.  i.  44,  45. 


284  PARADISE   LOST  [Book  II. 

182.  Simk  under,  etc.  Satan  as  well  as  Moloch  was  in  favor  of 
war,  and  his  doom  is  here  foreshadowed.  He  should  sink  like  the 
sun,  but  forever,  into  the  western  waves. 

196.  Better  these,  etc.  So  Juno  in  her  fear  counsels  submission 
to  Jupiter  (//.  xv.  104-109). 

204.  /  laugh,  etc.  His  laugh  is  full  of  satire  and  bitterness  like 
that  of  Juno  who  smiled  with  her  lips  while  her  brow  was  con- 
tracted in  anger  (//.  xv.  101-103). 

212.  Not  juind  us  not  offcjidiug.  The  mistake  of  the  slothful 
servant  {Matt.  xxv.  24-30). 

215.  Our  purer  essence,  etc.  Their  moral  nature  as  yet  remains  ; 
but  they  may  either  forget  their  guilt,  if  not  reminded  of  it,  or  be- 
come hardened  to  its  contemplation,  or  gradually  lose  the  sense  of 
right  and  wrong. 

216.  Noxious  vapor,  WxQ.  sulphurous  fumes,  the  "smoke  of  the 
torment"  of  Babylon  {Rev.  xiv.  11). 

219.  Void  of  pain.  Conscience  eliminated,  environment  might 
become  a  matter  of  indifference.  The  Stoical  doctrine  is  that  pain 
which  does  not  belong  to  the  mind  is  no  evil,  and  that  the  wise 
man  will  be  happy  in  the  midst  of  torture.  Many  other  sentiments 
of  Belial,  particularly  those  inculcating  a  negative  sort  of  virtue, 
resemble  maxims  of  the  Stoics,  though  he  was  in  practice  an 
Epicurean. 

224.  Professor  Sprague  aptly  quotes  from  Thcognis  (of  Megara, 
583-495  B.  C.)  510 :  'Qq  £u  iiiv,  x«^£Taie"  wf  x^^*^*^^  ^*»  A^"^'  ^^• 

227.  Mercury  with  his  wand  is  still  accepted  as  the  symbol  of 
peace  and  commercial  prosperity. 

228.  Mammon.  See  note  on  i.  678.  He  is  identical  with 
Jupiter  and  is  called  "  the  god  of  this  world  "  (2  Cor.  iv.  4).  His 
special  devotee  is  the  aged  Nestor  who,  like  his  tutelary  divinity, 
overcame  Saturn  {Kpovog,  Time)  in  surviving  three  generations,  who 
dwelt  at  Pylos  in  Elis,  where  at  Olympia  Jupiter  had  a  famous 
temple,  and  who  was  bent  with  age  as  Mammon  with  his  contem- 
plation of  the  earth. 

229.  To  disenthrone,  etc.  Jupiter  dethroned  his  father  Saturn 
and  ruled  in  his  stead.  He  is  not  constitutionally  averse  to  war,  as 
is  Mercury,  or  constitutionally  dependent  upon  it,  as  Mars.  Both 
these  divinities  are  his  sons,  and  he  inclines  to  one  or  the  other 
as  his  advantage  prompts.  He  professes  to  be  the  dispenser  of 
justice,  but  justice  with  him  is  merely  his  own  honor  and  ad- 
vantage. 

232.  Fate.     Jupiter  professes  to  personate  Fate,  and  Nestor  en- 


Book  II.]  NOTES  285 

courages  the  Greeks  with  reminders  of  what  is  fated  (//.  ii.  346- 

353)- 

235.  What  place,  etc.  To  escape  being  devoured  by  Saturn, 
Jupiter,  until  he  grew  strong  enough  to  overpower  his  crafty  sire, 
was  removed  from  the  light  of  day  and  concealed  "  in  a  sunless  cave 
under  the  depths  of  the  majestic  earth"  (Hesiod,  Theogony).  He 
cannot  coexist  in  any  human  soul  with  the  world's  rightful  Ruler 
{Matt.  vi.  24). 

239.  With  what  eyes,  etc.  The  Mammon-worshipper  is  very 
sensitive  to  shame.     Compare  //.  xv.  657-666  and  Luke  xvi.  3. 

242.  Apollo  and  the  Muses  sang  at  the  banquet  of  Jove,  though 
at  the  same  time  the  gods  were  all  "  inly  grieved  "  at  the  tyrannical 
behavior  of  their  ruler  (//.  i.  568-570,  603,  604). 

244.  His  altar.  After  a  new  outburst  of  dictatorial  pride,  which 
angered  the  gods,  Jove  went  to  the  height  of  Gargarus,  where  his 
"  fragrant  altar  fumed  "  (//.  viii.  48)  and  sat  there  "  exulting  in  the 
fulness  of  his  might."     See  note  on  ix.  195. 

252.  Seek  our  otujt  good,  etc.  Contrary  to  the  admonition  of 
Christ  {Matt.  vi.  19-34). 

263.  How  oft,  etc.  See  Ps.  xviii.  11-13  and  elsewhere.  The 
special  propriety  of  assigning  these  words  to  Mammon  appears  from 
his  aspiring  to  be  himself  the  Thunderer.  Wielding  the  thunder- 
bolt was  eminently  the  prerogative  of  Jove,  the  god  of  Elis  {elicere, 
to  draw  down,  as  lightning  from  the  skies),  and  Nestor,  his  wor- 
shipper, seems  to  some  extent  to  have  shared  it,  in  pursuing  his 
enemies  "like  a  black  tempest"  (//.  xi.  747). 

270.  Imitate.  Salmoneus,  a  king  of  Elis,  wishing  to  receive 
divine  honors,  imitated  the  thunder,  and  was  struck  by  a  bolt  from 
Jove  for  his  impiety. 

273.  What  can  Heaven,  etc.  Mammon  had  contemplated  ma- 
terial glory  until  he  became  blind  to  spiritual  things  and  even  skep- 
tical as  to  their  existence  (2  Cor.  iv.  4). 

275.  Become  otir  elements.  This  seems  an  echo  of  Belial's  sug- 
gestion (1.  217),  but  is  to  be  understood  in  a  more  gross  and  bodily 
sense.  Conscience  is  still  active  in  Belial,  but  dead  or  dormant  in 
Mammon. 

278.  Sensible  of  pain.  The  devotees  of  Mammon  are  extremely 
sensitive  to  bodily  discomfort.  Nestor's  sumptuous  halls  and 
couches  and  soft,  warm  blankets  and  mantles  will  not  be  forgotten 
by  readers  of  the  Odyssey. 

2lc).  Settled  state.  Peace  is  the  condition  of  society  most  condu- 
cive to  material  well-being.     Jupiter  professes  to  like  Mars  least  of 


286  PARADISE  LOST  [Book  II. 

all  the  dwellers  on  Olympus  (//.  v.  890),  but  honors  Themis  (Custom 
or  Precedent)  by  giving  her  a  place  near  his  throne  and  taking  her 
counsels. 

284.  Such  mtu-}7iiir,  etc.  Critics  cite  //.  ii.  144,  but  the  true  foun- 
dation of  the  passage  is  in  the  description  of  the  landing  of  /Eneas 
and  his  companions  in  Queen  Dido's  realm,  or  what  from  a  moral 
point  of  view  is  the  same — the  landing  of  Ulysses  and  his  men  on 
the  island  of  Circe,  the  goddess  of  luxury  and  pleasure  (y£w.  1. 
157-173  ;  Odys.  X.  87-94).  After  a  night  of  tempest,  /Eneas  and  his 
followers,  at  daybreak,  when  the  sea  had  been  calmed  by  Neptune, 
came  by  chance  to  a  "  craggy  bay,"  anchored  within  a  grotto,  where 
the  waters  rose  and  fell  with  a  soft  murmur,  ' '  and  laid  their 
drenched  limbs  down  to  repose  upon  the  shore."  The  experience 
of  Ulysses  and  his  band  in  the  neighborhood  of  Circe's  isle  was 
much  the  same,  and  when  they  had  landed  on  a  like  rocky  shore 
they  "  gave  two  days  and  nights  to  rest." 

294.    Sword  of  Michael.     See  note  on  vi.  44. 

296.  Nether  empire.  The  Babylonian  policy  is  received  with 
favor  {Gen.  xi.  4). 

The  three  spirits,  Moloch,  Belial,  and  Mammon,  under  Latin 
names,  follow  each  other  in  the  poet's  order  in  the  names  of  the 
days  of  the  week :  Tuesday  =  dies  Martis ;  Wednesday  =:  dies 
Merciirii  ;  Thursday  =:  dies  Jovis. 

The  seer  of  Patmos,  standing  on  the  sand  of  the  sea-shore,  saw 
two  beasts  rising,  one  out  of  the  sea,  the  other  out  of  the  earth 
{Rev.  xiii.),  as  Moloch  and  Belial  here  rise  from  different  sides  of 
the  assembly.  The  first  beast  was  a  combination  of  three  strong, 
fierce,  and  cruel  animals,  wore  many  crowns,  had  received  a  deadly 
wound  which  was  healed,  had  invincible  power  in  war,  spoke 
boastfully  and  blasphemously,  made  war  against  the  saints,  and  was 
worshipped  by  all  who  were  not  eminent  in  faith  and  patience. 
The  beast  resembles  in  every  point  the  fierce  Moloch,  the  "sceptred 
king,"  who  was  wounded  by  Gabriel,  had  spoken  blasphemies 
(vi-  357-362),  and  was  now  eager  for  a  renewal  of  the  war.  The 
second  beast  was  like  a  lamb,  spake  as  a  dragon,  brought  worship- 
pers to  the  first  beast,  miraculously  drew  fire  from  heaven,  and 
prevented  all  who  had  not  the  mark  of  the  beast  from  buying  and 
selling.  The  lamb  represents  Peace,  and  its  two  horns  are  the  two 
spirits  —  Belial  (idleness)  and  Mammon  (industry).  Both  give 
utterance  to  their  hate  of  the  Almighty,  and  so  speak  like  a  dragon  ; 
the  hate  thus  kindled  leads  to  war,  a  worship  of  Moloch.  Mam- 
mon is  Jupiter  who  brings  down  false  lightning.     True  lightning  is 


Book  II.]  NOTES  287 

the  scorn  of  Wisdom  towards  Folly.  Mammon's  lightning  is  the 
laughter  of  the  world  at  those  who  despise  its  rewards.  The  latter 
often  deceives  men,  or,  in  the  language  of  St.  Paul,  blinds  them 
(2  Cor.  iv.  4),  as  the  lightning  of  Jupiter  blinded  those  whom  it 
struck  (//.  vi.  139).  Peaceful  industry,  too,  supplies  the  "sinews 
of  war  "  and  thus  gives  power  to  the  image  of  the  beast.  The 
assumption  of  control  over  buying  and  selling  further  identifies  the 
second  beast  as  the  spirit  of  avaricious  worldliness. 

299.  Beelzebub.  See  note  on  i.  81. 

300.  With  grave  aspect.  So  Ulysses  rose  to  reprove  Agamemnon 
for  proposing  to  abandon  Troy  (//.  xiv.  82). 

302.  A  pillar  of  state.  Ulysses  is  often  characterized  by  the 
same  epithets — "much-enduring"  and  "wise-thinking" — that  be- 
long to  Atlas,  "  who  knows  all  the  depths  of  the  sea,  and  keeps  the 
long  pillars  which  hold  heaven  and  earth  asunder  "  {Odys.  \.  52). 

303.  Deliberation,  etc.  Consult  //.  iii.  216-219  ^"^^  Odys.  x. 
373-387  for  similar  marks  in  Ulysses. 

305.  Majestic  though  in  ruin.  When  Ulysses  is  disguised  by 
Pallas  as  a  beggar,  his  rags  do  not  hide  his  nobility,  but  he  im- 
presses men  as  "  Unhappy  seemingly,  yet  like  a  king  in  person" 
{Odys.  XX.  194). 

306.  Atlantean  shoulders.  Ulysses  is  "  Less  tall  than  Aga- 
memnon, yet  more  broad  in  chest  and  shoulders"  (//.  iii.  193,  194). 

308.  Still  as  night.  Pallas  commands  silence  when  Ulysses  rises 
to  speak  (//.  ii.  280). 

310-315.  This  admonition  resembles  that  given  to  Ulysses  too 
well  content  with  the  pleasures  of  Circe's  sumptuous  couches  to  de- 
part for  Ithaca  {Odys.  x.  472-474)  and  that  given  to  .^neas  in  the 
palaces  of  Dido,  forgetful  of  his  destined  Italy  {y^n.  iv.  265-267). 
Mercury  who  bears  the  admonition  to  /Eneas  lights  on  his  way  on 
the  top  of  Atlas. 

322,    Curb.     See  note  on  iv.  858. 

334.  Stripes,  etc.  Indifference  as  well  as  active  hostility  is  pun- 
ished {Luke  xii.  47,  48), 

346.  Ancient  and  prophetic  fame.  Compare  notes  on  i.  651  and 
ii.  831.  While  yet  obedient,  Beelzebub  possessed  that  wisdom 
which  rejoiced  by  anticipation  in  the  works  of  God  before  they 
were  made  {Prov.  viii.  22-31  \  John  viii.  56). 

353.  That  shook,  etc.  The  things  shaken  are  transitory  ;  those 
that  remain  firm  are  permanent  {Heb.  xii.  27).  Though  earth  and 
heaven  pass  away,  Jehovah's  word  shall  not  fail  {Matt,  v,  18). 

356.  Hoiv  endued,  with  what  faculties  of  soul  or  thought. 


288  PARADISE  LOST  [Book  II. 

364.  Either  -with  Hell-fire,  etc.  The  work  of  Moloch,  actually 
undertaken  in  the  days  before  the  Flood,  when  giants  filled  the 
earth  with  violence. 

368.  Seduce,  etc.  The  work  of  Belial  and  Mammon,  performed 
when  the  sons  of  God  took  wives  of  the  daughters  of  men  and  gave 
way  to  luxury  {Gen.  vi.). 

378.  Hatching,  etc.  The  figure  seems  to  be  drawn  from  Jer. 
xvii.  II. 

387.  Pleased  highly.  II.  ii.  333-335.  Mammon's  peaceful 
counsel  satisfied  a  majority,  but  Beelzebub's  ingenious  plan  pro- 
vided" employment  in  their  respective  preferences  for  all. 

391.  Synod  2iW(S.  States,  used  so  near  together,  imply  an  assump- 
tion of  both  spiritual  and  secular  authority  in  this  infernal  govern- 
ment. 

395.  With  neighboring  arms,  etc.  Beelzebub  was  the  god  of 
Ekron  on  the  border  of  Israel.  The  chosen  people  suffered  much 
from  the  Philistines  who,  better  than  any  other  enemies  of  Israel, 
knew  their  opportunity. 

399.  Secure.  Neighborhood  to  God's  people  wins  some  of  their 
blessings  and  avoids  some  Divine  judgments  {Matt,  xiii.  30  ;  Gen. 
xviii.  23-26). 

405.  Abyss.  Chaos,  including  Hell.  Just  outside  of  Hell-gates 
is  a  chasm  which  is  bottomless ;  in  length,  breadth,  and  depth  the 
region  is  infinite. 

406.  Palpable  obscure,  darkness  that  may  be  felt,  as  in  Exod.  x.  2 1 . 

407.  Uncouth  way.  It  lies  through  Death's  "undiscovered 
country." 

409.  Abrupt.  The  whole  perpendicular  height  between  the  two 
planes  of  Heaven  and  Hell,  especially  the  precipice  beyond  the 
chasm  outside  of  Hell-gates. 

410.  Isle.  The  commentators  have  had  unreasonable  trouble 
with  this  designation.  Newton,  Keightley,  and  others  take  it  to 
signify  "  the  earth  hanging  in  the  sea  of  air."  Masson  and  Sprague 
correctly  understand  it  to  mean  the  whole  world,  or  starry  universe. 
But  Masson  goes  too  far  in  saying  that  the  devils  fancy  it  "an 
azure  sphere  or  round,  insulated  between  Heaven  and  Chaos." 
Of  such  a  world  they  have  had  no  experience  ;  but  they  know 
Heaven  as  a  vast  continent  rising  out  of  the  ocean  of  Chaos  (vii. 
210),  and  the  World,  being  smaller  in  size,  is  thought  of  as  an  isl- 
and lying  in  some  neighboring  part  of  the  same  ocean.  The  epi- 
thet "happy"  suggests  the  Atlantis  of  political  philosophy  and 
fable.     The  conception  comes  fitly  from  Beelzebub,  chief  pillar  of 


Book  II.]  NOTES  289 

the  infernal  commonwealth  and  largely  identified  with  the  god 
Atlas  from  whom  Atlantis  gets  its  name. 

418.  Suspense,  as  in  Belshazzar's  palace,  while  the  lords  were 
waiting  for  some  wise  man  to  interpret  the  handwriting  on  the  wall 
{Dan.  V.  5-9). 

426.  The  dreadful  voyage.  It  was  to  be  through  the  region  of 
Hades  or  death.  Ulysses  and  his  companions  wept  and  trembled 
at  the  prospect  when  he  was  called  upon  to  enter  the  gloomy  realm 
{Odys.  X.  562-570),  /Eneas  and  his  followers  were  chilled  with 
fear  under  similar  conditions  {/En.  vi.  54,  55).  The  writing  on  the 
j  wall  was  a  summons  to  Belshazzar,  for  on  that  night  he  was  slain 
'  {Dan.  V.  30). 

432.  Long  is  the  way,  ^iz.     ALn.v'i.  128,  129,  549-554. 

438.  Void  profound,  the  inane  profundum  of  Lucretius.  This 
chasm,  entirely  empty,  just  outside  of  Hell-gates,  is  not  the  whole 
of  Chaos.      See  note  on  1.  918. 

441.  Abortive  {aborior,  opposed  to  exorior,  and  so  used  primarily 
of  the  heavenly  bodies,  to  set,  to  disappear).     Compare  1.  933. 

445-456.  Sarpedon,  king  of  Lycia  (Auk//,  light),  where  Apollo 
had  an  oracle,  in  like  manner  recognizes  the  obligations  imposed 
by  sovereignty  (//.  xii.  310-328), 

457.  Terror  of  Heaven.  Like  the  slain  of  Asshur  (Assyria,  the 
reahii  of  Babylon)  who,  when  alive,  "  caused  terror  in  the  land  of 
the  living  "  {Ezek.  xxxii.  22,  23). 

464.  Seek  deliverance.  Apollo,  it  was  fabled,  could  restore  from 
the  realm  of  death  to  the  light  of  day  ;  and  he  or  his  priest  was  in- 
voked for  a  safe  return  from  Hades  {Odys.  xi.  32  ;  A1.11.  vi.  56  ; 
Alcestis  29,  etc.). 

466.  None  shall  partake.  Turnus,  king  of  the  Rutuli,  the  Vir- 
gilian  Hector,  forbids  his  followers  to  attack  Pallas,  whom  he 
wishes  himself  to  slay  {^n.  x.  441-444). 

474.  Dreaded  ,  .  ,  his  voice.  The  representative  powers  were 
ruled  like  those  of  Babylon  whose  king  "  made  the  earth  to  tremble 
and  did  shake  kingdoms." 

477.  Thunder  heard  7'emote  ;  that  is,  like  the  rumble  of  an  earth- 
quake. It  was  a  political  earthquake  throughout  the  dependencies 
when  a  change  occurred  in  the  government  of  Babylon,  When 
Belshazzar  perished  the  kingdom  was  divided  and  new  rulers  were 
set  up  {Dan.  v.  28-vi.  2). 

481.  For  the  general  safety,  etc.  This  clearly  suggests  the  self- 
sacrifice  of  Marcus  Curtius  and  the  Decii,  who  devoted  themselves 
to  the  infernal  gods  for  the  deliverance   of  Rome.     According  to 


290  PARADISE  LOST  [Book  II. 

Livy  (vii,  6)  a  deep  chasm  was  formed  by  an  earthquake  or  some 
other  means  near  the  middle  of  the  Forum  and  could  not  be  filled 
up,  so  the  soothsayers  said,  unless  the  Romans  should  devote  to  it 
what  constituted  their  principal  strength.  Curtius  interpreted  this 
to  mean  their  arms  and  courage,  and  having  arrayed  himself  in  full 
armor,  mounted  his  horse  and  rode  into  the  gulf. 

484.  Specious  deeds,  deeds  that  seem  generous  and  self-sacrificing, 
but  are  incited  by  a  selfish  love  of  glory.  Virgil  testifies  that  some 
of  the  Roman  virtues  had  this  origin  {^-En.  vi.  823). 

490.  Lowing  element.  Water  as  clouds,  not  the  air  or  sky,  as 
some  have  thought. 

492.  The  radiant  sun,  etc.  However  gloomily  the  day  opened 
it  ends  in  brightness.  "Sorrow  is  turned  into  joy"  before  the 
mighty  spirit  that  leads  the  fallen  hosts  (^Job  xli.  22). 

497,  Firm  concord.     Alark  iii.  22-26. 

506-628.      MEMORIAL   GAMES 

The  memorial  games  in  honor  of  Patroclus  (//.  xxiii.)  and  Anchi- 
ses  {Ain.  v.)  are  the  originals  of  these  ;  but  here  the  fallen  spirits 
commemorate  their  own  doom,  not  the  loss  of  a  friend.  In  each 
of  the  three  cases,  however,  the  activities  immediately  precede  the 
departure  of  a  leader — Achilles,  yEneas,  Satan — into  the  realm  of 
Hades.  The  passions,  memories,  and  speculations  here  indulged 
give  no  permanent  relief  to  pain  and  remorse,  but  rather  intensify 
them,  so  that  finally  not  memory  but  oblivion  is  coveted.  The 
division  of  the  spirits  on  the  basis  of  their  physical  distinctions  is  a 
feature  of  the  passage.  The  scene  of  action  changes  from  Italy  to 
Greece. 

507.  Li  order,  according  to  rank  or  precedence. 

508.  Midst  came,  etc.  Reproduced  from  Virgil's  description  of 
Turnus,  an  Apollonean  chief  from  Ardea  {ardeo,  to  glow,  burn) 
{^n.  vii.  783-793)- 

512.  A  globe.  From  the  description  of  Turnus.  Satan  has  just 
been  compared  to  the  sun  in  a  clear  sky,  and  the  fiery  seraphim 
with  "horrent  arms"  represent  the  play  of  light  about  the  grand 
luminary. 

515.  Trumpets'  regal  sound.  The  Latin  Senate,  after  having 
decided  on  war,  was  accustomed  to  announce  it  in  this  way 
{^n.  vii.  611-615). 

516.  Cherubim,  spirits  of  air,  by  whom  tidings  are  conveyed  as 
in  speech. 


Book  II.]  NOTES  291 

523.  Disband.  Referring  to  those  who  had  stood  under  arms 
outside  of  the  council-hall  during  the  deliberations.  The  activities 
and  the  scenery  now  become  those  of  Thessaly  and  its  neighbor- 
hood. 

528.  Part  on  the  plain,  etc.  These  are  spirits  of  Water.  Clouds 
and  mists  are  the  great  racers.  The  order  in  the  next  line  reverses 
the  order  in  this. 

530.  Olympian  games,  etc.  The  Olympian  and  Pythian  games 
were  celebrated  every  fifth  year — the  former  at  Olympia  in  Elis,  the 
latter  on  the  Crissean  plain,  near  Delphi.  The  first  name  suggests 
the  races  in  the  air  ;  the  second  those  on  the  ground. 

531.  Part  curb,  etc.  These  are  spirits  of  Fire.  The  horses  of 
the  sun  were  Pyroeis,  Eous,  ^thon,  and  Phlegon,  the  significance 
of  whose  names  is  easy  to  see  (Ovid,  Met.  ii.  153,  154).  Compare 
the  names  of  Hector's  steeds  (//.  viii.  185). 

Shun  the  goal.  The  places  where  the  heavenly  bodies  rise  and 
set  are  by  Ovid  called  "goals"  {Met.  iii.  145).  In  the  Iliad  {\xn\. 
327-331)  the  goal  stands 

"  An  ell  above  the  ground,  a  sapless  post 
Of  oak  or  larch — a  wood  of  slow  decay 
By  rain,  and  at  its  foot  on  either  side 
Lies  a  white  stone  ;  there  narrow  is  the  way 
But  level  is  the  race-course  all  around. 
A  monument  it  is  of  one  long  dead." 

535.  Battle  in  the  clouds.  A  prodigy  like  that  which  portended 
the  fall  of  Rome  (Virgil,  Geon^.  i.  474)  and  Jerusalem  {Luke  xxi. 
5-II). 

540.  Rend  up  both  rocks  and  hills,  etc.  This  is  suggested  by 
the  contests  of  the  Lapithae  (Stone-Hurlers?)and  the  Centaurs  (who 
used  pine  clubs)  in  Thessaly.  The  quoit  or  discus,  or  as  in  the 
Iliad  {\yi\\\.  836-849)  the  heavy  mass  of  iron  was  used  in  human 
contests  instead  of  the  rocks  and  hills  in  the  games  of  the  gods. 
In  the  games  established  by  Achilles,  Polypoetes,  the  Thessalian, 
son  of  Pirithous,  king  of  the  Lapithaj,  won  the  prize  in  this  contest. 

542.  Alcides.  Hercules,  the  grandson  of  Alcaeus,  was  returning 
from  the  conquest  of  Eurytus,  king  of  Oichalia  in  Thessaly,  and 
wishing  to  offer  sacrifice,  sent  to  Ceyx  for  a  splendid  robe  to  wear. 
Deianira,  his  wife,  desiring  to  win  back  her  husband's  affection, 
tinged  the  tunic  that  was  sent  him  with  a  philtre  furnished  by  the 
Centaur  Nessus,  and  unwittingly  poisoned  Hercules.  The  effects 
of  Honor  and  Shame  appear  to  be  symbolized  in  the  myth. 


292  PARADISE  LOST  [Book  II. 

545.  Lie  has  (Aixag  =  Xiaaog,  a  steep  cliff)  was  the  bearer  of  the 
poisoned  robe  to  Hercules.  He  was  changed,  through  the  pity  of 
the  gods,  into  a  small  island. 

547.  A  silent  valley.  The  charming  Thessalian  vale  of  Tempe 
was  the  first  seat  of  the  Muses  and  of  the  Pierides  who  challenged 
them  to  a  contest  of  skill  in  song. 

549.  Heroic  deeds.  Achilles  drew  solace  from  the  music  of 
his  harp  and  from  singing  the  deeds  of  heroes,  while  his  friend 
Patroclus  sat  in  silence  by  him  till  the  song  should  cease  (//.  ix. 
186-191). 

551.  Virtue  should  enthrall,  etc.  Courage  and  Freedom  are  the 
subjects  with  which  the  poet  Alcseus  charms  the  thronging  shades 
in  Hades  (Hor.  Odes  II.  xiii.  30  et  seq.). 

554.  Suspended  Hell.  In  the  contest  of  the  Pierides  with  the 
Muses,  at  the  song  of  the  Pierides  the  sky  became  dark  and  all 
nature  was  put  out  of  harmony.  But  at  the  song  of  the  Muses  the 
heavens  themselves,  the  stars,  the  sea  and  the  rivers  stood  motion- 
less and  Helicon  swelled  up  with  delight.  Those  eminent  disciples 
of  the  Muses,  Orpheus  and  Musaeus,  produced  narrower  effects  of 
the  same  kind  in  Hell. 

557.  On  a  hill.  The  temple  of  Minerva  (the  Parthenon)  at 
Athens  was  on  the  highest  point  of  the  Acropolis,  and  the  colossal 
statue  of  the  goddess  overlooked  the  whole  city.  At  the  festival 
of  this  divinity  celebrated  at  Athens  only  light-producing  deities 
were  honored.  The  most  popular  ceremony  of  the  festival  was  the 
torch-race,  which  symbolized  the  diffusion  of  knowledge.  Under 
the  care  of  the  goddess  was  a  building  called  the  Athenjeum,  where 
poets,  philosophers,  and  literary  men  in  general  were  accustomed 
to  assemble  and  recite  their  compositions. 

559.  Tiiese  are  the  topics,  connected  with  Death  and  Immortal- 
ity, on  which  in  the  time  of  Socrates  the  so-called  philosophers  of 
Athens  were  teaching  their  refined  speculations.  The  tragedians, 
too,  taught  precepts  of  moral  wisdom  on  the  subjects,  "  Of  fate  and 
chance  and  change  in  human  life  "  {Par.  Reg.  iv.  265).  To  show 
the  vanity  of  all  these  high  speculations  and  moral  precepts,  Socra- 
tes, the  wi  est  and  most  honest  man  of  the  time,  professed  *'  to 
know  only  this,  that  he  knew  nothing." 

561.  Wandering  mazes.  In  prehistoric  times  Athenian  youths 
and  maidens  were  shut  into  the  Cretan  labyrinth  to  be  devoured  of 
the  Minotaur.  The  story  aptly  sets  forth  the  fate  of  those  who 
attempt  a  philosophy  not  of  God. 

562.  Good  and  evil,   etc.     After  the   earlier   philosophers   and 


Book  II.]  NOTES  293 

sophists  came  the  sects  of  the  Epicureans  and  Stoics,  whose  subjects 
of  discussion  were  precisely  those  here  given. 

568.  Hope  based  upon  changes  of  fortune  was  encouraged  by 
Epicureanism. 

569.  Stubborn  paiience  was  the  aim  of  Stoicism. 

570.  Another  part.  These  are  the  spirits  of  Air.  The  use  of 
the  word  "part"  marks  out  three  general  divisions  of  the  demons 
on  a  physical  basis  of  classification.     See  lines  528,  531. 

Squadrons  and  gross  bands.  The  former  implies  concert  in  move- 
ment ;  the  latter,  absence  of  concert.  "  Squadron"  was  probably 
suggested  by  Virgil's  velut  agmine  facto  (^n.  i.  82). 

574.  Four  zvays.  Homer  and  Hesiod  mention  four  winds — 
Boreas,  Eurus,  Notus,  and  Zephyrus,  from  the  four  points  of  the 
compass.  Flying  march  expresses  the  motion  of  the  winds — through 
the  air,  but  also  along  the  ground. 

575-581.  Odys.  X.  513,  514.  The  four  rivers  of  Hell,  whose 
names  the  poet  translates,  signify,  respectively,  Hate  and  Sorrow, 
and  their  external  manifestations.  Rage  and  Lamentation.  Christ 
speaks  of  Hell  as  a  place  where  there  is  wailing  and  gnashing  of 
teeth  {Luke  xiii.  28),  the  former  caused  in  the  inhabitants  by  a 
contemplation  of  their  own  loss,  the  latter  by  a  view  of  the  happi- 
ness of  the  good.  The  elements  of  punishment,  then,  are  Sorrow 
and  Hate  augmented  by  personal  sympathy  with  the  manifestations 
of  these  in  others. 

583.  Lethe  (AtjQtj,  Oblivion)  sustains  in  Hell  the  same  relation 
that  Sleep  does  in  our  earthly  life.  The  mysterious  action  of  the 
mind  in  sleep  may  have  induced  the  poet  to  speak  of  the  stream  as  a 
"  labyrinth."  Oblivion  is  naturally  "  far  off  "  from  pain  and  pas- 
sion. Professor  Cook  remarks  that  "  Flato  {J^ep.  10:  621)  is  perhaps 
the  first  to  mention  Lethe."  If  so,  we  have  an  explanation  of  the 
fact  that  Milton  connects  with  Lethe  certain  characteristics  that 
Homer  and  the  myth-makers  associate  with  the  "ocean  stream." 

585.  State  and  being.  The  first  of  these  refers  to  the  environ- 
ment, the  second  to  the  spirit  itself.  Similarly  in  the  next  line, 
joy  and  grief  are  conditions  of  the  soul,  pleasure  and  pain  effects 
of  circumstances. 

587.  Frozen  Continent.  This  is  the  land  of  Despair,  the  destiny 
of  those  who  can  get  no  relief  from  Lethe.  It  consists  of  two 
parts — one  terra  firma,  presenting  the  ruin  of  past  hopes  ;  the  rest 
a  slough  of  Despond  oppressing  with  fear  of  the  future.  It  is 
Hell's  borderland,  is  beaten  with  the  "dire  hail"  of  God's  ven- 
geance, and  contains  very  many  of  the  evils  enumerated  by  Virgil 


294  PARADISE  LOST  [Book  11. 

(y£«.  vi.  273-289)  as  having  their  place  in  the  "  jaws  of  Orcus." 
The  superior  art  of  Milton,  however,  is  exhibited  in  avoiding  a 
mere  catalogue  of  personified  evils  and  in  showing  their  forces  in 
operation.  Thus  instead  of  a  capitalized  Hunger,  Milton's  spirits 
"starve  in  ice"  ;  Fear  chills  and  freezes  them;  the  Harpies  and 
Furies  become  their  jailers  ;  Dreams  torment  them  ;  Medusa  guards 
the  water  against  them  ;  Death  defends  the  gateway  ;  Sin  keeps 
the  key. 

592.  Serbonian  bog.  The  bog  lies  between  Damietta  (the  ancient 
Pelusium,  city  of  mud)  and  Mount  Casius  (a  mound  of  sand).  It 
is  "  surrounded  by  knolls  of  shifting  sand,  which  in  high  winds  was 
swept  into  the  lake,  till  the  water  was  hardly  distinguishable  from 
the  land."  "  Many  of  those  ignorant  of  the  peculiarity  of  the  re- 
gion have  disappeared  [here]  with  whole  armies"  {Diod.  Sic.  I.  35). 

595.  Burns  ft'ore,  etc.  This  makes  it  more  like  the  seventh 
plague  of  Egypt  in  which  fire  was  mingled  with  the  hail  {Exod. 
ix.  23). 

596.  Harpy- footed  furies.  The  Eumenides,  Erinnyes  or  Furies 
of  the  ancients  were  Alecto  (Relentless  Hatred),  Megaera  (Jealousy), 
and  Tisiphone  (Revenge),  and  they  were  the  special  avengers  of  in- 
iquity. The  names  of  some  of  the  Harpies  are  Aello  (Storm-swift), 
Ocypete  (Swift-flying),  Podarge  (White-foot),  and  Celaeno  (Dark- 
ness). Their  most  important  function  was  to  snatch  away  mortals 
to  the  other  world,  and  surrender  them  to  the  Furies  or  bring  them 
to  the  banks  of  Oceanus  {Odys.  xx.  66  et  seq.). 

597.  At  certain  revolutions.  Apparently  a  partial  ufiion  ol  Rev. 
ix.  15  with  ^n.  vi,  745-751.  Euphrates  is  the  biblical  name  of 
Lethe.  Dante  connects  the  two  in  Purgatorio  xxxiii.  The  "  revolu- 
tions" are  perhaps  those  that  mark  the  hour,  the  day,  the  month, 
and  the  year  of  the  evangelist,  Milton  recognizes  no  purgatorial 
punishments — only  those  of  Hell. 

607.  One  stnall  drop.  Such  as  Dives  in  torment  craved  from 
Lazarus  {Luke  xvi.  24). 

611.  Medusa  {fxiSonai,  to  think  on,  care  for)  personifies  Care, 
which,  according  to  Spenser,  is  an  enemy  that  often  troubles  sleep 
{Faerie  Queene  I,  i.  40). 

614.  Tantalus  (^aWw,  to  flourish)  is  a  man  flourishing  and 
abounding  in  wealth.  Milton  seems  to  identify  him  with  the  rich 
man  of  the  parable.  Care  is  peculiarly  the  enemy  of  the  rich 
{Eccl.  v.  12). 

615,  Confused  viarch.  Dreams  are  a  means  of  punishment 
{Job  vii.    12-14).     The  spirits,   though   in   the    neighborhood   of 


Book  II.]  NOTES  295 

Oblivion,  did  not  taste  it ;  like  men  who  sleep  but  have  their  repose 
broken  by  horrible  visions.  The  "confused  march "  typifies  the 
incoherency  of  thought  in  dreams. 

616.  Shtiddering  horror,  etc.  Compare  the  experience  of  Eli- 
phaz  in  a  dream  {Job  iv.  14). 

621,  Rocks,  caves,  etc.  These  are  the  haunts  of  monsters,  some 
of  which  are  specified  in  1.  628,  and  a  fuller  catalogue  of  which  is 
found  in  Virgil  {^/En.  vi.  285-289).  The  Chimiera  dwelt  on  a 
mountain  with  a  summit  of  flame,  the  Hydra  in  a  marsh,  the  Gor- 
gons  on  the  border  of  the  ocean.  Typhpn,  the  sire  of  some  of 
these,  lay  in  the  Serbonian  bog  ;  Cerberus,  whom  Virgil  puts  in  the 
same  neighborhood,  in  a  cave  ;  Scylla  on  a  rock.  Burke  cites  this 
line  as  an  example  of  "  a  very  great  degree  of  the  sublime,  which  is 
raised  yet  higher  by  what  follows,  A  universe  of  death." 

624.  Nature  breeds  perverse,  etc.  All  this  brood  is  in  the  vicin- 
ity of  Lethe  and  consists  of  the  embodied  visions  of  unhealthy 
slumber — strange  and  monstrous  combinations,  wrought  by  nature 
yet  most  unnatural,  grotesque  beyond  the  power  of  Fancy  in  her 
wi-ldest  moods  to  conjure  up  in  waking  moments,  the  essence  of 
unreality  in  themselves  but  productive  of  real  terror.  The  effi- 
ciency of  dreams  as  a  means  of  torture  is  demonstrated  in  some  of 
Shakespeare's  plays. 

625.  Prodigious  {prodigiuni,  a  prodigy),  portentous.  The  pro- 
phetic character  of  dreams  as  boding  good  or  ill  is  widely  recog- 
nized by  poets,  and  seems  to  be  taken  for  granted  in  the  Scriptures. 
An  instance  may  be  found  in  a  dream  of  Pilate's  wife  before  the 
crucifixion  of  Christ  {Matt,  xxvii.  19). 

629-870.      SATAN'S   ENCOUNTER  WITH    DEATH 

The  foregoing  general  description  of  Hell  enables  us  partly  to 
anticipate  some  of  the  adventures  of  Satan  in  his  outward  progress. 
We  know  that  he  must  traverse  the  dry  land  outside  of  Pandemo- 
nium, cross  Lethe,  and  find  his  way  over  the  "  frozen  continent." 

635.  Sotnetimes,  etc.  Satan  exemplifies  the  crookedness  of  an 
evil-doer's  way  by  appearing  now  on  one  hand  and  now  on  the 
other  ;  at  one  moment  on  the  deep,  the  next  in  the  air. 

636-643.  This  simile  contains  three  prominent  thoughts  :  Satan 
is  compared  to  a  fleet ;  to  a  fleet  laden  with  spices  ;  to  a  fleet  mov- 
ing southward.  As  the  devils  are  spoken  of  in  the  Apocalypse 
under  the  figure  of  ships,  the  comparison  is  fitly  applied  to  the 
Fiend  when  passing  over  Lethe,  the  ocean   of  the  lower  world. 


296  PARADISE  LOST  [Book  II. 

Incense,  the  perfume  of  spices  burned,  is  commonly  used  in  wor- 
ship, and  the  word  itself  has  become  synonymous  with  flattery  and 
praise.  With  this  sort  of  deceit  Satan  was  well  provided.  The 
motion  of  the  fleet  towards  the  pole  indicates  the  general  course  of 
Satan,  which  is  southward  until  he  reaches  the  World. 

637.  Equinoctial  winds,  etc.  At  the  autumnal  equinox  the 
ocean  currents  are  aided  by  the  northeast  monsoons  in  propelling 
southern-bound  vessels  rapidly  on  their  course  ( £"«r)r.  Brit.  xii.  822). 

639.  Ternate  and  Tidore,  two  of  the  Spice  Islands,  or  Moluccas, 
whence  the  Dutch  brought  spices  to  Europe. 

642.  Nightly.  Satan's  course,  like  that  of  the  fleet  at  night,  was 
through  darkness. 

644.  Hell-bounds  .  .  .  roof.  A  reason  for  this  peculiar  form 
of  expression  may  be  found  in  the  meaning  of  a  few  words.  One 
of  the  commonest  names  of  the  world  of  darkness  is  Erebus. 
"  Erebus  is  from  tps^w,  to  cover,  and  is  allied  to  opo^fj,  a  roof" 
{Encyc.  Brit.  viii.  520).  Gog  and  Magog  are  scriptural  names  to 
designate  the  enemies  of  God's  people,  or  the  country  from  which 
those  enemies  come.  St.  Augustine  finds  these  names  to  mean — 
"Gog,  a  roof  ;  Magog,  from  a  roof"  {De  Civ.  Dei  xx.  11). 

645.  Thnce  threefold  the  gates,  etc.  Compare  ^n.  vi.  549-554. 
The  allegory  here  becomes  too  complicated  to  interpret  Avith  any 
degree  of  confidence. 

650.  One  seemed  woman,  etc.  As  sources  of  suggestions  for  this 
description  of  Sin  have  been  cited  Spenser's  Error,  Fletcher's  Ha- 
martia,  Hesiod's  Echidna,  etc.  But  Sin,  as  here  depicted,  is 
chiefly  the  strange,  flattering,  and  foolish  woman  of  Proverbs  and 
the  "scarlet  woman"  oi  Revelation,  ^he  combines  the  character- 
istics of  many  of  the  female  creations  of  mythology,  but  is  most 
like  Hecate. 

652.  A  serpent  arjned  with  mortal  sting.  Corresponding  to  the 
Hydra  within  the  gates  of  Tartarus  {ALn.  vi.  576).  Compare 
James  i.  15  ;  I  Cor.  xv.  56. 

660.  Scylla  is  by  her  dogs,  by  her  descent  from  Hecate  (accord- 
ing to  some  accounts),  and  through  her  transformation  by  Circe 
associated  with  sorcery,  probably  with  the  professional  kind  which 
is  much  less  dangerous  than  that  of  Sin,  the  arch  sorceress  {Isa. 
Ivii.  3.  4). 

662.  Night-hag.  The  ancient  Hecate,  the  goddess  of  witch- 
craft, also  named  Brimo  (/3pe/ia>,  to  roar)  because  of  her  terrific  ap- 
pearance when  summoned  by  magic  arts.  vShe  was  accompanied 
by  a  howling  pack  of  infernal  dogs  with  which  Milton  here  equals 


Book  II.]  NOTES  297 

the  whelps  of  Sin  in  ugliness.     Hecate  was  the  arch-sorceress  of 
the  ancients. 

664.  Infant  blood.     Horace,  Epod.  v. 

665.  Laboring  tfioon,  etc.  Virgil  calls  eclipses  luncB  labores. 
The  sorceress  Canidia  professes  to  be  able  to  snatch  the  moon  from 
the  sky  with  her  charms  (incantations)  (Hor.  Epod.  xvii.  65-69). 

666.  The  other  Shape,  etc.  Corresponding  to  Virgil's  impres- 
sively vague  Forma  trico7poris  timbrce  {^En.  vi.  289).  In  this  Mil- 
ton discovered  a  suggestion  of  the  unique  and  indescribable  power 
that  has  its  seat  under  the  tiara  (triple  crown)  of  the  Papacy  (see 
note  on  x.  294). 

673.  Likeness  of  a  kingly  crotun.  "As  it  were  crowns"  {Rev. 
ix.  7).  Death  is  called  the  "  King  of  Terrors"  {Job  xviii.  14)  and 
rules  over  transgressors  {Rom.  v.  12-14).  Many  of  his  features 
are  taken  from  the  dark-haired  ruler  of  the  seas  whom  Homer 
constantly  speaks  of  as  "  King  Neptune. "  ' '  Peoples  and  multitudes 
and  nations  and  tongues"  are  the  "waters"  over  which  Death 
rules  {RetK  xvii.  15),  and  it  is  noticeable  that  Neptune  calms  the 
seas  as  a  man  "  revered  for  piety  and  public  services"  allays  the 
excited  feelings  of  a  mob  {^En.  i.  148-153).  Death  uses  his  mace 
as  Neptune  his  trident  (x.  295)  and  carries  a  scourge  like  the  god's 
(compare  x.  311  with  //.  xiii.  25).  The  celebrated  horses  of  Nep- 
tune (//.  xiii.  23  ;  ^n.  i.  156)  correspond  to  the  horses  of  Death 
{Rev.  vi.  2-8  ;  Far.  Lost  x.  590).  Neptune  also  dwells  in  a  shadow 
(//.  XX.  150). 

676.  Hoi-rid  strides,  etc.  Neptune  hastening  against  the  Trojans 
descended  from  his  seat  (//.  xiii.  17-19) 

"  And  trod  the  earth  with  rapid  strides  ;  the  hills 
And  forests  quaked  beneath  the  immortal  feet 
Of  Neptune  as  he  walked." 

681.  Execrable.  Death  was  the  curse  denounced  against  diso- 
bedience. 

684.  To  yonder  gates.  In  front  of  Troy  Apollo  was  opposed  to 
Neptune,  but  agreed  with  the  gritn  monarch  to  refrain  from  an 
encounter.  Afterwards,  however,  Achilles,  son  of  the  marine  god- 
dess Thetis,  encountered  successively  two  Trojan  heroes  under  the 
protection  of  Apollo.  Agenor  first  defied  Achilles  and  threatened 
him  with  death,  fear-inspiring  and  terrible  as  he  was  (//.  xxi.  588, 
589).  Hector  next  met  the  Grecian  in  his  path  to  the  gates  of 
Troy,  and  was  there  slain  by  his  pitiless  antagonist. 

687.    Spirits  of  Heaven.     Achilles  was  once  deceived  into  a  pur- 


298  PARADISE  LOST  [Book  II. 

suit  of  Apollo  himself,  and  was  reproved  by  the  god  for  his  folly  in 
attacking  an  immortal. 

68g.  Traitor-angel.  Like  Achilles  (the  son  of  Thetis,  or  Law), 
Death  pursues  men  and  spirits  who  have  broken  faith  with  Heaven. 
Neptune  reproaches  Apollo  for  assisting  the  Trojans,  whose  king. 
Laomedon,  faithlessly  withheld  from  the  two  deities  the  promised 
reward  for  building  the  walls  of  Troy  (//.  xxi.  450-460). 

692,  694.    Third  part,  etc.     Rev.  xii.  4  ;  viii.  7-12  ;  xii.  9. 

698.  Where  I  reign,  etc.  Neptune  manifests  like  jealousy  of 
trespass  upon  his  realm  {/En.  i.  138). 

701.  Whip  of  scorpions.  Neptune  uses  a  scourge  (//.  xiii.  25), 
and  Tisiphone  at  the  gates  of  Tartarus  wields  a  lash  of  snakes 
{^n.  vi.  570-572). 

708.  Like  a  comet.  Sickness  is  the  menace  of  Death.  Certain 
fevers  were  known  to  the  ancients  as  TrXovjjref  TrvpEToi — a  phrase 
also  perfectly  descriptive  of  comets.  Comets  seem  to  have  been 
regarded  by  former  ages  as  diseased  stars,  evidences  of  derange- 
ment in  nature  and  precursors  of  pestilence  and  war.  Compare 
Jude  13. 

709.  Opliiiuhus  (o0ic  +  t^'^iv,  serpent -holder),  Serpentarius,  a 
northern  constellation  forty  degrees  in  length,  directly  over  against 
Scorpio.  The  serpent-bearer,  the  son  of  Apollo,  named  i^iscula- 
pius  among  men  and  Paean  among  the  gods,  is  the  god  of  Medicine, 
Hygeia,  the  goddess  of  Health,  appears  with  a  serpent  in  her  hand. 
Compare  Numb.  xxi.  8,  9  \  John  iii.  14,  15. 

714.  Tivo  black  clouds.  When  Apollo  descended  in  anger  from 
Olympus,  he  came  as  the  night  and  his  arrows  rattled  upon  his 
shoulders  (//.  i.  46,  47).  Apollo  and  Neptune  envelop  their 
favorites,  when  endangered,  in  a  cloud. 

716.  Caspian.  Noted  for  its  tempests,  and  important  here  ap- 
parently as  separating  those  two  barbarian  races,  Gog  and  Magog, 
hostile  to  each  other,  but  united  in  enmity  to  God  and  his  people. 

717.  Winds  the  signal  blow.  The  trumpet  used  to  call  warriors 
of  old  to  battle,  and  trumpeters  were  called  bolides,  or  sons  of 
,^olus,  god  of  the  winds. 

721.  Once  more,  etc.  All  commentators  refer  to  i  Cor.  xv.  26 
and  Heb.  ii.  14.     I  add  Rev.  xvii.  14. 

723.  All  Hell  had  rung,  with  joy  and  wonder  at  a  victory  over 
Death  {Matt.  ix.  26  ;  Ltike  vii.  17). 

726.  Outcry.  Wounded  Venus  shrieked  when  interposing  in 
behalf  of  her  son  iEneas  (//.  v.  343). 

727.  Father  .   .  .  son.     The  heroes  under   the    inspiration    of 


SERPENTARIUS    (OPHIUCHUS)   AND    SCORPIO 


300  PARADISE  LOST  [Book  II. 

Apollo  have  generally  each  a  wife  and  a  son.  This  is  true  of  Hector, 
Sarpedon,  ^neas,  and  Hercules.  The  case  of  Hector  is  especially 
noteworthy.  The  name  of  his  wife,  the  "white-armed"  Andro- 
mache (Fighting  with  Men)  suggests  the  twofold  nature  of  Sin, 
while  that  of  his  son  Astyanax  (King  of  the  City)  points  to  the 
King  of  Terrors.  Strangely  enough,  Andromache  regards  Hector 
as  parents,  husband,  and  brother,  all  in  one  (//.  vi.  429,  430). 

741.  Double-formed.  A  similar  epithet  is  by  Virgil  applied  to 
Scylla.  It  suggests  duplicity  and  falsehood,  like  the  name  of  Spen- 
ser's Duessa. 

744.  /  knoiv  thee  not.  When  David  saw  his  sin  in  the  parable 
of  Nathan  his  "  anger  was  greatly  kindled,"  and  he  did  not  recog- 
nize it  as  his  own  (2  Sam.  xi.  xii.).  That  such  blindness  is  com- 
mon appears  from  Matt.  xxv.  41-46. 

749.  At  the  assembly,  etc.  The  King  of  Babylon  has  a  similar 
experience  {Isa.  xiii.  7,  8).  It  includes  the  faintness  (*'  dizzy  swum 
in  darkness  "),  the  appearance  of  flames  in  the  face,  and  the  gen- 
eral amazement  of  beholders.  The  flames  are  the  Shame  which 
comes  from  the  exposure  of  sin.  Vulcan,  the  god  of  Fire,  was 
fabled  to  have  assisted  at  the  birth  of  Athene  (Minerva)  from  the 
brain  of  Jupiter.  There  is  a  false  as  well  as  a  true  Wisdom.  The 
origin  of  Sin  from  Satan's  left  side  is  significant. 

757.  A  goddess  armed.  The  true  Wisdom  is  armed  with  a  threat ; 
the  false  with  an  excuse. 

760.  A  sign  portentous.  When  Pallas  Athene,  like  a  meteor, 
lighted  on  the  earth  between  the  Trojans  and  the  Greeks  it  was 
taken  as  a  sign  of  wasting  war  and  stubborn  combats  (//.  iv.  73-84). 
Her  mission  on  that  occasion  was  one  of  falsehood  and  deceit. 

762.  With  attractive  graces,  etc.  Pallas  in  disguise  lured  Hector 
to  his  death  at  the  hand  of  Achilles  (//.  xxii.  226-247).  The 
"strange  woman"  likewise  fools  the  "simple  ones"  to  destruction 
{Prov.  vii.  21,  22). 

764.  Perfect  image.  The  devil  is  "  a  liar  and  the  father  of  it  " 
{John  viii.  44).  An  image  of  the  pseudo  Athene,  called  the 
Palladium,  was  thrown  from  Heaven  and  taken  up  and  placed 
within  the  walls  of  "treaty-breaking"  Troy.  It  received  the  devo- 
tion of  the  Trojans,  and  often  inspired  them,  but  always  to  their 
harm.  Troy  was  secure  from  capture  while  the  image  remained 
within  the  walls,  but  it  was  stolen  and  carried  off  by  Ulysses  and 
Diomed,  the  wisest  of  the  Greeks. 

770.  Clear  victory.  Pallas  Athene  had  the  surname  of  Wikx], 
Victory. 


Book  II.]  NOTES  301 

784.  Distorted,  etc.  According  to  one  of  the  myths,  the  trans- 
formation of  Scylla  was  wrought  in  consequence  of  her  intimacy 
with  Neptune. 

787.  I  Jled,  etc.  So  Amphitrite  fled  from  the  embraces  of 
Neptune. 

789.  Back  resounded  Death.  When  Patroclus  had  been  slain  by 
Hector  and  Apollo,  Achilles  in  distraction  wept  aloud  ;  the  maidens 
whom  he  had  captured  in  war  smote  their  breasts  and  swooned  ; 
Antilochus  mourned  ;  Thetis  heard  in  her  cavern  the  cry  of  her  son 
and  raised  a  wail  of  sorrow  ;  the  nymphs  of  ocean  in  concourse 
thronged  the  glimmering  cave  and  moaned  responsive  (//.  xviii. 
30-66).     The  Trojans  similarly  bewailed  Hector. 

7go.  More  .  .  .  tvith  lust,  etc.  Milton,  like  the  divines,  reck- 
ons up  in  his  Christian  Doctrine  four  degrees  of  death  :  (i)  all 
those  evils  which  it  is  agreed  came  into  the  world  immediately  after 
the  fall  of  man  ;  (2)  spiritual  death,  which  means  a  loss  of  divine 
grace  and  innate  righteousness  ;  (3)  the  death  of  the  body  ;  (4)  the 
punishment  of  the  damned.  Milton's  personification  includes  all 
these  degrees.  In  the  second  sense  Death  is  in  harmony  with  Sin, 
who  thus  brings  forth  "  fruit  unto  death." 

799.    Gnazv  my  bowels,  etc.     J^ev.  xvii.  16. 

807.  His  end  with  mine  involved.  Death  came  as  a  punishment 
for  sin  ;  when  sin  ends,  punishment  must  cease.  When  Achilles 
had  slain  Hector,  leader  of  the  "treaty-breaking"  Trojans,  his 
own  death  soon  followed — according  to  some,  the  next  day. 

808.  A  bitter  morsel.  The  star  called  Wormwood  represents  Sin 
in  the  Apocalypse  {Rev.  viii.  10,  11).  The  end  of  the  strange  woman 
is  "  bitter  as  wormwood"  {jProv.  v.  4). 

814.  None  can  resist,  etc.  The  husband  of  Thetis  was  fated  to 
beget  a  son  stronger  than  his  sire.  Death,  like  Achilles,  represents 
retribution,  and  is  stronger  than  Satan,  his  sire. 

817.  Dear  daughter.  Thus  Jove  commonly  addresses  Athene 
(//.  viii.  39  ;  xxii.  183). 

829.  Unfoimded  {fundus,  bottom),  bottomless.  Though  itself 
unfounded,  it  is  the  foundation  of  the  world  {Ps.  xxiv.  2). 

831.  Concurring  signs.  When  Christ,  the  second  Adam,  was 
born  there  were  signs  in  the  heavens  leading  to  a  universal  expect- 
ancy that  a  new  era  was  about  to  begin.  Chaldsea  and  Rome,  the 
astrologers  of  the  East  and  the  Sibyl  of  the  West,  were  predicting 
the  appearance  of  a  new  head  of  the  human  race,  the  return  of 
Saturnian  times  (Virgil's  Pollio).  According  to  calculations  of 
Kepler,  there  was  a  conjunction  of  at  least  three  planets Jupiter, 


302  PARADISE  LOST  [Book  II. 

Saturn,  and  Mars — about  the  time  of  Christ's  birth,  as  though  to 
set  out  anew  on  their  course  from  their  original  goal.  It  is  a  sug- 
gestive fact  that  Milton  makes  the  five  speakers  in  Pandemonium 
correspond  to  five  of  the  planets  —  the  Sun  (Satan),  the  Moon 
(Beelzebub),  Mars  (Moloch),  Mercury  (Belial),  and  Jupiter  (Mam- 
mon), who  likewise  give  names  to  the  first  five  days  of  the  week. 
Sin  (Venus,  after  whom  the  sixth  day  is  named)  is  now  before  us, 
and  Chaos  (Saturn,  the  planet  and  god  of  Saturday)  is  met  with 
presently.  May  not  these  be  regarded  as  the  seven  kings  of  Rev. 
xvii,  lo,  II,  and  Death,  the  beast,  making  the  eighth? 

833.  Purlieus^  places  for  walking,  as  a  garden  near  a  house 
{^Gen.  iii.  8). 

843.  Imbaliiied  with  odors.  As  the  "strange  woman"  {Prov. 
vii.  17)  and  "scarlet  woman"  {Rev.  xviii.  13). 

846.  Grinned,  etc.  Alluding  to  Cerberus,  the  fierce  watch-dog 
of  Hell,  who  subsided  for  /Eneas  upon  being  fed  with  a  cake 
steeped  in  soporific  drugs.  The  word  "maw"  used  soon  after 
confirms  this  idea. 

850,  Key.  Rev.  ix.  i.  Hecate,  the  witch-goddess,  is  repre- 
sented with  a  key  {Encyc.  Brit.  xi.  609).  The  key  is  knowledge 
{Luke  xi.  52). 

857.  Thrust  me  down,  etc.  As  in  the  fall  of  Babylon  {Rev. 
xviii.  21). 

868.  Gods  who  live  at  ease,  ^tol  peia  Z,ojovt(.q  {II.  vi.  138). 
Babylon  lived  "  deliciously "  and  voluptuously  with  the  kings  of 
the  earth  {Rev.  xviii.  7). 

869,  At  thy  right  hand.  Compare  Ps.  cxliv.  8  and/jiz.  xliv.  20. 
The  right  hand  is  the  place  usually  assigned  to  counsellors.  Bath- 
sheba,  the  temptress  of  David,  sat  after  his  death  upon  the  right 
hand  of  Solomon  and  may  have  had  more  to  do  than  is  commonly 
supposed  with  turning  the  heart  of  the  wise  king  to  folly. 

We  are  prepared,  I  think,  to  refer  to  Rev.  xvii.  as  the  true  origin 
of  this  passage.  The  "scarlet  woman"  becomes  Sin  ;  the  beast 
upon  which  she  sits  becomes  Death  ;  the  seven  kings  are  the  seven 
deities  associated  with  the  seven  planets,  ruling  over  the  days  of 
the  week ;  the  ten  kings  that  have  power  with  the  beast  for  one 
hour  each  are  the  ten  hours  (excluding  morning  and  evening  twi- 
light) of  the  "black  and  dark  night"  when  the  scarlet  woman 
exercises  her  sorcery  {Prov.  vii.  9).  Since  the  bright  hours  of  day 
guard  the  gates  of  Heaven,  there  is  a  fitness — almost  a  necessity — 
that  the  hours  of  night  should  be  the  gate-keepers  of  Hell.  Be- 
sides, there  is  as  little  doubt  that  Sin  represents  the  depravity  of 


Book  II.]  NOTES  '  303 

the  spiritual  Babylon,  or  Rome,  and  her  son,  "  the  man  of  sin,"  or 
the  Papacy.  Milton  admitted  a  "  power  of  the  keys"  very  differ- 
ent from  that  which  was  claimed. 


871-1055.      SATAN    IN    HADES  ' 

Chaos  is  the  Hades  of  both  profane  and  sacred  writers.  Satan's 
journey  through  it  is  like  those  of  Ulysses  and  ^neas  through  the 
Underworld.  The  way  is  crooked,  but  its  trend  is  southward  and 
upward  to  the  entrance  of  the  World.  The  conditions  befit  a 
place  of  uncreated  matter  and  spiritual  non-existence. 

874.  PoytculUs,  a  heavy,  harrow-like  grating  made  to  slide  up 
and  down  before  a  castle  gate.  Spenser  speaks  of  the  human  lips 
as  a  portcullis  {Faerie  Queeiie  II.  ix.  24).  The  gate  is  also  the 
mouth  of  Hell. 

876.  Could  once  have  moved.  Virgil  says  that  the  gates  of  Hell 
cannot  be  broken  through  by  all  the  force  of  men  or  gods,  though 
apparently  opened  with  ease  by   the   guarding    Hydra   {^n.  vi. 

552-577)- 

880.  Recoil.  After  long  detention  in  the  "iron  furnace"  of 
Egypt,  the  children  of  Israel  were  thrust  out  {Exod.  xi.  i).  The 
recoil  of  Hell-gates  is  like  the  sudden  urgency  of  the  Egyptians 
after  their  sullen  resistance. 

882.  Lowest  bottom  s  hook.  The  judgment  that  delivered  the 
Israelites  shook  Egypt  from  top  to  bottom  {Exod.  xi.  5). 

884.  Excelled  her  power.  It  is  Gabriel,  the  angel  of  Divine 
Wisdom,  who  closes  the  gates  of  Hell  (compare  iv.  965-967  with 
Rev.  XX.  1-3). 

885.  A  bannered  host,  etc.  This  should,  it  seems  tome,  refer  to 
Rev.  ix.  15-17,  which,  however,  provides  only  obscurely,  or  by  im- 
plication, for  the  banners  and  ensigns. 

891.  Secrets  of  the  hoary  Deep.  The  epithet  "hoary"  (Lat. 
canns)  is  often  applied  to  foamy  waters  (seey^^^^xli.  32).  It  belongs 
with  special  fitness  to  those  ante-mundane  waters  which  constitute 
the  realm  of  old  Father  Time  himself  (Chaos  =  Saturn  =  KpovoQ 
=  Time).  Saturn  was  noted  for  his  secrets  and  concealments  ; 
after  his  banishment  by  Jupiter  he  fled  for  safety  to  J^atium  {lateo, 
to  lie  concealed).  His  son,  Pluto,  who  has  rule  over  the  shades  of 
the  dead,  no  less  jealously  guards  the  secrets  of  his  gloomy  realm. 
When  the  gods  took  part  in  the  war  before  Troy,  Pluto  leaped 
from  his  seat  in  terror  lest  the  horrible  abodes  beneath  should  be 
laid  open  to  gods  and  mortals  (//.  xx.  61-65).     Isaiah  (xlv.  2,  3) 


304  PARADISE  LOST  [Book  II. 

mentions  "  treasures  of  darkness  and  hidden  riches  of  secret  places  " 
as  lying  beyond  certain  gates  of  brass  and  bars  of  iron.  The  treas- 
ures of  Pluto  (possibly  the  same  as  Plutus)  seem  to  consist  in 
events  of  the  future  of  which  we  know  not  "  what  a  day  may  bring 
forth." 

892.  Illimitable  ocean,  etc.  Chaos  is  the  lower  of  two  primal 
infinities  {Gen.  i.  i,  2).  It  is  bounded  above  by  the  Empyrean, 
and  in  one  small  sphere  of  space  and  time  by  our  World,  In  other 
directions  it  is  "without  bound"  (circumference)  and  "without 
dimension  "  (diameter). 

893.  Length,  breadth,  etc.  Those  who  are  in  Chaos,  the  region 
of  physical  death,  know  nothing  of  the  things  which  are  the  primary 
conditions  of  all  knowledge.  Milton  cites  Aristotle  as  saying  that 
those  who  slept  in  the  temples  of  the  heroes  on  awaking  "  imagined 
that  the  moment  in  which  they  awoke  had  succeeded  without  an 
interval  to  that  in  which  they  fell  asleep."  "  How  much  more," 
the  poet  adds,  "must  intervening  time  be  annihilated  to  the  de- 
parted, so  that  to  them  to  die  and  to  be  with  Christ  will  seem  to 
take  place  at  the  same  moment"  (Christ.  Doct.  xiii.). 

895.  Ancestors  of  natwe.  Night  and  Chaos  preceded  the  Crea- 
tion and  furnished  materials  for  it  {Gen.  i.  2). 

898.  Hot,  Cold,  etc.  Ovid,  describing  the  same  primitive  Chaos, 
says  :  "  Cold  contended  with  warm,  moist  with  dry,  soft  with  hard, 
heavy  with  light  "  {Met.  i.  19,  20).  Lucretius  also  furnishes  in  the 
second  book  of  his  Be  Rernm  Natura  many  of  the  features  of  this 
Chaos. 

901.  Faction  .  .  .  clans.  "Faction"  emphasizes  the  repulsions 
and  diversities  subsisting  among  the  atoms  ;  "clans,"  the  attractions 
and  kinships. 

904.  Barca  or  Cyrene,  etc.  The  syrtes  or  quicksands  of  the 
coast  and  the  sand-storms  of  the  interior  make  this  district  a  fit 
earthly  type  of  Chaos.  The  Argonauts  were  driven  on  the  syrtes 
a  ter  leaving  Scylla  and  Charybdis.  ^neas  had  the  same  experi- 
ence. 

905.  Poise  their  lighter  wings,  give  weight  to  the  winds,  which 
would  be  lighter  without  this  ballast  of  sand. 

907.  Umpire.  What  Chance  does  not  decide,  Time,  the  judge  of 
appeals,  will  pass  upon.  Solomon  opposes  the  decisions  of  time 
and  chance  to  those  of  reason  and  justice  {Eccl.  ix.  11). 

910.  Chance.  As  Chaos  is  the  Saturn  so  Chance  is  the  Minos  of 
Milton.  In  the  realm  of  the  dead,  where  Minos  judged,  everything 
was  decided  by  lot. 


Book  II.]  NOTES  305 

912.  The  four  elements  of  ancient  physics.  Their  order,  as 
regards  weight,  beginning  below  with  the  heaviest,  is  earth,  water, 
air,  and  fire.  Though  much  intermixed  in  Chaos,  they  form  recog- 
nizable strata  in  the  order  of  their  weight.  The  lowest  stratum  is 
chiefly  earth ;  the  second,  chiefly  water  ;  the  third,  chiefly  air ;  the 
fourth,  pure  air  and  fire,  is  the  Empyrean  and  is  no  part  of  Chaos. 

gi8.  Brink  of  Hell.  Since  a  brink  is  the  margin  of  a  steep 
descent,  it  is  hard  to  see  how  such  a  thing  can  be  outside  of  Hell- 
gates,  if  with  Masson  we  suppose  the  gates  to  be  at  the  zenith  of 
the  roof  of  Hell.  But  if  we  put  them  in  the  wall,  where  the  gates 
ought  to  be,  nothing  is  easier  than  to  conceive  of  the  chasm  outside 
of  the  threshold.  Here  begins  the  "  void  profound  "  of  Lucretius  ; 
here  is  the  "gulf"  or  chasm  (xadfia)  mentioned  by  St.  Luke  (xvi. 
26)  and  by  Hesiod  {^Theog.  740).  Hesiod  is  very  precise  :  "  Nep- 
tune has  fixed  brazen  gates,  and  a  wall  lies  about  it  [the  place  where 
the  Titans  are  punished]  on  every  side.  .  .  .  There  are  the  beginnings 
and  ends  of  all  things — of  the  murky  earth  and  dark  Tartarus  and 
the  starry  heavens — places  hard  to  be  passed  over  and  hateful  even 
to  the  gods — a  great  chasm.  No  one  in  all  time  would  reach  a 
footing  unless  he  were  first  within  the  gates,  but  here  and  there  he 
would  encounter  storms  upon  storms.  And  gloomy  Night  stands  at 
the  terrible  threshold  concealed  with  dark  clouds." 

922.  Bellona  is  the  war-goddess  and  is  represented  sometimes  as 
the  sister  and  sometimes  as  the  wife  of  Mars.  She  has  water  for 
her  element,  while  Mars  has  air  for  his  ;  and  her  "  battering  en- 
gines "  are  rain,  hail,  sleet,  and  snow.  She  is  outside  of  Hell-gates, 
as  at  Rome  her  temple  was  outside  of  the  city  walls.  Spenser 
gives  the  goddess  prominence  in  his  cantos  on  Mtitabilitie. 

924.  Rase  some  capital  city.  The  Homeric  epithet  of  Bellona  is 
"  city- wasting."  The  weather  ruins  the  firmest  structures  of  man, 
but  cannot  reach  Heaven. 

925.  Frame  of  Heaven,  etc.  The  noise  attending  the  fall  of  this 
universal  frame  into  confusion  again  is  much  dwelt  upon  in  escha- 
tology  (2  Pet.  iii.  10). 

927.  Sail-broad  vans,  like  the  wings  of  the  dragon  in  Faerie 
Queene  I.  xi.  10.  In  this  line  the  genej-al  description  of  Chaos 
ends,  and  the  account  of  Satan's  particular  adventures  begins.  It 
is  Milton's  custom  thus  to  put  the  general  before  the  particular. 

930.  As  in  a  cloudy  chair.  Satan  in  crossing  this  chasm  has  a 
series  of  adventures  that  strongly  suggest  those  of  Bellerophon. 
The  Fiend,  like  the  slayer  of  Bellerus  (monster),  has  just  escaped 
the  "beast"  called  Death.     He  "spurns  the  ground"  and  rides 


3o6  PARADISE  LOST  [Book  II. 

audaciously  upon  a  "cloudy  chair,"  as  Bellerophon  rode  upon 
Pegasus  (n//ya(Tog,  born  of  Neptune  and  Medusa  near  the  sources, 
■jTtjydi,  of  the  Ocean).  He  likewise  falls  from  his  seat  and  encoun- 
ters a  "tumultuous  cloud  instinct  with  fire  and  nitre"  resembling 
the  fire-breathing  Chimaera  which  Bellerophon  overcame.  Milton 
puts  the  Chimoera  in  this  neighborhood  (1.  628),  and  no  more  fitting 
place  could  be  devised  for  the  embodiment  of  vanity  and  absurdity 
than  this  "  vast  vacuity."     CompavQ /od  xxvi.  7. 

938.  Aloft.  Observe  the  direction  indicated  by  "uplifted," 
"ascending,"  "aloft." 

941.  Treading  the  crude  consistence^  etc.  The  words  now  im- 
ply horizontal  motion.  Satan  having  ascended  the  first  stratum  of 
Chaos  now  moves  along  its  surface.  It  is  the  stratum  of  ^«;'M,  the 
particles  of  which  cohere  and  form  a  crude  (disorderly)  consistence, 
but  the  upper  side  of  it  blends  with  the  water  above  it,  forming 
bogs  and  quicksands. 

942.  Oar  and  sail.  Satan  needs  both  wings  and  feet  in  his 
progress,  and,  because  the  stratum  through  which  he  moves  is  a 
mixture  of  water  and  air,  the  wings  serve  the  purpose  of  sails  set 
to  the  air  and  of  oars  used  in  water.  He  moves  on  one  element 
and  through  two. 

943.  As  when  a  gryphon,  etc.  /Eschylus  speaks  of  "  the  keen- 
fanged  hounds  of  Jupiter  that  never  bark,  the  gryphons,  and  the 
cavalry  host  of  one  -  eyed  Arimaspians,  who  dwell  on  the  banks 
of  the  gold -gushing  fount,  the  stream  of  Pluto"  {Prom.  Vinct. 
803-806).  The  gryphons  having  lived  north  of  the  Arimaspi,  the 
pursuit  must  have  been  southward,  the  direction  of  Satan's  journey. 

948.  O'er  bog  or  steep,  etc.  The  gryphon  pursued  the  one-eyed 
Arimaspian  as  Apollo  pursued  the  one-eyed  Cyclops.  The  Cy- 
clopes, children  of  Neptune,  are  without  government,  subsisting 
upon  human  flesh  and  blood  and  upon  the  uncultivated  products  of 
the  animal  and  vegetable  world.  The  soil  of  their  land  is  extreme- 
ly fertile,  nourishing  dense  and  shaggy  woods.  The  straits  of 
Charybdis  and  Scylla,  the  bog  of  Camarine,  the  height  of  Etna  and 
the  plains  of  Gela  are  near  by.  These  features  are  enumerated  in 
connection  with  the  account  of  the  adventures  of  Ulysses  {Odys.  ix.) 
and  ^neas  {^n.  iii.)  among  the  Cyclopes. 

951.  A  universal  hubbub,  etc.  Ulysses,  after  his  escape  from 
the  Cyclopes,  came  to  another  uncultivated  land  with  a  city  and 
sent  messengers  to  find  out  who  dwelt  there.  They  found  the 
I.sestrigonians  (\abq  +  Tpvydu),  harvesters  of  men  ;  or  XaXew  + 
rpv^it),  to  talk  excessively),  a  man-eating  race,  who  attacked  them 


Book  II.]  NOTES  ^  307 

with  great  clamor  and  destroyed  many  of  them.  Their  king  was 
named  Antiphates  {avTi(pT]fii,  to  speak  against ;  hence  Contradiction). 

960.  Chaos,  the  Anarch,  is  the  ancient  Saturn  (Kpovog),  resem- 
bling him  in  apprehensiveness,  anarchical  sway,  alliance  to  dark- 
ness, propensity  to  devour  his  own  offspring,  and  unfriendliness  to 
order  and  stability.  In  Homer  and  Virgil  the  king  of  Hades  is 
Aidoneus,  or  Pluto,  the  youngest  son  of  Saturn.  In  Milton,  Pluto 
(Ades)  is  a  subordinate. 

Pavi/ion  {Fs.  xviii.  11)  is  a  shifting  or  movable  dwelling,  such  as 
suits  the  ever-varying  moods  of  Chance  and  Time. 

962.  Sad/e-vested  Night.  Nox  (Night),  one  of  the  oldest  deities, 
is  represented  in  mythology  as  covered  with  a  black  veil,  and  some- 
times as  approaching  the  earth  to  extinguish  a  flaming  torch  which 
she  carries  in  her  hand.  The  oldest  Night  had  not  a  starry  crown 
like  the  one  who  holds  in  the  world  divided  rule  with  Day,  but  co- 
existed with  Chaos,  unrelieved  by  sun  or  starlight  (Ovid,  Met.  i. 
10,  11).  Pluto's  consort  is  Proserpina  or  Persephone  (Light- 
destroyer). 

964.  Orcus  (opKog,  an  oath),  the  divinity  who  punishes  the  false 
or  perjured.  The  punishment  of  celestial  perjury  consisted  in 
compelling  the  offending  deity  to  swallow  a  noxious  draught  from 
the  Styx,  and  thereupon  lie  outstretched  for  one  whole  year  devoid 
of  sense  and  motion  and  deprived  of  nectar  and  ambrosia  (Hesiod, 
Theog.  783  et  seq.).  In  brief,  Orcus  was  the  divinity  who  brought 
spirits  under  the  dominion  of  death.  The  three  of  the  inner  circle 
about  the  seat  of  Chaos  are  distinguished  by  the  powers  which  they 
exercised  over  the  dead. 

Ades  (a  +  l^tXv,  not  to  see)  appears  to  personify  the  darkness  of 
the  grave,  and  is  the  divinity  who  rules  the  spirits  brought  by  Orcus 
into  the  region  of  the  dead. 

965.  Demogorgon.  Faerie  QzieenelW.u.  i^"].  Associated  with 
fate  and  witchcraft  this  power  is  specially  invoked  in  the  bringing 
up  of  ghosts  (i  Sam.  xxviii.  7-14).  The  terror  of  his  prerogative 
is  described  by  Eliphaz  and  is  manifested  by  the  disciples  of  Christ 
{Job  iv.  13-16  ;  Alatt.  xiv.  26). 

970.  /  come  no  spy,  etc.  The  Sibyl  guiding  ^neas  through  the 
Underworld  gives  like  assurance  to  the  apprehensive  Charon,  ex- 
plains the  presence  of  the  living  man  among  the  shades,  shows  the 
golden  bough  for  Proserpina  {ALn.  vi.  399-407),  and  at  last  inquires 
of  MusjEus  the  way  to  Elysium  {ALn.  vi.  669-671). 

981.  N'o  mean  recotnpense.  His  gift  to  Proserpina  (Night)  is  the 
reduction  of  the  whole  World  io  Chaos  (2  Pet.  iii.  10-12). 


3o8  PARADISE  LOST  [Book  II. 

g86.  Standard  of  ancient  Night,  the  "black  flag"  under  which 
no  quarter  is  given  {EccL  viii.  8), 

988.  Anarch  old,  etc.  Saturn  had  sway  in  the  first  or  Golden 
Age,  when  every  man  did  as  he  wished.  He  is  an  old  and  infirm 
god  with  a  gloomy  countenance  that  has  given  us  the  epithet 
"saturnine."  The  word  "anarch"  is  supposed  to  be  Milton's 
own  invention. 

998.  Frontiers.  The  nearness  of.  his  pavilion  implies  the  speedy 
reduction  of  nature  again  to  confusion — the  passing  away  of  tlie 
fashion  of  this  world. 

looi.  Intestine  broils.  The  family  quarrels  in  which  old  Saturn 
was  involved  are  well  known.  He  made  it  his  rule  to  devour  his 
male  children  as  soon  as  they  were  born,  but  was  outwitted  by  his 
wife,  who  concealed  Jupiter,  Neptune,  and  Pluto  until  they  were 
grown. 

1005.  Linked  in  a  golden  chain.  Spenser  speaks  of  the  virtues 
as  "a  golden  chayne,"  and  St.  Peter  enumerates  the  component 
links  of  this  chain  that  binds  the  World  to  Heaven.  See  note  on 
iii.  516. 

1009.  Havoc  and  spoil,  etc.  How  familiar  are  the  phrases, 
"the  spoils  of  Time,"  "the  ruins  of  Time,"  and  the  decrepit 
figure  of  scythe-bearing  Saturn  ! 

10 13.  Springs  upward.  Note  the  change  of  direction  at  this 
point. 

Like  a  pyramid  of  fire.  The  dissolving  forces  of  Hades  have 
reduced  Satan  to  simple  fire,  and  in  the  form  of  the  primitive  ele- 
ment of  fire  he  rises  out  of  Chaos.  "  The  solid  form  of  the  pyra- 
mid is  the  original  element  and  seed  of  fire  "  (Plato's  Tiviccics). 
Compare  Varro,  quoted  by  St.  Augustine,  De  Civ.  Dei  vi.  5. 

1015.  Fighting  elements.  In  the  middle  stratum  of  Chaos  the 
elements  of  earth,  water,  and  air  are  contending.  The  elements 
of  earth  and  water  are  destructive  to  the  element  of  fire  in  which 
Satan  rose,  and  would  extinguish  it,  if  brought  in  contact.  To 
avoid  these  hostile  elements  was  the  difficulty. 

1018.  Justling  rocks.  The  Cyaneae,  Symplegades,  or  Wander- 
ing Islands,  floated  about  and  sometimes  united  to  crush  the  ships 
passing  through  the  Bosporus.  The  Argo  had  a  narrow  escape 
and  lost  the  extremity  of  her  stern  in  passing  between  them. 
Pindar  says  that  they  were  alive  and  moved  to  and  fro  more  swiftly 
than  the  blasts,  until,  after  the  passage  of  the  Argo,  Fate  "rooted 
them  to  the  deep." 

1020.   Charybdis,  etc.     Satan's  peril  was  like  that  of  the  Argo 


Book  II.]  NOTES  309 

sailing  between  the  rocks,  or  like  that  of  Ulysses  sailing  between 
rock  and  whirlpool.  The  fiery  essence  was  in  danger  of  extinction 
from  the  justling  atoms  of  earth  and  the  storm-whirled  atoms  of 
water. 

The  three  famous  voyages  of  Jason,  Ulysses,  and  .^^neas  were 
conceived  on  the  same  plan,  had  nearly  the  same  adventures  and 
in  the  same  succession.  The  monsters,  tempests,  and  hardships 
encountered  have  an  allegorical  significance  which  Milton  closely 
studied  and  interpreted  into  the  language  of  Christian  symbolism. 

1028.  Bridge  is  the  proper  name  for  the  structure  considered  in 
its  relation  to  the  ocean  of  Chaos  ;  regarded  in  itself,  it  is  a 
"causey"  or  footwalk  (x.  415  ;  Matt.  vii.  13).  The  bridge  is  fast- 
ened to  Hell  at  the  gates  and  to  the  spherical  shell  of  our  World  at 
the  point  farthest  to  the  left. 

1034.  Nozv  at  last,  etc.  Satan  has  reached  the  uppermost  of 
the  three  strata  of  Chaos,  where  the  element  of  earth  disappears 
and  the  element  of  fire  takes  its  part  in  the  chaotic  strife. 

Sacred.  It  is  the  light  of  Heaven  that  makes  a  dawn  in  this 
part  of  space. 

1036.  Shoots  far,  etc.  Suggested  by  Hecate  ('E/cdr?;,  far-shoot- 
ing), the  name  of  the  moon-goddess  in  the  Underworld  {^n.  iv. 
511).  Satan  is  near  the  world-ward  entrance  to  Hades,  where  the 
way  lies  under,  as  it  were,  a  treacherous  moonlight  {y¥ln.  vi.  270). 
Heaven  is  presently  rompared  to  the  moon  (1.  1053).  A  title  of 
the  moon-goddess.  Trivia,  is  explained  in  this  region  by  the  fact 
that  it  is  the  point  of  divergence  of  the  three  roads,  to  Heaven, 
Earth,  and  Hell  (x.  322,  323). 

1037.  Nature  first  begins.  Nature  means  order,  organization, 
and  life.  In  what  sense  it  begins  within  the  domain  of  Chaos  be- 
comes clear  when  we  think  of  the  embryonic  state  in  which  living 
creatures  exist  before  their  birth  into  the  World. 

1043.  Like  a  weather-beaten  vessel.  Satan  is  moving  along  the 
surface  of  the  middle  or  watery  stratum  of  Chaos,  and,  as  when  he 
crossed  Lethe,  he  is  compared  to  a  ship.  He  rises  at  times  into 
the  third  stratum  "  resembling  air"  and  has  need  of  wings.  The 
motion  is  now  again  in  a  horizontal  direction. 

1047.  The  empyreal  Heaven,  or  Heaven  in  the  Empyrean,  as 
distinguished  from  the  intra-mundane  heaven,  is  the  place  where 
the  holy  angels  dwell.  As  the  dwelling-place  of  finite  beings  it 
has  limits,  but  the  Empyrean,  in  which  it  is  situated,  has  not. 

1048.  Square  or  round.  The  walls  of  Heaven  are  like  our  own 
horizon  wall.     The  spontaneous  opening  and  closing  of  the  gates, 


3IO  PARADISE  LOST  [Book  II. 

the  blue  of  the  battlements  aloft,  the  paler  opal  of  the  towers  below 
and  the  impossibility  of  fixing  their  shape,  all  establish  the  fact. 
We  speak  indifferently  of  the  "  four  corners  of  the  earth  "  and  the 
"  circle  of  the  earth"  {Isa.  xi.  12  ;  xl.  22) ;  our  horizon  wall  adapts 
itself  to  either  conception.  The  appearance,  however,  of  the  walls 
from  a  given  point  within  is  always  that  of  a  quadrature,  or  half 
sphere,  of  which  we  are  the  centre  (x.  381). 

1052.  World.  Not  the  earth,  as  so  many  have  thought,  but  our 
whole  starry  universe. 

In  bigness,  etc.  The  two  worlds  are  compared,  for  their  relative 
size,  to  the  largest  and  the  smallest  body  in  our  firmament.  The 
question  at  once  occurs,  Is  Satan  still  so  far  from  the  World  that 
with  all  its  incomprehensible  spaces  it  seems  to  him  only  as  a  point 
of  light !  To  this  question  Professor  Masson,  in  a  personal  letter, 
replies  :  "  It  is  not  necessary,  either  for  poetical  consistency  or  for 
the  syntax  of  the  passage,  to  suppose  that  Milton  meant  to  produce 
the  exact  optical  effect,  as  witnessed  by  Satan  himself.  .  .  .  This 
World  of  ours,  in  proportion  to  the  Empyrean  [Heaven?]  from 
which  it  hangs  is  but  as  '  a  star  of  smallest  magnitude  close  by  the 
moon.*  This  idea  seems  to  be  confirmed  by  iii.  422,  423,  where 
Milton,  resuming  the  story,  says,  '  A  globe  far  off  it  seemed  ;  now 
seems,'  "  etc. 


BOOK   III 

1-55.      APOSTROPHE    TO    LIGHT 

This  passage,  though  in  harmony  with  the  sentiment,  is  an  inter- 
ruption to  the  narrative,  and  is  usually  censured  as  an  artistic 
defect,  Addison  and  Masson,  however,  raise  points  in  Milton's 
defence  ;  and  the  lyric  beauty  of  the  lines  is  such  that  few  critics 
vi^ould  like  to  strike  them  out  of  the  poem.  The  most  serious 
objection  is  that  the  poet  intrudes  himself  and  his  misfortunes,  his 
transient  personal  interests,  upon  the  interests  of  a  World  and 
eternity  ;  but  perhaps  his  view  of  what  man  is  in  the  estimation  of 
God  may  have  made  it  seem  right  for  him  to  do  this.  It  was  not 
a  mere  accident  in  God's  great  plan  that  John  Milton  became 
blind. 

I.  Offspring  of  Heaven,  etc.  Light  is  reverently  conceived  of 
either  as  an  attribute  of  Christ,  the  first-born  of  Heaven,  or  of  God 
in  his  eternal  essence  {Rev.  xxi.  23).  In  our  World  light  is  only 
the  "first  of  things"  (vii.  244),  a  far  lower  conception. 

7,  8.  Or  hear  st  tJiou  rather,  a  classicism  for  "Art  thou  rather 
called?"  Milton's  third  suggestion,  based  upon  Job  xxxviii.  ig,  is 
that  the  origin  of  light  is  one  of  God's  secrets  purposely  hidden 
from  human  knowledge. 

9.  Before  the  heavens,  the  visible  intra-mundane  heavens  {Gen. 
i.  3). 

II.  The  rising  ivorld  of  waters.  "  Rising  "  means  "  being  cre- 
ated." Until  the  third  day  of  creation  the  earth's  surface  was  all 
of  waters. 

17.  Other  notes,  etc.  Whatever  this  may  mean,  it  is  not  a  pre- 
tence to  superiority  in  genius  to  him  "  whom  universal  Nature  did 
lament,'"  only  a  difference  in  inspiration,  in  purpose,  and  in  mood. 
Neither  is  it  likely  that  Milton  is  thinking  of  the  insignificant  hymn 
of  about  a  dozen  lines  "  In  Praise  of  Night"'  (our  star-lit  Night) 
attributed  to  the  mythic  Orpheus,  but  rather  of  the  pathetic  story 
of  this  Thracian  singer  who  sought  his  wife  in  the  world  of  shades, 
"drew  iron  tears  down  Pluto's  cheek,"  and  led  outward  to  the 


312  PARADISE  LOST  [Book  III. 

verge  of  day  "his  half-regained  Eurydice."  Milton's  modesty, 
aside  from  his  claim  to  supremacy  in  his  subject  and  his  divine 
guidance,  is  evident  from  ix.  41-47. 

21.  Thee  I  revisit  safe.  Safe,  because  at  every  step  he  had  the 
guidance  of  his  "celestial  patroness"  who,  as  we  have  seen, 
directed  him  by  the  Word  of  God. 

25,  26.  Drop  se7-ene  .  .  .  (/im  suffusion.  "Two  phrases  from 
the  medical  science  of  Milton's  day,  Gutta  serena,  literally  '  drop 
serene,'  was  that  form  of  total  blindness  which  left  the  eyes  per- 
fectly clear,  without  spot  or  blemish.  Such  was  Milton's"  (see 
Sonnet  xxii.), — Massofi.  "Suffusio=:cataract." — Bohn. 

27.  Muses.  He  did  not  disparage  classical  poetry  ;  to  him  it 
was  all  "  sacred,"  though  not  equal  to  that  of  the  Hebrew  Script- 
ures. 

30.  Flozvery  brooks,  Kedron  and  Siloa.  The  latter  must  have 
had  precious  memories  for  the  poet  as  the  water  in  which  a 
blind  man,  at  the  command  of  Jesus,  washed  and  received  his 
sight. 

32.  Nightly,  either  in  his  natural  or  his  poetic  dreams.  Com- 
pare vii.  29  ;  ix.  22  ;  andy^c<^  xxxv.  10. 

35.  Thaviyris,  a  Thracian  mentioned  by  Homer  (//.  ii.  595), 
who  relates  his  presumption  in  challenging  the  INTuses  to  a  contest 
of  song,  and  his  punishment  in  being  deprived  by  them  of  sight, 
voice,  and  skill  in  music.  He  is  said  to  have  written  on  the  wars 
of  the  Titans  with  the  gods  and  on  the  creation  of  the  World. 

Mceonides,  Homer ;  so  called  either  from  being  the  son  of 
Maeon,  or  from  being  a  native  of  Maeonia,  a  name  of  ancient 
Lydia, — Clar.  Press. 

36.  "  Tiresias,  the  blind  prophet  of  Thebes,  is  a  great  character 
in  the  legends  and  dramas  of  the  Greeks  ;  Phineus,  a  blind  king 
and  prophet,  is  made  by  some  a  Thracian,  by  others  an  Arcadian." 
— Masson.  The  Latin  vates  was  used  to  designate  both  poets  and 
prophets, 

38.  Wakeful  bird.  Nature's  ideal  of  sweetness  in  song  seems 
to  be  realized  in  the  nightingale,  which  sings  in  darkness.  The 
ideal  bard,  as  these  examples  indicate,  is  made  after  the  same 
model  and  shut  out  from  the  active  world  by  blindness.  Milton 
seems  to  have  thought  himself  divinely  set  apart  by  unmistakable 
indications  for  the  task  upon  which  he  is  engaged.  Such  a  con- 
viction is  of  itself  an  inspiration. 

44.  Human  face  divine.     Gen.  i.  27. 


Book  III.]  NOTES  313 

56-415.      A   DIVINE   CONSULTATION 

A  council  opposed  to  that  of  the  infernal  kakistocracy  is  now  in 
session.  Critics  who  despise  theology  find  this  part  of  the  poem 
tiresome,  but  Addison  justly  remarks:  "He  [Milton]  has  repre- 
sented the  abstruse  doctrines  of  predestination,  free-will,  and  grace, 
as  also  the  great  points  of  incarnation  and  redemption  (which  natu- 
rally grow  up  in  a  poem  that  treats  of  the  Fall  of  Man)  with  great 
energy  of  expression,  and  in  a  clearer  and  stronger  light  than  I  ever 
met  with  in  any  other  writer."  The  passage  now  to  be  considered 
is  in  fact  compacted  of  hundreds  of  scriptural  texts,  easily  discov- 
ered with  the  aid  of  the  Christian  Doctrine  and  a  Concordance. 
Though  the  work  has  been  done,  these  pages  must  not  be  cumbered 
with  a  multitude  of  references  that  would  be  profitless  to  most 
readers. 

57.  Pure  Empyrean  {linrvpiog,  in,  or  on,  fire),  the  highest  Heaven 
where  the  pure  element  of  fire  was  supposed  to  subsist.  St.  Augus- 
tine speaks  of  that  upper  fire  as  "  tranquil,  pure,  harmless,  eternal,  in 
contrast  with  earthly  fire  which  is  turbid,  smoky,  corruptible,  and 
con-upting"  [De  Civ.  Dei  xxii.  12).  This  highest  Heaven  Milton 
believes  to  have  been  in  existence  long  before  the  Creation  of  the 
World,  or  even  that  it  may  have  been  eternal,  though  not  neces- 
sarily so  {Christ.  Doct.  vii.). 

58.  Above  all  highth.  We  may  think  of  the  throne  as  at  the 
zenith  of  the  Heavenly  dome,  but  the  conception  dare  not  be  too 
materialistic. 

61.  Stars,  a  scriptural  designation  of  the  angels  {Job  xxxviii.  7). 
They  receive  benediction  from  God  as  the  planets  receive  light 
from  the  sun. 

71,  Coasting.  "Sailing  along  the  coast,"  seeking  a  place  for 
attack,  as  the  Spanish  Armada  sailed  along  the  coast  of  England. 

75.  Without  fii'vianient.  There  is  no  transpicuous  body  of  air 
resting  upon  the  landscape  ;  mists  conceal  it  and  storms  rage  over  it. 

78,  79.  For  the  manner  in  which  God  sees  through  all  time  and 
for  a  Platonic  conception  of  God's  way  of  speaking,  consult  St. 
Augustine  {De  Civ.  Dei  xi.  21  ;  xvi.  6). 

95.  Pledge.  "  The  tree  of  knowledge  of  good  and  evil  was  .  .  . 
a  pledge,  as  it  were,  a  memorial  of  obedience"  {Christ.  Doct.  x.). 

96.  Faithless  progeny.  "  Even  such  as  were  not  then  born  are 
judged  and  condemned  in  them  {Gen.  iii.  16,  etc.),  so  that  without 
doubt  they  also  sinned  in  them  and  at  the  same  time  with  them  " 
{Christ.  Doct.  xi.). 


314  PARADISE  LOST  [Book  III. 

102.  For  a  discussion  of  God's  sovereignty  as  related  to  man's 
freedom  see  Christ.  Doct.  iii. 

io8.  "  Many  there  be  that  complain  of  Providence  for  suffering 
Adam  to  transgress.  Foolish  tongues !  When  God  gave  him 
reason  he  gave  him  freedom  to  choose,  for  reason  is  but  choosing  ; 
he  had  else  been  a  mere  artificial  Adam." — Areopagitica. 

125.  Till  they  enthrall  themselves.  In  the  Fall  they  lost  their 
original  freedom,  so  that  reason  no  longer  holds  sway  (y?^?/;?.  vii.  15). 

135.  Ambrosial  fragrance.  Fragrance  of  smell  pervades  the 
atmosphere  of  love  and  here  accompanies  the  promise  of  mercy. 
What  an  affluence  of  rich  odors — flowers  and  fruit,  incense  and 
spices — there  is  about  the  bride  and  her  beloved  in  Solomon's 
song  !  The  coming  of  Raphael,  the  angel  of  Love,  to  Paradise  has 
similar  associations  (v.  286-294). 

136.  Elect,  "in  the  sense  of  beloved  or  excellent"  {Christ. 
Doct.  ix.). 

137.  Sense  of  new  joy,  etc.  The  rapture  of  the  Bride  in  the 
presence  of  her  Beloved. 

147.  Inmmierable,  not  reducible  to  earthly  numbers,  or  verse. 

153-155.  The  intercession  of  Abraham  for  Sodom  is  the  basis  of 
these  lines  (Gen.  xviii.  25). 

156-166.  The  intercession  of  Moses  for  the  Israelites  {Mum: 
xiv.  12-19)  proceeds  on  the  argument  that  if  God's  peculiar  people 
are  destroyed,  the  Egyptians  will  hear  of  it  and  rejoice  and  question 
the  power  of  God  to  perform  his  promises  and  oaths. 

184.  Elect  above  the  rest.  God's  calling  is  either  general  or 
special.  His  special  calling  is  that  whereby  he,  at  the  time  which 
he  thinks  proper,  invites  particular  individuals  (in  preference  to 
others),  elect  as  well  as  reprobate,  more  frequently  and  with  a 
more  marked  call  than  others.  Abraham,  the  Israelites,  and  Paul 
are  given  as  instances  {Christ.  Doct.  xvii.). 

195.  Umpire.  Conscience  is  the  moral  faculty  common  to  the 
whole  race  of  men  and  is  to  be  appealed  to  in  judgment  {Rom.  ii. 
14-16). 

216.  Charity  so  dear.  Only  divine  love  could  reach  so  high 
{Rom.  V.  7). 

218.  Silence  was  in  Heaven.  This  suggests  Rev.  viii.  i  to  the 
commentators  ;  and  indeed  the  poet  and  the  seer  are  apparently 
describing  the  same  event.  In  the  Apocalypse  the  silence  follows 
the  opening  of  the  seals,  which  may  be  understood  as  a  disclosure 
of  man's  destiny  such  as  has  just  been  made  by  the  Almighty.  It 
precedes  the  offering  of  incense  upon  the  golden  altar  before  the 


Book  III.]  NOTES  315 

throne — an  act  which  Milton  connects  with  the  intercession  of  the 
Messiah  for  the  penitent  of  mankind  both  before  and  after  the 
Fall  (xi.  17-44). 

258.  By  thee  raised.  "  Having  triumphed  over  death  and  laid 
aside  the  form  of  a  servant,  he  was  exalted  by  God  the  Father 
to  a  state  of  immortality  and  of  the  highest  glory,  partly  by  his 
own  merits  and  partly  by  the  gift  of  the  Father"  {Christ.  Doct. 
xvi.). 

303-322.  This  passage  closely  follows  Philip,  ii.  6-10,  containing 
the  same  argument  with  a  few  additions  from  other  parts  of  the 
Scripture. 

322.  "  This  placing  Hell  in  the  centre  of  the  earth  was  probably 
a  slip  of  memory  on  the  part  of  Milton." — Keightley.  The  nu- 
merous charges  of  forgetfulness  by  this  commentator  convict  him 
of  utter  ignorance  of  the  poet's  mental  habits.  Milton  does  not 
here  put  Hell  in  the  centre  of  the  earth,  and  he  manifests  every- 
where a  memory,  a  caution,  and  a  regard  for  the  truth  worthy  of 
his  transcendent  intellect. 

353.  Amarant  (dfidpai'Toi;,  unfading),  **  Pliny  asserts  of  this 
flower  that,  though  gathered,  it  keeps  its  beauty,  and  even  when  it 
has  faded,  it  recovers  its  beauty  by  being  sprinkled  with  water." — 
Hume.  The  amaranth  is  the  emblem  of  Humility,  with  which 
those  are  crowned  who  possess  the  kingdom  of  Heaven  {Matt.  v. 
3).  As  pride  precedes  and  causes  destruction  {Prov.  xvi.  18),  so 
humility  brings  riches,  honor,  and  life  {Prov.  xxii.  4).  The  grace 
is  characteristic  of  children  {Matt,  xviii.  2-4)  and  may,  therefore, 
fitly  be  regarded  as  the  crown  of  perpetual  youth.  It  is  com- 
mended by  the  apostles  as  an  ornament  better  than  braided  hair  or 
costly  pearls,  and  of  great  price  in  the  sight  of  God  (i  Tim.  ii.  9  ; 
dfiapdvTivog,  I  Pet.  iii.  3,  4). 

355.  For  7nan  s  offence  to  Heaven  removed.  When  at  the  Fall 
pride  took  possession  of  man's  natural  heart,  humility  became  an 
exotic. 

357.  Shading  the  Fount  of  Life.  The  Fount  of  Life  is  the 
Redeemer  {John  iv.  10).  Here  the  flower,  though  elsewhere  but 
an  herb,  becomes  a  tree,  so  far  does  his  humiliation  or  condescen- 
sion surpass  that  of  any  other,  angel  or  man.  The  word  "shad- 
ing "  delicately  suggests  the  sorrow  which  his  humiliation  cost  the 
Son  of  God. 

358.  River  of  Bliss,  etc.  The  Elysian  flowers  are  the  graces,  of 
which  Humility  is  chief,  covered  with  benediction  by  Christ's  words 
on  the  Mount  {Matt.  v.  3-1 1). 


3i6  PARADISE  LOST  [Book  III. 

360.  With  these,  the  Elysian'  flowers,  representing  all  the 
spiritual  graces, 

363.  Sea  of  jasper,  the  same  as  the  "  sea  of  glass  mingled  with 
fire"  {Rev.  xv.  2).  The  most  valued  jasper,  says  Dr.  Gill,  "is 
green  spotted  with  red  or  purple,"  The  scene,  then,  recalls  that 
at  the  dedication  of  Solomon's  temple,  when  the  glory  of  Jehovah 
filled  the  house  and  the  people  bowed  themselves  upon  the  pave- 
ment and  offered  sacrifices  (2  Chron.  vii,  1-6),  The  purple  roses 
are  substituted  for  the  bleeding  victims  and  the  jasper  pavement 
for  the  greensward  dyed  with  blood.  These  "  sacrifices  of  thanks- 
giving "  are  the  realities  corresponding  to  those  grosser  sacrifices 
required  in  the  law  of  Moses. 

365.  Then  crotvned again.  "  Before  honor  is  humility."  God 
gives  "grace  to  the  humble." 

367.  Like  quivers,  because  from  those  harps  are  drawn  the 
psalms  and  hymns  which  may  be  used  against  spiritual  foes 
{Ps.  xlv,  5  ;  Pev.  xv.  2). 

398-402.   A  similar  paean  of  victory  is  found  in  Pev.  xv.  1-4. 

413-415.  My  song  .  .  .  my  harp.  "  These  expressions  suggest 
that,  though  the  passage  which  they  conclude  may  be  read  as 
Milton's  report  of  a  choral  hymn  of  the  angels,  Milton  himself 
joins  the  chorus," — Masson.  More  judicious  is  the  same  writer's 
comment  on  v,  202-204 '•  "In  the  Greek  choruses,  though  many  are 
singing,  the  singular  pronoun  is  used." 

416-497.      THE   LIMBO   OF   VANITY 

The  outside  of  the  World  is  put  by  the  poet  to  a  use  that  has 
puzzled  commentators  and  drawn  words  of  severe  criticism.  Ad- 
dison, Landor,  and  others  condemn  the  mixture  of  allegory  and 
fact,  while  Masson,  who  seldom  disapproves,  speaks  of  the  passage 
as  "  extraordinary. "  But  Milton  did  not  invent  this  Limbo.  In 
the  Middle  Ages  three  Limbos  were  recognized — the  Limbus 
Patnim,  the  Limbus  Infantum,  and  the  Limbus  Fatuorum.  The 
senile,  the  infantile,  and  the  imbecile  are  outside  the  borders  of  the 
reasonable  world  ;  so  are  the  wicked  and  impenitent.  Though 
Milton  did  not  believe  in  any  intermediate  state  of  activity  of  the 
soul  as  separated  from  the  body  between  death  and  the  Resurrec- 
tion, yet  he  admits  the  propriety  of  speaking  of  the  dead  as  in  two 
distinct  spiritual  states:  "  That  spiritual  state  in  which  the  souls  as 
well  as  the  bodies  of  the  arising  saints  previously  [/.  e.,  before  the 
Resurrection]  abode  might  not  improperly   be   called    Paradise " 


Book  III.]  NOTES  317 

{Chj-ist.  Doct.  ill.).  We  have  then  two  Paradises  for  the  dead — 
one  for  the  righteous,  apparently  within  Heaven  itself  ;  the  other, 
grimly  called  the  Paradise  of  Fools,  on  the  reverse  side  of  the 
World  in  Chaos. 

418.  Opacoiis  globe.  The  boundary  between  Chaos  and  the 
World  and  the  barrier  set  by  Jehovah  to  the  sea  i^Job  xxxviii.  11). 

420.  Ltiminous  infej'ior  orbs.  "  The  spheres  of  the  pre-Coper- 
nican  system." — Masson.  It  would  seem  just  as  reasonable  to  say, 
The  heavenly  bodies  as  we  know  them. 

424.  Dark,  waste,  etc.  At  the  entrance  to  Hades  {Odys.  xi. 
14-22)  Ulysses  found  the  land  and  the  people  of  the  Cimmerians 
enveloped 

"In  eternal  cloud 
And  darkness.     Never  does  the  glorious  sun 
Look  on  them  with  his  rays,  when  he  goes  up 
Into  the  starry  sky,  nor  when  again 
He  sinks  from  heaven  to  earth.      Unwholesome  night 
O'erhangs  the  wretched  race." 

Critics  have  recognized  the  resemblance  of  this  to  Job  iii.  3-9. 

429.  Glifimtering,  as  at  the  entrance  to  Virgil's  Plades.  Old  age 
is  the  natural  entrance  to  Hades,  and  hence  we  find  the  character- 
istics of  the  place  corresponding  to  those  attributed  by  the  Preacher 
to  the  closing  period  o^"  life  {Eccl.  xii.  2-6). 

431.  Vulture,  in  allusion  to  that  which  fed  upon  the  liver  of 
Prometheus.  The  Iiiiatis  (now  Altai)  range  separated  the  nomadic 
from  the  settled  Tartars,  and  in  more  ancient  times  divided  Scythia, 
the  country  of  which  Prometheus  was  king. 

434.  Lambs  or  yeanling  kids.  Like  the  liver  of  the  giant  these 
symbolize  the  desires  and  appetites,  the  springs  of  movement  and 
action,  which  fail  in  age. 

437.  Plains  of  Sericana.  The  vast  sterile  spaces  known  as  the 
desert  of  Cobi  symbolize  the  barrenness  in  pleasure  of  unregener- 
ated  old  age. 

439.  Cany  wagons.  Recent  travellers  through  this  region  still 
mention  the  light  bamboo  wagons  bearing  sails  and  driven  by  the 
wind.  Like  the  grasshopper  {Eccl.  xii.  5)  they  represent  the  trifles 
that  are  burdensome  to  the  old. 

443.  Living  or  lifeless.  Outside  of  the  sphere  of  light  and  reason 
already  wander  in  their  natural  lifetime  those  of  whom  the  aged 
in  their  mental  imbecility  are  typical. 

448.  All  who  in  vain  things,  etc.     This  account  of   Limbo  has 


3i8  PARADISE  LOST  [Book  III. 

the  same  relation  to  the  poem  as  the  book  of  Ecclesiastes  has  to  the 
Bible  and  the  passage  in  \\\^\^neid  y\.  268-308  has  to  that  epic. 
From  these  two  sources  have  also  come  most  of  the  suggestions 
needed  by  Milton,  though  he  has  supplemented  them  with  illustra- 
tions of  folly  found  in  sacred  history  and  parable  and  in  profane 
myths. 

455.  Unaccomplished  works  of  Nature,  t.\.Q..  This  Limbo  at  the 
entrance  of  Hades,  like  the  land  of  the  Cimmerians  around  the 
Palus  Maeotis  (Maiwrte,  apparently  from  /taievw),  is  a  sort  of  border- 
land to  Life  receiving  its  waste  and  imperfect  physical  as  well  as 
intellectual  products.  "  The  rubbish  heap  of  the  universe  "  it  has 
been  called. 

459.  Not  in  the  neighboring  juoon.  "  Milton  here  alludes  to  and 
corrects  Ariosto  {Orlando  Fzirioso  xxxiv.  70)  who  makes  Astolfo 
ascend,  under  St.  John's  guidance,  to  the  moon." — Clar.  Press. 
More  likely  the  allusion  is  to  the  old  astrologic  teaching  that  the 
moon  causes  madness  and  disorders  of  the  brain  and  reason — a  doc- 
trine that  has  given  us  such  words  as  lunacy,  moonstruck,  etc. 

461.  Translated  saints,  etc.  The  moon  is  a  fitter  symbol  of 
reason  than  of  folly  (note  on  726-734),  and  hence  may  be  taken  as 
the  Elysium  of  the  wise  and  just,  while  its  "  argent  fields"  are  the 
meadows  of  white  asphodel,  where  the  faithful  rest  as  in  the  bosom 
of  Abraham. 

466.  Babel.  The  object  of  the  builders  was  human  glory  {Gen. 
xi.  4  ;   Luke  xiv.  28-30). 

471.  Empedocles  {t\nn^oc,  +  kXsoc,  lasting  glory),  a  Sicilian  phi- 
losopher who  flourished  B.C.  444.  The  volcano,  by  throwing  out 
one  of  his  sandals,  revealed  the  manner  of  his  death.  He  is  typical 
of  the  few  who  brave  hardships  and  death  itself  for  honor  among  men. 

473.  Cleombrotus  {K\eog  +  d/xfipoTog,  glory  immortal),  an  Aca- 
demic philosopher  of  Ambracia,  in  Epirus.  After  reading  the 
Phcedo  of  Plato  he  killed  himself.  He  typifies  those  who  seek 
escape  from  the  hardships  of  life  and  the  fear  of  death  by  suicide. 

474.  Embryos.  Those  who,  convinced  of  the  truth  of  Christian- 
ity, are  deterred  by  the  fear  of  man  from  professing  it  {John  xii. 
42,  43)- 

Idiots.  In  contrast  with  the  embryos,  those  who  having  the  out- 
ward semblance  lack  the  inward  knowledge  or  Christianity  {Rovi. 
ii.  28,  29). 

Eremites.  Those  \\\\o  put  the  light  under  a  bushel  {Matt.  v.  14-16). 

Friars.  In  contrast  with  the  hermits,  those  whose  religion  con- 
sists in  externals,  who  wear  it  as  a  cloak  for  selfishness. 


Book  III.]  NOTES  319 

475.  White,  black,  and  grey.  Carmelites,  Dominicans,  and 
Franciscans. 

476.  Pilgrims.     Ltike  xxiv.  5,  25. 

479.  "  Alluding  to  the  old  superstition  that  if  a  man  were  buried 
in  a  friar'shabit  he  never  came  into  Hell." — Clar.  Press.  Compare 
Matt.  xxii.  11-13  ;  Zech.  xiii.  4. 

481-483.  Milton  uses  the  language  of  the  Ptolemaic  system  as 
modified  by  Alphonso  of  Castile  in  which  the  Earth  was  the  centre 
of  the  Universe,  and  the  ten  spheres  revolved  about  the  Earth, 
carrying  the  heavenly  bodies  with  them.  The  connection  in  which 
this  reference  stands  forbids  the  belief  that  the  poet  meant  to  give 
his  approval  to  the  correctness  of  the  system. 

Planets  seven.  The  seven  planetary  spheres,  beginning  with  the 
lowest,  were  those  of  the  Moon,  Mercury.  Venus,  the  Sun,  Mars, 
Jupiter,  and  Saturn. 

The  Fixed.     The  eighth  sphere  was  that  of  the  fixed  stars. 

482.  Crystalline  Sphere.  "  To  account  for  the  very  slow  change 
called  the  'precession  of  the  equinoxes,'  it  had  been  necessary  to 
imagine  a  ninth  sphere,  called  the  '  Crystalline  Sphere,'  beyond 
that  of  the  Fixed  Stars  ;  and  finally,  for  further  reasons,  it  had 
been  necessary  to  suppose  all  enclosed  in  a  tenth  sphere  called  the 
'  Primum  Mobile,'  or  '  First  Moved.'  " — Masson. 

484.  Saint  Peter.  In  Christ.  Doct.  xxix.,  Milton  argues  at  some 
length  that  not  to  Peter  exclusively  or  in  a  higher  sense  than  to  the 
other  apostles  were  the  keys  of  the  Kingdom  of  Heaven  committed, 
and  that  therefore  the  authority  derived  from  him  by  the  Roman 
pontiffs  is  without  foundation.  Fools  above  all  men  are  those  who 
are  so  easily  deceived  in  matters  of  the  highest  importance  (2  Thess. 
ii.  II). 

487.  Cross  wind,  the  whirlwind  of  judgment  which  those  who 
sow  the  wind  (vanity)  are  to  reap  {Hos.  viii.  7  ;  Prov.  xxii.  8). 

496,  Few.  Matt.  vii.  14  ;  yFln.  vi,  744.  The  use  of  the  words 
"long  after"  indicates  that  the  "few  "  especially  referred  to  are 
such  as  here  and  there  saw  and  withstood  the  stupendous  fraud  of 
mediaeval  ecclesiasticism,  the  last  conspicuous  folly  on  a  continental 
scale. 

498-539-      THE   GATE   OF    HEAVEN 

The  gate  of  Solomon's  temple  and  the  gates  of  the  new  Jerusa- 
lem supply  many  features  of  this  description.  As  in  them,  every 
feature  is  the  embodiment  of  some  spiritual  Iruth. 

505,   Kingly  palace-gate.     The  gate  to  the  Kingdom  of  Heaven 


320 


PARADISE   LOST 


[Cook  III. 


is  Righteousness  {Ps.  cxviii.  19,  20),  The  temple  at  Jerusalem 
was  sometimes  called  a  palace  (i  Chron.  xxix.  i,  19),  and,  built 
under  divine  instruction  (2  Chron.  iii.  3),  became  to  men  the  visible 
symbol  of  Heaven. 

506.  Diamond  and  gold.  It  is  everlasting  and  incorruptible 
— thieves  cannot  break  through  and  rust  cannot  corrupt.  The  two 
pillars  at  the  entrance  to  Solomon's  temple  were  named  Jachin  and 
Boaz — stability  and  strength. 

507.  Sparkling  orient  gems.  The  gates  of  the  new  Jerusalem 
are  of  pearls  {Rev.  xxi.  21).  To  those  who  enter  it  is  like  the 
coming  of  day,  and  the  Sun  of  Righteousness  arises  with  healing  in 
his  wings  {Mai.  iv.  2). 

510.  The  stairs  -were  such,  etc.  Gen,  xxviii.  10-22.  Jacob 
named  the  place  where  he  dreamed  Bethel,  the  house  of  God,  and 
spoke  of  it  as  the  gate  of  Heaven.  It  is  a  necessar\^  conclusion 
that  he  took  the  ladder  as  a  stairway  leading  up  to  the  gate. 

516.  Mysteriously  was  meant.  The  one  transcendent  mystery  of 
our  religion  is  the  incarnation  of  Christ  {Christ.  Doct.  xiv.).  The 
poet  probably  means  that  each  of  the  steps  implies  a  virtue  found 


THE   EMPYREAN 


HEAVEN 

Tht:  GAT£- 

RIGHTEOUSNESS 


BROTHERLY     KINDNESS 
GODLINESS 


TEMPERANCE 


KNOWLEDGE 


VIRTUE 


LIMB  OX       ->>'' 

THE    V70RLD 


CHAO3 


in  perfection  only  in  ^Christ.  The  chain  binding  the  World  to 
Heaven  (ii.  1005,  see  note)  on  a  nearer  approach  resolves  itself 
into  a  stainvay,  the  steps  of  which  are  faith,  virtue,  knowledge. 


Book  III.]  XOTES  321 

temperance,  patience,  godliness,  brotherly  kindness,  and  charity, 
and  lead  by  a  sure  way  ' '  into  the  everlasting  kingdom  of  our  Lord 
and  Saviour  Jesus  Christ  "  (2  Pet.  i.  5-12). 

51S.  A  bright  sea.  These  were  the  waters  under  the  threshold 
of  Ezekiel's  temple  {Ezek.  xlvii.  1-5).  The  "argument"  to  this 
book  speaks  of  them  as  "  the  waters  above  the  firmament."  They 
are,  therefore,  on  the  border  of  this  World,  and  to  cross  them 
means  to  go  out  of  the  World.  They  are  thus  clearly  distinguished 
as  the  waters  of  death. 

520.  Sailing  arrived.  Most  of  those  who  came  from  earth  to 
Heaven  passed  through  the  river  of  Death,  sustained  by  God's 
angels  in  the  passage  {Luke  xvi.  22). 

522.  Rapt  in  a  chariot.  A  few,  as  Elijah,  were  translated,  borne 
over  the  river  of  Death  without  touching  its  waters  (2  Kings  ii  11,12). 

524.  To  aggravate,  etc.  The  way  of  righteousness  is  clearly 
seen  and  deliberately  rejected  (2  Fet.  ii.  21). 

529.  Wider,  etc.  The  enlargement  of  the  width  of  the  opening 
beyond  the  extent  of  the  Promised  Land  along  the  whole  eastern 
frontier  of  which  the  Jordan  (river  of  Judgment),  the  conventional 
emblem  of  death,  flows  is  probably  intended  to  express  symboli- 
cally the  fact  that  before  Satan  entered  the  World  death  was  not  a 
necessity  in  passing  from  Earth  to  the  heavenly  Canaan. 

539.  Such  as  bound  the  ocean  wave.  Job  xxxviii.  9-20.  The 
continent  of  Heaven  forms  its  shore  and  the  empyreal  air  rests 
upon  it. 

540-742.      TRUTH    AND    HYPOCRISY 

The  interior  of  the  World,  particularly  the  Sun,  is  now  described. 
The  light  of  the  Sun  typifies  Truth,  whose  effect  upon  a  corrupt 
spirit  is  to  engender  falsehood  and  hypocrisy.  The  mysticism  is 
unmistakable. 

540.  On  the  lower  stair.  This  stair  is  Faith,  which  devils  have 
in  common  with  saints  ;  the  devils  also  believe  and  tremble  {James 
ii.  19). 

543-553.  As  -when  a  scout,  etc.  The  comparison  is  an  allusion 
to  the  adventures  of  yEneas  after  his  landing  near  Carthage,  city  of 
the  Poeni  {whence  punica  Jdes,  i.  e.,  bad  faith,  treachery).  Driven 
ashore  by  a  dark  and  perilous  storm  and  having  wandered  through 
an  uncultivated  land,  in  the  morning  he  ascended  a  high  hill  and 
was  affected  with  wonder  at  his  first  view  of  the  rising  city  with  its 
massive  and  beautiful  structures  {^n.  i.  419-438).  The  quality  of 
Satan's  faith  is  thus  suggested. 


322  PARADISE  LOST  [Book  III. 

556.  Above  the  circling  canopy.  The  conical  shadow  cast  by  the 
opaque  earth  reaches  not  near  the  point  whence  Satan  views  the 
World.  Material  objects  do  not  interfere  with  the  view  from  the 
lofty  stand-point  of  Faith. 

557.  From  eastern  poitit ,  etc.  When  Satan  entered  the  World 
Libra  was  in  the  east  and  Aries  in  the  west.  According  to  tradi- 
tion the  World  was  created  in  the  spring-time  ;  the  sun  was  there- 
fore in  Aries  (x.  329)  and  with  that  constellation  beyond  the  west- 
ern horizon  at  Satan's  entrance.  It  follows  that  the  time  was  soon 
after  sunset. 

558.  Fleecy  star  that  bears  Andromeda.  When  Aries  is  in  the 
west,  Andromeda  lies  above  it.  Andromeda  (dW/p  +  firjSta,  Human 
Care)  represents  the  anxiety  and  weariness  accumulated  during 
the  day  and  borne  away  by  sleep,  typified  in  the  "fleecy  star" 
(compare  "  dewy- feathered  Sleep,"  //  Fenseroso,  146).  Aries  de- 
scending in  the  west  takes  with  it  the  cares  of  the  day  as  night 
comes  on  inducing  sleep.  The  "Atlantic  seas'*  symbolize  the 
troubled  scenes  of  human  life.  Doubtless  the  words  also  have 
some  reference  to  the  Lamb  of  God,  the  bearer  of  all  human  sin 
and  care  {John  i.  29  ;  i  Pet.  v.  7). 

562.  World's  Jirst  region.  At  this  hour  the  zenith  was  occupied 
by  the  Milky  Way  which  marks  the  path  taken  by  the  Fiend.  The 
description  of  the  Milky  Way  by  Ovid  {Met.  i.  167-177)  furnishes 
many  of  the  objects  mentioned  as  lying  along  Satan's  course. 

564.  Oblique.  The  Galaxy  extends  transversely  across  the  heav- 
ens and  furnishes  a  suitable  highway  for  Satan,  who  always  seeks 
crooked  courses.  Ovid  declares  it  to  be  the  way  of  the  gods  to 
the  palace  of  Jupiter. 

568.  Hesperian  gardens.  The  stars  are  the  true  Hesperides,  or 
islands  of  the  evening,  from  which  toil  and  care  are  absent.  Home 
joys  flourish  under  their  genial  light. 

572.  Likest  Heaven.  Because  it  is  a  symbol  of  the  Divine  Law 
{Ps.  xix.)  which  is  an  "example  and  shadow  of  heavenly  things" 
{Heb.  viii.  5).  The  poet  seems  to  have  the  nineteenth  Psalm  in 
mind  throughout  his  whole  description  of  the  sun. 

574.  But  tip  ordozvn,  etc.  The  phrase  "hard  to  tell,"  as  well  as 
the  various  kinds  of  motion  described,  points  to  Pjvv.  xxx,  18,  19, 
which  mentions  as  hard  to  understand  the  way  of  an  eagle  through 
the  air,  the  way  of  a  serpent  on  a  rock,  and  the  way  of  a  ship  on 
the  sea.  The  serpent  moves  by  undulations  up  and  down ;  the 
eagle  flies  in  a  spiral  with  the  sun,  sometimes  central,  sometimes 
eccentric  ;  the  ship  moves  from  side  to  side  to  escape  the  force  of 


Book  III.]  NOTES  32^ 

adverse  winds.  Satan's  crooked  course  may  have  resembled  any  or 
all  of  these  (compare  ix.  510-518,  631-633). 

583.  Magnetic  beam.  The  attractiveness  of  the  light  is  matched 
by  that  of  God's  law  {Ps.  xix.  10).  There  is  abundant  evidence 
that  the  spiritual  conception  proceeds /an /a; jjz<  with  the  natural, 

586.  Shoots  invisible  virtue,  etc.  Ps.  xix.  6.  The  classical 
epithet  of  the  sun-god  is  "E/carof,  the  far-shooting. 

588.  A  spot,  etc.  Satan  seeking  information  from  the  angel  of 
the  Sun  is  like  the  murderous  Herod  consulting  the  sacred  oracles 
to  find  the  birthplace  of  the  second  Adam  {Matt.  ii.  4-6). 

596.  If  stone,  etc.  Milton  combines  the  stones  in  Aaron's 
breastplate  with  those  in  the  foundation  of  the  New  Jerusalem, 
thus  bringing  together  the  beginning  and  the  end  of  the  Divine 
Word.  Carbuncle  is  mentioned  in  the  first  but  not  in  the  second ; 
chrysolite  in  the  second  but  not  in  the  first.  These  two  kinds,  red 
and  gold,  are  pre-eminently  the  colors  of  light. 

600.  That  stone,  etc.  The  Spirit  of  the  Lord,  acting  through 
the  Word,  converts  the  soul  {Ps.  xix.  7,  12).  The  "philosopher's 
stone  "  which  was  to  transmute  all  baser  metals  into  gold  was  no 
more  eagerly  sought  by  the  studious  alchemists  than  a  means  of  re- 
storing the  human  heart  to  purity  was  by  the  moralists.  Gifts,  sac- 
rifices, and  carnal  ordinances  were  vain  to  satisfy  the  conscience 
{Heb.  ix.  9,  10). 

603.  Bind  volatile  Hermes.  In  physical  science  this  means  to 
solidify  quicksilver  ;  in  mental  science,  the  power  of  synthesis. 

Call  tip  iinbotind,  etc.  "  Proteus,  in  legend  the  sea-god  whom  it 
was  almost  impossible  to  fix  in  his  nature  or  real  shape,  so  many 
disguises  could  he  assume,  stands  here  for  the  elementary  matter  or 
'  prime  substance  '  of  the  alchemists. " — Masson.  In  mental  sci- 
ence this  represents  the  power  of  analysis.  The  meaning  of  the 
whole  is  that  with  all  their  powers  of  analysis  and  synthesis  men 
have  failed  to  devise  that  which  will  purify  a  defiled  conscience. 

607.  Elixir  pure  .  .  .  potable  gold.  The  elixir  vitce  and  the 
aurum  potabile  were  sought  after  as  means  to  secure  perpetual 
youth  and  health.  The  Word  of  God  is  a  cordial  "rejoicing  the 
heart "  {Ps.  xix.  8)  ;  it  converts  the  soul  {Ps.  xix,  7),  and  even  in 
the  unfriendly  atmosphere  of  earth  produces  glorious  effects  by  its 
wondrou    alchemy  {Ps.  xix,  12,  13), 

614.  bndazzled,  because  he  has  not  the  vision  to  see  the  truth 
in  its  power  {Ps.  cxix,  18  \Job  xxxviii,  15). 

616.  As  when  his  beams,  etc.  I  John  i.  5-7.  At  the  sun  the 
rays  are  everywhere  vertical  as  they  are  on  the  earth's  equator  at 


324  PARADISE  LOST  [Book  III. 

noon.  Within  the  temple  of  Jove  on  Mount  Lycseus  (Xvkt;,  light) 
no  shadows  were  projected  from  the  bodies  of  animals.  The  whole 
of  Peloponnesus  might  be  seen  from  this  mountain  {Fausanius 
viii.  28). 

620.   Sharpenea  his  visttal  ray.     Ps.  xix.  8. 

625.  Tiar,  the  crown  of  oriental  kings.  Phoebus,  the  sun-god, 
has  a  crown  of  rays  (Ovid,  Met.  ii,  40,  41).  "The  prudent  are 
crowned  with  knowledge." 

630.  Glad  was  the  spirit,  etc.  Truth  and  hypocrisy  meet  here 
as  when  the  wise  men  from  the  East  met  Herod,  The  cruel  king 
was  glad  to  meet  the  sages,  and  deceitfully  professed  devotion  to 
Christ  in  order  to  accomplish  his  murderous  purpose  {Matt.  ii.  1-8). 

636.  A  stripling  cherub,  Cupid  in  the  borrowed  form  which  he 
often  assumed  in  order  to  deceive  and  destroy  {ALn.  i.  670-711). 
The  flowing  hair,  the  coronet,  the  youth,  the  grace,  the  many-col- 
ored plumes,  all  belong  to  Cupid.  Compare  Faerie  Queene  II. 
viii.  5,  6. 

645.  Drew  not  nigh  unheard.  Hypocrites  are  fond  of  proclaim- 
ing their  zeal  {Matt.  vi.  2). 

648.  Uriel  (God's  Light)  is  prominent  as  an  archangel  in  2 
Esdras.  In  the  natural  world  he  is  the  angel  of  Light ;  in  the 
moral  world,  the  angel  of  Truth.  Of  the  angels  Milton  says 
{Christ.  Doct.  ix.)  :  "Seven  of  these  in  particular  are  described  as 
traversing  the  earth  in  the  execution  of  their  ministry.  Zech.  iv.  10, 
'  those  seven  are  the  eyes  of  Jehovah  which  run  to  and  fro  through 
the  whole  earth.'  Rev.  v.  6,  '  which  are  the  seven  Spirits  of  God 
sent  forth  into  all  the  «arth.'     See  also  i.  4  and  iv.  5." 

657.  Interpreter.  The  light  enables  men  to  see  the  works  which 
declare  the  glory  of  God.  The  sun  is  therefore  the  chief  interpreter 
{Ps.  xix.  1-4). 

658.  All  his  Sons  attend.  When  the  light  of  God's  truth  comes 
among  men,  few  heed  its  message  ;  in  Heaven  all  obey  gladly — 
witness  the  joy  at  the  first  dawn  of  Creation  {Job  xxxviii.  7,  24). 

666.  Fro7n  quires  of  Cherubim.  As  a  lover  of  wisdom  this  was 
his  proper  resort. 

667.  Brightest  Seraph.  The  designation  of  Uriel,  though  some 
question  it,  is  exact.  As  an  angel  of  light  he  is  a  Seraph  ;  as  the 
angel  of  the  chief  orb  of  light  he  is  the  brightest  of  his  class  ; 
and  because  his  orb  is  the  ruler  of  the  day,  by  divine  appoint- 
ment {Gen.  i.  16)  he  is  an  archangel. 

671.  That  I  may  find  him,  etc.  The  pretence  of  Herod  by 
which  the  Magi  were  temporarily  deceived. 


Book  III.]  NOTES  325 

686.  Suspicion  sleeps,  etc.  Suspicion  (Subtilty,  Prov.  i.  4)  is  the 
Argus  set  as  a  watch-dog  at  the  gate  of  Wisdom's  house  (see  Odys. 
xvii.  292).  The  original  hundred-eyed  Argus  (surnamed  Panoptes, 
All-seeing)  was  lulled  to  sleep,  it  is  said,  by  Mercury  with  the  music 
of  his  flute. 

697.  Merits  praise.  The  Queen  of  Sheba  is  praised  {Matt.  xii. 
42)  for  having  come  in  person,  not  satisfied  with  report,  to  hear  the 
wisdom  of  Solomon. 

709.  Came  to  a  heap.  A  heap  in  Scripture  means  a  ruin  {Isa. 
XXV.  2).  It  stands  as  an  intermediate  step  between  Chaos  and 
order.     It  is  the  material  collected  for  the  building. 

711.  Infinitude  confined.  When  the  Almighty  "set  a  compass 
on  the  face  of  the  depth  "  {Prov.  viii.  27). 

712.  Second  bidding.  The  first  brought  Silence,  the  second 
Light.     In  the  spiritual  sense  the  first  is  necessary  to  the  second. 

716.  Quintessence.  "Aristotle  supposed  besides  the  four  ele- 
ments a  fifth  essence  out  of  which  the  ethereal  bodies  were  formed, 
and  of  which  the  motion  was  orbicular." — Clar.  Press.  This  quin- 
tessence is  Light  (vii.  244). 

721.  The  rest,  etc.  The  materials  not  needed  for  the  interior 
were  made  into  a  wall  to  protect  the  treasures  of  Creation. 

726.  Moon.  Uriel  fully  describes  the  manner  in  which  the 
World  is  lighted— information  of  the  first  importance  to  this  spirit 
of  spoliation  and  murde". 

734.  Those  lofty  shades,  etc.  Like  Hezekiah  showing  his  treas- 
ures to  the  emissaries  of  Babylon  {Isa.  xxxix.  2).  Uriel  exposes  to 
the  covetous  spirit  the  most  precious  things  within  his  charge. 
The  shades  were  intended  for  secrecy  and  careful  concealment. 

736.  Bowing  lozu.  Satan  for  once  does  reverence  to  Truth. 
Uriel  is  accustomed  to  such  honor  in  Heaven,  where  all  respect 
the  truth  and  act  in  accordance  with  it.  Nothing  is  here  which 
ought  to  shock  even  M.  Taine's  democratic  soul. 

742.  Niphates  {^KpaTrjg,  quasi  'Ni(piTU)dT]g,  snowy),  now  Nimroud 
Tagh,  is  a  lofty  mountain  range  in  Armenia  and  the  northern 
boundary  of  Eden  (Assyria).  Armenia  is  mentioned  in  the  Bible 
only  as  the  country  to  which  the  murderers  of  Sennacherib,  king  of 
Assyria,  fled  {Isa.  xxxvii.  38).     Satan  selects  the  murderers'  refuge. 


BOOK   IV 
I-I30.      SATAN   THE   DESTROYER 

Satan  on  the  border  of  Assyria  (Eden)  manifests  the  emotions  of 
one  who  is  about  to  take  an  innocent  life.  The  temper  and  feel- 
ings of  many  murderers  spoken  of  in  the  Scriptures  are  attributed 
to  him. 

I.  0  for  that  warning  voice,  etc.  The  wish  has  a  partial  fulfil- 
ment in  the  visit  of  Raphael,  the  angel  of  Rev.  viii.  13,  who 
brings  a  warning.  The  poet's  prayer,  however,  seems  to  be  for 
the  more  specific  and  stirring  alarm  of  Rev.  xii.  12. 

3.  Second  rout.  The  first  was  in  the  expulsion  from  Heaven,  as 
narrated  in  the  sixth  book. 

13.  Not  rejoicing.  Compare  //.  vii.  216.  Herod  Antipas,  the 
slayer  of  John  the  Baptist,  was  "sorry"  when  asked  to  kill  the 
prophet,  though  heartily  desiring  the  death  {Matt,  xiv,  9). 

18.  Horror  and  donht,  etc,  "  Horror  "  is  the  revulsion  of  nature 
from  the  crime  ;  "  doubt"  is  the  fear  of  consequences.  Both  ele- 
ments entered  into  the  hesitation  of  Herod  and  Pilate  {Mark  vi. 
20,  26 ;  John  xix.  8,  12),  Thus  Hell  was  at  once  within  them  and 
round  about  them, 

32,  O  thou,  etc.  Edward  Phillips,  Milton's  nephew,  tells  us 
that  the  six  lines  beginning  here  were  at  first  intended  by  the  poet 
as  the  opening  of  Lucifer's  part  in  the  tragedy  to  be  called  Adam 
Unparadised. 

41.  Matchless,  etc,  Paul  (Saul),  while  persecuting  and  slaying 
Christians,  was  engaged  in  a  like  insane  contest  {Acts  xxvi.  14), 

48.  How  due,  etc.  The  owner  of  the  vineyard  {Matt,  xxi,  34- 
41)  who  sent  at  the  proper  season  to  collect  his  fruits  typifies  God 
who  seeks  for  gratitude  from  his  creatures,  Satan  is  like  the  hus- 
bandmen who  killed  the  messengers  from  their  lord,  and  intend- 
ed after  slaying  his  son  to  seize  the  inheritance  and  escape  the 
tribute, 

63,  Drawn  to  his  part,  etc.  When  the  rebel  Absalom  stole  the 
hearts  of  the  Israelites  from  his  father,  many  of  the  best  and  brav- 


Book  IV.]  NOTES 

est,  either  from  love  to  the  rightful  monarch  or  from  outw    ■     >     i 
nections,  adhered  to  David  (2  Sam.  xv.  6,  15). 

67.  What  to  accuse,  etc.  David's  great  love  for  his 
gave  Absalom  the  opportunity  for  concocting  rebellion,  ; 
rebellion  produced  a  Shimei  who  cursed  the  good  king 
xviii.  5  ;  xvi.  5-13). 

76.  A  lower  deep,  etc.     Under  his  curse  the  first  murde 
out,  "  My  punishment  is  greater  than  I  can  bear,"  yet  sevenioia 
vengeance  was  to  overtake  the  slayer  of  Cain,  and  seventy-seven- 
fold the  slayer  of  his  descendant,  the  murderer  Lamech  {Gett.  iv. 
15.  24). 

79.  O  then  at  last  relent.  Addressed  by  Satan  to  himself,  and 
not,  as  Keightley  thinks,  to  God. 

82.  Disdain  .  .  .  shame.  Herod  could  not  endure  the  humilia- 
tion of  breaking  his  oath  and  the  fear  of  ridicule  when  the  question 
of  killing  John  was  decided  {Matt.  xiv.  9  ;  //,  xxii,  99-108). 

88.  Under  what  torments,  etc.  Even  while  Herod  was  being 
worshipped  as  a  god  he  was  smitten  for  his  impiety  with  a  loath- 
some disease  {Acts  xii.  21-23). 

93-99.  Compare  this  with  the  history  of  Absalom,  especially  the 
last  lines  with  2  Sam.  xvi.  21,  22. 

103.  This  knows  my  Punisher,  etc.  The  law  of  Moses  per- 
mitted no  satisfaction  for  the  life  of  a  murderer  {Mum.  xxxv.  31). 
Achilles  contemptuously  refused  to  make  a  compact  with  Hector 
(//.  xxii,  260-267). 

108.  With  hope  farewell  fear.  The  murderous  Moloch  has 
lost  both  hope  and  fear  (ii.  45-50). 

112.  More  than  half.  "By  reigning  in  Hell  and  the  World 
and  leaving  to  God  only  Heaven." — Clar.  Press. 

115.  Thrice  changed,  etc.  Probably  in  allusion  to  Lycaon 
{kvKTj,  light)  who  was  changed  into  a  wolf  for  his  cruelty.  The 
name  Lycaon  is  suggestive  of  that  *'  angel  of  light  "  into  which  the 
ravenous  Satan  had  been  transformed. 

120.  Outward  calm,  etc.  The  sheep's  clothing  worn  by  moral 
wolves  {Matt.  vii.  15-20). 

128.  Fierce.  Like  the  murderous  spirits  in  Matt.  viii.  28  and 
Mark  v.  2-5. 

I3I-171.      SATAN   IN    EDEN 

Satan  is  now  within  the  direct  influence  of  Paradise,  The  gar- 
den has  not  only  (i)  the  natural  features  of  Gen.  ii.  but  also  the 
marks  and  qualities  of  (2)  God's  Holy  Mountain,  (3)  the  Congrega- 


323  J'A.kADISE  lost  [Book  IV. 

tion  of  the  Faithful,  and  (4)  the  Bride  of  Christ.  All  these,  in- 
fleed,  are  bat  different  forms  of  expression  for  the  same  thing. 
For  the  allegorical  interpretations  of  Paradise  in  the  early  church 
see  St.  Augustine,  De  Civ.  Dei  xiii.  21. 

132.  Eden,  in  Hebrew,  means  Pleasantness  or  Joy,  and  is  sy- 
nonymous with  Asshur  ,'A.ssyria). 

Faradise  is  a  Persian  word  whose  meaning  is  contained  in  the 
epithet  here  joined  with  it. 

133.  Enclosure  here  is  not  the  same  as  the  "  wall"  below,  but 
the  whole  mount  of  Paradise  considered  as  a  feature  in  the  land- 
scape. "  Ezekiel  xxviii.  13,  14  appears  to  have  led  to  the  notion 
that  the  garden  was  on  the  summit  of  a  hill,  as  described  by  Dante 
and  Ariosto." — Clar.  Press. 

135.  Wilderness.  The  approach  to  the  dwelling-place  of  the 
Bride  in  the  Song  is  through  a  wilderness  {Cant.  iii.  6  ;  viii.  5). 

Hairy.  The  Latin  cof/ia  and  the  Greek  ko^i}  are  used  to  desig- 
nate the  foliage  of  trees. 

139.  Cedar,  etc.  Cedars  and  firs  are  among  the  trees  "in  the 
garden  of  God^"  {Ezek.  xxxi.  8).  The  cedar,  the  fir,  and  the  pine  are 
trees  of  God's  planting  for  his  servants  in  the  wilderness  {Isa.  xli. 
19).  The  good  man  is  symbolized  by  the  palm  and  the  cedar  [Fs. 
xcii.  12). 

140.  As  the  ranks  ascend.  The  trees  outside  of  the  wall,  but  a 
part  of  the  general  enclosure,  represent  those  righteous  men  who, 
obeying  the  voice  of  conscience  and  following  the  light  of  nature, 
served  God  without  the  fuller  revelation  of  his  love  in  the  Redeemer. 

142.  Higher  than  their  tops.  Christ  taught  that  the  least  in  the 
Kingdom  of  Heaven  is  greater  than  the  greatest  saint  outside 
{Matt.  xi.  II  ;  xiii.  17). 

143.  Verdurous  wall.  The  Bride  in  the  Song  {Ca^it.  iv.  12)  is 
spoken  of  as  "a  garden  enclosed  ;"  and  the  house  of  Israel  is  de- 
scribed as  a  vineyard  on  a  very  fruitful  hill  and  enclosed  with  a 
hedge.     Both  are  typical  of  the  church  of  God. 

147.  Goodliest  trees,  etc.  Emblematical  of  true  disciples  who 
bear  much  fruit  and  gladden  the  heart  of  the  Saviour  {John  xv. 

8,  II). 

155.  Vernal  delight.  It  is  always  Spring  when  the  Beloved 
meets  the  Bride.  "  The  winter  is  past,  the  rain  is  over  and  gone  " 
{Cant.  ii.  11-13). 

156.  Gentle  gales,  etc.  The  south  wind,  wafting  the  odors  of 
Paradise,  whispers  to  Satan  yet  at  a  distance  of  its  loveliness  and 
wealth  {Cant.  iv.  13-16). 


Book  IV.]  NOTES  329 

159.  As  when  to  them  7vho  sail,  etc.  Keightley  thinks  that  the 
poet  here  imagines  an  impossibility:  "When  a  vessel  going  to 
India  has  passed  Mozambique,  the  coast  of  Arabia  is  due  north  of 
her,  and  at  an  immense  distance,  with  a  portion  of  the  east  coast 
of  Africa  interposed."  But  perhaps  the  voyage  is  not  to  India  ;  it 
may  be  through  the  gulf  of  Aden  (Eden)  to  the  town  of  the  same 
name,  before  the  Christian  era  an  important  commercial  point  in 
the  trade  between  Europe  and  Asia.  In  passing  through  the  gulf 
the  ship's  crew  might  enjoy  the  spicy  odors  wafted  out  to  sea  from 
Arabia  Felix, 

168.  Than  Asmodeus,  etc.  "  The  commentators  unanimously 
condemn  the  semi-burlesque  ending  of  a  beautiful  passage." — Clar. 
Press.  But  consider  the  poet's  object.  The  odor  of  prosperity 
from  Paradise  came  to  Satan  as  the  odor  of  fish  comes  to  a  cormo- 
rant (196),  stimulating  the  appetite  instead  of  nauseating.  The 
material  wealth  and  comfort  which  crown  the  industry  of  a 
Christian  community  are  attractive  even  to  those  who  cannot  en- 
dure the  spiritual  conditions.  Many  follow  Christ  for  "  loaves 
and  fishes  "  rather  than  for  the  "  bread  of  life  "  {John  vi.  26,  27). 

170.  TobWs  son.  Masson's  summary  of  the  points  in  the  story 
is  brief  and  clear.  "  In  the  book  of  Tobit  the  evil  spirit  Asmodeus, 
in  love  with  a  Jewess  named  Sara,  living  in  the  Median  city  of 
Ecbatane,  destroys  her  husbands  in  succession,  till  at  last,  after 
her  betrothal  to  Tobias,  the  son  of  Tobit,  he  is  foiled.  Instructed 
by  the  archangel  Raphael,  Tobias  burns  the  heart  and  liver  of  a 
fish,  '  the  which  smell  when  the  evil  spirit  had  smelled,  he  fled 
into  the  utmost  parts  of  Egypt,  and  the  angel  bound  him.'  " 


172-392.      SATAN   ON   THE  TREE   OF   LIFE 

In  Paradise  there  are  three  very  distinctly  marked  localities — 
the  Entrance,  the  Bower  with  its  surroundings,  and  the  neighbor- 
hood of  the  trees  of  Life  and  of  Knowledge.  These  localities 
correspond  to  the  three  parts  of  the  human  soul — the  Intellect,  the 
Sensibilities,  and  the  Will.  The  last  is  the  seat  of  Authority. 
There  is  also  such  a  seat  in  the  church  {Matt,  xxiii.  2),  and  Satan 
assumes  it  in  mounting  the  Tree  of  Life. 

175.  Brake,  etc.  A  hedge  is  at  the  foot  of  the  hill  as  a  wall  is 
about  its  top.  When  Jehovah  descended  upon  Mount  Sinai  to 
declare  his  law,  bounds  were  set  about  the  mount  so  that  neither 
man  nor  beast  might  touch  it  {Exod.  xix.  12,  13).  The  requisites 
for  citizenship  on  Mount  Zion  are  given  in  Psalm  xv. 


330  PARADISE  LOST  [Book  IV. 

i8i.  At  one  slight  bound,  etc.  He  despises  both  Law  and 
Gospel. 

183,  As  when  a  prowling  wolf,  etc.  //.  xii.  299-306  ;  John 
X.  12. 

188.   Or  as  a  thief,  etc.    John  x.  i  ;  Matt.  xxiv.  43. 

193.  In  one  of  his  prose  pamphlets  Milton  says  that  it  is  the 
scent  of  gain  that  attracts  hireling  teachers  into  the  church.  To 
get  rid  of  such  hirelings  he  favored  the  abolition  of  compulsory 
church  rates. 

194.  On  the  Tree  of  Life,  etc.  Its  elevation  and  central  posi- 
tion put  it  in  the  place  of  Authority.  Hirelings  assume  the  high- 
est seats  and  most  vital  offices  in  the  church,  namely,  those  of 
instruction  and  rule.  Instruction  is  the  life  of  the  soul  {Prov.  iv. 
13)  ;  and  when  the  people  are  not  fed  v/ith  spiritual  truth,  they 
starve  and  become  morally  rotten  {Lycidas  1 13-129). 

196.  Like  a  cormorant.  The  cormorant  {corvus  f?iai'inus)  is  a 
sea-bird  that  lives  entirely  on  fish.  Christian  ministers  are  "  fish- 
ers of  men'"  {Matt,  iv,  19)  ;  they  take  men  to  save  them  ;  while 
false  teachers,  like  the  cormorant,  take  them  to  devour  them, 

199  Only  used  for  prospect,  etc.  "  This  passage  has  puzzled  all 
commentators.  What  use  could  Satan  have  made  of  the  tree  ? 
He  was  immortal  already." — Clar.  Press.  The  answer  is  easy 
when  Satan's  attitude  is  considered.  He  is  like  those  hypocrites 
who  have  seized  places  of  power  and  influence  in  spiritual  affairs 
for  material  advantage.  The  holding  of  a  sacred  office  and  even 
the  preaching  of  the  Gospel  from  mercenary  motives  will  not  in- 
sure salvation  {Matt,  xxiii  ;  vii.  21-23). 

203,  Pei'verts  best  things.  "  Godliness  is  gain  "  is  changed  to 
"  Gain  is  godliness"  (i  Tim.  vi.  5,  6), 

210.  Eden  stretched  her  line,  etc.  How  positive  the  poet  is  in 
fixing  the  site  of  Paradise,  which  has  been  variously  assigned  to 
every  quarter  of  the  globe  !  How  does  he  reach  such  definite 
knowledge  ?  In  the  first  place  he  gets  from  the  prophet  Daniel 
(xi.  45)  the  site  of  the  "  Holy  Mountain  "  on  whose  summit  Para- 
dise was  planted  at  the  spot  where  Seleucia,  the  capital  of  the 
Grecian  conquests  in  Upper  Asia,  afterwards  arose  on  the  banks 
of  the  Tigris.  Then  he  is  apparently  justified  by  Ezekiel  (xxxi.) 
in  regarding  Eden  as  synonymous  with  Assyria.  Telassar  is  sup- 
posed to  be,  like  Assyria,  derived  from  Asshur  (Happy).  For  a 
time  the  western  boundary  of  the  Assyrian  empire,  under  the  Ma- 
cedonian dynasty  {Dan.  viii,  9),  was  Palestine.  On  the  eastern 
border  of  the  ancient  land  of  Israel  was  Auran  or  Hauran  (the 


Book  IV.]  NOTES  ^^l 

modern  name  of  Bashan).  This  point  of  measurement  is  evidently 
selected  by  Milton  because  of  Ps.  Ixviii.  15,  "  The  hill  of  God  is 
as  the  hill  of  Bashan  ;  an  high  hill  as  the  hill  of  Bashan."  The  line 
is  stretched  from  the  high  hill  of  God  on  the  east,  across  a  once 
fertile  almost  perfectly  level  plain,  to  a  similar  hill  of  Bashan  on 
the  west. 

219.  Ambrosial  fruit.  Ambrosia  was  the  food  of  the  gods  and 
the  support  of  their  immortality.  Such  fruit  is  still  furnished 
from  Heaven  to  heirs  of  the  celestial  Paradise  {John  vi.  27-65). 

223.  A  river  large,  etc.  The  river  is  the  Tigris  (ix.  71)  on  which 
Paradise  was  situated  at  the  point  where  Seleucia  was  subsequently 
built,  and  where  the  Euphrates  and  the  Tigris  were  formerly 
joined  by  a  channel  uniting  the  two.  The  Tigris  at  several  places 
in  its  course  falls  into  subterranean  caverns  and  disappears,  reap- 
pearing again  many  miles  farther  on.  It  gets  its  name  from  the 
swiftness  of  its  waters. 

233.  Four  main  streams,  etc.     Gen.  ii,  10-14. 

241.  Not  nice  Art,  etc.  The  spiritual  graces  are  now  the  result 
of  much  attention  and  discipline,  developing  here  and  there  in  fre- 
quented spots  under  careful  culture  and  training  ;  in  Paradise  they 
flourished  spontaneously  and  universally,  in  retirement  (shade)  as 
well  as  in  publicity  (sunlight). 

248-256.  Wept  odorous  gums,  etc.  These  features  of  the  Gar- 
den are  all  found  in  the  garden  of  the  Song.  The  "odorous 
gums"  (myrrh)  represent  Pity  {Cant.  v.  5)  ;  "balm"  is  Sympathy; 
the  "  fruit  of  golden  rind"  seems  to  be  Love  {Caitt.  ii.  3,  4). 

257.  Another  side,  etc.  Some  thirty  lines,  beginning  here,  pre- 
sent features  of  the  landscape  that  correspond  to  parts  in  the  head 
of  the  Bride. 

258.  The  mantling  vine,  etc.  "  The  hair  of  thine  head  [is]  like 
purple  {Cant.  vii.  5). 

261.  Or  in  a  lake,  etc.  "  Thine  eyes  [are]  like  the  fish  pools  in 
Heshbon  {Cant.  vii.  4).  The  myrtle  wreath  was  given  of  old  to 
bloodless  victors,  and  fitly  adorns  the  brows  of  those  who  conquer 
by  love.  The  lake  crowned  with  myrtle  typifies  the  eyes  of  the 
Bride  full  of  gentleness— "  Thou  hast  doves'  eyes  within  thy 
locks." 

266.  Universal  Pan.  Pan  (Health)  is  the  god  of  shepherds  and 
of  music  and  the  dance,  like  the  Lover  in  the  Song  {Cant.  i.  7  ; 
ii.  8-13).  Of  the  head  the  tongue  is  the  tuneful  member,  and  in 
perfect  health  is  full  of  joyful  eloquence  and  poetry. 

269.  Enna,  whence  Proserpina,  the  daughter  of  Ceres,  was  car- 


332  PARADISE   LOST  [Book  IV. 

ried  off  by  Dis,  or  Pluto,  was  in  the  centre  of  Sicily  in  a  region 
of  corn-fields.     See  Ovid,  Met.  v.  341,  etc. 

273.  Daphne,  etc.  The  famous  Castalian  spring  was  on  Mount 
Parnassus  in  Greece  ;  but  the  one  here  meant  was  near  Apollo's 
sacred  grove  of  Daphne  not  far  from  Antioch. 

275.  N'yseian  isle.  The  name  Nysa  was  applied  to  several 
places  sacred  to  Bacchus.  Milton's  "  Nyseian  isle  "  is  supposed  to 
be  an  island  in  Lake  Tritonis,  about  the  middle  of  the  northern 
coast  of  Africa,  where  the  river  Triton  flows  from  the  lake.  In 
the  common  legend  Bacchus  is  brought  up  secretly  at  Nysa  to 
avoid  the  wrath  of  Juno  ;  here  it  is  to  avoid  the  wrath  of  Rhea, 
Saturn's  wife  and  Jupiter's  step-mother. — Masson. 

281.  Todd  quotes  from  Heylin's  Microcos/mis,  published  1627: 
"The  hill  of  Amara  is  a  day's  journey  high:  on  the  toppe 
whereof  are  34  pallaces,  in  which  the  younger  sons  of  the  em- 
peror are  continually  enclosed  to  avoid  sedition."  The  four 
places  mentioned  are  noted  for  very  different  features,  and,  judged 
from  comparisons  in  the  Song,  are  intended  to  furnish  an  analogy 
to  the  Cheeks,  Ikows,  Nose,  and  I.ips  of  the  Bride  in  their  perfect 
proportions  and  beauty.  The  possible  remoteness  of  the  lips  from 
the  heart  and  the  danger  of  mistaking  the  one  for  the  other  are 
set  forth  in  the  opposition  between  Mount  Amara  and  true  Para- 
dise {Matt.  XV.  8). 

289.  Ej'ect  .  .  .  native,  etc.  Eccl.  vii.  29.  "Native"  is  op- 
posed to  borrowed.  Their  majesty  is  not  due  to  dress  ;  their 
righteousness  is  their  own  {Ps.  viii.  5-8). 

293.  Sanctitiide  severe  and  pure.  By  the  former  of  these  he 
means  Justice — that  virtue  which  decides  with  strict  fairness  be- 
tween man  and  man  ;  by  the  second  Honesty,  which  decides  with 
like  fairness  between  self  and  others.  Here  truly  we  have  the 
foundation  of  "  authority  in  man." 

299.  He  for  God  only,  etc.  The  relation  and  distinction  of  the 
sexes  are  set  forth  in  i  Cor.  xi.  3-15  and  i  Tim.  ii.  8-14.  Observe 
that  Satan  beholds  the  indications  of  supremacy  and  subjection 
from  his  seat  on  the  Tree  of  Life,  the  place  of  authority  and 
government. 

311.  The  coyness  of  the  Bride  and  her  "  amorous  delay  "  appear 
in  the  Song  of  Songs.  She  hides  from  view  that  she  may  hear  the 
voice  of  her  Lover  calling  her  forth  ;  she  seems  reluctant  that  the 
sweet  urgency  of  love  may  compel  her  {Cant,  ii,  14  ;  i.  4). 

325.  Under  a  tuft  of  shade,  etc.  The  fifteen  lines  beginning 
here  are  based  upon  Cant.  ii.  3-6,  where  the  Bride  banquets  with 


Book  IV.]  NOTES  333 

her  Beloved.  The  shade  probably  signifies  a  temporary  relaxation 
of  authority  in  the  tenderness  and  perfect  equality  of  love. 

340.  About  them  frisking  played,  etc.  In  the  Holy  Mountain 
the  fiercest  animals  were  in  subjection  {Isa.  xi.  6-9).  Like  them, 
the  bodily  instincts  in  the  spiritual  analogue  were  at  first  under  the 
control  of  reason.  Both  animals  and  instincts  now  too  often 
spurn  control. 

354.   Oceati  Isles.     Apparently  the  Azores  named  in  line  592, 

Ascending  scale.  Easily  suggested  by  the  rising  of  Libra  as  the 
sun  went  down  with  Aries.  But  the  whole  heaven  is  conceived  of 
as  a  balance  with  its  fulcrum  on  the  Tree  of  Life,  the  highest 
point  in  Paradise. 

361.  A^ot  spirits,  etc.     Ps.  viii.  5. 

366.  Ah!  gentle  pair,  etc.  The  plot  of  Satan  against  the  first 
Adam  and  his  consort  is  a  parallel  to  that  against  the  second 
Adam  and  his  band  of  disciples.  Satan  entered  Judas  and  was 
thus  able  to  observe  the  most  tender  intercourse  at  the  last  Supper  ; 
through  the  traitor  a  league  ("covenant")  was  made  with  the  mor- 
tal enemy  ;  this  enemy  brought  out  all  his  dignitaries  to  seize  the 
victims  ;  and  state  reasons  were  advanced  to  justify  the  seizure 
(see  Ltike  xxii.  3,  5,  52  and  John  xi.  47-52).  Compare  also  the 
devices  of  the  tempter,  Prov.  i.  10-14. 

V 
393-535.      SATAN   AMONG   THE    ANIMALS 

Satan  descends  from  his  lofty  seat  of  authority  to  the  earth  and 
mingles  with  the  lower  animals,  entering  the  body  now  of  one,  then 
of  another.  In  so  doing  he  assumes  the  character  of  Bacchus,  the 
wine-god,  whose  chariot — a  chariot  denotes  rapture — is  drawn  by 
wild  beasts  and  who  himself  enters  the  bodies  of  lions  and  other 
fierce,  cruel,  and  deceitful  creatures.  This  idea  may  have  been 
suggested  to  the  poet  by  the  fact  that  when  the  traitor  Iscariot 
had  received  the  sop  dipped  in  wine  Satan  entered  into  him  and 
hurried  him  to  the  execution  of  his  fiendish  design  {John  xiii.  26, 
27).  The  scene  probably  signifies  that  Satan  has  here  determined 
to  make  his  approach  to  man  through  the  animal  instincts  and 
appetites. 

402.  A  lion.  When  Bacchus  assisted  the  gods  in  their  war 
against  the  giants  he  assumed  for  the  occasion  the  form  of  a  lion. 

403.  A  tiger.  Bacchus  is  fabled  to  have  conquered  India,  the 
haunt  of  the  tiger,  and  sometimes  jid«..s  in  a  chariot  drawn  by 
tigers. 


334  PARADISE  LOST  [Book  IV. 

404.  Two  gentle  fawns.  Bacchus  is  sculptured  by  the  ancient 
artists  with  a  nebris,  or  fawn  skin,  thrown  over  his  shoulders. 

410.  Turned  him  all  ear,  etc.  Satan  became  all  ear,  or  all  at- 
tention with  his  ear,  to  absorb  "new  utterance,"  other  than  that 
of  expressive  gesture,  look,  and  attitude,  namely,  that  of  articulate 
speech,  to  which  up  to  this  moment  he  had  been  a  stranger. 

424.  By  the  Tree  of  Life.  The  Tree  of  Life  and  the  Tree  of 
Knowledge  were  both  in  the  midst  of  the  Garden  and  hence  near 
together  {Gen.  ii.  9).  The  intimate  relation  of  volition  and  obe- 
dience is  easily  recognized.  In  prose  Milton  gives  a  somewhat 
more  materialistic  conception  to  the  Tree  of  Life  and  the  Tree  of 
Knowledge. 

440.  For  whom,  etc.      i  Cor.  xi.  8,  g, 

449.  That  day  I  oft  j-emember,  etc.  Masson,  overlooking  the 
symbolism  of  the  passage,  is  puzzled  by  the  "apparent  inconsist- 
ency between  this  and  the  thread  of  time  given  in  the  action  of 
the  poem."  Eve  expresses  the  sentiment  of  the  Bride  in  the 
Song,  "We  will  remember  thy  love  more  than  wine"  {Cajit. 
i.  4). 

451.  Under  a  shade  on  flowers.  The  Bride  was  born  under  the 
apple-tree  {Cant.  viii.  5).  Eve,  like  the  Bride,  is  supported  by  the 
graces.  Adam,  as  the  surroundings  of  his  birth  show,  also  has 
some  of  them,  but  the  virtues  are  in  larger  proportion  (viii.  254). 

454.  From  a  cave,  etc.  The  nymph  Echo  was  fabled  to  live  in 
a  cave  near  the  river  Cephisus.  In  giving  the  story  of  Echo  and 
Narcissus,  Ovid  tells  of  a  lake  of  pure  water  surrounded  by  grass, 
unruffled  by  shepherds,  or  goats,  or  flocks  of  any  kind,  or  birds,  or 
wild  animals,  or  the  fallen  branches  of  trees  {Met.  iii.  394-412). 
The  story  of  Echo  is  interwoven  with  that  of  Narcissus,  and  her 
fate  is  essentially  like  his. 

466.  Pmed  with  vain  desire.  In  the  loneliness  of  her  maiden- 
hood Eve  surrenders  herself  to  reflection,  as  Adam  on  his  first 
awakening  gave  himself  to  reason  and  speculation  (viii.  261  etseq.), 
and  with  like  unsatisfactory  results. 

475.   Mother  of  human  race.      Gen.  iii.  20;  Gal.  iv.  26. 

478.  Under  a  platane .  Virgil  applies  the  epithet  "sterile"  to 
the  platane  {Georg.  ii.  70).  Horace  calls  the  tree  ccelebs  {Odes  II. 
XV.  4).     It  signifies,  then,  that  Eve  found  Adam  unwedded. 

481.  Return  fair  Eve,  etc.  Cant.  vi.  13  ;  Gen.  ii.  23.  The 
Song  contains  most  of  the  elements  found  in  about  twenty  lines 
beginning  at  this  point. 

500.   As  Jupiter  on  Juno  smiuz^  etc.     As  the  blue  sky  looks 


\ 


AURIGA  AND   HIS  NEIGHBORHOOD 


336  PARADISE  LOST  [Book  IV. 

upon  the  earth  between  the  showers  of  Spring.  The  special  favor 
of  Heaven  is  frequently  spoken  of  under  the  figure  of  descending 
showers. 

505.  Sight  hateful,  etc.  The  story  of  Bacchus  is  interwoven 
by  Ovid  with  that  of  Jupiter  and  Juno.  In  the  amours  of  Jupiter 
with  Semele,  the  mother  of  Bacchus,  she  extorted  from  her  lover 
a  promise  to  visit  her  as  he  visited  Juno.  He  came  in  storm  and 
lightning  ,  she  perished  in  the  flame  and  descended  to  Erebus. 
The  love  which  is  health  and  joy  to  Eve  consumes  Satan  with  rage 
and  jealousy. 

509.  Fierce  desire.  Bacchus  sometimes  takes  the  form  of  a  kid 
and  thus  evinces  his  lustful  nature.  His  foster-mother,  Amalthea, 
was  a  goat,  and  is  represented  in  the  sky  by  the  constellation 
Capella. 

515.  Knotvledge  forbidden  !  Bacchus  is  one  of  the  light-bearing 
deities  of  the  ancients.  Not  only  was  his  statue  sculptured  with  a 
torch  (the  symbol  of  knowledge)  in  his  hand,  but  his  worshippers 
bore  torches  at  festivals  in  his  honor.  The  Dionysia,  or  theatri- 
cal exhibitions,  in  which  yEschylus,  Sophocles,  and  Euripides  dis- 
tinguished themselves  at  Athens,  were  established  in  honor  of 
Bacchus. 

530.  A  chance  but  chance,  etc.  A  wandering  Spirit  of  Heaven 
unemployed  and,  therefore,  ready  for  gossip  with  the  devil,  thirsty 
at  a  fountain,  and  with  appetite  for  the  wine-god's  garrulous  bev- 
erage, or  drowsy  in  retirement,  and  therefore  incautious  of  its 
utterances  would  be  a  very  remote  contingency. 

The  story  of  the  evil  spirit  in  the  guise  of  Bacchus  is  written  in 
the  heavens  among  the  constellations.  In  the  northern  sky  is 
Auriga,  the  charioteer,  having  his  head  wreathed  with  ivy  like  the 
wine-god's.  In  his  bosom,  over  his  heart,  he  fondles  a  goat  whose 
heart  is  the  bright  star,  Capella.  Below  her  are  two  kids,  her  off- 
spring. On  the  head  of  the  charioteer  is  the  foot  of  the  Camelo- 
pard,  whose  haughty  step  and  lofty  head  denote  Pride.  Behind, 
are  lynxes  (ounces),  bears,  lions,  and  a  dragon. 

A  larger  use  is  made  of  the  episode  of  Jupiter  and  Juno  in  the 
fourteenth  Iliad  than  would  appear  from  the  single  mention  of 
their  names.  A  number  of  delicate  touches,  here  and  there,  are 
traceable  to  this  origin.  It  is  an  intermediate  link  between  the 
mythological  story  of  Bacchus  and  the  story  of  the  Lover  and  the 
Bride  in  the  Song.  From  the  last  named,  as  the  notes  indicate, 
are  drawn  the  principal  sentiments  and  acts  ascribed  to  the  human 
pair. 


Book  IV,]  NOTES  337 

536-597.      THE  WARNING 

The  spirit  of  Truth  warns  the  spirit  of  Wisdom  of  Satan's  pres- 
ence, as  the  Word  of  God  perpetually  warns  the  Church.  The 
warning  is  directed  to  that  part  of  Paradise  which  symbolizes  the 
head  or  intelligence  (i  Cor.  x.  15).  The  entrance  to  Paradise  is 
through  the  intellect  or  reason,  thence  to  the  heart,  and  thence  to 
the  will.     Satan  precisely  reverses  this  order. 

536.  Proud  step.  In  this  consists  the  Fiend's  likeness  to  the 
camelopard. 

537.  Sly  circumspection.  The  lynx  is  extremely  sharp-sighted 
with  regard  to  things  nigh  at  hand. 

542.  Eastern  gate.  Keightley  is  confident  that  Milton  here 
committed  an  oversight  and  that  he  did  not  mean  the  inner  side  of 
the  eastern  gate.     But  compare  11.  782-784. 

543.  Rock  of  alabaster,  etc.  The  rock  is  analogous  to  the  white 
forehead  of  the  human  countenance,  within  which  is  the  seat  of  the 
intellect.    ' '  Brow  of  alabaster  "  is  a  phrase  so  common  as  to  be  trite. 

549.  Gabriel  (Man  of  God)  is  mentioned  by  Daniel  and  Luke. 
He  is  the  spirit  of  Heavenly  Wisdom,  with  the  loftier  attributes  of 
Homer's  Pallas  Athene  and  the  heroes  and  demigods  whom  she 
rules.  His  characteristics  are  those  of  the  wise  and  prudent  man 
depicted  in  the  book  of  Proverbs.  His  clear  and  accurate  reason- 
ing fits  him  to  be  the  appointed  judge  of  Paradise.  Beelzebub  is 
his  corrupted  counterpart  among  the  fallen  hosts. 

551.  Heroic  games.  As  bodily  training  improves  physical 
strength  and  agility,  so  the  discipline  of  noble  thoughts  improves 
the  spiritual  graces  and  virtues. 

553.  Celestial  armory.  The  Bride  with  all  her  tenderness  and 
grace  has  an  arsenal  from  which  she  draws  spiritual  weapons 
against  her  foes  {Cant.  iv.  4). 

556.  On  a  sunbeam.  In  contrast  with  the  crookedness  of  Satan's 
course,  Uriel's  was  direct,  neither  up  nor  down,  to  the  right  hand 
nor  to  the  left  {Prov.  iv.  18). 

As  a  shooting- star.  This  seems  to  be  derived  from  //.  iv.  75-77, 
though  in  Homer  the  warning  is  carried  by  the  spirit  of  Wisdom 
instead  of  to  it.    Pallas 

"In  haste 
Shot  from  the  Olympian  summits,  like  a  star 
Sent  by  the  crafty  Saturn's  son,  to  warn 
The  seamen  or  some  mighty  host  in  arms — 
A  radiant  meteor  casting  sparkles  round." 


338  PARADISE  LOST  [Book  IV. 

560.  Impetuous  winds.  Attention  has  been  called  to  Satan's 
transformation  into  Auriga,  who  bears  the  Goat  in  his  bosom. 
The  ancient  navigators  had  observed  that  the  constellation  of  the 
She-goat  and  the  Kids  {Capella  and  Ilcedi)  brought  stormy  and 
rainy  weather,  and  they  were  therefore  regarded  as  inauspicious 
for  mariners  and  dangerous  for  ships.  Hence  the  name  di%,  applied 
to  the  constellation  of  the  She-goat,  has  also  the  meaning  of  "a 
tempest." 

561.  By  lot^  etc.  This  does  not  mean  that  chance  controlled 
the  selection  ;  the  lot  was  a  direct  appeal  to  the  decision  of  God 
{Prov.  xvi.  33). 

576.  Winged  warrior.  The  epithet  "  winged"  may  be  derived 
from  Da}t.  ix.  21,  The  power  of  Wisdom  in  war  is  declared  in 
Eccl.  ix.  13-18.  The  goddess  Athene,  who  represented  Wisdom 
to  the  Greeks,  was  noted  for  her  warlike  temper  and  strength. 

581.  Since  meridian  hour,  etc.  Wisdom  and  Folly  cannot  be 
entertained  together.  Satan's  entrance  to  Paradise  had  prevented 
the  coming  of  good  spirits  from  Heaven. 

588.  By  iuorrow  dawning,  etc.  Probably  because  night  is  the 
time  when  evil  manifests  itself  {Prov.  iv.  16). 

592.  Beneath  the  Azores.  The  Azores  (Azor  or  A9or,  a  hawk) 
are  directly  west  of  Paradise  and  nearly  go°  distant,  so  that  when 
the  sun  had  passed  these  islands  it  had  set  in  Paradise.  The  hawk 
denotes  vigilance  ;  the  descent  of  the  sun  marks  the  time  for  a 
change  of  sentinels  and  a  strengthened  guard. 

Prime  orb.  The  Sun  is  so  called  because  it  is  the  most  important 
body  in  our  firmament.  Masson  takes  the  "  Prime  Orb  "  to  mean 
the  Primum  Mobile  ;  but  why  should  the  poet  withdraw  our 
thoughts  from  the  two  bodies  on  which  they  have  long  been  fixed, 
the  Sun  and  the  Earth  ? 

596.  Purple  and  gold.  Promising  a  fair  day  on  the  morrow 
{Matt.  xvi.  2). 

598-775.      AT  THE   BOWER 

The  foregoing  scene  was  enacted  in  that  part  of  Paradise  which 
represents  the  head  ;  this  is  enacted  in  that  which  represents  the 
heart.  Naturally  the  passion  of  Love  controls  the  choice  of  senti- 
ment. Hints  continue  to  be  furnished  by  the  relations  of  the  Lover 
and  the  Bride,  of  Christ  and  the  Church,  and  of  Jupiter  and  Juno. 
But  the  story  of  Cupid  and  Psyche  is  blended  with  them,  and  in- 
vests the  whole  with  its  dreamy  charm. 

598.   Evening  is  the  time  devoted  to  sentiment  and  tenderness. 


Book  IV.]  NOTES  339 

The  present  description  harmonizes  in  general  with  Virgil's  account 
of  the  night  when  Dido  was  kept  awake  by  her  unfortunate  passion 
for  Y^neas  {Mn.  iv.  522-528). 

602.  Wakeful  nightingale.  The  nightingale  (^i\oixi]\a,  fond  of 
apples)  is  the  bird  of  Love,  Compare  with  the  Greek  name, 
"  Comfort  me  with  apples,"  etc. — Cant.  ii.  3-5. 

605.  Hesperus  is  the  planet  of  Love  (viii.  519),  and  leads  forth 
the  stars  representing  the  saints  with  their  pure  influence  ;  while  the 
Moon,  the  symbol  of  Wisdom,  rules  majestically  over  all  {Dan. 
xii.  3  ;   Cant,  vi,  lo). 

614.  Dew  of  sleep.     Compare  note  on  v.  56. 

626,  Yon  flowery  arbors.  The  Lover  is  found  at  noon  in  the 
paths  made  by  the  footsteps  of  the  flocks  or  in  the  shepherds'  tents 
{Cant.  i.  7,  8).  The  shepherds'  tents  are  Milton's  "arbors,"  and 
the  foot-paths  of  the  flocks  his  "  alleys." 

630.  Those  blossoms,  etc.  "Blossoms"  and  "gums"  represent 
gifts  of  love  and  pity  coming  from  Christian  benevolence  {Acts  iv. 
32-37.     See  note  on  1.  248). 

635.  Author  and  disposer.  The  relation  of  husband  to  wife  is 
constantly  used  to  symbolize  the  relation  of  Christ  to  the  Church. 
Here  Adam  is  called  the  "author  and  disposer"  in  allusion  per- 
haps to  Ileb.  xii.  2. 

639.  IVith  thee  conversing,  etc.  Todd  refers  to  Geji.  xxix.  20. 
It  is  relevant  to  this  to  say  that  in  the  vale  where  Cupid  had  his 
palace  there  was  perpetual  spring. 

641.   Sweet  is  the  breath  of  morn,  etc.      Cant.  ii.  10-13. 

649.  Gems  of  heaven.  The  pair  are  supposed  as  yet  to  know 
nothing  of  the  true  nature  of  the  stars,  and  the  aesthetical  Eve  is 
impressed  chiefly  with  their  beauty.  God's  saints,  who  are  com- 
pared to  the  stars,  are  also  called  his  jewels  {Mai.  in.  17). 

650.  Neither  breath  of  tnorn,  etc.  When  Cupid  deserted  Psyche, 
she  roamed  through  the  world  in  fruitless  search  of  him,  often  in 
despair  vainly  endeavoring  to  destroy  herself.  The  pain  and  the 
despair  of  the  Bride  in  a  similar  plight  are  told  in  Cant.  v.  6-8. 

660.  This  line  has  been  much  criticised.  Landor,  apparently 
forgetting  that  Eve  was  formed  from  the  rib  of  Adam,  objects  to 
calling  her  the  daughter  of  man.  The  epithet  "accomplished" 
has  been  censured  for  its  frigidity,  but  it  identifies  Eve  with  Pan- 
dora whom  the  gods  endowed  with  all  their  gifts. 

665.  Lest  total  darkness,  etc.  The  saints  keep  truth  aglow  upon 
the  earth,  and  thus  prevent  spiritual  darkness  from  regaining  sway. 
Their  lavish  deeds  of  love  and  intercessions  deliver  men  from  .spir- 


340  PARADISE  LOST  [Book  IV. 

itual  death.  Their  example,  instruction,  and  influence  prepare  for 
Christ  the  Sun  of  Righteousness. 

677.  Millions,  etc.  Mount  Zion  (Paradise)  entertains  "an  in- 
numerable company  of  angels." 

681.  Echoing  hill  or  thicket,  i.  e.,  publicly  or  privately,  as  God 
is  worshipped  by  men.  Public  devotion,  of  which  the  tribes  going 
up  to  Jerusalem  were  a  type,  is  where  the  utterance  of  one  finds  an 
echo  in  many  hearts.  Saints  delight  to  speak  of  God's  kingdom 
and  talk  of  his  power  {Fs.  cxlv.  10,  ii).  Milton  believed  it  the 
special  office  of  some  angels  to  be  present  at  religious  assemblies 
{Christ.  Doct.  ix.).  Praise  from  the  thicket  typifies  devotion  in 
the  family. 

687.  Hai'monic  number.     The  number  needed  for  a  full  chorus. 

688.  Divide  the  night,  etc.  In  Cupid's  palace  Psyche  was  re- 
galed with  music  by  invisible  performers.  The  festival  seasons  of 
Israel  were  celebrated  with  songs  in  the  night  {Isa.  xxx.  29). 

689.  Hand  in  hand,  etc.  The  Bride  leads  her  Lover  to  the 
Bower,  her  home  {Cant.  viii.  2).  The  home  of  Love  is  in  the 
heart,  and  the  Bower  is  the  heart  of  Paradise. 

694.  Laurel  and  myrtle.  Laurel  was  used  to  crown  blood- 
stained, myrtle  to  crown  bloodless  victors  ;  hence  they  stand  for  the 
moral  qualities  of  Courage  and  Kindness. 

696.  Acanthus,  etc.  The  acanthus,  on  account  of  the  beautiful 
form  of  its  dark  and  shining  leaves,  was  used  as  a  model  in 
architecture  for  the  capitals  of  Corinthian  columns.  It  may  typify 
Fortitude,  while  the  yielding  and  flexible  shrubs  with  which  it  is 
joined  represent  Gentleness. 

698.  L'is  all  hues,  etc.  These  flowers  symbolize  the  Affections  ; 
those  "  under  foot "  the  Desires  ;  the  former  flourish,  the  latter  are 
kept  in  subjection.  Adam  and  Eve  have  been  compared  to  Jupiter 
and  Juno.  The  flowers  here  mentioned  reproduce  the  colors — the 
rainbow  hues,  the  purple,  and  the  white — with  which  the  couch  of 
the  god  and  the  goddess  was  surrounded,  when  they  were  overshad- 
owed by  a  golden  cloud  (//.  xiv.  342-348).  Pope  long  ago  recog- 
nized a  part  of  this  resemblance  between  Homer  and  Milton. 

702.  More  colored,  etc.  Alluding  to  the  house  of  costliest  stones 
built  by  Solomon  for  his  wife,  Pharaoh's  daughter  (i  Kings  vii.  8- 
12).  Christ  preferred  the  glory  of  the  flowers  to  that  of  Solomon 
{Matt.  vi.  28,  29). 

703.  Other  creatures  here,  etc.  Love  can  exist  only  among  rea- 
sonable beings. 

705.  In  shadier  bower,  etc.     Pan  and  Sylvanus  are  Joy  and  Sor- 


Book  IV.]  NOTES  34i 

row  ;  the  Nymphs  and  Fauns  are  the  more  violent  emotions  of 
Grief  and  Mirth.  Pan  was  fond  of  sunshine  in  the  mountains  and 
pastures  and  was  the  favorite  of  Bacchus  ;  and  his  entrance  means 
the  coming  of  Joy.  Sylvanus  was  old  and  carried  about  with  him 
a  cypress,  the  symbol  of  mourning,  and  his  approach  threatens 
Sorrow.  The  Nymphs  (j/u/3a>,  to  cover,  or  veil)  represent  the  more 
demonstrative  emotions  of  Grief  (compare  note  on  ii.  789).  The 
Fauns  are  round-faced,  frolicsome  beings  and  represent  Mirth. 
Joy  and  Sorrow,  Mirth  and  Grief,  all  visit  the  heart,  the  former 
two  more  permanent,  the  latter  more  transient  guests  {Prov.  xiv.  10). 
709.  Flotuers,  garlands,  etc.  Thoughtful  readers  will  find  in 
this  the  same  meaning  as  in  Cant.  vii.  13.  The  simplicity  of  this 
bridal  couch  contrasts  strongly  with  the  luxurious  tapestry,  fine 
linen  and  perfumes  of  the  bed  of  the  "  strange  woman  "  {Prov.  vii. 

16,  17). 

712.  Genial  angel.  Milton  has  been  censured  for  self-contra- 
diction here  and  in  viii.  485,  where  he  represents  Eve  as  brought 
to  Adam  by  her  Maker.  But  there  is  no  contradiction.  Milton 
shows  {Christ.  Doct.  v.)  from  Ho  sea  xii.  3,  4  that  God  and  Angel 
are  sometimes  interchangeable  terms.  The  "genial  Angel"  is 
Love,  and  "  God  is  Love  ;"  hence  where  God  is  there  Love  is  also. 
In  one  place  prominence  is  given  to  the  spiritual  attraction,  in  the 
other  to  the  divine  ordinance  in  the  marriage  relation. 

716,  Unwiser  son,  Epimetheus,  because  he  did  not  share  his 
brother's  distrust  of  the  gift  of  the  gods  and  became  the  unfortu- 
nate husband  of  Pandora. 

719.  Authentic  {avOkvTtjQ,  an  absolute  master)  means  that  the  fire 
referred  to  was  Jove's  to  command  as  a  sole  and  special  prerogative. 

720.  At  their  shady  lodge.  The  praise  offered  came  from  the 
heart. 

738.  Which  God  likes  best.  Milton  was  strongly  opposed  to 
formalism  in  religion,  and  took  in  their  strict  sense  such  passages 
as  Matt.  vi.  7,  8. 

740.  Troublesome  disguises.  Bodily  attire  is  suggestive  of  the 
far  more  reprehensible  disguises  which  sin  has  caused  men  to  wear 
over  their  thoughts  and  feelings.  The  absolute  sincerity  of  the 
state  of  innocence  is  here  expressed. 

751.  Sole  propriety.  The  ownership  of  husband  and  wife  in 
each  other  is  the  only  ownership  that  was  provided  for  in  Paradise  ; 
and  in  the  early  church  there  was  a  strong  tendency  to  return  to 
this  paradisaic  condition  {Acts  iv.  32-37). 

755.  Founded  in  reason,  etc.     Descriptive  of  "wedded  love," 


342  PARADISE  LOST  [Book  IV. 

and  not  of  "  relations."  In  his  works  on  Divorce  Milton  insists 
on  the  difference  between  those  unions  made  by  God  and  founded 
in  reason  and  love,  and  those  alliances  formed  "  under  the  influence 
of  some  evil  genius,"  and  "pregnant  with  dishonor,  with  misery, 
with  hatred,  and  with  calamity." 

75g.  Unbefitting  holiest  place.  "  Marriage  is  honorable  in  itself 
and  prohibited  to  no  order  of  men  ;  wherefore  the  Papists  act  con- 
trary to  religion  in  excluding  the  ministers  of  the  church  from  this 
rite"  {Christ.  Doct.  x.). 

762.  Present  or  past,  etc.  From  the  practice  of  the  patriarchs 
Milton  drew  the  inference  that  polygamy  is  right  and  lawful.  This 
is  by  far  the  most  serious  error  to  be  found  in  his  writings  ;  and  it 
is  difficult  to  conceive  how  a  man  so  sternly  pure  in  thought  and 
act  could  defend  so  disgusting  a  dogma. 

763.  Here  Love,  etc.  The  story  of  Cupid  shines  through  the 
narrative,  but  here  is  a  direct  reference  to  the  winged  god  with  his 
golden  and  flower-tipped  shafts. 

768.  Mixed  dance,  etc.     The   orgies   with  which  Cotytto,  the 

goddess  of  licentiousness,  was  worshipped  at  Corinth.  One  aim  of 

St,  Paul's  letters  was  to  bring  about  pure  relations  between  the 
sexes  among  the  Corinthian  Christians. 

773.  Sho'cvered  roses,  etc.  The  "bright  golden  cloud"  over 
Jupiter  and  Juno  shed  upon  them  ' '  its  drops  of  glistening  dew  " 
(//.  xiv.  351). 

776-1015.      WISDOM   AND    FOLLY 

The  influences  set  in  motion  culminate  in  the  discovery  and 
arrest  of  Satan,  his  trial  before  Gabriel,  and  his  expulsion  from 
Paradise,  The  Homeric  treatment  of  Pallas  Athene,  her  favorites, 
and  their  triumphs  over  brute  force  and  folly  is  largely  drawn  upon 
in  the  scene.  The  antitheses  of  Wisdom  and  Folly  in  the  book  of 
Proverbs  are  still  more  freely  used  to  set  forth  the  antagonism  be- 
tween Gabriel  and  Satan. 

776.  Now  had  Night  7tieastired,  etc.  "Prosaically  it  was  nine 
o'clock  in  the  evening,  but  the  clock  here  is  that  vast  astronomical 
clock,  of  which  the  great  circle  of  the  starry  heavens  is  the  dial- 
plate,  and  the  earth's  shadow  the  moving  hour-hand," — Masson. 
The  ancients  divided  the  night  into  four  watches  ;  the  time  here 
indicated  is  the  beginning  of  the  second  watch,  which,  with  the 
third,  was  the  time  of  special  danger  from  insidious  foes  {Luke  xii. 
38,  39). 

778.  Ivory  Port.     As  the  alabaster  rock  over  the  gate  corre- 


Book  IV.]  NOTES  343 

'  sponds  to  the  human  forehead,  so  the  gate  itself  is  the  lips  whose 
changeful  hues  are  like  those  of  the  ivory  {Faerie  QtieeiieW.  ix.  41). 
This  suggests  the  "  ivory  palaces"  of  Fs.  xlv.  8,  and  also  the  two 
gates  of  Sleep,  one  of  horn,  the  other  of  ivory,  through  which  the 
shades  pass  {yEn.  vi.  893-896).  The  true  shades  pass  through  the 
gate  of  horn,  as  the  soul  escapes  through  the  lips  in  the  paleness  of 
death  ;  the  false  shades  pass  through  the  gate  of  ivory  as  dreams, 
when  the  lips  have  the  hues  of  healthful  slumber. 

781.  Gabriel  to  his  next  in  power.  Pallas  (Minerva,  Wisdom) 
had  among  the  Homeric  heroes  two  favorites,  Ulysses  and  Diomed. 
Ulysses  (note  on  i.  81)  serves  as  a  model  for  Beelzebub,  while  Dio- 
med (Divinely  Counselled)  is  in  some  respects  a  model  for  Gabriel 
and  has  his  second  in  command,  Sthenelus  {pQkvoQ,  strength)  as  Ga- 
briel has  his  second  Uzziel  (Strength  of  God).  Wisdom  and 
Strength  are  constant  companions  in  Scripture,  but  Wisdom  is 
always  the  superior  {Reel.  ix.  16). 

782.  Uzziel  .  .  .  south,  etc.  This  puts  Uzziel  (Strength)  on 
the  right  hand  of  Paradise,  where  he  belongs,  and  Gabriel  on  the 
left.  "The  Hebrews,  in  speaking  of  the  quarters  of  the  world, 
imagine  themselves  turned  with  the  face  to  the  East,  the  back  to 
the  West,  the  right  hand  to  the  South,  and  the  left  hand  to  the 
North  "  (Cruden's  Co)tcordance). 

784.  Circuit  .  .  .  yiame,  etc.  Zech.  ii.  5.  "Gabriel  breaks 
his  company  of  angels  into  two  divisions  by  the  order,  '  Right 
wheel '  and  '  Left  wheel '  (the  Latin  equivalent  for  which  was, 
'Wheel  to  the  spear,'  'Wheel  to  the  shield,'  the  right  hand  of 
course  being  the  spear  hand  and  the  left  holding  the  shield)." — 
Afasso?i. 

788.  Ithuriel  afid  Zephon.  Ithuriel  (ith-Uriel,  a  servant  of 
Uriel,  or  Truth)  is  Memory.  Zephon  (Searcher,  the  name  of  the 
North  wind)  is  Conscience.  Memory,  bearing  the  Law  of  God,  and 
Conscience  are  both  searchers  of  the  heart  {Heb.  iv.  12  :  Fi'ov.  xx. 

27). 

796.  Hither  bring.  To  the  place  of  judgment  where  Wisdom 
sits  as  magistrate  {Prov.  viii.  15,  16). 

798.  Dazzling  the  moon.  Because  armed  with  the  Law  of  God, 
superior  to  all  human  reason  (Exod.  xxxiv.  29-35). 

800.  Squat  like  a  toad.  It  is  the  bloated  appearance  and  the 
(supposed)  venom  of  the  toad  that  makes  it  an  emblem  of  the 
tempter.  St.  Augustine  says  that  knowledge  without  charity  (i 
Cor.  viii.  i)  is  what  puffs  up  the  demons. 

810.   Ithuriel  .   .   .  touched,  etc.     The  spear  is  the  divine  com- 


344  PARADISE  LOST  [Book  IV. 

mand  with  which,  as  in  the  temptation  of  Christ,  the  devil  is  un- 
masked, discomfited,  and  finally  put  to  flight.  Tertullian  says  : 
"  Let  some  one  be  brought  forward  here  at  the  foot  of  your  judg- 
ment seat,  who,  it  is  agreed,  is  possessed  of  a  demon.  When  com- 
manded by  any  Christian  to  speak,  that  spirit  shall  as  truly  declare 
itself  a  demon  as  elsewhere  falsely  a  god  "  {Apol.  i.  23).  A  test  for 
spirits  is  given  i  John  iv.  1-3. 

814-827.  As  when  a  spark,  etc.  The  ideas  of  this  passage  may 
be  traced  in  Isa.  xxix. — the  intrusion  of  a  secret  plotter  (15),  the 
unconsciousness  of  the  victim  (10),  the  discovery  of  the  scorner 
(20),  and  the  emotion  of  the  imperilled  sleeper  when  awaked  (g,  22). 
The  comparison  has  its  basis  in  3-7.  First  comes  a  threat  of 
war  (like  the  "rumored  war"  of  the  poet);  then  a  "familiar 
spirit "  speaking  from  the  ground  (like  Satan  in  the  form  of  a  toad) ; 
then  a  mass  with  the  characteristics  of  dust  and  chaff  (like  powder, 
which  has  the  appearance  of  the  one  and  the  inflammability  of  the 
other)  ;  then  a  sudden,  instantaneous  change  (like  the  explosion); 
then  thunder,  earthquake,  and  flame  (like  the  earth-shaking  and  the 
blaze  attending  the  explosion)  ;  and,  lastly,  the  general  effect  as  of 
"  a  dream  of  a  night  vision  "  (compare  v,  30-35). 

829.  Sitting  where  ye  durst  not  soar.  When  all  the  angels  yet 
held  their  thrones  through  love  to  God,  condemning  Law  and 
rebuking  Conscience  could  not  reach  them.  Satan  had  truly  been 
far  above  the  possible  flight  of  Ithuriel  and  Zephon.  Law  and 
Conscience  are  a  terror  to  evil-doers,  and  fear  is  a  lower  motive  to 
obedience  than  love  {1  John  iv.  18). 

844.  Chertib.  The  idea  of  knowledge  contained  in  the  word 
conscience  makes  Milton  call  Zephon  a  cherub. 

845.  Severe  in  youthjul  beanty.  Innocence,  or  an  undefiled 
conscience,  belongs  particularly  to  children.  The  rebuke  of  the 
Lord  seems  to  have  come  to  the  negligent  Eli  more  effectively 
through  the  youthful  Samuel  than  through  the  "'man  of  God" 
(i  Sa77i.  ii.  and  iii.). 

847-849.  Patrick  Hume  pointed  out  that  this  is  almost  a  literal 
translation  of  Persius  iii.  35-38. 

852.  Best  with  the  best,  etc.  It  is  more  honorable  to  contend 
with  the  master  than  with  the  servant.  In  like  spirit  Goliath 
"  disdained  "  the  boyish  David. 

858.  Like  a  proud  steed.  The  goddess  Athene,  Gabriel's  classical 
duplicate,  is  a  manager  of  horses,  one  of  her  titles  being  Hippeia. 
She  directed  the  construction  of  the  Trojan  horse,  acted  as  the 
charioteer  of  Diomed,  the  horse-tamer  (//.  v.  837-841).  conducted 


Book  IV.]  NOTES  345 

that  warrior  and  Ulysses  in  stealing  the  horses  of  Rhesus  from  the 
Trojan  camp  at  night  (//.  x.  498-501),  and  presented  to  Bellero- 
phon  in  a  dream  a  magic  bridle  with  which  to  control  the  flying 
steed  Pegasus.  The  reining  signifies  the  restraint  which  Wis- 
dom enables  Conscience  to  place  on  the  tongue  of  the  guilty 
one.  Athene  and  her  favorites  are  also  distinguished  by  their 
power  of  self-restraint  under  provocation  (//.  iv.  22,  23;  401, 
402). 

862.  Western  point.  According  to  the  Hebrew  way  of  fixing 
direction  this  would  be  behind  the  back  (note  on  1.  782).  Compare 
the  rebuke  of  Christ  to  the  Tempter,  Luke  iv.  8,  etc. 

863.  Squadron.  The  spirit  of  Wisdom  is  a  spirit  of  order. 
The  Greeks,  conducted  by  Athene,  marched  to  battle  in  "serried 
phalanxes,"  with  unbroken  ranks,  and  in  silent  obedience  to  the 
command  of  their  leaders  ;  while  the  Trojans,  ruled  by  Mars, 
rushed  forward  with  disorder,  tumult,  shouting,  and  clamoring  in 
many  languages  (//.  iv.  427-438). 

866.  /  hear  the  tread,  etc.  Others  have  noticed  the  resemblance 
of  this  speech  to  that  of  the  wise  Nestor  at  the  return  of  Ulysses 
and  Diomed  from  the  Trojan  camp  with  the  horses  of  Rhesus 
('Pj>og  >  'pr;(Tte,  a  saying,  a  speaking).  Restraint  upon  the  tongue 
is  thus  symbolized  {James  iii.  2-5). 

868.  Through  the  shade.  Gabriel's  vision  is  like  that  of  the 
owl-eyed  Athene. 

871.  Fierce  demeanor.  Luke  ix.  42.  Athene  encourages  Dio- 
med to  resist  "the  fiery,  frantic  Mars"  (//.  v.  829-838).  Her 
anger  on  this  occasion  suggests  the  "stern  regard"  with  which 
Gabriel  addresses  Satan, 

885.  Contemptuous,  etc.  Like  a  fool  Satan  begins  his  defence 
by  despising  the  wholesome  rebuke  of  Wisdom  {Prov.  i.  7,  30). 
To  him  obedience  and  submission  are  folly.  "  It  is  an  abomination 
to  fools  to  depart  from  evil  "  {Prov.  xiii.  19). 

903.  Disdainfully,  half  smiling.  The  irony  with  which  Wis- 
dom mocks  those  who  despise  her  counsels  and  reproofs  {Prov.  i. 
26  ;  Job  xii.  2). 

912.  Presumptuous.  Many  points  in  this  description  of  Satan 
remind  us  of  Thersites,  the  typical  fool  of  the  Iliad  (ii.  217-219) : 

"Squint-eyed,  with  one  lame  foot,  and  on  his  back 
A  lump,  and  shoulders  curving  towards  the  chest ; 
His  head  was  sharp,  and  over  it  the  hairs 
Were  thinly  scattered." 


346  PARADISE  LOST  [Book  IV. 

Compare  this  with  the  description  of  him  who  goes  under  the 
name  of  the  fool,  the  scorner,  and  the  wicked  person  in  Proverbs. 
For  the  squinting  we  have  Matt.  vi.  22,  23  ;  for  the  lameness,  Prov. 
xxvi.  7  ;  for  the  humped  shoulders  and  narrow  chest  of  crouching 
i\n\\<\\{.y,  Prov.  xxviii.  i;  for  the  sharpness  of  the  head  signifying 
lack  of  capacity,  Prov.  xiv.  6,  etc. ;  for  the  thinness  of  the  hair  im- 
plying inability  to  conceal  the  lack,  Eccl.  x.  3  etc.  Satan  mani- 
fests all  these  characteristics  in  the  present  colloquy. 

914.  Scourge  that  wisdom.  The  scourge  is  the  reward  of  folly 
{Prov.  xxvi.  3).  Thersites  was  chastised  by  Ulysses  (//.  ii.  265, 
266). 

920.  Cowageous  chief,  etc.  Athene  had  great  capacity  for  en- 
durance, and  taunted  Aphrodite,  when  slightly  wounded  by  Dio- 
med,  with  her  fear  of  pain  (//.  v.  418-425). 

924.  Frowning.  The  scorner  rewards  his  reprover  with  hate 
{Prov.  ix.  8). 

928.  Blasting  volleyed  thunder.  The  special  antagonist  of 
Gabriel  in  the  war  in  Heaven  was  Moloch  (Mars),  but  the  spirit  of 
Satan  was  in  all  his  hosts,  and  Gabriel  may  therefore  be  said  to 
have  encountered  Satan  himself.  The  thunder  by  which  Moloch 
was  overcome  in  that  celestial  struggle  was  not  Gabriel's  usual 
weapon  (the  spear),  which  is  sober  rebuke  and  would  have  been 
despised  by  the  ferocious  antagonist  {Prov.  xxiii.  9).  Of  the 
Olympic  deities  only  Athene  (besides  Jove)  was  allowed  to  wield 
the  thunderbolt.  To  overcome  Mars  on  the  plain  of  Troy,  she 
struck  him  with  a  stone,  and  then  ridiculed  him  by  comparing  him 
to  an  unruly  boy  whom  his  mother  had  been  chastising  (//.  xxi. 
400-414).  This  gives  a  hint  of  what  is  meant  by  the  thunder.  It 
is  that  scathing  laughter  of  unerring  Wisdom  at  the  folly  of  spirits 
with  faculties  for  intelligence  {Ps.  ii.  4  ;  Prov.  i.  26). 

931.  Inexperience.  For  the  age  and  experience  of  Wisdom  see 
Prov.  viii.  22-31. 

941.  Though  for  possession,  etc.  Though  to  get  possession  we 
may  have  to  try  what  you  and  your  gay  legions  (called  "  gay  "  be- 
cause of  Gabriel's  irony)  can  do  to  prevent  it. 

948.  To  say  and  straight  unsay.  Prov.  xxvi.  7.  Satan's  failure 
to  give  a  consistent  account  of  himself  constitutes  one  point  of  like- 
ness to  the  lame  Thersites. 

953.  Army  of  fiends,  etc.  The  army  is  apostrophized  in  the 
four  lines  beginning  here.  Could  their  faithfulness  to  their  leader, 
or  his  to  them,  absolve  them  from  their  prior  obligation  to  the 
rightful  Ruler  of  all  ?     They  had  renounced  allegiance  to  a  legiti- 


VIRGO   (ASTR^a) 


348 


PARADISE   LOST 


[Book  IV. 


mate  sovereign  to  accept  the  military  despotism  of  a  usurper.  A 
pretence  of  faithfulness  with  such  disloyalty  is  the  second  inconsis- 
tency of  Satan. 

959.  Fawned  and  cringed.  To  obey  God  from  love  is  freedom  ; 
to  cringe  to  him  from  fear  is  slavery.  Satan  had  reversed  the  rule 
of  common-sense.  His  fawning  and  cringing  rendered  liim  as  de- 
formed in  spirit  as  the  hump-backed  and  narrow-chested  Thersites 
was  in  body. 

965.  To  the  infernal  Pit,  etc.  It  is  a  fit  task  for  the  spirit  of 
Wisdom  to  seal  up  the  devil  and  prevent  his  deceiving  the  nations, 
as  in  Rev.  xx.  1-3. 

969.  Waxing  more  in  rage.  Like  the  insane  and  ferocious  demon 
of  Mark  V.  2-4. 

976.  In  progress,  etc.  A  "progress"  is  a  journey  in  state  of 
the  sovereign  through  his  realm.  In  England  it  was  sometimes 
greatly  oppressive,  as  the  places  visited  were  required  to  defray  the 
expenses,  frequently  very  extravagant,  of  entertainment.  Star-paved 
is  not  a  meaningless  epithet.  The  stars  symbolize  the  angelic 
glory,  and  Satan  taunts  the  angels  with  their  submission  to  a  Ruler 
who  tramples  upon  their  honor,  as  an  Eastern  despot  rides  over  the 
pavement  of  his  prostrate  subjects. 

978.  Turned  fiery  red.  The  middle  watches  of  the  night  are  past 
and  the  rays  of  the  coming  dawn  are  beginning  to  brighten  the 
East  and  gradually  the  whole  horizon  to  the  northern  and  southern 
points.  This  change  is  accompanied  by  a  spiritual  change  in  the 
angelic  guardians  who  redden  with  anger  and  shame  under  Satan's 
insolence. 

980.  As  when  afield,  etc.  A  field  of  ripened  wheat  tossed  by  winds 
is  liable  to  scatter  its  seeds  upon  the  ground  and  leave  the  heads 
but  empty  chaff;  so  a  wise  man  swayed  by  gusts  of  passion  is  in 
danger  of  becoming  as  light-headed  as  a  fool. 

987,  Teneriff  or  Atlas.  The  peak  of  Teneriff  has  been  thought 
by  some  to  be  identical  with  the  Atlas  of  Homer.  Apparently, 
whether  a  giant  or  a  mountain,  Atlas  supporting  the  world  figured 
forth  the  ancient  idea  of  the  Will.  Self-will,  which  is  the  essence 
of  Satan's  character  (note  on  i.  82),  here  becomes  reckless  wilful- 
ness in  withstanding  both  Gabriel's  rebuke  and  his  irony  and  sug- 
gests the  comparison  to  Mount  Atlas. 

989.  IIo7'ror  plumed.  The  goddess  of  Wisdom  bore  the  head 
of  the  Gorgon  Medusa  upon  her  shield  and  turned  men  into  stone 
with  its  horror.  The  old  fable  means  that  through  Care  (note  on 
ii.  611),  Wisdom  drives  men   mad  {Acts  xxvi.  24).     Horror  (Gor- 


Book  IV.]  NOTES  349 

gon)  upon  the  helmet  of  Satan  signifies  that  his  folly  had  ended  in 
"mischievous  madness  "  (^rc/.  x.  13). 

990.  What  seemed,  etc.  ' '  A  hesitating  touch  that  spoils  the 
picture.  Milton  was  apparently  struck  with  the  material  nature  he 
had  assigned  to  these  spiritual  beings." — Clar,  Press.  How  could 
this  be  remedied  by  any  description  of  Satan's  armor?  "  The  in- 
tentional vagueness  of  such  description  is  so  efTective  because  it 
stirs  but  does  not  satisfy  the  imagination.  It  rouses  a  sense  of  the 
mysterious  and  indescribable." — Cambridge  ed.  There  is  a  better 
reason  :  Milton  is  setting  forth  the  condition  of  the  superlative 
fool  who  is  "wise  in  his  own  conceit "  (/'/wz^.  xxvi.  12).  Satan 
seems  to  himself  to  have  abundant  means  of  intellectual  attack  and 
defence,  but  his  logic  is  as  incoherent  as  vapor. 

994.  Had  gone  to  zvt-ack,  etc.  The  account  of  this  expulsion 
never  loses  sight  of  that  of  the  deaf,  dumb,  and  lunatic  spirit  with 
whom  the  disciples  wrought  in  vain  while  the  Master  was  on  the 
Mount  of  Transfiguration.  At  tlie  Master's  approach  the  spirit 
became  alarmed  and  extremely  violent  and  was  afterwards,  on  ac- 
count of  its  stubbornness,  referred  to  as  a  mountain.  When  Christ 
cast  him  out,  it  was  thought  at  first  that  the  extruded  demon  had 
killed  his  victim  in  the  going.  Christ  subsequently  taught  his  dis- 
ciples that  not  pride  and  anger  but  humility  and  prayer  are  the 
conditions  of  successful  exorcism  i^Matt.  xvii.  14-21  ;  Mark  ix.  14- 
29  ;  Luke  ix.  37-42). 

997.  Golden  scales.  II.  viii.  69;  xxii.  209;  j^n.  xii.  725. 
There  is  much  balancing  of  one  thing  against  another  in  the  Prov- 
erbs :  the  spirit  of  Wisdom  is  preeminently  one  that  weighs  and 
ponders.  The  significance  of  Libra  between  Astraea  and  Scorpio 
is  well  worth  possessing.  On  one  side  of  the  Balance  is  the  Scor- 
pion, the  symbol  of  death ;  on  the  other  side  is  the  Virgin  with  a 
quill  in  one  hand  and  a  sheaf  of  wheat  in  the  other,  probably 
identical  with  the  incomparable  virgin  Athene,  the  spirit  of  intelli- 
gence and  life.  The  issues  of  death  and  life  are  dependent  upon  a 
proper  weighing. 

999.  Wherein  all  things,  etc.  Isa.  xl.  12-15  I  Prov.  xxi.  2  ; 
xxiv.  12.  Earth  is  balanced  with  air  to  show  the  lightness  and  in- 
significance of  material  gobd. 

1002.  Two  zveights.  Two  successive  verses  in  Prov.  xxvi. 
"Answer  not  a  fool  according  to  his  folly,  lest  thou  also  be  like 
unto  him,"  is  the  weight  in  favor  of  "  parting"  ;  "  Answer  a  fool 
according  to  his  folly,  lest  he  be  wise  in  his  own  conceit,"  is  in 
favor  of  "fight."     The  decision  is  easy,  for  two  fools  are  worse 


350  PARADISE  LOST  [Book  IV. 

than  one.  Hence  Gabriel  does  not  reply  to  Satan's  taunts.  In 
Homer,  ^neas  declares  the  unprofitableness  of  brawls  and  scold- 
ing (//.  XX.  242-255). 

loii.  Read  thy  lot.     Satan's  advantage  was  in  fightmg  ;  Gabriel  s 
in  parting  ;  the  decision  was  in  favor  of  the  latter. 


BOOK  V 
I-I35.      A  DREAM   AND    ITS    INTERPRETATION 

Natural  and  moral  darkness  have  vanished  together,  and  the 
strange  experience  of  Eve  now  seems  to  her  like  a  painful  dream, 
A  part  of  the  story  of  Cupid  and  Psyche  is  made  the  basis  of  her 
vision.  Adam  uses  some  of  Spenser's  poetical  philosophy  to  inter- 
pret it. 

2.  Orient  pearl.  Aurora  sometimes  appears  in  art  as  a  nymph 
crowned  with  flowers,  with  a  star  above  her  head,  standing  in  a 
chariot  drawn  by  winged  horses,  while  in  one  hand  she  holds  a 
torch,  and  with  the  other  scatters  roses,  as  illustrative  of  the  flowers 
springing  from  the  dew,  which  the  poets  describe  as  diffused  from 
the  eyes  of  the  goddess  in  liquid  pearls.     Faerie  Qtieene  IV.  v.  45. 

6.  Auroras  fan.  The  name  Aurora  is  thought  to  be  allied  to 
aura,  and  the  corresponding  Greek  name  Eos  to  aa>  (to  blow),  so 
that  the  goddess  represents  not  so  much  the  light  as  the  cool  air  of 
the  dawn. 

13.  Hung  over  her  enamoured.  Doubtless  suggested  by  a  scene 
in  the  story  of  Cupid  and  Psyche,  which,  in  turn,  in  much  of  its 
sentiment  resembles  the  Song  of  Songs. 

16.  Zephyrits  on  Flora  breathes,  soft  as  the  west  wind  in  Spring. 
Zephyrus  transported  Psyche  in  her  sleep  to  the  enchanted  palace 
of  Cupid. 

22.  Citron.  Virgil  {Georg.  ii.)  speaks  of  the  citron  as  an  anti- 
dote to  witchcraft  and  poison.  It  is  thought  by  some  to  be  the 
"apple"  of  Cajit.  ii.  3-5. 

31.  Have  dreatned,  etc.  Like  the  Bride  in  Cant,  v,  2,  and  the 
sleeper  in  Isa.  xxix, 

38.  Why  sleepest,  etc.  Cupid  disturbs  the  slumber  of  his  vic- 
tims {/En.  iv,  529-531). 

43.  Sets  off  the  face  of  things.  "An  expression  worthier  of 
Addison  than  of  Milton." — Landor.  But  it  gives  exactly  the  in- 
tended idea  of  artificial  effect. 

45.    IVhotn  to  behold  but  thee,  etc.     The  beauty  of  Psyche  was  so 


352  PARADISE  LOST  [Book  V. 

great  that  people  crowded  from  all  parts  to  gaze  upon  her  charms, 
erected  altars  to  her  and  neglected  the  worship  of  Venus. 

50.  Alone  I  passed.  The  Bride  in  the  Song,  Psyche  in  the  myth, 
and  Queen  Dido  {yEn.  iv.  68-73)  ^re  represented  as  having  wan- 
dered in  dreams  far  in  fruitless  search  of  the  lost  lover. 

55.  One  shaped  and  7uinged,  etc.  As  Eve  looked  upon  the  fruit, 
the  desire  to  partake  of  it  was  formed,  and  this  desire  is  repre- 
sented in  the  winged  spirit  standing  by  the  tree.  To  Eve  at  this 
stage  Satan  appears  as  he  appeared  to  Uriel,  in  the  likeness  of 
Cupid. 

56.  His  dewy  locks  distilled  ambrosich,  etc.  "  My  head  is  filled 
with  dew,  and  my  locks  with  the  drops  of  the  night,"  pleads  he 
who  tempted  forth  the  Bride  upon  her  perilous  search.  Dew  is 
representative  of  sleep.  When  Eve  says  that  her  tempter's  locks 
were  dewy,  she  means  that  the  influence  of  his  presence  was  to 
cause  drowsiness.  Sleep,  like  food  and  drink,  renews  the  strength 
of  the  body  ;  and  before  the  Fall  these  were  sufficient  to  keep  it 
from  decay  and  consequently  immortal.  Sleep,  and  sometimes 
Night  as  the  bringer  of  Sleep,  like  the  food  of  the  blessed,  are 
therefore  called  "  ambrosial"  (1.  642). 

58.  0  fair  plant,  etc.  Expressive  of  the  reaching  out  of  Cupid 
(Desire). 

65.  O  fruit  divine,  etc.  Expressive  of  the  satisfaction  of  Desire 
{Prov.  xiii.  19  ;  ix.  17). 

72.  Good  comtminicated,  etc.  This  truth  is  illustrated  in  Christ's 
miracle  of  feeding  the  five  thousand  {Matt.  xiv.  16-20). 

78.  Thyself  a  goddess.  Gen.  iii,  5.  The  guerdon  promised  to 
Psyche  and  finally  conferred  upon  her  was  immortality  and  life 
with  the  gods. 

86.  Up  to  the  clouds,  etc.  Psyche  was  raised  into  the  air  by 
holding  fast  to  Cupid  in  his  flight. 

95.  Dearer  half.  The  ideal  love  of  the  husband  for  the  wife  is 
represented  in  Christ's  love  and  self-devotion  for  the  Church  {Eph. 
V.  25). 

102,  Reason  as  chief.  Spenser  describes  the  human  frame  as 
the  dwelling-place  and  domain  of  Alma,  who  represents  Reason 
{Faerie  Queene  II.  xi.  2). 

"  But  in  a  body  which  doth  freely  yeeld 
His  partes  to  Reasons  rule  obedient, 
And  letteth  her  that  ought  the  scepter  weeld, 
All  happy  peace  and  goodly  government 


Book  V.]  AZOTES  353 

Is  settled  there  in  sure  establishment. 
There  Alma,  like  a  virgin  queen  most  bright, 
Doth  flourish  all  in  beautie  excellent." 

Fancy  next.  In  the  same  house  is  one  called  Phantastes  living 
in  a  chamber  painted  with 

"Infinite  shapes  of  things  dispersed  thin" 

and  full  of  flies  buzzing  about  {Faerie  Qiieene  II.  ix.  42): 

"All  those  were  idle   thoughts  and  fantasies 
Desires,  dreams,  opinions  unsound, 
Shewes,  visions,  soothsayes  and  prophesies  ; 
And  all  that  fained  is,  as  leasings,  tales  and  lies." 

106.  Joining  or  disjoining.  In  a  syllogism  whose  conclusion  is 
affirmative  the  major  and  the  minor  term  are  said  to  be  joined  ; 
when  the  conclusion  is  negative,  they  are  disjoined. 

117.  Evil  enters  the  mind  whenever  one  is  tempted  ;  Christ  was 
tempted  in  all  points  as  we  are,  yet  without  sin  {Hcb.  iv.  15). 

123.  That  ivonl  to  be,  Qic.  Cant.  y'l.  10.  The  cheerfulness  and 
serenity  of  the  righteous  is  often  compared  to  the  brightness  of  the 
morning  (2  Sam.  xxiii.  4). 

128.  Kept  for  thee  in  store.  As  for  the  Bride  {Cant.  vii.  13)  and 
for  the  Church  {John  xiv.  1-3). 

131.  Wiped  the?n  with  her  hair,  etc.  The  woman  whose  tears  of 
penitence  fell  on  the  feet  of  Jesus  wiped  them  with  the  hairs  of  her 
head  {Lnke  vii.  38).  Her  tears  were  also  dried  by  the  gracious 
tenderness  of  Jesus,  who  forgave  her  sins  and  bade  her  go  in 
peace. 

136-208.      THE   MORNING   HYMN 

This  passage  is  recognized  as  one  of  the  most  signal  examples  in 
literature  of  beauty  and  harmony  in  writing.  The  plan  of  the 
hymn  is  taken  from  Ps.  cxlviii.,  but  sentiments  are  added  from 
other  portions  of  the  Bible. 

137.  Under  shady  arborous  roof.  From  the  recesses  of  the 
heart.  The  sun  shining  into  the  Bower  symbolizes  the  entrance 
of  truth  into  the  heart  of  the  faithful  (2  Cor.  iv.  6), 

142.  Discovering  .  .  .  all  the  East,     The  East  is  the  source  of 
light  and  the  reputed  home  of  the  wise  (i  Kings  iv.  30).     The  en- 
trance of  Divine  light  into  the  soul  improves  even  the  natural  un- 
derstanding {Ps.  cxix.  98-100). 
23 


354  PARADISE  LOST  [Book  V. 

146.  Various  style.  The  frequent  admonition  to  "sing  unto 
the  Lord  a  new  song,"  seems  to  Milton  inconsistent  with  pre- 
scribed forms  of  worship. 

149.  Unmeditated.  Their  rapturous  thoughts  naturally  flow  into 
expression  ;  meditation  is  not  needed  where  the  Holy  Spirit  vouch- 
safes his  inspiration  {Matt.  x.  19,  20). 

165.  Rev.  i.  8.  The  whole  song  of  praise  is  addressed  to  the 
Messiah,  for  it  cannot  be  said  of  God  himself,  as  in  1.  161,  that  the 
angels  behold  him. 

166.  Fairest  of  stars,  etc.  When  the  Sun  is  in  Aries,  the  con- 
stellation of  the  Harp,  with  Lyra  (or  Vega)  a  beautiful  star  of  the 
first  magnitude,  is  almost  directly  overhead  at  daybreak.  It  must 
have  occurred  to  the  poet,  in  imitation  of  the  psalmist,  to  appeal  to 
the  harp  at  the  beginning  of  his  song  of  praise  {Ps.  cviii.  2,  and 
often).  The  absence  of  an  earthly  instrument  of  music  is  thus 
supplied  by  this  noble  introduction  of  the  constellation  ;  and  the 
poet  is  acquitted  of  the  twofold  blunder  of  trying  to  make  Venus 
do  double  duty,  both  here  and  as  one  of  the  "  five  other  wander- 
ing fires,"  and  serve  in  one  night  as  both  evening  and  morning 
star. 

171.  Eye  and  sold.  "  The  sun  is  called  mundi  oculus  by  Ovid 
{Met.  iv.  228),  and  mundi  animtis  by  Pliny." — Newton. 

173.  When  thou  climb'' st,  etc.  These  are  designated  times  for 
worship  {Ps.  Iv.  17). 

176.  Fixed  in  their  orb,  etc.  Adam  and  Eve  are  not  yet  so  ad- 
vanced as  to  adopt  the  Ptolemaic  theory  of  the  universe  ;  they  are 
only  taking  appearances. 

178.  Mystic  dance.  The  mystic  philosophy  of  antiquity  found 
in  the  sacred  dances  of  the  Greeks  a  resemblance  to  the  courses  of 
the  stars.  According  to  some  of  the  Fathers,  the  angels  are  al- 
ways dancing,  and  the  glorious  company  of  the  apostles  is  really  a 
chorus  of  dancers  {Encyc.  Brit.  vi.  800).  Compare  11.  618-627 
and  Ps.  cxlix.  3.  The  Pitt  Press  ed.  has  a  useful  note  on  this 
point. 

180.  Air  and  ye  elements.  The  four  elements  in  the  order  of 
their  creation  in  the  six  days'  work  are  Air,  Water,  Earth,  and 
Fire.  They  were  the  first  things  made  after  the  boundaries  of 
the  world  were  fixed,  and  hence  "the  eldest  birth  of  Nature's 
womb." 

182.  Perpetual  circle.  Newton  refers  to  Cicero  {De  Nat.  Deo- 
rum  ii.  33)  :  "  Et  cum  quatuor  sint  genera  corporum,  vicissitudine 
eorum  mundi  continuata  natura  est.     Nam  ex  terra,  aqua  ;  ex  aqua, 


Book  V.]  NOTES  355 

oritur  aer  ;  ex  aere,  aether  ;  deinde  retrorsum  vicissim  ex  aethere, 
aer  ;  inde  aqua  ;  ex  aqua,  terra  infima." 

202.  For  the  use  of  the  singular  pronoun  consult  note  on  iii. 
413-415. 

209-307.      THE   MISSION   OF   RAPHAEL 

The  ejaculation  of  the  poet  (iv.  1-8)  and  the  prayer  of  Adam 
and  Eve  for  help  in  the  impending  evil  are  answered  from  Heaven 
by  sending  Raphael  to  Paradise. 

216.  To  wed  her  elm.  The  figure  is  classical,  being  found  in 
Horace  {Epod.  ii.  g),  Virgil  {Georg.  ii.  367),  and  Ovid  {Met.  xiv, 
669). 

221.  Raphael  (God's  Health)  personifies  Love  and  unites  in  him- 
self the  pure  qualities  of  Mercury  and  Juno,  as  Belial  unites  their 
impure  qualities.  Juno  was  the  bride  of  Jove  in  heaven  ;  Mercury 
was  his  confidant  and  messenger  in  his  erotic  intrigues  with  the 
fair  ones  of  earth.  The  sociable  quality  belongs  to  Mercury  (//. 
xxiv.  334,  335). 

224.  Stir.  Raphael  as  the  angel  of  Love  is,  like  Mercury,  a 
spirit  of  peace,  annoyed  by  tumult,  and  therefore  sent  to  quiet  the 
disturbance  made  by  Satan. 

229  Half  this  day,  etc.  The  angels  who  visited  Abraham 
came  at  noon  and  seem  to  have  departed  at  evening  {Gen.  xviii. 
1-5,  and  xix.  i).     Exod.  xxxiii.  II. 

237.    Warn  him,  etc.     See  note  on  iv.  556. 

246.  Eulfilled  all  justice.  Themis,  or  Justice,  warned  Atlas  of 
the  approaching  theft  of  his  golden  fruit  {Met.  iv.  643). 

247.  Nor  delayed  the  saint.  Compare  the  promptness  of  Mer- 
cury when  sent  to  Priam  (//.  xxiv.  340-342) : 

' '  And  hastily  beneath  his  feet  he  bound 
The  fair,  ambrosial,  golden  sandals  worn 
To  bear  him  over  ocean  like  the  wind 
And  o'er  the  boundless  land." 

249.  Ardors.  This  word  prepares  the  way  for  the  comparison 
of  Raphael  to  the  Phoenix,  that  rose  in  youthful  freshness  from  the 
flames  of  its  own  funeral  pyre. 

251.  Flew  through  the  midst,  etc.  Identifying  Raphael  with 
the  angel  oi  Rev.  viii.  13. 

254.  The  gate  self-opened.  Compare  the  descent  of  Juno  (//.  v. 
749-751  ;  viii.  393-395)  : 


356  PARADISE  LOST  [Book  V. 

"The  gate  of  Heaven 
Opened  before  them  of  its  own  accord — 
Gates  guarded  by  the  Hours,  on  whom  the  care 
Of  the  great  heaven  and  of  Olympus  rests, 
To  open  or  to  close  the  wall  of  cloud," 

The  wall  of  Heaven  resembles  our  sky  resting,  like  a  hollow 
hemisphere,  upon  our  flat  earth,  never  stopping  or  delaying  prog- 
ress from  place  to  place,  but  rolling  outward,  as  any  approach,  to 
let  them  through. 

260.  With  cedars  crowned,  etc.  Combine  Ezek.  xxxi.  8  with 
Isa.  ii.  2. 

261.  As  7ohen  .  .  .  the  glass,  etc.  As  the  telescope  assists  the 
natural  vision,  so  the  power  of  Love  sharpens  the  spiritual  sense. 
Its  revealing  power  is  declared  in  the  Scripture,  and  we  know  its 
jealousy  and  watchfulness.  Hence  the  large  eyes  of  Juno  and  her 
use  of  the  sleepless  Argus  to  watch  her  rivals. 

264.  Or  pilot,  etc.  As  the  island  of  Delos  or  of  Samos  appears 
among  the  Cyclades  to  the  practised  eye  of  a  pilot,  so  the  Earth  ap- 
pears among  the  stars  to  Raphael.  Delos  was  abhorred  by  Juno, 
because  it  gave  shelter  to  her  rival  Latona ;  Samos  was  favored  by 
her,  because  a  temple  was  there  erected  in  her  honor.  Presiding 
over  marriage  and  birth,  Juno  was  the  foe  of  Latona  (Death).  To 
Raphael  the  Earth  is  either  a  Delos  or  a  Samos,  as  man's  lapse  or 
steadfastness  will  make  it  an  abode  of  Death  or  of  Life. 

269.  Polar  winds,  etc.  Implying  cold  such  as  Mercury  found  on 
Mount  Atlas  {^n.  iv.  246-255).  Divine  Love  can  neither  be 
chilled  nor  diverted  from  its  object 

272.  A  phcenix,  etc.  See  note  on  1.  249.  The  Phoenix,  accord- 
ing to  Herodotus,  resembles  an  eagle  in  outline  and  size.  It  was 
said  to  go  from  Arabia  once  every  five  hundred  years,  to  deposit 
the  ashes  of  the  preceding  Phoenix,  or  its  own  ashes,  in  the  temple 
of  the  Sun  at  Thebes,  in  upper  Egypt.  The  rabbins  have  thought 
that  there  is  a  reference  to  this  Arabian  bird  in  Ps.  ciii.  5,  and 
vci  Job  xxxix.  It  is  renewed  in  youth  after  long  periods  of  time, 
and  is  a  good  emblem  of  the  transformation  and  renewal  wrought 
by  Divine  Love  in  the  heart.  As  bearing  upon  this  it  may  be 
noticed  that  the  version  of  1881  has  the  word  "eagle"  in  Rev. 
viii.  13,  instead  of  the  "  angel "  of  the  version  of  161 1. 

There  is  some  relationship  between  this  fabulous  bird  and  the 
tutor  of  Achilles,  the  aged  Phoenix,  who  remained  unmarried  and 
thought  of  himself  as  transformed  again  into  a  beardless  youth  (//, 


Book  V.]  NOTES  357 

ix.  445-44S).  The  Phoenix  and  Mercury  are  associated  in  //.  xxiv. 
314-321,  where  Jove's  eagle  is  sent  ahead  of  Mercury  on  the  mis- 
sion of  pity  and  help  to  Priam.  The  mission  of  Raphael,  that  of 
Mercury  and  the  eagle,  and  that  of  the  Phoenix  to  the  temple  of 
the  Sun  are  all  missions  of  pity,  as  symbolized  by  the  egg  of  myrrh 
which  the  Phoenix  bears. 

275.  On  the  eastern  cliff.  Divine  Love  is  not  a  mere  sentiment, 
but  goes  through  the  intellect  before  it  reaches  the  heart,  its  final 
destination. 

279.  O'er  his  breast,  etc.  In  Raphael's  attire  the  breast-covering 
is  "righteousness";  the  girdle  is  "truth''  as  represented  in  the 
divine  promises  ;  the  shoes  are  the  "preparation  of  the  gospel  of 
peace"  {Eph.  vi,  14,  15).  We  have  a  parallel  to  this  in  Homer's 
account  of  the  robing  of  Juno  (//.  xiv.  17S-189).  The  cloak 
about  her  shoulders  was  the  work  of  Pallas  Athene  and  represented 
the  wisdom  of  that  goddess  ;  Raphael's  broad  shoulders  are  a  mark 
of  wisdom.     Juno  borrowed  the  cestus  or  girdle  of  Venus, 

"Embroidered,  many-colored  and  instinct 
With  every  winning  charm — with  love,  desire, 
Dalliance  and  gentle  speech — that  stealthily 
O'ercomes  the  purpose  of  the  wisest  mind." 

Like  this  many-colored  rone  was  that  of  Raphael  with  colors 
"dipt  in  Heaven."  The  "shapely  sandals"  on  Juno's  feet  are 
matched  by  the  "feathered  mail"  shading  the  feet  of  Raphael. 
The  errand  of  Juno  so  attired  was  to  make  peace  in  the  distracted 
household  of  Oceanus  ;  that  of  Raphael,  to  bring  peace  to  Para- 
dise. 

285.  Like  Maias  son,  etc.  In  resembling  Juno  he  resembles 
Mercury,  for  the  two  have  much  in  common.  Mercury  stole 
Jove's  sceptre,  Juno  attempted  to  rule  the  world  by  putting  her 
spouse  to  sleep  ;  Mercury  stole  the  cestus  of  Venus,  Juno  bor- 
rowed it  ;  both  are  alike  in  "  fleetness  like  the  wind." 

286.  Heavenly  fragrance.  Ps.  xlv.  7,  8.  The  oil  with  which 
Juno  anointed  herself  "  perfumed  the  air  of  earth  and  heaven  "  (//. 
xiv.  170-174). 

287.  Straight  knew  him.  The  angel  of  Love  is  easily  distin- 
guished (r  Cor.  viii.  3). 

289.  In  honor  rise.  Expressing  their  sense  of  Love's  dignity. 
The  gods  assembled  in  the  halls  of  Jupiter  started  from  their  seats 
when  Juno  came  among  them  (//.  xv.  85,  86). 


358  PARADISE  LOST  [Book  V. 

291.  Glittering  tents.  The  tents,  the  field,  the  odors,  the  wil- 
derness, the  spices  are  all  features  of  the  Garden  in  the  Song.  The 
sense  of  "wilderness"  is  given  not  as  meaning  a  dreary  desolate 
region,  but  a  fertile  spot  waiting  for  the  hand  of  Art  to  reduce  it 
to  order. 

308-560.      THE   HOSPITALITY 

The  hospitality  of  Abraham  and  Manoah  in  sacred  story  and  of 
Alcinous  in  classic  legend  is  here  imitated.  Possibly  the  name 
Alcinous  (Strong-minded)  may  have  suggested  the  introduction  of 
philosophy  at  the  table. 

310.  Morn  risen  on  mid-noon.  This  figure, 'which  has  been  uni- 
versally applauded  as  a  stroke  of  the  highest  genius,  is  partly  an- 
ticipated in  the  Hymn  on  the  Nativity,  83.  The  Phoenix  was  the 
son  of  Eos,  or  the  Dawn. 

311.  Sotne  great  behest.  Abraham  and  Manoah  inferred  that 
their  angelic  visitants  had  some  message  for  them.  Compare  Gen. 
xviii.  QXidiJudg.  xiii.  for  various  features  of  this  meeting  and  inter- 
view. 

321-323.  Eve's  meaning,  which  some  have  strangely  misunder- 
stood, is  that  the  earth,  inspired  of  God,  brings  forth  fruit  that  is 
best  eaten  fresh  from  the  stalk,  though  abundantly,  in  small  excess 
over  immediate  needs,  but  furnishes  beforehand  in  larger  amounts 
that  which  improves  by  storing  and  drying,  to  be  gathered  and  laid 
up.  Paradise  allows  no  hoarding  for  display,  or  in  distrust  of  future 
supplies.  The  law  is  illustrated  in  the  giving  of  manna  {Exod.  xvi. 
16-32). 

334.  What  order,  etc.  True  hospitality  in  natural  or  spiritual 
things  stimulates  appetite,  and  emulates  the  example  of  Christ  in 
keeping  the  best  until  last  {John  ii.  10). 

339.  In  India  East  or  West,  etc.  The  East  Indies  are  the 
native  country  of  the  Fig  ;  the  West  Indies  and  neighboring  parts 
of  the  continent  of  the  Orange,  the  Hesperian  fruit  of  iv.  250. 
The  *'  middle  shore  "  is  usually  understood  to  mean  the  coast  of  the 
Mediterranean,  but  that  involves  some  difficulties  and  we  must 
probably  include  all  between  the  East  and  the  West  Indies.  Pon- 
tus,  according  to  Pliny,  is  the  native  place  of  the  Cherry,  which  was 
brought  thence  into  Italy  by  Lucullus.  Others  of  our  common 
fruits  are  found  wild  in  Pontus,  giving  it  the  surname  of  Euxinus 
(Hospitable).  The  Pomegranate  {Punicum  granatum)  has  its 
home  on  the  Punic  coast. 

341.  Akinotis.     Odys.  vii.  114-131.     In  the  garden  of  this  hos- 


Book  V.]  NOTES  359 

pitable  king  Mercury  was  honored  with  libations,  and  the  gods 
appeared  visibly  at  the  feasts. 

344.  For  drink,  etc.  The  drinks  are  those  of  Cant.  v.  i ;  the 
imtst  being  sweet  wine  that  does  not  intoxicate,  the  meaths  a  drink 
of  honey,  and  the  creams  the  milk. 

350.  Our  primitive  great  sire.  The  title  applies  to  Abraham, 
"the  father  of  the  faithful,"  no  less  than  to  Adam,  and  rounds  out 
the  resemblance  between  Abraham's  reception  of  his  angelic  visit- 
ors and  Adam's  reception  of  Raphael. 

354.  More  solemn,  etc.  The  great  and  wealthy  Solomon  had  all 
this  tedious  pomp,  these  horses  and  liveried  servants,  when  he 
offered  hospitality  to  the  Queen  of  Sheba  (2  Chron.  ix. ;  i  Kings 
iv.).  The  beauty  of  the  lily,  for  which  God  cares,  is  beyond  all 
the  glory  of  human  art  and  splendor. 

361.  Native  of  Heaven,  etc.  Here  is  an  uncertainty  like  that  of 
-^neas  before  his  goddess-mother  Venus  {ALn.  i.  327,  328) ;  of 
Alcinous  before  Ulysses  {Odys.  vii.  199) ;  and  of  Manoah  before  the 
angel.  It  is  the  privilege  of  the  hospitable  to  entertain  angels 
"unawares"  {Heb.  xiii.  2). 

371.  Virtue.  The  commentators  are  puzzled  to  know  why 
Raphael  is  here  called  Virtue  and  afterwards  (viii.  249)  a  Power. 
In  the  received  version  of  the  Scriptures  the  word  "virtue"  is 
used  to  translate  both  ap^ri]  and  dvvafiig,  and  is  therefore  a  wider 
term  including  "power."  The  special  reason  for  using  here  the 
title  Virtue  is  that  in  the  garden  of  Alcinous,  before  Ulysses  was 
invited  to  partake  of  the  banquet,  he  did  homage  to  the  queen,  the 
revered  Arete  (Virtue),  and  wore  a  garment  made  by  her. 

378.  Pomona  (pomuvi,  an  apple),  among  the  Romans  a  goddess 
presiding  over  fruit-trees.  The  Bride  {Cant.  viii.  5)  was  brought 
up  under  the  apple-tree. 

380.  Undecked,  save  with  herself.  The  Bride  is  adorned  with 
jewels,  lilies,  and  purple,  which,  however,  are  only  the  beauties  of 
her  own  person,  the  well-turned  joints,  the  fair  complexion,  and 
the  dark  mass  of  hair. 

381.  Fairest  goddess,  etc.  The  three  who  contended  for  the 
prize  of  beauty  on  Mount  Ida  were  Juno,  Minerva,  and  Venus,  of 
whom  the  last  was  adjudged  the  most  beautiful. 

388.  Mother  of  mankind,  ^iz.  The  salutation  resembles  that  to 
Sarah  {Gen.  xviii.  9,  10),  that  to  Manoah's  wife  {Jndg.  xiii.  3),  and 
that  to  the  virgin  Mary  {Luke  i.  28-31). 

391.  Raised  of  grassy  turf,  etc.  The  bounteous  supply  placed 
on  the  table  is  an  offering  to  the  Lord,  as  in  the  case  of  Manoah, 


36o  PARADISE  LOST  [Book  V. 

and  the  table  becomes  an  altar  for  the  gift.  It  is  therefore  made 
according  to  the  directions  given  for  altars  {Exod.  xx.  24). 

395.  A  while  discourse,  etc.  In  discoursing  with  the  angel  of 
Peace,  the  givers  of  the  feast  observed  the  injunction  of  Matt.  v. 
23,  24.  Before  feasting  in  the  garden  of  Alcinous,  libations  were 
poured  to  Mercury. 

406.  May  of  purest  spirits,  etc.  A  cautious  interpretation  of  the 
statement  that  "  man  did  eat  angels'  food." 

410.  Every  lower  facility,  ^iz.  "  Spirit  being  the  more  exalted 
substance  virtually  and  essentially  contains  within  itself  the  inferior 
one  ;  as  the  spiritual  and  rational  faculty  contains  the  corporeal — ■ 
that  is,  the  sentient  and  vegetative  faculty"  {Christ.  Doct.  vii.). 
The  senses  are  mentioned  in  an  order  corresponding  to  the  inti' 
macy  of  the  knowledge  which  they  impart.  We  hear  of  things 
remote  through  the  testimony  of  others  ;  we  see  things  in  our  pres- 
ence ;  the  smell  attracts  or  repels  us  ;  the  touch  requires  contact ; 
the  taste  gives  us  inner  experience. 

412,  413.  These  terms  are  as  applicable  to  spiritual  as  to  physical 
processes.  Concoction  corresponds  to  mature  deliberation  ;  diges- 
tion to  analysis  ;  assimilation  to  synthesis,  which  passes  from  the 
concrete  to  the  abstract  and  turns  corporeal  into  incorporeal. 

416.  The  grosser  feeds  the  purer.  The  philosophy  resembles 
that  of  ^n.  vi.  724-727.  It  is  impossible  to  believe  that  Milton 
intended  this  speech  of  Raphael  to  be  understood  in  any  literal 
sense,  and  therefore,  though  without  great  confidence,  I  venture 
the  following  explanation  :  The  universe  is  a  living  unit,  like  man, 
and  contains  Body,  Life,  Intellect,  and  Love,  of  which  in  each  case 
the  lower  nourishes  and  sustains  the  higher.  The  moon  possibly 
symbolizes  the  body  of  wisdom  attainable  by  human  reason  under 
present  conditions,  and  the  vapor  on  its  face  the  doubts  and  uncer- 
tainties pertaining  to  such  conditions.  The  sun  may  appear  to 
Raphael  as  an  emblem  of  Love,  which  is  friendly  to  Life  and  aug- 
mented in  the  increase  of  life,  and  therefore  spoken  of  as  supping 
with  the  Ocean,  the  source  and  symbol  of  Life.  Raphael's  partial 
identification  with  Juno  is  the  chief  basis  of  this  explanation. 

42g.  Mellifluous  dews,  etc.  The  poet  describes  the  giving  of  the 
manna,  which  is  called  "angels'  food"  {Ps.  Ixxviii.  25)  and  which 
appeared  on  the  ground  after  the  dew  had  evaporated  {Exod.  xvi. 

13,  14.  31)- 

433.  Think  not  I  shall  be  nice.  "  A  dinner  of  herbs  where  love 
is"  satisfies  an  uncorrupted  appetite  {Prov.  xv.  17),  but  the  heaven- 
sent manna  did  not  content  the  murmuring  Israelites  {Numb.  xxi.  5). 


Book  V.]  NOTES  361 

434.  N'or  seemingly,  etc.  Raphael  says  to  Tobias  :  ' '  All  these 
days  I  did  appear  unto  you  ;  but  I  did  neither  eat  nop  drink,  but  ye 
did  see  a  vision  "  ( Tohit  xii.  19). 

436.  Keen  dispatch,  etc.  The  offerings  of  Manoah  were  con- 
sumed by  fire. 

439.  Nor  wonder,  etc.  The  transmuting  power  of  Love  is  prob- 
ably in  the  poet's  mind  {Rom.  xii.  i,  2). 

443.  Eve  ministered,  etc.  Eve  here  assumes  the  duties  of  Hebe's 
office,  one  of  which  was  to  prepare  the  chariot  of  Juno  (//.  v.  722), 
and  another  to  act  as  cup-bearer  to  the  gods.  The  two  functions 
are  allied  (note  on  iv.  396).  The  Bride  acts  as  cup-bearer  {Cant. 
viii.  2). 

447.   Sons  of  God.     Gen.  vi,  2.     See  note  on  xi.  622. 

461.  Now  knoiv  I  tvell,  etc.  Manoah  knew  by  the  consumption 
of  his  sacrifice  that  an  angel  had  been  present  and  had  made  him 
an  object  of  special  favor  {Jtidg.  xiii.  21-23). 

467.  Yet  what  compare  !  A  thought  in  the  mind  of  one  who  sat 
at  table  with  Jesus  {Luke  xiv.  15). 

469.  From  tvhom  all  things  proceed.  To  sustain  a  similar  state- 
ment Milton  elsewhere  quotes  Ro7n.  xi.  36.  He  argues  that  mat- 
ter is  an  emanation  from  God  and  discusses  the  whole  subject  in 
Christ.  Doct.  vii. 

478.  Till  body  tip  to  spirit  work.  Commentators  have  found  in 
this  passage  a  kind  of  materialism,  inasmuch  as  it  makes  body 
change  into  spirit ;  but  the  poet  at  the  same  time  just  as  strongly 
affirms  the  reverse,  that  body  is  originally  derived  from  spirit. 
"  Neither  is  it  more  incredible  that  a  bodily  power  should  issue 
from  a  spiritual  substance  than  that  what  is  spiritual  should  arise 
from  body  ;  which,  nevertheless,  we  believe  will  be  the  case  at  the 
Resurrection"  {Christ.  Doct.  vii.).     i  Cor.  xv.  44. 

479.  So  from  the  root,  etc.  St.  Paul's  analogue  for  illustrating 
the  change  from  the  natural  to  the  spiritual  body,  but  extended 
more  into  particulars. 

482.  Spirits  odorous  breathes.  To  Milton  spirit  begins  with 
etherealized  matter  and  not  with  thinking  substance.  The  pow- 
ers of  vitality,  sensibility,  and  reason  must  be  added  to  spirit,  and, 
except  perhaps  in  the  case  of  the  infinite  God,  are  incapable  of 
separate  existence. 

484.  Vital  .  .  .  animal  .  .  .  intellectual.  Milton  regards  these 
as  functions  of  man  and  not  the  separable  parts  of  which  man  is 
composed.  '*  Man  is  a  living  being,  intrinsically  and  properly  one 
and  indivisible,  not  composed  or  separable,  not  according  to  the 


/  .. 


362  PARADISE    LOST  [Book  V. 

common  opinion  made  up  and  framed  of  two  distinct  and  different 
natures,  as  of  soul  and  body — but  the  whole  man  is  soul  and  the 
soul  man,  that  is  to  say,  a  body  or  substance,  individual,  animat- 
ed, sensitive,  and  rational"  {Christ.  Doct.  vii.).  He  maintains 
that  at  death  men  go  out  of  existence  and  remain  so  until  the  Res- 
urrection. 

488.  Discursive  or  intuitive.  "  An  old  distinction  with  psychol- 
ogists. Discursive  reason,  or  Understanding,  they  say,  is  that 
which  arrives  at  knowledge  gradually  by  searching,  comparing, 
distinguishing,  etc.;  Intuitive  Reason  is  immediate  insight  or  per- 
ception of  what  must  be  true  necessarily.  But  there  is  great  de- 
bate as  to  the  validity  of  the  distinction." — Masson. 

491.  Wonder  not  then,  etc.  In  the  time  of  Christ  it  seems  to 
have  been  accepted  that  spirits  would  not  eat  human  food,  and  on 
one  occasion  use  was  made  of  the  notion  to  overcome  the  unbelief 
of  the  disciples  {Luke  xxiv,  37-43). 

497.  A  belief  expressed  by  St.  Augustine,  De  Civ.  Dei  xiii.  23. 

503.  Whose  progeny,  etc.  Adam  is  at  once  the  son  of  God  and 
the  progenitor  of  the  human  race  {Lzike  iii.  38). 

509.  Scale  of  nature,  etc.  "Scale"  {scala,  a  ladder)  suggests 
the  ladder  which  Jacob  saw  at  Bethel  {Gen.  xxviii.  12).  Jacob's 
ladder  reached  from  earth  to  heaven,  Adam's  from  matter  to  spirit, 
which,  properly  taken,  means  from  earth  to  heaven. 

519.  Son  of  Heaven  a7id  Earth.  The  designation  is  founded  on 
the  twofold  origin  of  man,  the  spiritual  and  the  material  {Eccl. 
xii.  7). 

527-54T.  The  freedom  of  the  human  will  is  fully  discussed  in 
the  third  chapter  of  the  Christian  Doctrine. 

547.  Cherubic  songs,  etc.  The  preference  here  expressed  doubt- 
less has  its  basis  in  i  Cor.  xiii.  i,  2,  where  the  superiority  of  Love 
(Raphael)  over  all  wisdom  and  eloquence,  human  or  angelic,  is 
strongly  affirmed. 

548.  AW  knew  I  not,  etc.  I  knew  (had  the  consciousness)  that 
I  was  created  free  both  to  choose  and  to  act. 

557.  Worthy  of  sacred  silence,  a  translation  of  Horace's  sacro 
digna  silentio.  But  the  motive  for  the  thought  is  found  in  Rev. 
viii.  I,  which  tells  of  a  silence  in  Heaven  just  before  the  revela- 
tion of  the  history  of  rebellion  against  God.  Observe  (1.  562)  that 
Raphael  makes  a  "  short  pause  "  before  beginning  his  narrative. 

558.  We  have  yet  large  day.  After  Ulysses  has  spoken  long, 
Alcinous  asks  for  a  further  account  of  the  Grecian  heroes  at  Troy 
and  says  encouragingly : 


Book  V.]  NOTES  363 

"A  night  immeasurably  long 
Is  yet  before  us.     Let  us  have  thy  tale 
Of  wonders.     I  could  listen  till  the  break 
Of  hallowed  morning,  if  thou  canst  endure 
So  long  to  speak  of  hardships  thou  hast  borne." 

561-657.      ENTHRONEMENT   OF  THE   MESSIAH 

Raphael's  narrative  opens  with  the  enthronement  of  the  Son  of 
God  over  the  angels,  the  stupendous  event  which  marks  the  true 
chronological  beginning  of  the  poem.  Resistance  to  the  new  ben- 
eficient  reign  was  the  form  in  which  Evil  originated  ;  and  the  his- 
tory of  Evil  is  the  subject  of  the  whole  narrative. 

564.  Sad  task  and  hard.  Ulysses  and  yEneas  preface  their  nar- 
ratives with  a  declaration  of  the  unwelcomeness  and  difficulty  of 
the  task  {Odys.  ix.  12  ;  ^n.  ii.  3). 

565.  The  invisible  exploits,  etc.  This  single  caution  should 
have  prevented  the  stupid  blunders  of  critics  who  charge  the  most 
careful,  consistent,  and  philosophical  of  poets  with  confounding 
matter  and  spirit.  Milton's  representations  of  spiritual  activity 
have  everywhere  the  support  of  such  authorities  as  Homer,  Virgil, 
Spenser,  and  the  Sacred  Writers. 

569.  The  secrets  of  another  world,  etc.  Virgil  intimates  that  to 
reveal  the  secrets  of  the  spirit  world  is  unlawful  {yEn.  vi.  266). 
Euripides  makes  the  offence  of  Tantalus  to  have  consisted  in  not 
restraining  his  tongue — in  divulging  the  secrets  of  the  gods  {Orest. 
10).  Paul,  when  caught  up  into  Paradise,  "heard  unspeakable 
words  which  it  is  not  lawful  for  a  man  to  utter  "  (2  Cor.  xii.  4). 
Matt.  xiii.  ii  ;  I  Cor.  ii.  7-16. 

573.  This  was  Christ's  avowed  method  of  presenting  spiritual 
truth  {John  vi.  63,  and  elsewhere). 

578.  Heavens  .  .  .  roll  .  .  .  earth  .  .  .  rests,  etc.  Raphael 
did  not  in  beginning  his  narrative  care  to  announce  a  startling 
theory  of  the  universe.  He  conformed  his  language  to  the  ap- 
pearance of  things  and  thus  justified  the  method  of  the  Sacred 
Writers  {Eccl.  i.  4,  5).  When  afterwards  the  question  was  dis- 
tinctly raised,  the  same  speaker  proposed  the  Copernican  theory. 

583.  Heaven^ s  great  year.  "  The  years  of  the  right  hand  of  the 
Most  High  "  (Ps.  Ixxvii.  10)  may  be  noteworthy  either  for  their 
number  or  their  length.  Plato's  great  year  of  the  fixed  stars  is 
25,920  years,  and,  according  to  some  writers,  equalled  the  life  of 
the  Phoenix  (Virg.  Eclog.  iv.  5,  12). 


364  PARADISE  LOST  [Book  V. 

587.  Hierarchs.  Since  all  believers  are  "priests  unto  God" 
{^Rev.  i.  6),  all  their  leaders  are  properly  called  "hierarchs." 

589.  Standards  and  gonfalons.  In  the  standard  the  streamer  is 
commonly  fixed  to  the  upright  staff,  in  the  gonfalon  to  a  horizontal 
cross-piece.  The  first  is  used  probably  as  in  the  case  of  the  Is- 
raelites {Niwib.  ii.)  to  distinguish  the  tribes  ;  the  second,  on  ac- 
count of  its  prominence  in  religious  processions,  to  mark  those  dis- 
tinguished as  the  Levites  were  in  the  camp  of  Israel. 

594.  In  orbs,  etc.     Compare  the  scene  described  in  Dan.  vii. 

9-14- 

601.  Thrones,  Dominations,  etc.  Corresponding  to  the  titles 
under  the  government  of  Babylon  when  a  conspiracy  was  formed 
against  the  advancement  of  Daniel,  the  first  president  (Throne). 
Dan.  vi.  1-7. 

617.  All  seemed,  etc.  No  loyalty  could  be  more  obsequious 
than  that  tendered  to  Darius  whom  it  was  proposed  for  thirty  days 
to  raise  to  godhead. 

622.  Mazes  intricate,  etc.  The  rejoicing  of  Wisdom  in  the 
presence  of  God  (compare  vii.  10-12  with  Prov.  viii.  30).  This 
play  of  Wisdom  is  seen  both  in  the  courses  of  the  stars  and  in  the 
Word  of  God  (Pj.  xix.),  and  is  hard  to  understand  to  those  not 
specially  enlightened  (2  Pet.  iii.  15-17). 

631.  Desirotis.  The  longing  for  fellowship  joined  with  love  was 
manifested  by  Jesus  at  the  Last  Supper  {Luke  xxii.  15). 

In  circles,  a  more  exact  translation  than  our  ' '  round  about " 
{kvk\(^.  Rev.  vii.  ii). 

633.  Rubied  nectar.  Homer's  viKzap  ipvdpbv  {II.  xix.  38)  and  the 
wine  of  Matt.  xxvi.  29. 

636.  On  Jlozvers  reposed,  etc.  The  angels  are  sustained  by  di- 
vine grace  and  in  turn  manifest  graces  in  themselves  (see  note  on 
iii.  358). 

642.  Avibrosial  night.  II.  ii.  57.  Sleep,  like  food  and  drink, 
restores  the  wasted  vigor  of  the  human  body.  Among  the  immor- 
tals the  supply  is  always  equal  to  the  waste.  Sleep  is  one  of  the 
means  to  this  immortality. 

646.  Roseate  dews.  The  slumber  was  like  that  of  Jupiter  and 
Juno,  with  "glistering  dews"  falling  upon  them  from  a  golden  cloud 
(//.  xiv.  351).     The  scene  is  one  for  the  angel  of  Love  to  describe. 

648.  Wider  far,  etc.  The  courts  of  God  at  Jerusalem  were 
three:  the  inner  for  the  Levites,  the  second  for  the  children  of 
Israel,  and  the  outer  for  the  Gentiles.  But  his  courts  are  wherever 
true  spiritual  devotion  is  rendered  {John  iv.  21-23). 


Book  V.]  NOTES  365 

651,  In  bands  and  files.  These  correspond  to  families  and  fel- 
lowships on  earth  and  are  the  natural  outgrowth  of  affection.  God 
approves  and  blesses  such  unions  of  aims  and  desires  {Matt,  xviii. 
19,  20). 

652.  By  living  streams,  etc.  Rev.  vii.  17.  Israel  abiding  in 
tents  along  the  rivers  may  have  furnished  a  model  for  this  scene. 
The  wizard  Balaam  found  the  Israelites  too  many  to  be  numbered 
{Num.  xxiii.  10;  xxiv.  5,  6).  The  houses  in  which  the  gods  slept 
were  made  by  Vulcan. 

655.  Fanned  with  cool  winds.  Care  deprives  the  lost  of  slum- 
ber, but  these  cool  winds  signify  the  dispersion  of  care  and  sorrow 
{Rev.  vii,  17  ;  xxi.  3,  4). 

658-802.      THE   CONSPIRACY 

A  conspiracy  of  rulers  and  kings  against  Jehovah  and  his 
Anointed  is  connected  with  the  Messiah's  exaltation  {Ps.  ii.)  and 
with  his  crucifixion  {Matt,  xxvii.  I,  2).  The  conspiracy  against 
Daniel  is  not  forgotten,  and  secret  consultations  between  Agamem- 
non and  Ulysses  are  imitated. 

659.  He  of  the  first,  etc.  The  other  two  "presidents"  in 
Babylon  were  jealous  of  Daniel's  prestige  {Dan.  vi.  4),  and  the 
high-priest  was  the  chief  conspirator  against  Christ  {John  xviii. 
13,  14). 

671.  Next  subordinate.  Beelzebub.  The  relation  of  the  two 
may  be  understood  from  the  notes  on  i.  81  and  82,  It  is  the  rela- 
tion of  the  Will  to  the  Reason,  of  the  chief  to  the  councillor. 

673-685.  Companioti  dear,  etc.  A  relation  very  similar  to  that 
between  Satan  and  Beelzebub  existed  between  Agamemnon  {ir^av 
+  /xkfivujv,  the  Very  Resolute,  or  Steadfast)  and  Ulysses  (compare 
//.  iv.  339-361,  etc.). 

689.  The  quarters  of  the  North.  As  the  Hebrews  reckoned 
direction,  the  north  was  on  the  left  hand,  and  fitly,  therefore,  the 
locality  of  the  enemy  {Ezek.  xxxviii.  15).  "By  the  title  of  the 
'  North '  in  Holy  Writ  the  devil  is  used  to  be  designated,  who  with 
the  thought  to  bind  up  the  hearts  of  the  nations  with  the  iciness  of 
insensibility,  said,  '  I  will  sit  also  upon  the  mount  of  the  covenant 
in  the  sides  of  the  north.'  And  he  is  '  stretched  over  the  empty 
place,'  because  he  has  possession  of  the  hearts  that  are  not  filled 
with  the  grace  of  the  love  of  God"  {Gregory  the  Great  on  Job 
xxvi.  7). 

696.   He   together  calls,    etc.     The   tail   of   the    great    Dragon 


366  PARADISE  LOST  [Book  V. 

"  drew  the  third  part  of  the  stars  of  Heaven"  {Rev.  xii.  4).  Beel- 
zebub performs  this  office  in  harmony  with  Isa.  ix.  15. 

697.  Or  several.  After  Ulysses  had  gone  among  the  Grecian 
host  and  persuaded  now  one,  now  another,  he  addressed  the  whole 
army  together.  Temptation  may  assail  either  in  public  or  in 
private. 

703.  Ambiguous  words,  etc.  Beelzebub  resembles  Ulysses  in 
this  {^n.  ii.  98,  99).  The  warrior  commonly  wore  a  cloak  which 
he  cast  off  when  he  acted  his  real  nature.  The  Greeks  obeyed 
him  when,  bearing  the  royal  sceptre,  he  addressed  them  in  the 
name  of  Agamemnon  (//.  ii.  183-186). 

708.  As  the  morning  star.  Pallas  distinguished  her  other  favor- 
ite, Diomed,  with  similar  glory  (//.  v,  4-6) : 

"  Upon  his  head 
And  shield  she  caused  a  constant  flame  to  play, 
Like  to  the  autumnal  star  that  shines  in  heaven 
Most  brightly  when  new  bathed  in  ocean's  tides." 

Homer's  "  autumnal  star  "  is  Sirius,  which  in  early  autumn  rises 
before  the  sun.  Christ  calls  himself  "the  bright  and  morning 
star,"  meaning  that  he  is  the  hope  of  the  world.  In  his  exalted 
expectation  the  king  of  Babylon  is  compared  to  Lucifer,  "the  son 
of  the  morning."  In  sublime  anticipation,  when  the  foundations 
of  the  earth  were  laid,  "  the  morning  stars  sang  together."  In  all 
these  passages  the  star  is  the  symbol  of  hope.  Beelzebub  was 
elated  with  hope  in  the  new  enterprise  of  his  chief,  and  by  like 
false  hopes  one-third  of  the  heavenly  host  were  allured  and  deceived. 

721.  Nearly  it  now  concerns,  etc.  Like  the  heavenly  irony  in 
view  of  the  building  of  the  tower  of  Babel  (Gen.  xi.  4-7). 

726.  Let  us  advise,  etc.  Landor  says  of  this:  "Such  expres- 
sions of  derision  are  very  ill  applied  and  derogate  much  from  the 
majesty  of  the  Father.  We  may  well  imagine  that  very  different 
thoughts  occupied  the  Divine  Mind."  But  Landor's  ideal  God 
probably  diflfers  in  many  respects  from  the  God  of  Revelation.  Is 
not  ridicule  the  proper  reward  of  folly  ?  Do  we  not  instinctively 
laugh  at  a  conspicuous  lack  of  common-sense  ?  Why  should  God 
appoint  one  method  for  us  and  another  for  himself  in  punishing 
folly  ?  The  humiliation  and  shame  which  men  feel  when  they 
have  erred  is  the  effect  of  the  scourge  of  this  divine  irony.  The 
Greeks  smiled  at  the  discomfiture  of  Thersites.  Athene  laughed  at 
the  overthrow  of  the  blustering  Mars. 


Book  V.]  NOTES  367 

734.  Lightning  divine.  I  am  disposed  to  regard  "lightning" 
as  a  noun,  notwithstanding  the  form  "  light'ning  "  of  the  first  edi- 
tion. It  is  the  reflection,  or  rather  the  visible  expression,  of  the 
mind  of  the  Father  that  is  thus  set  forth.  Lightning,  as  we  have 
seen  (note  on  iv.  928),  is  the  symbol  of  the  laughtelt  of  Wisdom  at 
the  folly  of  her  foes,  and  is  both  a  weapon  and  a  trophy  of  her 
triumph.  There  was  lightning  in  the  face  of  the  angel  who  had 
overcome  the  prince  of  Persia  {Dan.  x.  6)  and  in  that  of  the  angel 
who  had  released  our  Lord  from  his  tomb  {Matt,  xxviii.  3). 

745.  As  the  stars ^  etc.  The  stars  are  spoken  of  under  the  figure 
of  an  army,  and  a  numerous  army  is  also  compared  to  the  drops  of 
dew  {Deut.  iv.  ig  ;  2  Sam.  xvii.  12). 

749.  Seraphitu  and  Potentates  and  Thrones.  Some  have  under- 
taken to  make  out  for  Milton  a  ninefold  angelic  hierarchy,  like 
Dante's,  but  with  little  success,  Milton's  threefold  superior  divis- 
ion is,  I  think,  taken  from  i  Cor.  xiii.  13.  The  inner  circle  about 
the  throne  of  God  is  devoted  to  Love,  and  on  it  dwell  the  Seraphim 
who  are  said  to  love  most.  The  next  circle  is  given  to  Hope,  and 
on  it  are  the  Potentates,  for  hope  gives  strength  and  courage  {Ps. 
cxix.  81  ;  Rom.  viii.  24).  The  outer  circle  is  that  of  Faith  and  is 
assigned  to  the  Thrones,  because  Faith  justifies,  like  one  sitting  on 
a  throne  of  judgment.  Where  Faith,  Hope,  and  Love  are,  there 
grow  the  nine  fruits  of  the  Spirit  {Gal.  v.  22,  23).  Love,  Joy,  and 
Peace  characterize  the  three  degrees  of  Seraphim  ;  Patience,  Kind- 
ness, and  Goodness  (the  elements  of  Hope — Rom.  xv.  4),  the  three 
degrees  of  Potentates  ;  Faithfulness,  Meekness,  and  Self-control, 
the  three  degrees  of  Thrones.  But  these  divisions  are  not  mut- 
ually exclusive  ;  a  Seraph  may  also  be  one  of  the  Potentates  or 
Thrones.  Satan  and  his  adherents  had  already  put  themselves  be- 
yond the  outermost  circle  of  Faith,  and  had  forsaken  their  alle- 
giance. 

751.  All  thy  dominion.  This  is  coextensive  with  the  earth,  in- 
cluding the  sea.  The  proportion  fully  stated  is  as  follows :  The 
possessions  of  one  man  are  to  the  dominions  of  the  race  as  the 
dominions  of  the  race  are  to  the  kingdoms  of  the  Blessed.  Such 
a  proportion  is  implied  in  the  question,  "What  shall  it  profit  a 
man  if  he  gain  the  whole  world  and  lose  his  own  soul?" 

757.  A  mount  raised  on  a  mount.  In  imitation  of  the  "  Moun- 
tain of  the  Congregation"  described  in  Isa.  ii.  2,  3,  and  Mic.  iv. 
I,  2,  There  is  also,  perhaps,  an  allusion  to  the  exploits  of  the 
Giants  who  piled  Ossa  upon  Pelion,  in  order  to  scale  the  heavens 
in  the  contest  with  the  gods. 


368  PARADISE  LOST  [Book  V. 

758.  With  pyramids  and  toivers.  Ovid's  description  of  the  pal- 
ace of  the  Sun  is  imitated,  as  at  the  beginning  of  Book  II. 

760.  Lucifer  (Light-bringer),  though  commonly  applied  to  the 
morning-star,  more  fitly  designates  the  sun,  as  apparently  it  does 
here. 

770.  Cahminious  art,  etc.  The  calumny  consists  in  represent- 
ing their  beneficent  Ruler  as  a  tyrant,  the  art  in  so  skilfully  per- 
verting the  divine  decree  as  to  give  color  of  truth  to  the  repre- 
sentation. 

774.  Merely  titular,  empty  of  significance,  since  all  authority 
is  vested  in  the  Messiah. 

783.  Too  much  to  one,  etc.  Such  was  the  feeling  of  those  who 
questioned  the  authority  of  Christ  and  drew  from  him  the  parable 
of  the  wicked  husbandmen  who  abused  the  servants  and  killed  the 
son  of  the  lord  of  the  vineyard  {Luke  xx.  1-14). 

792.  Orders  and  degrees.  In  the  kingdom  of  Heaven,  says  Mil- 
ton in  a  melodious  period,  "  they  undoubtedly  that  by  their  labors, 
counsels,  and  prayers  have  been  earnest  for  the  common  good  of 
religion  and  their  country  shall  receive  above  the  inferior  orders  of 
the  blessed  the  regal  addition  of  principalities,  legions,  and  thrones 
into  their  glorious  titles." 

799.  Much  less  for  this,  etc.  We  cannot  acknowledge  his 
right  to  impose  laws  upon  us  ;  much  less,  because  he  has  done 
this,  can  we  admit  his  claim  to  worship  and  adoration  ;  we  will 
not  obey,  much  less  worship  him. 

802.  To  govern,  not  to  serve.  Satan  sees  greatness  in  authority; 
Christ  in  service  {Matt.  xx.  25-27  ;  Luke  xix.  14). 

803-907.      APOSTASY   AND    FAITH 

Like  Enoch  and  Noah  in  the  antediluvian  world  and  Lot  in 
Sodom,  one  arises  in  the  midst  of  the  general  godlessness  to  testify 
against  it.  He  appears,  like  Antipas  the  "faithful  martyr"  at 
Pergamos  {Rev.  ii.  13),  at  the  very  seat  of  Satan. 

805.  Abdiel  (Servant  of  God)  is  the  angel  of  Faith.  He  has 
many  points  in  common  with  the  Homeric  Vulcan,  who  among  the 
angry  gods  advised  submission  to  Jupiter  (//.  i.  571-583),  forged  the 
thunderbolts,  and  was  a  most  obsequious  servant.  Vulcan  also 
wrought  invincible  shields  for  Hercules,  Achilles,  and  ^Eneas  ; 
Faith  performs  the  same  office  for  the  Christian  {Eph.  vi.  i5). 

807.  In  a  flame  of  zeal,  etc.  Vulcan,  as  the  god  of  Fire,  was 
sent  by  Juno  to  oppose  with  his  flames  the  angry  current  of  the 


Book  V.]  NOTES  369 

river  Xanthus  roused  against  Achilles  (//.  xxi.  136,  235,  324  ;  Rev. 
xii,  15).  His  association  with  fire  explains  the  classing  of  Abdiel 
with  the  Seraphim. 

832-838.  The  thought  closely  follows  Heb.  1.,  to  which  other 
parts  of  Abdiel's  speech  also  point. 

843.  One  of  our  matiber.  Heb.  u.  11.  Keightley  supposes  the 
meaning  to  be  that  the  Son  by  becoming  king  over  angels  lowered 
himself  to  their  nature,  and  thus,  in  effect,  raised  them  to  his. 
Others,  admitting  this  to  be  the  obvious  sense,  object  Heb.  ii.  16. 
The  latter  passage,  however,  has  not  prevented  theologians  from 
believing  that  before  his  incarnation  the  Messiah  existed  in  the 
angelic  nature.  St.  Augustine  remarks:  "  God  appeared  again  to 
Abraham  at  the  oak  of  Mamre  in  three  men,  who,  it  is  not  to  be 
doubted,  were  angels,  although  some  think  that  one  of  them  was 
Christ,  and  assert  that  he  was  visible  before  he  put  on  flesh  "  {De 
Civ.  Dei  xvi.  29).     This  should  be  compared  with  Dait.  iii.  25. 

846.  Hasten  to  appease,  etc.     Fs.  ii.  12. 

850.  Old  of  season  .  .  .  singtdar  .  .  .  rash.  The  appeals  of 
Faith  affect  different  minds  differently.  Felix  found  the  message 
unseasonable  {Acts  xxiv.  25)  ;  some  reject  it  because  of  unpopular- 
ity {John  xii.  42) ;  others  because  of  fear  {John  ix.  22). 

856.  Who  saiv,  etc.  An  attack  upon  the  first  article  of  faith. 
Heb.  xi.  3. 

860.  Self-  begot,  self-  raised^  etc.  He  means  that  Time  and 
Chance  concurred  in  their  production,  as  Saturn  and  Ops  were 
the  progenitors  of  the  gods. 

864.  Our  puissance,  etc.  Ps.  xii.  4.  In  direct  opposition  to  the 
spirit  of  Faith,  which  ascribes  all  power  to  God  {Acts  iii.  12,  16). 

86g.  Beseeching  or  besieging.  Possibly  in  allusion  to  the  mock 
worship  paid  to  Christ  by  the  soldiers  {Matt,  xxvii.  27-30). 

872.  As  the  sound  of  waters.  "Their  voice  roareth  like  the 
sea  "  was  said  of  the  Northern  army  arrayed  against  the  daughter 
of  Zion  {Jer.  vi.  22,  23).  The  figure  sustains  the  allusion  to  the 
contest  between  Vulcan  and  the  roaring  Xanthus  (//.  xxi.  325,  365). 

880-894.  Contagion  spread.  The  apostates  are  the  evil  spirits 
of  2  Pet.  ii.  and  Jude.  Jude  likens  them  to  those  engaged  in 
Korah's  rebellion,  to  which  we  here  find  unmistakable  allusions 
{Num.  xvi.  16-50). 

898.    Unmoved,    tmshaken,    etc.       These   words    are   carefully 

chosen  and  signify  that  Faith  is  opposed  (i)  to  Unbelief,  (2)  to 

Doubt,  (3)  to  Wavering,  (4)  to  Fear.     Of  these  Unbelief  is  the 

farthest  and  Fear  the  slightest  remove  from  Faith  ;  the  adjectives 

24 


370  PARADISE  LOST  [Book  V. 

are,  therefore,  in  the  order  of  a  climax  which  is  continued  in  the 
nouns,  Loyalty,  Love,  and  Zeal. 

goi.  Nor  number,  nor  example,  etc.  The  evil  spirits  of  Peter 
and  Jude  are  associated  with  the  destruction  of  Sodom  and  Go- 
morrah (2  Pet.  ii.  6-8  ;  Jude  7).     Abdiel's  experience  is  like  Lot's. 

905.  Nor  of  violence,  etc.  The  superiority  of  the  faithful  to  all 
sorts  of  physical  torture  and  violence  has  been  proved  in  all  ages 
{Heb.  xi.  36,  37). 


BOOK  VI 
1-43.      THE   REWARD    OF    FAITH 

Like  the  faithful  ones  of  earth,  Abdiel  escapes  from  his  peril 
among  the  enemies  of  God  and  receives  divine  approval  for  his 
steadfastness. 

I,  2.  All  night,  etc.  He  was  protected  a  whole  night,  like 
Daniel,  from  the  mouths  of  lions,  and  escaped,  like  Lot,  through 
the  plain  to  the  mountain  of  safety. 

3.  Circling  honrs.  The  Hours  i^'Q-pai,  Seasons)  were  originally- 
understood  as  divisions  not  of  the  day  but  of  the  year  ;  and  they 
were  twelve  in  number,  corresponding  to  the  twelve  signs  of  the 
zodiac.  Commentators  on  Geii.  xlix.  have  pointed  out  a  connec- 
tion between  the  twelve  signs  and  the  twelve  sons  of  Jacob.  In 
Rev.  xxi.  12,  the  names  of  the  twelve  tribes  are  written  on  the 
twelve  gates  of  the  new  Jerusalem,  and  at  those  gates  are  likewise 
twelve  angels  whom,  in  all  probability,  Milton  regarded  as  imper- 
sonations of  the  Hours.  The  venerable  Bede  substituted  the 
names  of  the  twelve  Apostles  for  those  of  the  heathen  signs  of  the 
zodiac. 

4.  There  is  a  cave,  etc.  Lot  dwelt  in  a  cave  of  the  mountain 
while  God  was  destroying  Sodom  ;  Moses  was  hidden  in  a  "  cleft 
of  the  rock"  on  Mount  Sinai,  while  the  glory  of  God  passed  by 
{Exod.  xxxiii.  22).  Others  of  the  sacred  writers  speak  of  hiding 
from  the  terrible  glory  of  God  in  "clefts  of  the  rock"  (i  Kings 
xix.  9-13  ;  Isa.  ii.  19-21).  The  glory  which  is  unbearable  to  men 
and  from  which  they  need  to  be  hidden  is  the  beatific  day  of 
Heaven,  but  even  there  the  angelic  nature  gratefully  receives  the 
shade.  Moreover,  the  difference  between  Heaven  and  Earth  is 
emphasized  in  that  here  man  must  retire  into  the  cave,  there  the 
glory  retires. 

10.  ''Obsequious,  obedient,  doing  its  duty,  cf.  783  ;  now  a  de- 
preciatory word,  implying  servile." — Pitt  Press.  But  is  not  the 
word  intended  to  set  forth  the  contrast  between  the  ruling  majesty 
of  Light  and  the  subordinate  function  of  Darkness  ? 


372  PARADISE  LOST  [Book  VI. 

12,  Wejtt  forth  the  Morn,  etc.  If  Night  retires  as  a  servant, 
Day  comes  as  a  conquering  ruler.  In  Homer  the  Morn  is  arrayed 
in  "  saffron  robes." 

i6.  Embattled  squadrotis.  In  the  morning  Elisha  (one  of  the 
faithful  embraced  in  Heb.  xi.  32)  by  special  illumination  saw  him- 
self guarded  against  the  foes  who  had  gathered  in  the  night 
(2  Kings  vi.  17). 

ig.  War  in  procinct.  "  The  Roman  soldiers  standing  ready  to 
give  battle  were  '  in  procinctu,'  girded." — Clar.  Pi-ess. 

20,  Already  knozvn,  etc.  The  king  of  Israel  learned  from 
Elisha  the  movement  of  the  Syrians  before  the  messengers  came 
and  verified  the  prophet's  word  (2  Kings  vi.  8-12). 

26.  High  applauded.  The  "good  report"  obtained  by  the 
faithful  {Heb.  xi.  2,  39). 

29.  Servant  of  God,  well  done  I  etc.  The  reward  of  the  faith- 
ful (Matt.  XXV.  21). 

32.  In  %vord  mightier  than  they  in  arins.  The  Word  of  God, 
which  Abdiel  maintained,  is  "sharper  than  a  two-edged  sword" 
{Heb.  iv.  12). 

44-110.      THE   MARCH   TO   BATTLE 

The  rebellion  is  against  the  divine  decree,  and  therefore 
Michael's  army  contains  the  defenders  of  the  Law  while  Satan's 
contains  its  enemies.  The  forces  approach  each  other  like  the 
Greeks  and  Trojans  moving  to  battle. 

44,  Michael  (Who  is  like  God?)  is  the  spirit  of  Justice.  In 
Jiide  (9)  he  appears  as  the  antagonist  of  Satan,  contending  about 
the  body  of  Moses,  the  Lawgiver.  He  resembles  Achilles,  the  son 
of  Thetis  (Law),  the  greatest  warrior  of  the  Iliad.  Landor  thinks 
that  the  "  archangel  is  here  commanded  to  do  what  God  gave  him 
not  strength  to  do."  This  is  an  error  of  the  same  nature  as  that 
corrected  in  the  note  on  i.  170. 

45.  In  military  prowess  next.  In  the  Grecian  host  the  strongest 
warrior  after  x\chilles  was  Ajax,  the  war-hero  ;  but  since  "  Wisdom 
is  better  than  weapons  of  war"  {Eccl.  ix.  18),  Gabriel  here  fitly 
holds  the  second  place. 

49.  Equal  in  number.  These  military  saints,  led  by  the  spirit 
of  the  Law,  are  to  inflict  upon  the  rebels  the  penalties  for  trans- 
gression. Every  violation  of  the  Law  has  its  appropriate  penalty 
{Heb.  ii.  2). 

56.  Clouds  began,  etc.  The  scene  resembles  Sinai  on  the  morn- 
ing of  the  day  when  God  descended  to  communicate  the  Law  to 


Book  VI.]  NOTES  373 

Moses  {Exod.  xix.  16-18).  The  clouds  veil  from  the  eyes  of  finite 
beings  the  unendurable  terror  of  God's  wrath,  and  the  smoke  binds 
up  the  flashes  of  anger  that  seem  trying  to  get  free  and  consume 
the  disobedient. 

60,  Trumpet.  The  first  of  the  trumpets  mentioned  in  J^ev.  viii. 
The  trumpet,  the  loudness  and  the  terror  all  accompanied  the  giv- 
ing of  the  Law  on  Sinai  {Exod.  xix.  i6). 

62.  Quadrate  Masson  understands  to  mean  "a  cubic  mass." 
The  Latin  quadratus  agmen  means  an  army  marching  in  regular 
order  of  battle  in  the  form  of  a  parallelogram. 

63-69.  The  union  (//.  iii.  9),  the  noiseless  obedience  to  leaders 
(//.  iv.  427-432),  the  heroic  ardor  (ixsyea  TrvfiovTsg),  and  the  firm- 
ness under  the  leadership  of  Neptune  (//,  xiii.  130-133)  manifested 
by  the  Greeks  before  Troy  are  all  here  attributed  to  the  marching 
angels.  Similar  union,  order,  wisdom,  obedience,  and  firmness  are 
enjoined  upon  Christians  {Ep/i.  iv.  1-16). 

73.  As  when  the  total  kind,  etc.  Probably  with  chief  reference 
to  Rev.  xix.  17. 

79.  Far  in  the  horizon,  etc.  The  enemies  of  Israel  fill  the  whole 
•* breadth  of  the  land"  at  their  coming  [Isa.  viii.  8  ;  Rev.  xx.  8,  9). 

83.  Shields  variotis.  The  Trojan  army,  unlike  the  Grecian,  was 
composed  of  many  dilTerent  nations  and  languages,  and  fought  less 
unitedly  than  the  Greeks.  Here  the  loyal  army  has  but  one  kind 
of  shield — Faith  ;  while  the  apostates  put  their  trust  in  various 
things — Force,  Cunning,  Valor,  etc.  {Isa.  x,  12,  13). 

85.  B abided  powers,  etc.  The  word  "banded"  directs  us  to 
Ezek.  xxxviii.,  where  the  army  of  Gog  with  "all  his  bands"  is 
preparing  to  burst  "  like  a  storm"  upon  Israel.  In  fact  this  par- 
ticular prophecy  contains  the  entire  basis  for  the  distinction  in 
physical  aspect  between  the  battles  of  the  three  days. 

99.  High  in  the  midst,  etc.  Another  view  reminding  us  of 
Satan's  resemblance  to  the  Rutulian  leader,  Turnus  {^n.  vii. 
783,  784).  The  epithet  "godlike"  (0eoet5>7c)  is  applied  by  Homer 
to  Paris,  Hector,  Sarpedon,  and  other  favorites  of  Apollo. 

loi.  Idol{i'i^h)\ov),  image.  The  reason  for  speaking  of  Satan 
as  the  image  or  likeness  of  divine  majesty  will  be  seen  in  the  note 
on  1,  301. 

102.  ''Flaming  would  be  properly  of  Seraphim,  but  perhaps 
Milton  thought  that  the  Seraphim  of  Isaiah  were  the  Cherubim  of 
Ezekiel." — Keightley.  How  lightly  this  critic  tosses  aside  tlie 
supposed  erudition  of  Milton  !  As  the  sun  among  clouds,  so  is 
Satan  among  the  Cherubim  ;  and  as  the  dark  masses  are  brightened 


374  PARADISE  LOST  [Book  VI. 

by  its  beams,  so  under  Satan's  influence  the  Cherubim  which  have 
no  light  in  themselves  become  "  flaming." 

103.  Then  lighted,  etc.  Hector,  though  using  a  chariot  to  bear 
him  from  place  to  place,  was  accustomed  to  fight  on  foot  (//.  v. 
494;  vi.  103). 

109.  Haughty  sti'ides,  etc.  So  the  godlike  Paris  advanced  in 
front  of  the  Trojan  line  when  moving  to  battle  (//.  iii.  16-22).  In 
like  manner  Goliath  defied  the  armies  of  Israel;  the  epithet  "  tow- 
ering "  strongly  suggests  the  Philistine  giant. 

III-20I.      ABDIEL'S   single   combat   with    SATAN 

This  combat  unites  features  of  that  between  the  scrupulously 
truthful  Menelaus  and  the  perfidious  Paris,  and  that  between 
David  and  Goliath,  suggesting  at  the  same  time  others  of  the  faith- 
ful worthies  named  in  Heb.  xi. — Samson,  Gideon,  Elijah,  and  the 
prophets. 

114.  0  heaven  !  etc.  Apparently  a  general  feeling  towards  the 
divinely  beautiful  but  cowardly  and  treacherous  Paris  (//.  iii.  39, 
etc.).  Such  emotion  is  the  sign  of  a  faithful  spirit  {Rev.  ii.  2  ;  i 
Sam.  xvii.  26). 

118.  To  sight  unconquerable.  So  Goliath  seemed  to  the  men  of 
Israel,  except  David,  and  so  the  Anakim  to  the  spies,  except  Caleb 
and  Joshua. 

120.  Whose  reason  I  have  tried,  etc.  Menelaus  tried  the  effect 
of  an  embassy  upon  the  Trojans  and  afterwards  the  effect  of  force 
(//.  iii.  205,  351).  David,  having  heard  the  blasphemy  of  Goliath, 
put  him  on  a  level  with  the  brutish  lion  and  bear,  to  be  dealt  with 
only  by  force.  Samson,  too,  by  means  of  a  riddle  upon  a  lion 
which  he  had  slain,  vanquished  the  Philistines  intellectually  before 
he  did  it  physically  {Jtidg.  xiv.  18,  19). 

128.  Half-way,  etc.  David  met  Goliath  between  the  armies  of 
Israel  and  Philistia  (i  Sam.  xvii.  48) ;  Menelaus  met  Paris  between 
those  of  Troy  and  Greece  (//.  iii.  340-342). 

137.  Out  of  smallest  thittgs,  etc.  David  killed  Goliath  with  a 
smooth  stone  from  the  brook  and  revived  Israel's  faith  in  God, 
illustrating  the  truth  of  John  the  Baptist's  declaration  that  out  of 
"these  stones"  God  could  "raise  up  children  unto  Abraham" 
{Matt.  iii.  9). 

139.  Or  with  solitary  hand,  etc.  Illustrated  by  the  fate  of 
Sennacherib  under  the  hand  of  the  destroying  angel  (2  Kings 
xix.  35). 


Book  VI.]  NOTES  375 

147.  My  sect,  etc.  The  ^'followers  of  them  who  through  faith 
inherit  promises"  {Heb.  vi.  12). 

152.  Seditions  angel.  Involving  the  charge  brought  by  Ahab 
against  Elijah — "Art  thou  he  that  troubleth  Israel?" 

161.  Some  plwne.  After  the  combat  Menelaus  bore  away 
"the  helmet  with  the  horse -hair  crest"  that  belonged  to  Paris 
(//.  iii.  369).  David  brought  away  from  the  conflict  with  Goli- 
ath the  head  of  the  giant,  presumably  with  the  helmet  (i  Sam. 
xvii.  54). 

168.  The  minstrelsy,  etc.  The  minstrelsy  of  David  more  than 
once  put  to  flight  the  evil  spirit  in  Saul  (i  Sam.  xvi.  14-23).  For 
the  next  line  compare  the  taunt  of  Goliath,  "  Am  not  I  a  Philistine 
and  ye  servants  to  Saul  ?" 

183.  Reign  thou  in  Hell,  etc.  Ps.  Iv.  15.  David's  threat  con- 
signed Goliath  to  the  same  fate — "  I  will  smite  thee  and  take  thine 
head  from  thee." 

188.  On  thy  ij?ipious  crest.  Faith  strikes  at  the  seat  of  reason 
and  intelligence.  David  smote  Goliath  on  the  forehead.  Mene- 
laus smote  Paris  on  the  head,  but  his  weapon  failed  him  (//,  iii. 
361-363). 

189.  He  lifted  high.  Menelaus  commonly  prayed  to  Jove  be- 
fore striking  a  blow  (//.  iii.  351-354,  etc.).  David  met  Goliath  in 
the  name  of  God.  Christ  taught  the  need  of  divine  aid  for  casting 
out  devils  {Matt.  xvii.  21). 

190.  Szuift  zuith  tempest.  Abdiel's  classical  counterpart,  Vulcan 
(note  on  v.  805),  forger  of  Jove's  thunderbolts,  sometimes  used  his 
own  terrible  fires  in  battle.  When  Juno  summoned  him  to  the 
conflict  at  Troy,  she  gave  him  a  tempest  of  the  winds  to  consume 
the  foe,  "  heads  and  armor,"  with  a  fiery  torrent  (//.  xxi.  335,  336). 
Elijah  brought  fire  from  heaven  upon  his  enemies  (2  Kings  i. 
9-14). 

193.  Ten  paces  huge,  etc.  Hector  recoiled  and  fell  on  his  knee 
when  struck  by  Diomed  on  his  triple  helmet,  the  gift  of  Apollo 
(//.  xi.  350-356).  The  third  captain  sent  by  Ahaziah  to  arrest 
Elijah  sank  to  his  knees  in  supplication.  Satan  does  involuntary 
homage  to  Faith  {James  ii.  19). 

197.  A  mountain,  etc.  The  evil  spirit  whom  the  disciples  could 
not  cast  out  was  spoken  of  by  Christ  as  a  mountain  that  a  little 
faith  might  remove  into  the  sea  {Matt.  xvii.  18-20).  Compare 
Faerie  Queene  I.  xi,  54. 

200.  Ours  joy  filled,  etc.  As  in  the  armies  of  Israel,  when  the 
huge  bulk  of  Goliath  lay  li*^eless  upon  the  ground  (i  Sam.  xvii.  52). 


376  PARADISE  LOST  [Book  VI. 

202-405.      MICHAEL'S  ENCOUNTER  WITH   SATAN 

The  ensuing  conflict  resembles  the  contest  of  the  Greeks  and 
Trojans  over  the  dead  body  of  Patrochis,  whom  Achilles  finally 
comes  upon  the  field  to  avenge.  It  is  the  contest  referred  to  in 
yiide,  where  Michael  is  said  to  have  disputed  with  the  devil  about 
the  body  of  Moses,  and  is  elsewhere  designated  as  a  contest  be- 
tween the  Letter  and  the  Spirit  of  the  Law, 

202.  Archangel  TRUMPET.  The  second  sounding,  that  of  Rev. 
viii.  8.  For  the  shouting  compare  Josh,  vi,  20  and  Jtidg.  vii. 
20-24. 

207.  Now  storming  ftiiy  rose,  etc.  Some  of  the  noises  of  battle 
are  referred  to  in  Job  xxxix.  23-25  ;  but  Homer's  descriptions  are 
more  direct  and  complete  (//.  iv.  440-451),  Milton's  critics  inva- 
riably select  this  passage  to  show  how  the  poet  has  confused  matter 
and  spirit.  But  it  must  be  interpreted  in  view  of  Ezek.  xxxviii.  g, 
upon  which  it  is  based.  There  is  a  "  war  of  elements"  in  which 
ethereal  forces  contend ;  there  are  arrows  of  heat  and  cold,  spears 
of  light  and  shields  of  darkness,  chariots  of  cloud  and  steeds  of 
fire.  There  is  also  spiritual  warfare — the  "clamor "of  contradic- 
tion, the  clashing  of  "  arms  on  armor"  in  intellectual  attack  and 
defence,  the  "  brazen  chariots  "  of  transporting  passions  which  such 
contests  generate. 

215,  Under  Jiery  cope.  Compare  the  fighting  over  the  corpse  of 
Patroclus  (//.  xvii.  366-377). 

217.  Heaven  resounded,  etc.  As  when  the  gods  took  part  in  the 
strife  before  Troy  (//.  xx.  56-58). 

221.  The  least  of  whom,  etc.  The  angels  under  Michael  were 
the  defenders  of  the  Law.  Since  its  least  portion  has  a  greater 
validity  than  the  whole  course  of  nature,  the  good  angels  may  be 
said  to  be  armed  with  the  momentum  of  all  the  elements  {Matt. 
v,  18), 

223.  How  much  more,  etc.  It  does  not  follow  that  because  he 
who  breaks  one  part  of  the  Law  is  guilty  of  the  whole,  therefore 
he  who  breaks  all  the  parts  is  no  more  guilty.  The  meaning  is 
that  every  part  of  the  Law  is  defended  with  the  force  of  the 
whole. 

230.  Each  divided  legion,  etc.  The  spirit  of  Gadara  is  spoken 
of  in  the  same  breath  as  one  and  many.  "  What  is  thy  name? 
And  he  said  Legion  "  {Ltike  viii.  30),  He  was  a  spirit  of  unclean- 
ness  that  found  the  body  of  swine  an  acceptable  refuge  and  em- 
braced all  the  various  forms  of  vice  allied  in  kinship  of  defilement. 


Book  VI.]  NOTES  2,77 

234.  To  turn  the  sway  of  battle  is  to  change  defence  into  attack, 
as  Jesus  invariably  did  when  assailed  by  his  enemies. 

236.  The  ridges  are  the  ranks  of  the  host. — Clar.  Press.  The 
ranks  are  opened  by  drawing  aside  the  shields,  to  throw  weapons 
in  attack  ;  closed  by  bringing  together  the  shields  in  defence. 

240.  Deeds  of  eternal  fame,  etc.  Those  who  do  and  teach  the 
Law  are  "  called  great  in  the  kingdom  of  Heaven"  {Matt.  v.  ig  ; 
Fs.  cxix.  96). 

245.  In  even  scale,  etc.  When  Hector  was  about  to  encounter 
Achilles  for  the  last  time,  Jove  weighed  the  destinies  of  the  two 
warriors  and  showed  the  immediate  death  of  Hector  (//.  xxii. 
209-213). 

247.  Prodigious  power,  etc.  After  the  death  of  Patroclus,  and 
before  the  coming  of  Achilles  to  avenge  him,  Hector  was  the  most 
powerful  warrior  on  the  field  of  Troy  and  struck  terror  even  into 
Ajax  and  Menelaus.  Besides,  the  Greeks  were  compelled  to  fight 
in  darkness  and  invisible  to  one  another  (//.  xvii.  565-647). 
Such  darkness  is  hinted. at,  as  an  essential  part  of  this  scene,  in  the 
expression,  "fighting  seraphim  confused."  Moral  darkness  comes 
whenever  the  devil  has  unusual  power,  as  at  the  time  when  Christ 
was  arrested  {Luke  xxii.  53). 

250.  Felled  squadrons  at  once.  Jupiter  declared  that  if*  all  the 
Trojans,  without  the  aid  of  the  gods,  were  ranged  against  Achilles, 
they  could  not  resist  him  even  "for  a  little  while  "  (//.  xx.  26,  27). 
Michael  wields  "  the  sword  of  the  Spirit."  When  the  Spirit  came 
upon  Samson,  with  the  jawbone  of  an  ass  he  slew  a  thousand  Phi- 
listines {Judg.  XV.  14-16). 

251.  Two-handed  szuay.  In  allusion,  probably,  to  the  fact  that 
the  tables  of  the  Law  filled  Moses'  two  hands  {Deut.  ix.  15). 

255.  Tenfold  adamant.  Satan  opposes  the  letter  of  the  Law  to 
its  spirit ;  the  pride  of  such  a  nature  is  almost  invincible  {Matt.  xix. 
16-26). 

258.  Glad,  etc.  The  feeling  of  Achilles  when  he  saw  Hector 
approaching  (//.  xx.  423,  424). 

260.  Captive  dragged  in  chains.  Satan  was  led  captive  by  Christ 
{Eph.  iv.  8).  Achilles  frowned  when  about  to  fight  with  Hector 
(//.  XX.  428  ;  xxii.  260,  312)  and  afterwards  dragged  him  dead  at  his 
chariot  wheels. 

275,  Evil  go  ivith  thee,  etc.  Compare  the  curse  upon  Simon 
Magus,  who  wished  to  buy  the  Holy  Ghost  with  money  {Acts 
viii.  18-20). 

282.  Nor  think  thou,  e'c.     The  constant  reply  to  the  threats  of 


378  PARADISE  LOST  [Book  VI. 

Achilles  is  that  he  is  terrible  only  with  words.     From  several  in- 
stances take  //.  xxii.  279-282  : 

"Godlike  Achilles,  thou  hast  missed  thy  mark; 
Nor  hast  thou  learned  my  doom  from  Jupiter, 
As  thou  pretendest.     Thou  art  glib  of  tongue. 
And  cunningly  thou  orderest  thy  speech 
In  hope  that  I  who  hear  thee  may  forget 
My  might  and  valor." 

293.  Meanwhile,  etc.  Those  who  despise  the  Law  (Moses)  are 
certain  also  to  despise  the  Gospel  (Christ)  {John  v.  45-47). 

297.  For  ivho,  though  with,  etc.  Three  vigorous  similes  fall 
short  of  expressing  the  tumult  of  the  battle  when  Hector  and  Nep- 
tune (like  Achilles,  a  representative  of  retributive  justice)  led  the 
opposing  hosts  of  Troy  and  Greece  into  conflict  (//.  xiv.  394-399). 

301.  Like st  gods  they  seemed,  etc.  The  apparent  equality  estab- 
lished by  the  poet  between  Michael  and  Satan  may  be  understood, 
if  we  recall  what  they  represent.  When  Patroclus  was  slain,  Hec- 
tor stripped  from  him  the  armor  of  Achilles  and  afterwards*  wore  it 
himself,  so  that  Vulcan  was  called  upon  to  forge  a  new  suit  for  the 
Grecian  hero.  This  illustrates  the  meaning  exactly.  The  Law  is 
divine  in  letter  and  spirit,  but  the  letter  may  be  used  to  oppose  its 
true  intent,  as  the  devil  used  the  Scripture  in  tempting  Christ  and 
as  the  Jews  used  it  to  condemn  the  only  perfectly  obedient  One  to 
death  {John  xix,  7),  Thus  Satan  withstood  Michael  in  armor  be- 
longing of  right  to  the  saint  himself. 

304.  Swords.  Neptune,  the  avenger,  has  "a  sword  of  fearful 
length  and  flashing  blade  like  lightning"  (//.  xiv,  385,  386),  The 
sword  of  the  Spirit  encounters  a  two-edged  sword  {Heb.  iv.  12), 
This  is  perhaps  the  dilemmas  with  which  Jesus  was  frequently  as- 
sailed by  his  enemies  and  with  which  he  attacked  them  in  turn. 
Several  of  them  are  given  in  Luke  xx. 

305.  Shields.  The  Word  of  God  (compared  to  the  sun  in  Ps. 
xix.)  is  a  means  of  defence  as  well  as  of  attack  and  is  so  used  by 
sinners  as  well  as  by  saints. 

311.  N'ature's  cojicord  is  produced  by  the  operation  of  law:  to 
oppose  the  Law  to  itself  would  be  a  return  to  Chaos, 

316.  With  next  to  Almighty  arm.  God  gave  the  Law  and  he 
alone  can  abrogate  it  in  letter  or  in  spirit.  But  the  victory  of 
Christ  delivered  men  from  the  bondage  of  the  letter  into  the  free- 
dom of  the  spirit  (2  Cor.  iii.  6). 


\ 


Book  VI.]  NOTES  379 

320.  The  sword  of  Michael,  etc.  The  presence  of  the  Spirit 
gave  temper  to  the  sword  of  Michael,  and  effect  to  the  words  of 
Peter  on  the  day  of  Pentecost,  else  the  miracle  of  Christ's  resurrec- 
tion would  have  had  no  more  power  than  other  miracles.  The 
gift  of  the  Spirit  enabled  the  Apostles  to  address  every  man  in  his 
own  tongue  in  a  more  intimate  sense  than  is  usually  supposed ;  it 
enabled  them  to  show  men  their  own  hearts  and  to  make  their  own 
thoughts  act  the  part  of  accusers. 

322.  Neither  keen  nor  solid,  etc.  The  first  of  these  words  is 
often  applied  to  wit  or  wisdom,  the  second  to  stupidity  or  igno- 
rance. Peter  first  refuted  the  slander  and  enlightened  the  ignorance 
of  his  hearers,  and  then  charged  upon  them  the  guilt  of  having 
murdered  Christ  {Acts  ii.  12,  13,  36). 

327.  Then  Satan  first  knew  pain,  etc.  When  the  multitudes 
had  heard  Peter,  "  they  were  pricked  in  their  heart."  No  such 
feeling  seems  ever  before  to  have  resulted  from  the  preaching  of 
the  Gospel. 

329.  Discontinuous  %vound.  The  sword  of  the  Spirit  "  divides 
asunder  the  soul  and  spirit,  the  joints  and  marrow,  and  is  a  dis- 
cerner  of  the  thoughts  and  intents  of  the  heart"  {Heb.  iv.  12). 
The  account  of  the  wound  inflicted  by  Michael  is  apparently  based 
on  this  verse. 

332.  Nectaroiis  htanor.  When  Mars  was  wounded  as  Satan  here 
is,  he  hurried  groaning  and  bleeding  to  the  skies  (//.  v.  856-871). 
Tears,  instead  of  blood,  are  the  sign  of  a  wounded  spirit.  The 
"  nectarous  humor"  of  angels  corresponds  to  the  tears  of  men,  the 
word  "  nectarous"  bearing  the  analogy  to  the  saltness  of  tears,  be- 
cause of  the  preserving  quality  of  salt.     Compare  note  on  v.  56. 

335.  Forthwith,  etc.     //.  xiv.  424-431. 

344.  Soon  he  healed.  Paean  healed  Mars  after  he  was  wounded 
by  Diomed  (//.  v,  899-901),  just  as  flattery  restores  the  spirit 
wounded  by  rebuke.  The  chariots  of  Hector  and  Satan  probably 
signify  nearly  the  same  thing  as  the  ministrations  of  Paean — the 
support  furnished  by  the  favorable  public  opinion  of  their  ad- 
herents. 

350.  All  heart  they  live,  etc.  The  Clar.  Press  quotes  what  Pliny 
says  of  God  {Nat.  Hist.  ii.  5)  :  "  Quacunque  in  parte,  totus  est 
sensus,  totus  visus,  totus  auditus,  totus  animas,  totus  animi,  totus  sui." 
If  the  devil  is  in  the  heart  ever  so  little,  he  is  there  with  all  his 
faculties  {Matt.  xiii.  13-15);  and  likewise  if  faith  is  there  in  ever 
so  small  a  measure,  it  is  there  with  all  its  saving  efficacy  {Matt. 
xvii.  20). 


38o  PARADISE  LOST  [Book  VI. 

355-357.  Gabriel  .  .  .  Moloch.  The  encounter  between  Ga- 
briel and  Moloch,  like  the  encounters  between  Pallas,  or  her  fa- 
vorite Diomed,  and  Mars,  illustrates  the  superiority  of  Wisdom  to 
brute  Force  {Eccl.  ix.  18).  The  wisdom  of  the  proto- martyr 
Stephen  "cut  to  the  heart"  the  murderers  of  Christ,  so  that  they 
stopped  their  ears,  cried  with  a  loud  voice,  ran  upon  the  spiritual 
victor  and  took  his  life  {Acts  vi.  11-14  ;  vii.  54-57).  But  Moloch 
(Mars)  was  defeated  in  the  contest  with  Stephen  no  less  than  in 
the  contest  with  Diomed  (//.  v,  859-861)  or  the  present  encounter 
with  Gabriel. 

363-365.  Uriel  and  Raphael  .  .  .  Adrammelech  and  Asmadai. 
The  former  two  we  have  already  met.  Adrammelech  (2  Kings 
xvii.  31)  was  one  of  the  foreign  gods  brought  into  Samaria  with 
those  who  settled  there  after  the  captivity  of  the  ten  tribes. 
Asmadai  is  the  evil  spirit  whom  Raphael  drove,  as  narrated  in  the 
book  of  Tobit,  into  the  uttermost  parts  of  Egypt.  These  contests 
may  be  understood  by  comparing  them  with  those  between  Phoe- 
bus and  Neptune,  between  Mercury  and  Latona,  and  between 
Juno  and  Diana,  In  the  first,  the  light  of  the  sun,  with  all 
that  it  implies,  is  opposed  to  the  darkness  of  the  shadow  of 
death,  and  the  light  wins.  In  the  second,  the  peaceful  activity  of 
Mercury,  god  of  the  useful  arts,  is  opposed  to  the  absolute  in- 
ertness of  Latona  (Death).  In  the  third,  the  wedded  love  of 
Juno  is  opposed  to  the  virgin  indifference  of  Diana  (//.  xx.  70-72). 
Uriel  wins  as  Phoebus  does.  Raphael,  as  we  have  seen,  unites 
the  qualities  of  Mercury  and  Juno,  and  his  victory  over  Asmadai, 
therefore,  means  a  conquest  over  both  inertness  and  indiffer- 
ence. 

369-371.  Ahdiel  .  .  .  Ariel,  ^tc.  Compare  the  deeds  of  Mene- 
laus  (//.  xvii.  61-81,  109).  These  additional  exploits  of  Abdiel 
suggest  Heb.  xi.  33,  34,  where  Faith  is  said  to  have  "stopped  the 
mouths  of  lions,  quenched  the  violence  of  fire."  Ariel  (Lion  of 
God)  is  a  name  applied  to  Jerusalem  {Isa.  xxix.  i)  and  stands  for  the 
Jewish  people  ;  Arioch  (Lion-like)  probably  represents  the  nations 
akin  to  the  Jews,  and  Ramiel  the  Gentiles. 

These  victories  of  the  angels  are  paralleled  on  earth  in  the  con- 
quests won  by  the  apostles  in  their  preaching.  After  Philip's  testi- 
mony on  both  sides  of  Jerusalem,  to  the  Samaritans  on  the  north 
and  the  Ethiopian  on  the  south,  came  Paul's  and  Peter's  to  the 
Gentiles.  Beginning  at  Jerusalem  and  extending  to  the  neighbor- 
ing nations,  they  finally  proclaimed  the  Gospel  to  all  men  {Acts 
viii.  5-8,  26-39;  ^^-  20-31). 


Book  VI.]  NOTES  381 

375.  Contented  tvith  their  fame,  etc.  Such  fame  was  that  of 
Dorcas  and  Cornelius  {Acts  ix.  39  ;  x.  4). 

386-393.  This  passage  has  its  basis  in  Ps,  Ixxvi. 

406-523.      THE   FIRST   NIGHT   COUNCIL 

Stripped  of  its  allegorical  cloak,  the  question  before  the  apostates 
is  by  what  means  to  resist  and  quench  the  Holy  Spirit  who  caused 
them  pain  and  wrought  all  their  discomfiture.  The  plan  devised 
is  an  invention  which,  literally  understood,  would  mean  the  gun- 
powder and  cannon  used  in  earthly  wars,  and  which  in  spiritual 
effect  is  analogous  to  that  of  intoxicants  upon  men.  Ill  those  who 
use  it,  it  produces  forgetfulness  of  pain  {Prov.  xxxi.  6,  7),  and  their 
drunken  laughter  is  discomfiting  to  all  lovers  of  order  and  sobri- 
ety. Figures  drawn  from  drunkenness  applied  to  spiritual  con- 
ditions are  very  common  in  the  Scriptures. 

412.  Placed  in  guard  their  ivatch.  The  Trojans  kept  watch 
after  their  success  over  the  Greeks  deserted  by  Achilles  (//.  viii. 
553-565).  Christ  enjoins  watchfulness  upon  his  followers,  and 
lights  up  the  dark  future  for  them  with  the  "cherubic  fires"  of 
prophecy  {Matt.  xxiv.). 

416.  Conncil.  Agamemnon  called  a  council  after  his  defeat  by 
the  Trojans  (//.  ix.  9-12). 

418.  Known  in  arms.  The  address  of  Teucer  to  his  men  in 
adversity  is  purposely  imitated  (Hor.  Odes  I.  vii.  30-32).  The  in- 
troduction of  Teucer's  sentiments  foreshadows  a  change  in  Satan's 
war  policy. 

425.  Pozverfnllest.  In  an  important  sense  this  is  true,  notwith- 
standing the  overthrow  of  the  third  day.  They  had  resisted  the 
Holy  Spirit,  but  his  function  is  not  to  take  vengeance. 

432.  As  soon  contemned.  Thus  doing  "despite  unto  the  Spirit 
of  Grace  "  {Hcb.  x.  29). 

438.  More  valid  arms,  etc.  Resistance  to  the  Spirit  is  harden- 
ing. Apparently  the  more  violent  weapons  are  satire  and  ridicule, 
such  as  the  Pharisees  used  when  they  drew  from  Jesus  a  warning 
against  blasphemy  of  the  Holy  Ghost  {Mark  iii.  22-30;  Matt.  xii. 
24-37). 

442.  If  other  hidden  cause,  etc.  The  Pharisees  who  had  been 
warned  against  blasphemy  sought  after  a  sign,  apparently  that  they 
might  exercise  their  ingenuity  in  bringing  discredit  upon  it  {Matt. 
xii.  38). 

447.  NiSROCH  (Great  Eagle)  was  the  god  of  the  Ninevites  (2 


382  PARADISE  LOST  [Book  VI. 

Kings  xix.  37),  and  corresponds  to  the  Aquilo,  or  Boreas,  of  the 
ancients,  who  is  referred  to  by  Milton  in  the  verses  On  the  Death 
of  a  Fair  Infant  (8-12).  The  deity  is  associated  with  robbery  and 
violence,  as  appears  in  the  "  boisterous  rape"  of  Aquilo  and  in  the 
character  of  the  Ninevites  {Nah.  iii.  i ;  Jon.  iii.  8).  Nisroch  repre- 
sents Selfishness,  which  is  condemned  in  the  Scriptures  under  the 
name  of  Adultery,  the  word  being  used  in  the  spiritual  sense  of 
loving  self  more  than  God.  Christ  charges  this  sin  upon  those  who 
had  spoken  against  the  Holy  Ghost,  and  warns  them  by  the  exam- 
ple of  Nineveh,  which  had  repented  at  the  preaching  of  Jonah 
{Matt.  xii.  39,  41).  Nisroch  is  the  "prime  of  principalities," 
whether  we  consider  the  size  and  strength  of  the  eagle,  the  impor- 
tance of  Nineveh,  or  the  antagonism  of  selfishness  to  the  first  great 
commandment. 

449.  Sore  toiled.  A  reminiscence  of  //.  x.  471,  where  the  Thra- 
cians,  from  the  country  of  Boreas,  are  said  to  have  slept  after  battle 
"overpowered  with  toil."  Compare  the  condition  of  those  who 
tried  to  entangle  Jesus  in  his  talk  {Matt.  xxii.  46). 

450,  Cloudy  in  aspect.  The  gloominess  of  the  god  is  duplicated 
in  his  worshipper,  Sennacherib,  whose  army  had  been  annihilated 
at  one  stroke  by  the  angel  of  the  Lord  (Michael?). 

456.  For  what  avails,  etc.  The  strength  of  Nisroch  is  subdued 
by  spiritual  pain,  as  the  strong  man  armed  and  defending  his  house 
is  overcome  and  spoiled  by  a  stronger  {Matt.  xii.  29). 

459.  Sense  of  pleasure,  etc.  What  Nisroch  contemplates  as  not 
undesirable  is  the  condition  described  by  St.  Paulas  "  past  feeling" 
yEph.  iv.  19). 

462.  Pain  is  perfect  Diisery,  etc.  Selfishness  demands  personal 
comfort  and  convenience ;  hence  pain  is  an  efficient  weapon 
against  it.  Pain  is  much  less  effective  against  Ambition,  by  which, 
as  in  Satan,  it  is  even  despised. 

469.  With  look  composed.  This  contrasts  with  the  disturbed 
countenance  of  Nisroch.  Satan  nevertheless  proposes  a  course  to 
satisfy  Selfishness  ;  it  is  to  meet  the  sober  demands  of  righteousness 
with  contempt  and  ridicule. 

475.  Plant,  fruit,  flower  ambrosial.  From  the  distillation  of 
these  men  get  the  fiery  essence  of  alcohol,  the  intoxicating  principle 
of  all  spirituous  liquors.  There  is  a  moral  as  well  as  a  physical 
drunkenness,  where  the  natural  instincts  and  appetites,  released 
from  the  control  of  reason,  exercise  themselves  as  in  beasts  ;  and 
in  both  Nineveh  and  Babylon  the  two  seem  to  be  united  and  to 
constitute  the  conspicuous  vice  of  those  wicked  cities.     It  is  with 


Book  VT.]  NOTES  383 

the  spiritual  intoxication  of  so-called  Pleasure  that  Satan  proposes 
to  quell  the  pain  of  spiritual  wounding.  A  remarkable  passage  in 
prophecy  (see  note  on  1.  574)  associates  the  drunkenness  and  degra- 
dation of  Nineveh  with  what  seems  a  description  of  cannon. 

482,  In  their  dark  nativity,  etc.  Venus,  or  Aphrodite  (dcppog, 
foam),  the  goddess  of  Pleasure,  was  born  of  foam  {spuma)  on  the 
bosom  of  the  sea. 

4S4.  Hollozv  engines^  etc.  The  description  is  so  ordered  as  to 
harmonize  with  what  the  Bible  says  of  the  human  throat  through 
which,  with  its  vocal  organs,  evil  thoughts  are  uttered  and  which 
may  become  "  an  open  sepulchre  "  {Rotti.  iii.  13). 

485.  With  touch  of  /ire.  Perhaps  the  fire  of  temptation  whose 
instrument  is  the  tongue  {James  iii.  6). 

487.  Fi'oju  far,  etc.  The  epithet  of  Apollo  ("EKaroc,  the  far- 
shooter)  is  again  called  into  service.  Apollo  was  an  archer  and 
incited  Pandarus  to  shoot  at  Menelaus  after  his  victory  over  Paris. 
What  suggestions  of  lust  in  this  collocation  of  names  and  things  ! 
Pandarus  (from  whose  name  comes  pander)  uses  a  bow  made  of 
goats'  horns  to  avenge  the  humiliation  of  Paris,  the  paramour  of 
Helen  and  favorite  of  Venus  (//.  iv.  105-126).  Paris  himself  was 
formidable  only  with  the  bow,  likewise  made  of  horn  ;  and  he 
wounded  in  the  foot  both  Diomed  and  Achilles,  killing  the  latter. 
Homer  particularly  describes  the  noise  of  the  bow  of  Pandarus,  but 
Milton  follows  a  stanza  ir  Spenser  {Faerie  Queene  I.  vii.  13). 

490.  Disarmed  the  Thnnderer.  When  Paris  with  his  arrows 
had  wounded  Diomed,  he  exulted  in  his  foe's  discomfiture  with  a 
laugh  (//.  xi.  378).  The  war-horse,  whose  '*  neck  is  clothed  with 
thunder,"  neighs,  as  if  laughing  in  scorn,  at  the  sound  of  battle. 
Thunder,  then,  both  here  and  elsewhere,  symbolizes  laughter.  The 
laughter  of  worldlings,  pleasure-seekers,  and  drunkards  is  the  base 
counterfeit  of  Wisdom's  terrible  laughter  at  the  folly  of  sin. 

493.  Meanwhile  revive,  etc.  Compare  the  words  of  the  archer, 
Teucer  (Hor.  Odes  I.  vii.  25-29). 

501.  In  future  days,  etc.  A  similar  prophecy  is  found  in  //. 
xii.  34,  35  ;  and,  when  analyzed,  the  doings  of  Apollo  (Destroyer) 
and  Neptune  (Death)  in  breaking  down  the  Grecian  wall  very 
much  resemble  those  of  the  inventors  of  cannon  in  breaking  down 
fortifications  and  making  the  use  of  ordinary  armor  ridiculous. 

511.  The  originals  of  nature,  etc.  Corresponding  in  man  to 
the  Appetites,  needful  for  sustaining  and  propagating  life.  In  the 
same  line  of  interpretation  the  "sulphurous  and  nitrous  foam" 
represents  the  instincts  of  Desire  and  Aversion. 


384  PARADISE  LOST  [Book  VI. 

517.  Mineral  and  stone.  Milton  calls  these  the  "entrails"  of 
the  earth,  and  the  entrails  or  bowels  in  man  are  often  spoken  of  as 
the  seat  of  the  Sensibilities.  The  unregenerate  heart  is  hard  and 
cruel  {Rom.  ii.  5). 

519.  Incentive  reed.     See  note  on  1.  485. 

520.  Pernicious  {perniciostcs,  per  +  neco^  to  kill  outright),  de- 
structive. The  obvious  sense  is  that  the  reeds,  being  touched  to 
fire  and  ignited,  become  destructive  when  applied  to  the  powder  in 
the  cannon.  The  tongue  in  man,  first  "set  on  fire  of  Hell,"  in 
turn  "  sets  on  fire  the  course  of  nature." 

521.  Conscious  Night.  Night  is  confederate  z.Vi^^\<^'i  in  the  mis- 
chievous design. 

524-670.      THE   SECOND   DAY'S    BATTLE 

The  virulence  of  the  conflict  hastens  the  doom  of  the  apostates, 
as  the  sinfulness  of  men  will  hasten  the  last  Judgment.  The  ante- 
diluvians, the  cities  of  the  Plain,  and  Jerusalem  are  all  cited  as 
illustrations  of  the  condition  of  things  just  before  the  conclusion  of 
the  world's  history. 

526.  The  matin  trumpet.  The  third  sounding  of  Rev.  viii. 
A  morning  trumpet  sounding  in  the  glow  of  a  ruddy  dawn  an- 
nounces the  struggle  that  brings  the  catastrophe  of  judgment 
{Ezek.  vii.  6,  7,  10,  14).  It  is  like  the  divine  threat  before  the 
Deluge  {Gen.  vi.  3). 

527.  Golden  panoply ,  etc.  "  The  whole  armor  of  God"  without 
a  stain  {Eph.  vi.  11-17). 

529.  Light  armed.  The  watchers  wear  armor  which  is  less  than 
the  panoply  —  only  a  helmet  and  a  breastplate  (i  Thess.  v.  6-8). 
The  word  scotir  conveys  the  idea  of  a  more  careful  search  than  a 
survey  from  the  hill-tops.  These  watchmen  and  scouts  carry  the 
light  of  truth  to  the  remotest  parts  of  the  world  {Matt.  xxiv.  14  ; 
Mark  xvi.  15).     This  is  one  of  the  preliminaries  to  the  end. 

535.  ZoPHiEL  (Spy  of  God)  corresponds  to  the  Iris  of  the  Iliad 
in  her  office  of  messenger,  in  her  tempest-like  fleetness,  and  in  the 
warning  which  she  bears  (//.  ii.  790-797).  Both  Homer  and  Mil- 
ton make  Iris  not  so  much  the  rainbow  as  the  morning  and  the 
evening  red,  the  former  foretelling  foul,  the  latter  fair  weather. 
In  the  moral  sphere  Zophiel  appears  to  represent  Hope,  with  a 
close  relation  to  Shame.  A  hope  that  may  be  realized  "  maketh 
not  ashamed  "  {Rom.  v.  5)  ;  but  Iris  calls  Pallas  "  as  shameless  as 
a  hound  "  for  presuming  to  oppose  Jupiter  (//.  viii.  423). 


Book  VI.]  NOTES  385 

539.  So  thick  a  cloud.  The  armies  to  come  in  the  last  days 
against  Israel  are  "  like  a  cloud  "  {Ezek.  xxxviii,  g,  16),  Compare 
//.  iv.  274.     The  form  of  the  announcement  fits  the  messenger. 

546.  Rattling  storm  of  arrows.  Consistent  with  the  idea  of  a 
hail-storm.  The  arrows  of  Apollo  rattled  in  his  quiver  when  he 
came  in  anger  to  send  a  pestilence  among  the  Greeks  (//.  i.  46). 
St.  Chrysostom  in  a  homily  on  Eph.  vi,  14-17  says  that  "  Satan's 
fiery  darts  are  doubts,  evil  desires,  and  sharp  sorrows." 

553.  Trainings  etc.  While  Pandarus  was  bending  his  bow,  the 
Trojans  about  him  held  up  their  shields  to  conceal  the  perfidious 
preparation  (//.  iv.  11 3-1 15).  Teucer,  the  Grecian  archer,  hid  be- 
hind the  shield  of  Ajax  while  fixing  his  arrows  to  the  bow  (//.  viii. 
266-277). 

558.  Vanguard,  etc.  The  irony  and  equivocation  of  this  speech 
is  usually  regarded  as  a  wholly  unnecessary  and  not  very  successful 
attempt  at  humor  on  the  part  of  Milton.  But  it  is  essential.  The 
aim  is  to  describe  the  action  not  of  artillery  but  of  wit.  Literal 
cannon,  Milton  knew  as  well  as  we  do,  would  be  an  absurdity  in 
angelic  warfare,  but  he  has  warned  us  distinctly  enough  (v.  571— 
574)  that  material  images  are  employed  to  shadow  forth  the  invis- 
ible operations  of  spirits.  The  noise  of  the  cannon  is  analogous  to 
laughter,  but  even  that  is  not  ultimate  with  the  poet  whose  aim  is 
rather  to  describe  the  mood  here  of  those  who  laugh,  and  presently 
the  confusion  of  those  who  are  laughed  at.  Since  the  wit  is  Satanic, 
it  need  not  be  of  the  highest  order. 

572.  A  triple  motmted  row,  etc.  The  Thracians  who  came  from 
the  country  of  Boreas  ranged  their  arms  in  triple  rows  (//.  x.  473). 
Bacchus,  the  lustful  god,  who  was  also  specially  worshipped  in 
Thrace,  had  in  his  train  the  Satyrs,  a  drunken,  gluttonous,  and  las- 
civious rabble.  The  three  kinds  of  animal  appetite  seem  to  be 
symbolized  in  these  triple-based  rows  of  gaping  mouths. 

574.  Hollowed  bodies,  etc.  There  is  a  remarkable  parallel  be- 
tween this  parenthetical  clause  and  the  prophecy  of  Nah.  ii.  2-4. 
The  hollowed  bodies  ("  the  emptiers  have  emptied  them  out  "),  the 
branches  lopt  ("marred  their  vine  branches  "),  and  the  fir  trees 
("  the  fir  trees  shall  be  terribly  shaken")  are  associated  with  other 
features  in  the  same  passage  that  are  repeated  here. 

579.  A  seraph,  etc.  Bacchus  had  in  his  train  a  multitude  of 
frantic  devotees  bearing  thyrsi — reeds  with  pine  cones  at  the  point, 
often  lighted  so  as  to  make  torches.  The  seraphs  are  doubtless 
these  Bacchae  who  inflamed  the  lust  of  the  Satyrs. 

586.    Whose  roar,  etc.     Apparently  one  of   the   forms    Milton 
25 


386  PARADISE  LOST  [Book  VI. 

gives  his  favorite  myth — the  story  of  Orpheus,  who  represents  the 
original  harmony  of  nature,  torn  in  pieces  by  the  frantic  rage  of  the 
devotees  of  Bacchus. 

588.  Disgorgbig  foul,  etc.  Matt.  xv.  18-20.  The  vomit  of  the 
cannon  is  analogous  to  the  loud  laughter  and  filthy  jesting  of  sen- 
sualists, whicii  it  is  not  only  impossible  to  meet  with  reason  but  a 
shame  even  to  listen  to.  The  purer  the  spirit  the  more  offensive 
and  intolerable  is  the  stench  of  such  utterances. 

592.  None  on  their  feet,  etc,  Spenser's  Orgoglio  delivered  blows 
like  those  of  a  cannon-ball  which  would  have  ' '  overthrowne  a  stony 
towre "  {Faej'ie  Qiieene  I.  vii.  12),  The  Red-Cross  Knight  was 
unarmed  when  attacked  by  Orgoglio,  "  and  lightly  lept  from  under- 
neath the  blow,"  though  overpowered  by  the  mere  wind  of  it.  The 
use  of  arms  is,  of  course,  to  convict  and  expel  the  apostates  ;  but 
what  can  seriousness  avail  against  satire  and  ridicule  ?  Ridicule 
cannot  touch  virtue  itself ;  but  vain  efforts  to  compel  drunkards  to 
sobriety  may  easily  become  ridiculous  {JMatt.  vii.  6). 

600.  If  on  they  rushed,  etc.  The  situation  was  substantially 
the  same  as  when  Israel  tried  to  punish  the  shameful  deed  of  Gib- 
eah  and  were  beaten  on  two  successive  days  by  the  slingers  of 
Benjamin  {Judg.  xx.). 

603.  To  their  foes  a  laughter.  Paris,  when  he  had  wounded 
Diomed,  sprung  from  his  ambush  with  laughter,  and  this  laughter 
of  the  archers  seems  to  have  been  particularly  annoying  and  con- 
fusing (//.  xi.  378-406). 

609.  Why  come  not  on,  etc.  Like  the  taunt  of  Hector,  when 
Diomed,  fearing  the  thunder  of  Jupiter,  fled  before  him  (//.  viii. 
160-166).  Whenever  Jupiter  helped  the  Trojans  with  his  thunder, 
the  Greeks  were  discomfited  and  driven. 

614.  As  they  -would  dance.  Meriones,  dodging  the  spear  of 
^neas,  is  ridiculed  by  the  latter  as  a  dancer  (//.  xvi.  617,  618). 
The  Satyrs,  who  represent  the  satisfaction  of  the  animal  appetites, 
are  pre-eminently  dancing  creatures  {Isa.  xiii.  21). 

619.  Result  (?r  +  saltare,  to  dance  again)  has  a  double  mean- 
ing, like  "open  front,"  "  composition,"  and  "proposals."  The 
speech  that  follows  also  bristles  with  puns. 

620.  Belial.  The  promotion  of  this  spirit  of  idleness  and  sensu- 
ality into  prominence  guarantees  the  meaning  of  the  whole  scene. 
It  points  to  the  conflict  at  Gibeah  {Judg.  xix.  to  xxi.).  The  out- 
rage upon  nature  by  the  sons  of  Belial,  its  unanimous  condemna- 
tion throughout  eleven  tribes  of  Israel,  the  left-handed  slingers  in 
defence,  the  repulse  of  Israel  of  whom  thousands  were  "  destroyed 


Book  VI.]  NOTES  387 

down  to  the  ground,"  the  inspiration  from  Heaven  to  renewed  at- 
tack, the  ambush,  the  final  victory  that  came  from  a  prior  annihila- 
tion of  all  partners  and  means  in  lust  and  debauchery,  the  purify- 
ing flames  that  obliterated  the  defiled  city,  the  threatened  extinc- 
tion of  a  whole  tribe,  and  its  preservation  by  union  with  the  vir- 
gins of  Jabesh,  form  a  logically  connected  series  of  incidents  by 
which  Milton  has  certainly  been  guided  in  this  part  of  his  narra- 
tive. 

629.  Highthened,  etc.  Like  Hector  and  the  Trojans  after  their 
first  success  in  battle  with  the  favor  of  Jove  (//.  viii.  538-554). 

635.  Rage  prompted  them.  After  Diomed  was  wounded  by 
Paris,  Ulysses  sustained  the  fight  almost  alone  against  the  Trojans, 
like 

"A  wild  boar  issuing  forth 
From  a  deep  thicket,  whetting  the  white  tusks 
Within  his  crooked  jaws  ;    they  press  around 
And  hear  his  gnashings,  yet  beware  to  come 
Too  nigh  the  terrible  animal." 

The  picture  of  rage  is  perfect  (//.  xi.  414-418).  The  boastings 
of  Hector  in  anticipation  of  a  victory  over  Diomed  kindled  the 
anger  of  Juno,  so  that  she  shuddered  till  Olympus  quaked  (//.  viii. 
igS-200). 

639.  Their  arms  away  they  threw.  The  disciples,  when  "the 
abomination  of  desolation"  appeared,  fled,  unencumbered,  as 
quickly  as  possible,  to  the  mountains  {Matt.  xxiv.  15-20).  The 
time  comes  when  the  filthiness  of  the  wicked  becomes  intolerable, 
the  Holy  Spirit  departs,  and  wide-spread  disasters  ensue. 

640.  For  earth,  etc.  Canaan,  often  a  type  of  heaven,  is  "a 
land  of  hills  and  valleys"  {Deut.  xi.  11).  A  derived  meaning  prob- 
ably is  that  heaven  has  distinctions  corresponding  to  our  nations 
on  earth. 

644.  Seated  hills.  The  nations  are  sometimes  spoken  of  as  hills 
or  mountains  (Jsa.  xli.  15).  Convulsions  and  calamities  among 
the  nations  belong  to  the  closing  scenes  of  the  world's  history 
{Matt.  XXIV.  7).  They  are  the  antidote  to  pleasure-seeking  and 
ungodly  mirth. 

646.  Amaze,  etc.  The  feeling  of  the  Benjamites  when  they  saw 
their  polluted  city  (Gibeah=:Hill)  ascending  in  smoke  to  heaven 
{Jiidg.  XX.  40-42).  Other  cities  besides  Gibeah  seem  to  have  been 
destroyed. 

652.    Under  the  weight,  etc.     In  the  war  of  the  Gods  with  the 


388  PARADISE  LOST  [Book  VI. 

Giants  (following  that  of  the  Gods  with  the  Titans)  mountains  were 
piled  upon  the  earth-born  monster  Typhoeus  who,  like  the  cannon 
of  the  devils,  cast  forth  smoke  and  flame. 

656.  Their  armor  helped,  etc.  The  degraded  habits  of  de- 
bauchees are  a  source  of  real  suffering  when  the  means  of  gratify- 
ing their  passions  are  destroyed. 

662.  The  rest  in  imitation,  etc.  It  was  by  a  ruse  de  guerre  that 
Israel  won  an  advantage  over  Benjamin,  and  Milton  may  have  in- 
tended the  mountains  as  a  fit  response  and  superior  in  ingenuity  to 
Satan's  stratagem.  At  all  events,  the  contest  seems  to  have  reached 
the  stage  of  mutual  deception  {Matt.  xxiv.  23,  24). 

666.  In  dismal  shade.  A  state  in  which  one  cannot  recognize 
his  friends,  because  of  mutual  suspicion  and  treachery  {Matt.  xxiv. 
10,  11).     The  succeeding  lines  are  based  on  Matt.  xxiv.  21,  22. 

671-745.      THE   SECOND   NIGHT   COUNCIL 

The  corruption,  violence,  and  falsehood  of  the  last  days  of  earth 
lose  themselves  in  a  night  {Matt.  xxiv.  29)  which  is  terminated  by 
Christ's  second  coming.  Of  the  time  of  the  end  even  the  Son  of 
God  professes  himself  ignorant  {Mark  xiii.  32)  ;  hence  a  formal 
authorization  of  judgment  is  needed.  Vice  is  expelled  from 
heaven,  as  it  will  be  from  earth,  after  doing  its  greatest  possible 
mischief. 

673.  Consulting  on  the  sum  of  things.  The  crisis  point  in  the 
moral  history  of  all  creation  has  been  reached  ;  the  war  between 
good  and  evil  has  attained  its  greatest  intensity,  and  a  disclosure  of 
the  divine  purpose  is  required. 

685.  Ttvo  days.  The  earthly  warfare  against  evil  is  likewise  di- 
vided into  three  parts  {Rev.  xi.  14). 

690.  Equal  in  their  creation,  etc.  Those  who  engaged  in  the 
fierce  battles  at  Gibeah  were  brethren  ;  the  advantage  seemed  to 
lie  with  the  more  ingenious  strategy.  All  human  contests  are  be- 
tween those  of  the  same  blood  ;  the  angelic  strife  was  no  excep- 
tion to  the  rule  of  equality. 

695,  What  war  can  do.  The  conflicts  of  the  last  times  will 
break  all  ties  of   humanity,  country,   and   kinship    {Matt.  x.  21, 

35-37). 

698.  Dangerous  to  the  main.  "  Main"  here  signifies  the  main- 
land or  continent.  As  the  mountains  of  heaven  are  analogous  to 
the  nations  or  municipalities  on  earth,  the  whole  continent  corre- 
sponds to  the  race  of  mankind.     There  is  danger  that  the  fighting 


Book  VI.]  NOTES  389 

in  heaven  may  ruin  the  whole  continent,  as  on  earth  there  is  dan- 
ger that  the  tribulation  of  the  last  times,  if  allowed  to  continue, 
may  destroy  the  whole  race  of  men  {Matt.  xxiv.  22). 

711.  Ascend  my  chariot.  "  Who  maketh  the  clouds  his  chariot  " 
{Ps.  civ.  3),  The  Son  of  Man  comes  in  the  clouds  of  heaven  to 
judgment  {Matt.  xxiv.  30). 

712.  Shake  Heaven's  basis.  Matt,  xxiv,  29  ;  Heb.  xii.  26.  In 
the  war  with  the  giants,  Olympus  shook  under  the  immortal  feet  of 
angry  Jove  (Hesiod  ;  Theog.)  The  next  thirty  lines  are  based 
upon  familiar  passages  of  Scripture. 

746-912.   THE  THIRD  DAY'S  JUDGMENT 

The  remainder  of  the  book  describes  the  scenes  of  judgment  and 
vengeance  for  which  we  have  been  prepared  by  the  events  of  the 
second  day.     Scriptural  accounts  of  the  judgment  are  followed. 

746.  O'er  his  sceptre  bozving.  The  Son  is  submissive  to  the 
Father  even  in  the  divine  process  of  taking  vengeance  (i  Cor.  xv.  27). 

748.  Sacred  morn  is  Homeric  (//.  xi.  84),  but  there  is  a  special 
fitness  in  calling  the  morning  of  the  judgment-day  sacred,  for  it  is 
pre-eminently  "the  day  of  the  Lord"  {Joel  ii.  i,  etc.).  Compare 
also  Matt.  xxiv.  27. 

749.  Whirlwind  sound.  This,  I  think,  is  intended  as  the 
fourth  sounding  of  the  trampet  mentioned  in  Rev.  viii.  12.  It  is 
the  sound  described  in  Ezek.  i.  24  as  "  like  the  noise  of  great  wa- 
ters, as  the  voice  of  the  Almighty,  the  voice  of  speech,  as  the  noise 
of  a  host."  The  judgment  scenes  of  the  Bible  are  generally  an- 
nounced by  the  sounding  of  a  trumpet  {Joel  ii.  i  ;  Matt.  xxiv.  31  . 
To  the  loyal  it  was  the  voice  of  a  trumpet  summoning  them  to  vic- 
tory ;  to  the  apostates  it  was  the  sound  of  a  whirlwind  announcing 
overthrow.  Those  who  sow  the  wind  shall  reap  the  whirlwind 
{Hos.  viii.  7). 

750-759-  This  passage  is  taken  almost  entire  from  the  first  chap- 
ter of  Ezek'el. 

761.  Radiant  Urim.  "  Urim"  means  lights,  or  flashing  jewels. 
— Masson.  Ezekiel  (i.  27)  describes  the  attire  of  the  Son  of  Man  : 
"  From  the  appearance  of  his  loins  even  upward  and  from  the  ap- 
pearance of  his  loins  even  downward,  I  saw  as  it  were  the  appear- 
ance of  fire  and  it  had  brightness  round  about."  It  is  the  same  as 
the  "vesture  dipped  in  blood"  {Rev.  xix.  13)  and  the  "dyed  gar- 
ments "  {Isa.  Ixiii.  1-3)  of  the  Messiah  when  about  to  take  ven- 
geance on  his  enemies. 


390  PARADISE  LOST  [Book  VI. 

762.  Victory  sat  eagle-winged.  Ps.  xc\\n.  i.  The  eagle  is  the 
bird  of  Jove,  typifies  his  might  and  presages  his  triumph.  See  note 
on  i.  197. 

764.  Three-bolted  thunder.  Suggestive  of  the  trident  of  aveng- 
ing Neptune.  The  thunder  was  a  reply  at  all  points  to  the  Satanic 
imitation,  which  had  also  this  triple  nature. 

776.  His  sign  in  Heaven.  Alatt.  xxiv.  30.  The  sign  is  by 
some  supposed  to  be  the  Cross,  but  the  Cross  is  not  so  spoken  of  in 
the  Bible.  On  the  other  hand,  the  Rainbow  is  called  a  sign  both 
by  sacred  {Gen.  ix.  13)  and  by  profane  (//.  xi.  27,  28)  writers; 
besides,  the  Rainbow  is  part  of  the  scene  in  the  preceding  lines, 
while  the  Cross  is  not. 

780.  His  -way  p-epared.  Isa.  xl.  3-5  ;  Luke  iii.  4.  When 
Neptune  came  to  battle  against  the  Trojans,  a  way  was  smoothed 
for  him  over  the  waves  (//.  xiii.  29,  30). 

784.  With  fresh  flowerets,  etc.  One  of  the  incidents  when  the 
Messiah  comes  with  vengeance  {Isa.  xxxv.  i,  2,  4). 

787.  Hope  conceiving  froj7i  despair.  When  Troy  was  burning, 
its  remaining  defenders  fought  with  the  feeling  that  "  The  only 
safety  to  the  conquered  is  to  hope  for  no  safety"  {^n.  ii.  354). 

789.  What  signs  avail?  Like  the  brethren  of  Dives,  they  are 
not  turned  from  their  rebellion  by  a  scene  analogous  to  the  Resur- 
rection {Luke  xvi.  31). 

791.  Hardened  more ,  etc.  The  raising  of  Lazarus,  so  far  from 
convincing  the  enemies  of  Jesus,  only  made  them  more  bitter 
{John  yii.  53;  xii.  10,  17-19). 

795.  At  length  prevail,  etc.  The  alternatives  considered  by  the 
priests  who  plotted  against  Christ  were  either  to  destroy  him  or  to 
perish  in  the  expected  ruin  of  the  Jewish  nation  {John  xi.  50). 

801.  Stand  still,  etc.  Like  the  other  speeches  of  the  Divine 
Being,  this  contains  the  very  language  as  well  as  the  sentiment  of 
Scripture,  and  the  basal  texts  need  no  pointing  out. 

823.  Nor  other  strife,  etc.  Men  are  to  be  judged  hy  \\\Q:  deeds 
done  in  the  body  (2  Cor.  v.  10),  and  not  by  their  wisdom  or  opin- 
ions. Perhaps  this  fact  suggested  to  the  poet  the  idea  of  a  contest 
lowered  to  the  plane  of  physical  strength. 

824.  Into  terror  changed,  etc.  The  Angel  in  the  pillar  of  cloud 
stood  between  Israelites  and  Egyptians,  giving  light  to  the  former 
and  spreading  darkness  over  the  latter  {Exod.  xiv.  19-24). 

827.  The  Four  spread  otit,  etc.  Ezek.  i,  24.  If,  as  has  been 
supposed,  the  Four  represent  the  four  evangelists,  then  their  prom- 
inence in  this  judgment  scene  is  most  fitting,  for  "the  word  that 


Book  VI.]  NOTES  391 

I  have  spoken  the  same  shall  judge  him  in  the  last  day"  {John 
xii.  48). 

832.  Gloomy  as  night.  To  his  foes  the  coming  of  the  Messiah 
is  like  the  coming  of  Neptune  (Death)  in  the  form  of  Calchas 
(Darkener?)  against  the  Trojans  (//.  xiii.  44,  45).  Night  is  meta- 
phorically put  for  death  in  John  ix.  4. 

834.  The  steadfast  Empyrean  shook.  The  title  of  Neptune  is 
"  Shaker  of  the  Shores,"  and  when  he  moves,  the  earth  trembles 
(//.  xiii.  1 8,  19).  The  things  shaken  are  subject  to  death  or  decay 
{^Heb.  xii.  27)  ;  the  throne  is  unshaken,  because  it  endures  forever 
{Heb.  i.  8-12  ;  Ezek.  xxxviii.  19). 

835.  Full  soon,  etc.  Inspired  by  Neptune,  Idomeneus  the  Cre- 
tan, brandishing  two  spears,  ran  against  the  Trojans,  like  the  light- 
ning of  Jove  (//.  xiii.  241-244). 

838.  Plagues.  Corresponding  to  the  "seven  last  plagues  "of 
Rev.  XV.  and  xvi.     Compare  Hab.  iii.  5  ;  Ezek.  xxxviii.  22. 

844.  Tempestnoiis  fell,  etc.  The  Four  are  the  evangelists  ;  the 
Word  of  God  is  like  a  tempest  with  arrows  for  rain  {Ps.  xviii. 

13,  14). 

848.  Eve?y  eye  glared  lightning.  The  ' '  burning  coals  "  of  Ezek. 
i.  13  seem  to  be  taken  by  Milton  for  the  eyes  of  the  "living  creat- 
ures," and  from  these  fires  "  went  forth  lightning." 

850.  Withered  all  their  strength.  The  figure  is  apparently  an 
allusion  to  the  cursing  of  the  barren  fig-tree  {Matt.  xxi.  19).  The 
words  beginning  at  "  withered"  and  ending  at  "  fallen  "  mark  the 
successive  stages  of  decay — the  leaves  fade,  the  sap  forsakes  the 
branches,  the  trunk  dries,  the  life  is  gone,  rot  begins  and  the  tree 
falls  {J tide  12). 

853.  Yet  half  his  strength,  etc.  When  Jesus  withered  the  fig- 
tree  with  his  curse,  he  declared  the  power  of  faith  to  work  still 
greater  wonders. 

860.  Crystal  zuall,  etc.  Rev.  vi.  14.  The  wall  is  like  our  hori- 
zon. When  a  part  of  the  sky  is  hidden  by  a  storm,  the  horizon 
wall  seems  to  be  broken  and  rolled  inward.  When  the  Trojans 
fled  from  Achilles  into  their  city,  the  gates  were  thrown  wide  open 
and  Apollo  came  to  meet  and  rescue  them  (//.  xxi.  537-539). 

863.  Strook  them  with  horror.  The  sight  before  them  was  the 
realm  of  death,  which  is  abhorrent  even  to  the  gods,  but  not  the 
worst  of  evils.  Physical  death,  terrible  as  it  is,  is  often  preferred 
to  mental  anguish,  and  men  seek  it  {Rev.  ix.  6). 

867.  The  nnsufferable  noise,  etc.  Analogous  to  the  crash  of  the 
final  ruin  of  heaven  and  earth  (2  Pet.  iii.  10).     Delos  would  have 


392  PARADISE  LOST  [Book  VI. 

fled  and,  like  all  other  places,  refused  shelter  to  Latona  in  her 
pangs,  but  it  had  been  moored  by  the  will  of  Jupiter. 

871.  Nijte  days  they  fell.  Describing  the  fall  of  the  Titans, 
Hesiod  says:  "A  brazen  anvil  descending  from  heaven  nine 
nights  and  days,  on  the  tenth  would  come  to  earth  ;  and  again,  a 
brazen  anvil  descending  from  earth  nine  nights  and  days,  on  the 
tenth  would  come  to  Tartarus."  In  the  Bible  a  millstone  is  com- 
monly used  to  denote  rapid  descent  through  waters  {Luke  xvii.  2  ; 
Exod.  XV.  5  ;  Rev.  xviii.  21).  The  idea  of  a  nine  days'  fall  prob- 
ably has  its  basis  in  the  Ptolemaic  conception  (much  more  ancient 
than  Ptolemy)  of  nine  heavens,  furnishing  nine  natural  stages  of 
descent.  There  are  indications  that  the  seven  angels  with  the 
"  seven  last  plagues,"  the  angel  announcing  the  fall  of  Babylon  and 
the  angel  summoning  the  birds  of  prey  {Rev.  xvi.-xix.)  are  arranged 
in  harmony  with  the  same  plan. 

Confounded  Chaos  roared.  Chaos  is  the  sea  of  elements  which 
on  the  final  day  "  shall  melt  with  fervent  heat"  (2  Pet.  iii.  10-12). 
At  the  fall  of  Babylon  the  sea  is  profoundly  agitated  {Rev.  xviii. 

17-19). 

874.  Encumbered,  etc.  The  spirits  of  vengeance  and  destruc- 
tion that  follow  the  Messiah's  army  are  said  to  be  glutted  and 
drunken  with  the  flesh  and  blood  of  the  dead  {Ezek.  xxxix.  19  ; 
Rev.  xix.  21).  In  like  manner  Chaos,  the  realm  of  natural  death, 
is  encumbered  with  too  great  a  burden  of  the  dead  {Jer.  vii.  32). 

875.  Yawning  received  them  ivhole.  In  the  destruction  of  Korah 
the  earth  swallowed  all  his  company  and  all  their  goods  {Num. 
xvi.  31-33). 

878.  Repaired  her  mural  breach.  So  "the  earth  closed  upon" 
Korah's  company  and  the  waters  of  the  Red  Sea  upon  Pharaoh's 
host.  The  heavenly  horizon  is  now  clear  from  all  appearance  of 
cloud  or  storm. 

Professor  William  C.  Wilkinson  asks  for  an  explanation  of  the 
change  from  the  masculine  pronoun  referring  to  heaven  in  1.  783 
to  the  feminine  here.  I  venture  this:  In  the  former  instance 
Heaven  is  personified — Uranus  looks  cheerfully  upon  Gaea  beneath 
who  smiles  back  in  answer.  In  this  line  heaven  is  conceived  of  as 
a  city  with  walls  and  is  treated,  according  to  the  rule  of  Latin 
grammar,  as  a  feminine.  The  two  are  not  the  same  ;  the  former 
is  the  upper,  or  sky,  portion  ;  the  latter  the  lower,  or  earth,  portion 
of  the  quadrature  the  poet  calls  heaven.  See  diagram  of  Milton's 
Universe  in  "  A  General  Survey." 

893.  Measuring  things  in  Heaven,  etc.     The  account  is  given, 


Book  VI.]  NOTES  393 

after  the  manner  of  Christ,  in  the  guise  of  a  parable  {Matt.  xiii. 
35).  There  are  still,  as  of  yore,  those  who  do  not  know  how  to 
interpret  a  parable.  I  cannot  claim  to  have  unravelled  all  of  the 
complicated  allegory  of  this  book,  but  only  to  have  indicated  its 
leading  lessons.  If  the  story  has  been  spoiled  of  its  charm  for 
truculent  boyhood,  perhaps  it  may  seem  somewhat  worthier  of 
study  by  mature  minds. 

909.  Let  it  profit,  etc.  The  admonition  of  Jesus,  after  he  had 
spoken  his  parables,  was,  "  He  that  hath  ears  to  hear,  let  him 
hear  "  {Matt.  xiii.  9,  43). 


BOOK   VII 

1-39.      POETIC   INSPIRATION 

This  digression  from  the  thread  of  the  story  treats  of  the  several 
kinds  of  Poetic  Inspiration.  That  kind  which  Milton  claims  for 
himself  comes  from  heaven  and  has  its  source  in  Spiritual  Joy. 
Earthly  inspiration  comes  from  Sorrow — 

"Our  sweetest  songs  are  those  that  tell  of  saddest  thought;" 

its  Pegasus  is  the  offspring  of  Neptune  (Vengeance)  and  Medusa 
(Care),  and  rises  skyward  from  a  fountain  of  tears.  The  daughters 
of  Memory  haunt  this  fountain.  Of  these  Calliope  (the  Fair-faced, 
though  the  lexicons  say  the  Sweet-voiced),  the  Melancholy  of  // 
Penseroso,  is  at  the  close  of  the  passage  put  in  contrast  with  Mil- 
ton's Urania.  The  third  and  lowest  kind  of  inspiration  is  that  into 
which  Bacchus  enters,  equally  hostile  to  the  lofty  Joy  of  heaven 
and  the  decent  Sorrow  of  earth. 

1.  Descend,  etc.  Raphael  has  just  communicated  to  Adam  that 
warning  of  the  Apocalyptic  angel  who  ' '  flew  through  the  midst  of 
Heaven"  and  cried  "Woe,  woe,  woe,  to  the  inhabiters  of  the 
earth  !"  This  invocation  then  means  more  than  a  change  in  the 
subject-matter  of  the  poem  from  celestial  to  terrestrial  themes  ;  it 
divides  the  whole  action  into  two  widely  different  parts. 

2.  If  rightly  .  .  .  called.  The  name  might  imply  that  the  earth 
is  not  and  never  was  her  congenial  dwelling-place. 

4.  Pegasean  wing.  Compare  note  on  ii.  930.  The  leading  of 
Urania  conducted  the  poet  far  above  the  heights  of  the  clouds, 
above  the  reach  of  Sorrow  and  Care. 

5.  The  meaning,  not  the  name.  Poetic  art  without  feeling  Is 
but  a  name  without  significance  ;  when  the  song  expresses  the  feel- 
ing, we  have  the  meaning,  or  the  inspiring  divinity  herself.  Spir- 
itual Joy  is  the  inspiration  of  celestial  song. 

10.  Wisdom  thy  sister,  etc.  Prov.  viii.  affirms  the  intimacy  of 
Wisdom  and  Joy  (30,   31),   their  priority  to  hills   and    fountains. 


Book  VII.]  NOTES  395 

and  therefore  to  Helicon  and  Hippocrene  (24,  25),  their  em- 
ployment of  "witty  inventions"  (12),  probably  understood  by 
the  poet  as  the  measures  of  sacred  song.  The  phrase  of  Wisdom 
"  playing  "  ( Vulgate,  "  ludens  ")  before  God  is  accepted  by  Milton 
in  his  Tetrachof'don,  and  what  conception  of  greater  dignity  could 
it  imply  than  the  music  of  poetic  numbers  ?  Thus  the  Spirit  of 
Song  existed  before  the  World  and  was  the  delight  of  God  himself. 
Compare  Hesiod,  Theog.  51. 

12.  Up  led  by  thee,  etc.  Milton,  like  Paul,  was  caught  up  by 
his  delight  in  spiritual  truth  into  the  third  heaven  and  heard  unut- 
terable words  (v.  569,  570). 

15.  "  Thy  tempering,  tempered  by  thee,  /.  e.,  made  to  suit  the 
breathing  of  '  an  earthly  guest.'  " —  Verity. 

17.  As  once  Bellerophon,  etc.  //.  vi.  201,  Those  who  are  ex- 
alted to  spiritual  privileges,  as  were  Paul  and  Milton,  are  exposed 
to  spiritual  pride  and  the  errors  connected  therewith.  St.  Paul  rec- 
ognized this  danger,  and  credited  his  "thorn  in  the  flesh"  with 
keeping  him  humble  in  a  way  less  disastrous  than  that  in  which  the 
gadfly  stinging  Pegasus  humbled  Bellerophon. 

24.  More  safe  I  sing,  etc.  Naturally  because  men  are  better  ac- 
quainted with  the  earth  and  better  able  to  understand  it  {John  iii. 
12).  But  there  was  the  new  danger  that  his  earthly  sufferings 
would  cloud  and  destroy  the  accuracy  of  his  spiritual  vision. 

29.  Nightly  or  zuhen  Jhorn,  etc.  "  Johnson,  on  the  authority  of 
Richardson's  Life  (1734),  relates  that  Milton  '  would  sometimes  lie 
awake  whole  nights  .  .  .  and  on  a  sudden  his  poetical  faculty 
would  rush  upon  him  with  an  impetus,  and  his  daughter  was  imme- 
diately called  to  secure  what  came.'  " — Verity.  I  am  suspicious  of 
all  such  traditions,  for  they  are  contradicted  by  the  result — the  ex- 
istence of  a  poem  with  a  logical  coherence  and  exactness  at  the 
furthest  possible  remove  from  sudden  visions  and  irresistible  im- 
pulses. Night  and  morn  are  mentioned  because  they  are  scriptu- 
rally  designated  as  times  of  spiritual  visitation  {Job  xxxv.  10  ;  Ps. 
XXX.  5).  Inspiration  may  come  during  either  sleep  or  wakefulness  ; 
or,  as  St.  Paul  expresses  it,  either  in  the  body  or  out  of  the  body  (2 
Cor.  xii.  2). 

32.  Drive  far  off,  etc,  Hor.  Odes  III.  i.  1-4.  "The  disso- 
nance of  Bacchus"  is  "  the  song  of  drunkards"  referred  to  in  Ps. 
Ixix.  12.  In  Milton's  time  the  bard  had  reason  to  pray  for  such 
deliverance. 

33.  The  race  of  that  wild  rout,  etc.  The  descendants  of  the 
rabble  who  destroyed  Orpheus.     Both  the  name  and  the  history  of 


396  PARADISE  LOST  [Book  VII. 

Orpheus  {'Opc^vog,  Darkness,  or  'Op(pav6Q,  The  Bereaved)  connect 
him  with  Sorrow.  Wine  is  an  antidote  to  Sorrow  {Prov.  xxxi.  6,  7); 
and  accordingly  Orpheus,  the  sweet,  melancholy  singer,  with  whom 
shadowy  trees  and  gloomy  rocks  were  in  sympathy,  and^who  moved 
Pluto  to  tears,  is  torn  in  pieces  by  the  wild  and  cruel  devotees  of 
Bacchus. 

34.  In  Rhodope.  Melancholy  is  pale,  and  her  representative  is 
Calliope  (Fair-face)  ;  but  wine  flushes  the  countenance,  and  hence 
Orpheus  is  destroyed  in  Rhodope  (Red-face). 

36.  Nor  could  the  muse,  etc.  Even  sorrow  is  not  sacred  and 
cannot  move  to  pity  among  the  savage  devotees  of  Bacchus  {Ps. 
Ixix.). 

39.  Thou  art  heavenly,  she  an  empty  dreajn.  The  difference  be- 
tween Joy  and  Sorrow  in  origin  and  duration  is  beautifully  set  forth 
in  Isa.  li.  11. 

40-130.      DIVINE   REVELATION 

The  nature  and  the  object  of  Revelation,  as  suggested  by  various 
expressions  of  Scripture,  are  set  forth  in  this  passage. 

41.  The  affable  archangel.  Raphael  has  been  called  "  the  soci- 
able spirit,"  because,  like  Mercury,  he  delights  to  consort  with 
men  ;  now  he  is  "  the  affable,"  because,  like  the  same  deity,  he  is 
distinguished  for  his  eloquence  (Hor.  Odes  I.  x.  i). 

52.  Admiration  (wonder).  The  thing  that  puzzled  Adam,  the 
origin  of  evil,  the  appearance  of  the  great  red  dragon  in  Heaven 
{Rev.  xii.  3),  has  puzzled  the  world  ever  since. 

62.  How  the  world,  etc.  As  the  first  thing  found  in  the  Script- 
ures, this  is  presumably  the  first  thing  a  perfect  man  would  wish 
to  have  revealed. 

72.  Divine  Interpreter.  Mercury  is  called  "  interpres  divum" 
{/^n.  iv.  378). 

84.  Deign  to  descend,  etc.  Adam  argues  that  as  the  higher  has 
been  freely  given,  the  lower  will  not  be  withheld.  Paul  also  rea- 
sons thus  {Ro?n.  viii.  32). 

86.  Hozv  first  began.  To  Adam's  mind  creation  was  a  necessity 
(viii.  278) ;  the  inquiry  is  only  about  the  method  and  the  motive. 
Naturally  the  larger  features  are  specified — heaven,  earth,  and  the 
intervening  space. 

91.  Holy  rest,  etc.  The  seventh  day  of  the  creative  week  was 
hallowed  because  God  rested  then  ;  hence  the  poet  assumes  that  all 
God's  resting-time  is  holy.  The  contrast  between  God's  eternity 
and  the  earth's  lateness  is  impressively  set  forth  in  Ps.  xc. 


Book  VII.]  NOTES  397 

95,  Secrets,  etc.  For  a  reference  to  the  secrets  of  creation  see 
Matt.  xiii.  35  and  Rom.  xvi.  25. 

99.  Suspense  in  heaven,  etc.  The  interest  of  the  narrative  is 
such  as  to  take  away  consciousness  of  the  flight  of  time.  Possibly 
those  Scriptures  which  speak  of  the  sun's  standing  still  may  be  un- 
derstood in  this  way. . 

103.  Unapparent  Deep.  Chaos  is  called  "unapparent"  either 
to  distinguish  it  from  the  visible  earthly  ocean,  or,  as  others  sug- 
gest, in  allusion  to  the  darkness  which  covers  the  chaotic  Deep. 

115.  What  thou  canst  attain,  etc.  The  end  of  Revelation,  as 
stated  in  2  Tim.  iii.  15-17,  is  to  make  "  wise  unto  salvation." 
The  seraph  Raphael  (Love)  is  the  very  spirit  of  revelation  and  has 
the  same  commission  as  had  the  inspired  writers. 

126.  Knowledge  is  as  food,  etc.  The  figure  is  found  in  Job  xv. 
2  and  I  Cor.  viii.  i. 

I31-I9I.      MOTIVE   OF  THE  CREATION 

A  proposition  of  Milton's  Christian  Doctrine  is:  "Creation  is 
that  act  whereby  God  the  Father  produced  everything  that  exists 
by  his  Word  and  Spirit — that  is,  by  his  will,  for  the  manifestation 
of  the  glory  of  his  power  and  goodness."  For  proof  are  cited 
Gen.  i.  31  ;  Ps.  xix.  I  ;  Rom.  i.  20,  etc.  The  immediate  motive 
here  assigned  is  to  repair  the  loss  caused  by  Satan's  apostasy. 

131.  Lucifer.  The  mention  of  Satan  by  this  name  suggests 
Babylon.  The  fall  of  Babylon,  the  redemption  of  the  world,  and  the 
song  of  triumph  on  Mount  Zion  are  joined  together  in  Rev.  xiv.  1-8. 

139.  At  least  our  envious  foe,  etc.  Our  adversary  at  least,  per- 
haps also  others,  has  been  mistaken  with  regard  to  the  number  of 
the  faithful.  Satan's  envy  and  ambition  were  foiled  because  his 
adherents  were  not  in  a  majority. 

147.  Number  sufficient,  ^\.Q..  The  rebellious  were  to  the  faithful 
as  the  one  steward  who  hid  his  lord's  money  was  to  the  two  who 
used  it.  It  was  easy  for  the  one  who  employed  well  the  ten  talents 
to  use  also  the  additional  talent  of  the  unfaithful  steward  {Matt. 
xxv.  28-31).  Heaven  is  now  partitioned  on  this  principle;  the 
heritage  of  the  apostates  is  given  to  the  faithful. 

150.  Lest  his  heart,  etc.  The  creation  of  a  new  heaven  and  a 
new  earth  follows  the  general  judgment  (2  Pet.  iii.  13),  The 
principle  of  judgment,  which  is  also  that  of  restoration,  is  to  take 
benefits  from  those  who  misuse  them  and  give  them  to  a  nation 
bringing  forth  the  fruits  thereof  {Matt.  xxi.  43), 


398  PARADISE  LOST  [Book  VII. 

154.  In  a  7}tomeni,  etc.  So  the  world  is  to  be  new  created  at  the 
last  day  (i  Cor.  xv.  52). 

162.  Inhabit  lax,  etc.  Substantially  the  command  given  to  the 
descendants  of  Noah  after  the  Deluge,  disobedience  to  which  re- 
sulted in  the  confusion  of  tongues  at  Babel  {Gen.  ix.  i,  7  ;  xi.  4-9). 

169.  Nor  vacuous  the  space.  Milton  takes  several  pages  of  his 
Christian  Doctrine  to  prove  that  the  world  was  not  made  of  noth- 
ing, but  of  something,  and  that  something  was  God  himself.  It 
need  not  be  said  that  the  reasoning  is  inconclusive. 

176.  Immediate  are  the  acts,  etc.  This  explanation  harmonizes 
the  passages  that  represent  the  creation  as  instantaneous  with  those 
that  represent  it  as  consisting  of  six  different  acts  and  extending 
through  six  successive  days.  The  absurdity  of  the  attempt  to  make 
Milton  responsible  for  modern  mistaken  notions  of  a  creation  in 
six  literal  days  is  here  very  evident.  He  does  not  take  Gen.  i.  lit- 
erally, and  he  does  not  expect  to  be  taken  literally  himself.  Read- 
ers of  Milton  are  not  enemies  of  science  ;  those  who  oppose  reason 
and  investigation  know  as  little  of  Milton  as  they  do  of  science. 
Besides,  it  is  dishonest  to  deny  that  the  impression  which  Gen.  i. 
gives  to  uninstructed  minds  is  that  the  creation  occupied  just  six 
days.     The  issue  cannot  be  disguised  in  any  such  fashion. 

192-242.      PRELIMINARIES   OF   CREATION 

Many  passages  descriptive  of  the  creation  are  found  in  the  Bible, 
and  from  these  Milton  gathered  the  particulars  now  presented. 

194.  Gii't  with  omnipotence,  etc.  The  girdle  strengthens  the 
body,  and  in  Rev.  i.  13  one  like  the  Son  of  Man  appears  "girt  with 
a  golden  girdle." 

197.  About  his  chariot,  etc.  The  poetical  account  of  creation 
in  Ps.  civ.  represents  the  Messiah  as  covered  with  light,  riding  on 
a  chariot  of  clouds,  and  walking  upon  the  wings  of  the  wind.  The 
light  becomes  the  seraphs  of  Milton  ;  the  clouds  the  cherubs  ;  and 
the  winds  are  the  winged  spirits.  Besides,  the  seraphs  are  poten- 
tates ;  the  cherubs,  thrones  ;  and  the  winged  spirits,  virtues. 

210.  On  heavenly  ground,  etc.  The  assailants  of  Heaven  had 
sunk  through  the  ocean  of  Chaos,  as  the  Egyptians  sank  in  the 
Red  Sea  ;  and  Chaos  was  casting  up  the  inert  earth  of  its  bottom, 
as  the  dead  bodies  of  the  Egyptians  were  cast  up  by  the  winds  and 
waves.  Chaos  also  symbolizes  Time  and  its  ruinous  forces,  over- 
turning and  destroying  everj'thing  not  as  high  and  as  firmly  fixed 
as  heaven. 


Book  VII.]  NOTES  399 

214.  And  szirg-in^  7uaves.  Newton  and  Keightley  prefer  "  in  "  to 
"  and."  But  it  was  the  winds  and  waves  acting  together  that 
turned  up  the  sands,  and  not  either  of  them  alone. 

215.  With  the  centre  mix  the  pole.  Heaven,  being  a  hemisphere, 
has  but  one  pole,  at  the  zenith. 

225.  Golden  compasses.  "  He  set  a  compass  upon  the  face  of 
the  depth."  They  are  taken  from  God's  treasuries  of  wisdom 
{Prov.  viii.  27,  21,  22). 

227.  This  tiniverse,  etc.  The  mistakes  of  many  make  it  neces- 
sary to  call  attention  to  the  fact  that  it  is  not  our  earth  which  is 
here  outlined  by  the  sweep  of  the  golden  compasses,  but  the  whole 
stellar  universe. 

232.  Thus  God,  etc.  The  eai-th,  speaking  according  to  appear- 
ances, was  at  the  centre,  where  one  foot  of  the  golden  compasses 
stood,  and  the  heaven  was  limited  by  the  circumference  around 
which  the  other  foot  swept.  In  fact,  however,  there  were  as  yet 
no  heaven  and  no  earth  ;  they  were  "  without  form  and  void,"  and 
only  their  respective  places  were  marked. 

236.  Vital  virtue,  etc.  The  Spirit  is  the  life-giving  and  life- 
sustaining  power.  Body  as  well  as  soul  is  purified  by  its  presence 
(i  Cor.  vi,  9-11). 

239.  Then  fonnded,  etc.  "Spirit  "  is  the  subject  of  all  these 
verbs.  Like  things  were  brought  together  and  unlike  things  were 
separated,  so  that  there  was  no  longer  a  chaotic  mixture  of  earth, 
water,  and  air,  but  each  so-called  element  found  its  own  place. 
Collections  of  earth  and  water  were  formed  into  globes  and  the  air 
was  spun  out  between  them.  The  full  meaning  of  the  poet  may 
best  be  gathered  from  a  comparison  of  his  model,  Ovid  {^Met. 
i.  21-31). 

243-550.      THE   SIX   DAYS   OF   CREATION 

Besides  the  first  of  Genesis,  many  hints  for  the  account  of  crea- 
tion are  derived  from  Ps.  c\v.,Job  xxxviii.,  and  other  Scriptures, 
as  well  as  from  the  first  book  of  Ovid's  Metamorphoses. 

243-260.       THE    FIRST    DAY. 

245.  Sprung  from  the  Deep,  etc.  This  is  a  fair  inference  from 
the  statement  that  there  was  an  evening  and  a  morning  and  from 
Job  xxxviii.  12. 

247.  Sphered  in  a  radiant  cloud,  etc.  A  pillar  of  cloud  and  fire 
led  the  Israelites  in  their  journeys,  showing  that  light  may  be  dif- 


400  PARADISE  LOST  [Book  VII. 

fused  from  such  a  source.  This  was  a  "  tabernacle  "  or  temporary 
abode,  as  distinguished  from  the  sun,  the  permanent  "  house  "  or 
home  of  light. 

253-256.  Nor  passed  uncelebrated,  etc.  Job  xxxviii.  7.  The  birth 
of  Apollo  and  Diana  was  celebrated  by  the  attendant  goddesses 
with  a  shout. 


261-275.      THE   SECOND   DAY. 

268.  The  waters  underneath,  etc.  Milton  seems  to  conceive  of 
the  waters  above  the  firmament  as  something  like  the  Crystalline 
Sphere  of  the  Ptolemaic  system,  lying  outside  of  the  heavenly  bod- 
ies. These  waters,  forming  the  border  of  the  World,  also  stand 
for  what  we  call  the  river  of  Death  (iii.  518). 

271.  Misrule  of  Chaos  far  removed,  etc.  The  establishment  of 
the  waters  above  the  firmament  is  perhaps  referred  to  in  the  ex- 
pression, "  He  strengthened  the  fountains  of  the  Deep."  This  ex- 
pression, occurring  as  it  does  in  the  midst  of  others  relating  to  the 
framing  of  the  World,  may  very  well  suggest  to  the  poet  the  idea 
that  the  waters  above  the  firmament  may  have  something  impor- 
tant to  do  with  the  stability  of  the  earth. 

276-338.      THE  THIRD   DAY. 

295.  As  armies,  etc.  A  celebrated  passage  in  Homer  (//.  iv. 
422-428)  compares  an  army  rushing  to  battle  to  ocean  billows. 
The  reversal  of  the  figure  in  this  place  is  significant,  because  it 
represents  the  waters  as  obeying  their  Lord  as  perfectly  as  if  they 
had  intelligence  and  understood  the  command. 

299.    With  torrent  rapture,  etc.     Waters  are  apparently  spoken 

of  in  Ps.  Ixv.  13,  where  it  is  said,  "  They  shout  for  joy,  they  also 

»» 
sing. 

321.  The  smelling  gourd.  No  doubt  the  ivy,  which  is  so  closely 
associated  with  wine  and  with  the  leaves  and  berries  of  which 
Bacchus  was  crowned.  The  word  which  the  King  James  transla- 
tors rendered  "gourd"  is  "hedera"  (ivy)  in  several  Latin  transla- 
tions. Bees  gathered  honey  from  the  flowers  and  an  oil  seems  to 
have  been  made  of  the  berry.  These  facts  may  have  suggested  to 
Milton  the  epithet  *'  smelling,"  and  they  also  clearly  connect  the 
gourd  with  the  oil  that  makes  man's  face  to  shine  {Ps.  civ.  15). 

Corny,  bearing  corn,  and  perhaps  having  a  hard  horn-like  nature. 
From  this  comes  the  "bread  which  strengtheneth  man's  heart." 


Book  VII.]  NOTES  401 

323.,  Bush  zvith  frizzled  hair,  etc.  It  is  common  to  speak  of 
leaves  as  the  cojna,  or  hair,  of  trees.  "  Implicit  "  is  not  "  tangled," 
but  "  folded  in."  The  figure  is  reversed  in  the  "  bushy  locks"  of 
Cant.  V.  II. 

328;  With  borders,  etc.  Rev.  xxii.  2.  A  feature  common  to 
earth  and  heaven.  Raphael  admires  it  as  Mercury  does  the  bower 
of  Calypso  {Odys.  v.  73,  74). 

335.  Ere  it  was  in  the  earth.  Milton  here  follows  the  received 
(but  incorrect)  translation  of  Gen.  ii.  5,  which  should  be,  "And 
no  plant  of  the  field  was  as  yet  in  the  earth."  This  criticism  by 
Keightley  is  confirmed  by  the  Revised  Version  of  the  Scriptures. 

339-386,       THE   FOURTH    DAY. 

355.  Unlightsome  first.  Genesis  makes  a  clear  distinction  be- 
tween the  creation  of  the  ' '  lights  "  and  the  putting  of  them  into 
the  firmament  "  to  give  light." 

358.  Solved  zvith  stars,  etc.  The  word  "star"  is  derived  from 
a  root  meaning  to  strew  or  sprinkle  ;  hence  some  take  its  meaning 
to  be  "  that  which  is  strewn  or  sowed"  {Isa.  li.  16). 

361.  Made  porous,  etc.  The  houses  of  Menelaus  {Odys.  iv.  72) 
and  Alcinous  {^Odys.  vii.  87),  compared  in  splendor  to  the  sun  and 
moon,  and  the  palace  of  Jupiter  have  many  rooms  filled  with  fur- 
niture of  gold,  silver,  brpss,  and  ivory. 

364.  Hither  as  to  their  fountain,  etc.  Milton  is  probably  work- 
ing upon  the  psalmist's  conception  of  the  sun  as  a  bridegroom  {Ps. 
xix.  5).  The  light  received  by  the  planets  is  like  the  joy  diffused 
by  the  bridegroom's  presence  among  his  friends  {Matt.  ix.  15  ; 
John  iii.  29,  30).  The  first  of  these  citations  illustrates  the  rela- 
tion of  Christ  as  a  bridegroom  to  his  disciples  in  general,  the  sec- 
ond his  relation,  to  John  the  Baptist  in  particular.  As  the  morning 
star  heralds  the  coming  of  the  sun,  John  heralded  the  coming  of 
Christ.  His  light,  too,  like  that  of  the  planets,  increased  from  his 
nearness  to  Christ,  the  Sun,  though  it  seemed  to  diminish. 

370.  Glorious  lamp.  The  Latin  lampas  signifies  both  a  wedding 
torch  and  the  sun  (Stat.  S.  vi.  viii.  59  ;  Virg.  ^n.  iii.  637). 

372.  Jocund  to  rim,  etc.  Ps.  xix.  5,  6.  Masson  and  Verity  ex- 
plain "  his  longitude  "  to  mean  the  sun's  "path  from  east  to  west." 
This  is  inconsistent  with  the  statement  that  the  Pleiades  dance  be- 
fore him,  because  when  the  sun  is  in  Aries  (as  is  all  along  assumed, 
e.g.  X.  329)  the  Pleiades  rise  after  him.  I  am  forced,  therefore, 
to  the  conclusion  that  "  his  longitude  "  means  the  sun's  annual  cir- 
26 


402  PARADISE  LOST  [Book  VII. 

cuit  or  path  in  the  opposite  direction,  from  west  to  east,  now  the 
ecliptic. 

382.  Dividual,  divided  or  shared. — Masson.  Compare  Ovid, 
Met.  iii.  682,  where  "  dividua  "  is  used  in  the  sense  of  "  divisible," 
referring  to  the  phases  of  the  moon. 

387-448.       THE   FIFTH    DAY. 

402.  In  sculls,  etc.  Some  fishes  are  gregarious,  like  those  taken 
in  the  sea  of  Galilee  {Luke  v.  4-7)  ;  others  live  singly,  like  that 
which  swallowed  Jonah,  amid  the  sea-weed  {Jon.  ii.  5). 

405.  Groves  of  coral.  As  Paradise  had  some  trees  for  food  and 
others  for  beauty  and  pleasure,  so  the  sea  has  algae  for  food  and 
coral  groves  for  enjoyment. 

408.  Their  food,  etc.  Observe  that  the  word  "  prey  "  is  avoid- 
ed ;  before  the  Fall  vegetable  food  was  the  only  kind  for  man  or 
beast  {Gen.  i.  30). 

409.  On  smooth  (water),  etc.  Dolphins  and  seals  are  known  for 
their  sports  in  calm  waters.  Dolphins  are  called  "bended"  from 
their  rounded  backs — "  Tergo  dolphina  recurvo"  (Ovid,  Fasti  ii. 

113). 

417.  Tepid  raves  and  fejis  and  shores.  The  places  where  the 
first  eggs  were  hatched  without  animal  heat  serve  to  classify  the 
birds  ;  nocturnal  birds  come  from  the  dark  caves,  waterfowl  from 
fens,  and  land  birds  from  the  shores. 

421.  Summed  their  pens,  completed  their  plumage. — Alasson. 
"  Summed ;  preened." — Verity.  A  term  of  falconry  applied  to  a 
hawk  when  his  feathers  have  grown  to  their  full  strength, — Clar. 
Press. 

422.  Under  a  cloud  in  prospect.  The  earth  seemed  to  be  shaded 
by  a  cloud,  so  numerous  were  the  birds  in  the  air. 

435.  Nightingale.  Odys.  xix.  518,  The  transformation  of 
Philomela  into  a  nightingale  is  excelled  by  few  myths  in  favor  with 
the  poets,  especially  with  Milton  (see  note  on  iv,  602), 

438.  The  swaji,  etc.  This  is  a  good  representative  of  the  water- 
fowls, and,  like  most  of  the  other  birds  mentioned  in  the  passage, 
has  a  well-known  poetical  legend  connected  with  it  and  figures 
among  the  constellations. 

443.  Cock  whose  clarion,  etc.  In  Greek  the  cock  is  called 
dXkKTLjp,  the  sleepless. 

444.  Other  ivhose  gay  train,  etc.  The  peacock  is  associated 
with  the  story  of  Argus  and  his  hundred  eyes.    Job  xxxix.  13. 


Book  VII.]  NOTES  403 

449-550.    THE  SIXTH  DAY. 

457,  The  wild  beast.  The  distinction  between  wild  and  tame 
animals  is  broadly  made  both  in  Gen.  i.  and  Fs.  civ.  In  the  latter 
the  haunts  of  the  wild  animals  are  designated. 

461.  Those  rare,  etc.  The  same  principle  prevailed  in  stocking 
the  earth  after  the  Flood  {Ge7i.  vii.  2). 

463.  Clods  now  calved.  The  Latin  brutus,  first  applied  to  the 
heavy,  unwieldy  earth,  has  come  to  be  the  generic  name  for  the 
stupid,  unreasoning  animals.  Their  origin  shows  their  nature,  and 
the  clod  is  a  symbol  of  their  low,  brutish  life  {Eccl.  iii.  21). 

464.  The  tawny  Hon,  etc.  The  manner  of  his  birth  suggests  the 
lion's  most  characteristic  act — lying  in  wait  and  suddenly  springing 
upon  his  prey  {Job  xxxviii.  40).  His  reputed  strength  makes  it 
proper  that  he  should  be  named  first  of  the  wild  beasts. 

467.  As  the  mole.  The  lynx  (ounce),  the  leopard  (libbard),  and 
the  tiger  are  all  beasts  of  the  cat  kind,  noted  for  their  slyness,  and 
with  eyes  better  suited  for  night  than  day  {Ps.  civ.  20).  They 
diflfer  from  the  lion  in  that  while  he  is  usually  found  in  the  open 
country,  they  prefer  forests  and  cover.  Hence  they  are  compared 
to  the  mole. 

469.  The  swift  stag,  or  roebuck,  an  animal  of  the  deer  kind,  is 
frequently  mentioned  in  the  Bible  for  its  fleetness. 

471.  Behevioth.  Job  yl.  "Behemoth  here  is  the  elephant;  in 
Job  it  is  the  hippopotamus  of  the  Nile." — Clar.  Press.  No  ;  so 
far  as  Milton  goes,  his  description  is  an  exact  copy  of  Job's.  The 
description  does  not  fit  either  the  elephant  or  the  hippopotamus, 
and  there  is  no  need  that  it  should.  Behemoth  is  ' '  the  biggest 
born  of  earth  ;"  the  leviathan  exceeds  him,  but  he  is  in  the  sea. 
The  creature  has  a  slothful  habit,  and  Milton  contrasts  him  with 
the  stag. 

473.  As  plants.  Flocks  and  olive  plants  serve  to  designate  the 
same  thing,  viz.,  families  of  children,  in  Ps.  cvii.  41  and  cxxviii.  3. 
The  white  fleece  and  the  peaceful  disposition  of  the  sheep  are  anal- 
ogous to  the  white  flowers  of  the  olive  and  the  peace  it  symbolizes. 

476.  Those  zvaved,  etc.  The  butterfly  is  taken  as  a  type  of  the 
insect  world.  To  the  Greeks  it  was  an  emblem  of  the  immortal 
soul  (having  the  same  name  y^^vxh)  by  reason  of  its  passing  through 
a  kind  of  death  in  its  chrysalis  state  and  coming  to  a  nobler  resur- 
rection.   The  beautiful  story  of  Cupid  and  Psyche  is  based  on  this 

4.:^  ese  as  a  line,  etc.     Under   "worm"  are  included  ser- 


404  PARADISE  LOST  [Book  VII. 

pents  and  whatever  moves  by  convolutions  without  the  aid  of 
limbs.     For  the  winged  serpent  see  Isa.  xiv.  29. 

485.  Parsimonious  enwiet,  etc.  Prov.  vi.  6-8.  The  ants  labor 
together  and  provide  for  themselves  without  a  "  guide,  overseer,  or 
ruler,"  and  thus  are  a  model  for  a  republic. 

490.  The  female  bee,  etc.  The  critics  innocently  follow  one  of 
their  number,  certainly  not  a  naturalist,  who  originated  the  com- 
ment that  "  the  working-bees  are  males.  The  drone  here  meant  is 
the  queen  bee."  Information  on  this  point  is  cheap.  Milton  else- 
where sees  in  the  beehive  the  model  of  an  aristocracy. 

495.  The  serpent,  etc.  The  serpents  of  Laocoon  had  manes  and 
other  features  here  mentioned  (y£;/.  ii.  206).  Serpents  are  innoc- 
uous under  the  Messiah  {Isa.  xi.  8,  9). 

499-514.  N'ow  Heaven,  etc.  With  slight  changes  the  thought  is 
that  of  Ovid,  Met.  i.  71-88. 

516-548.  There fo'i'e  the  Omnipotent,  etc.  The  first  two  chapters 
of  Genesis  furnish  all  the  leading  thoughts  of  this  passage.  Add 
Ps.  viii.  6-8  and  Ezek.  xxxi.  9,  10. 

551-640.      THE   SABBATH 

554.  Thence  to  behold,  etc.  The  view  of  his  work  which  the 
Creator  takes  when  it  is  completed  {Geji.  i.  31)  is  beautifully  con- 
ceived of  by  Milton  as  a  comparison  of  the  material  product  with 
the  intellectual  model.  No  correction  was  needed  ;  the  agreement 
was  perfect ;  the  work  was  "  very  good." 

558.  Acclamation.  Psalms  xxiv.,  civ.,  and  several  others  associ- 
ate the  most  ardent  praise  with  a  review  of  the  creative  power  of 
God. 

575.  Led  to  God's  eternal  house,  etc.  The  Saviour  at  Jerusalem, 
when  he  received  the  hosannas  of  the  multitude,  was  on  the  way  to 
the  temple  {Matt.  xxi.  9-12). 

577,  A  broad  and  ample  road,  etc.  *'  But  when  they  [the  blessed 
gods]  go  to  feast  and  festival,  then  they  move  right  up  the  steep 
ascent  and  mount  the  top  of  the  dome  of  Heaven." — Plato's 
Phccdrus.     Compare  Prov.  iv.  18  and  Ovid,  Met.  1.  168-171. 

588.  He  also  ivent,  etc.  Though  God  rules  in  Heaven,  he  dwells 
at  the  same  time  with  him  that  is  of  a  contrite  spirit  {Isa.  Ivii.  15). 

594.  The  harp,  etc.  These  musical  instruments  are  generally 
those  of  Ps.  cl.  The  pipe  is  associated  with  the  solemnity  spoken 
of  in  Isa.  xxx.  2g. 

596.    Organs  of  sweet  stop  are  wind  instruments  ;  sounds  on  fret 


Book  VII.]  NOTES  405 

are  stringed  instruments.  The  Clar.  Press  says  that  "  frets"  are 
the  divisions  by  which  the  strings  of  a  guitar  or  violin  are  length- 
ened or  shortened  at  will.     Masson  says  about  the  same.' 

619.  The  clear  hyalitte,  etc.  "  Hyaline  (like  galaxy  in  line  579) 
is  followed  immediately  by  its  translation." — Clar.  Press. 

620.  Almost  i?)imense.  Job  xxxviii.  18  and  Uab.  iii.  6  show  that 
though  God  may  measure  the  earth  (that  is,  the  whole  world),  man 
cannot. 

621.  Every  star  perhaps,  etc.  The  plurality  of  worlds  is  sug- 
gested by  Heb.  xi.  3,  12. 

636.  P^ace  of  things,  visible  appearance  of  things.  The  expres- 
sion conveys  the  idea  that  the  angel  is  describing  only  external  ap- 
pearances, and  therefore  scientific  accuracy  is  not  to  be  expected. 
Adam's  questions  afterwards  show  that  he  understood  the  angel  in 
this  way.  Such  a  method  enables  the  poet  to  do  as  as  he  has  done 
— to  mention  those  features  of  the  creation  which  principally  strike 
the  human  sense  or  imagination. 


BOOK    VIII 
I-178.      THE   PLAN   OF  THE   UNIVERSE 

"  The  discourse  on  astronomy  in  this  book  (extending  down  to 
line  178)  is  interesting  mainly,"  says  Verity,  "  as  a  proof  that  Milton 
was  acquainted  with  the  teaching  of  Copernicus."  If  so,  its  in- 
terest is  small  indeed.  Proof  to  the  contrary,  namely,  that  Milton, 
a  graduate  of  Cambridge,  of  reputation  as  a  scholar,  a  friend  of 
Galileo,  could  reach  advanced  years  without  a  knowledge  of  the 
Copernican  system  would  truly  be  interesting,  if  not  astounding. 
The  value  of  the  passage  consists  rather  in  its  philosophy  of  the 
relation  of  man  to  the  visible  universe. 

1-4.  In  the  firbt  edition  of  Paradise  Lost,  when  it  was  in  ten 
books  instead  of  twelve,  and  the  seventh  and  eighth  were  united, 
there  was  at  th  s  place  the  single  line,  "To  whom  thus  Adam  grate- 
fully replied."     In  the  second  edition  it  appeared  as  it  now  stands. 

3.  Thoug  I  hitn  still  speaking.  Agamemnon  awoke  from  a 
dream,  "  The  heavenly  voice  still  sounding  in  his  ears  "  (//.  ii.  41). 
Compare  Odys.  xiii.  i,  2. 

5.  What  thanks,  etc.  Alcinous  richly  rewarded  Ulysses  at  the 
close  of  his  long  narrative. 

25.  I  oft  admire  {i.e.,  wonder).  This  can  be  explained  on  the 
ground  that  Adam  represents  the  race,  while  he  is  also  an  individ- 
ual. The  order  of  the  universe  is  one  of  the  most  difficult  prob- 
lems that  the  e  has  undertaken  to  solve,  but  Adam  as  an  indi- 
vidual has  fortij  '^rst  time  had  the  question  suggested  to  him  by 
the  words  of  the      ^el. 

27.  Disproportio  subordinating  the  magnificent  heavens  to  the 
little  earth.  '    - 

34.  Served  by  more^nnble,  etc.  Human  order  requires  the  less  to 
serve  the  greater  {Ltikc  xxii.  25-27). 

37.  Incorporeal  speed.  If  the  heavenly  bodies  make  a  daily  rev- 
olution about  the  earth,  t  "~ir  speed  is  like  that  of  spirit  rather  than 
that  of  matter.  The  podi  probably  has  in  mind  the  fleetness  of 
time  which  these  bodies  mt.    -  by  their  movements. 


Book  VIII.]  NOTES  407 

40.  Which  Eve  perceiving.  Taine  and  a  few  others  have  no 
perception  of  the  delicacy  of  this  arrangement.  They  would  have 
had  Eve  remain  and  give  her  opinion  on  the  order  of  the  universe, 
the  end  of  man,  and  the  relations  between  the  sexes.  These  crit- 
ics are  in  too  much  of  a  hurry.  Some  eight  days  later  Eve  is 
found  ready  enough  to  express  herself  on  the  subject  of  the  divine 
economy  and  the  rights  of  woman. 

44.  Among  her  fruits  and  flowers^  etc.  Cant.  iv.  13,  14.  These 
represent  her  household  duties  to  which  godly  women  attend  with 
conscientious  care.  Venus  (Aphrodite), whom  Eve  here  resembles, 
was  a  goddess  of  fruits  and  flowers  (the  rose  and  the  myrtle). 
Where  her  delicate  feet  touched  the  earth  of  Cyprus,  the  grass 
sprung  beneath  them  (Hes.  Theog.  188). 

48.  Yet  went  she  not,  etc.  The  ability  of  women  to  understand 
subjects  which  they  are  forbidden  to  discuss  in  public  is  implied  in 
the  direction  to  ask  their  husbands  at  home  (i  Cor.  xiv.  35).  The 
perception  and  delicacy  of  Eve  took  away  the  need  of  any  law  or 
precept  in  Paradise. 

57.  Not  words  alone,  etc.  Milk  and  honey  represent  the  wis- 
dom and  tenderness  coming  from  the  lips  of  the  k  ver  {Cant.  iv.  ii). 

60.  Not  unattended,  etc.  Love  attended  on  Venus  and  beauti- 
ful Desire  followed  her  ( Theog.  loi). 

66.  Heaven  is  as  the  book  of  God,  etc.  The  controlling  idea  of 
Ps.  xix.  The  instruct'ons  which  the  heavens  were  intended  to 
convey  may  be  learned  equally  well  whether  the  heaven  moves  or 
the  earth. 

74.  To  be  scanned,  etc.  "  Scan  "  is  used  in  the  sense  of  "  criti- 
cise," "  find  fault  with."  The  secrets  of  God  are  used,  as  in  sev- 
eral chapters  of  the  book  of  Job,  to  teach  man  humility  by  showing 
him  how  little  he  knows.  The  effect  of  even  pretended  knowledge 
of  the  heavens  is  illustrated  in  the  case  of  the  Chaldean  astron- 
omers {Isa.  xlvii.  10-13). 

77.  Left  to  their  disputes.  Bacon  says  (/^(/z/a/  .„ient  of  Learn- 
ing, ii.) :  "As  for  the  vertical  point  (of  natural  lilosophy)  *  Opus 
quod  operatur  Deus  a  principis  usque  ad  fine  {Eccl.  iii.  ii),  we 
know  not  whether  man's  inquiry  can  attain  r  uo  it."  In  the  Vul- 
gate (here  quoted)  the  words  immediately  ^j receding  are,  "  Mun- 
dum  tradidit  disputationi  eorum." — Clar.      ress. 

78.  Nis  laughter,  etc.  Landor  object^  "  I  cannot  well  enter- 
tain the  notion  of  the  Creator's  risible  f'  alties.  Milton  here  car- 
ries his  anthropomorphism  much  furt  zr  than  the  poem  (which 
needed  a  good  deal  of  it)  required."       .it  compare  Lsa.  xliv.  24,  25. 


4o8  PARADISE  LOST  [Book  VIII. 

8r.  Contrive  to  save  appearances.  Bacon  in  his  essay  on  Super- 
stition tells  of  "astronomers  which  did  feign  eccentrics  and  epi- 
cycles and  such  engines  of  orbs,  to  save  the  phenomena,  though 
they  knew  there  were  no  such  things." 

85.  By  thy  reasoning,  etc.  The  human  tendency  is  to  judge 
from  size  and  physical  splendor  (i  Sam.  xvi.  7  ;   i  Cor.  i.  26-29). 

105.  Lodged  in  a  small  partition.  The  insignificance  of  the 
earth  in  the  structure  of  the  universe  is  declared  in  various  Script- 
ure passages  {Isa.  xl.  12-28).  "  The  globular  bodies  of  the  stars 
greatly  exceeded  the  magnitude  of  the  earth,  which  now  to  me  ap- 
peared so  small,  that  I  was  grieved  to  see  our  empire  contracted, 
as  it  were,  into  a  very  point  "  (Cicero,  Soju.  Scip.). 

107.  The  swiftness,  etc.  "Those  eternal  fires  which  you  call 
constellations  and  stars,  and  which  being  globular  and  round  are 
animated  with  divine  spirit  and  complete  their  cycles  and  revolu- 
tions with  amazing  rapidity"  {Som.  Scip.). 

113.  Distance  inexp7'essible,  etc.  Hence  it  is  used  to  measure 
the  love  of  God  to  man  {Ps.  ciii.  11). 

121.  If  it  p)'esume.  The  psalm  that  contains  the  glowing  de- 
scription of  God's  creation  contains  also  a  prayer  against  presump- 
tion i^Ps.  xix.  13). 

122.  What  if,  etc.  It  can  make  no  practical  difference  to  man 
whether  the  earth  or  the  sun  is  the  physical  centre  of  the  universe. 

128.  In  six,  etc.  The  Moon,  Mercury,  Venus,  Mars,  Jupiter, 
Saturn. 

130.  Three  different  motions,  (i)  The  daily  rotation  of  the 
earth  on  its  axis,  (2)  the  annual  orbit  round  the  sun,  (3)  the  libra- 
tion  or  oscillation  of  the  axis  itself. — Masson.  These  motions 
mark  out  respectively  the  days,  years,  and  seasons  of  Gen.  i.  14. 

131.  Which  else,  etc.  "Within  this  [the  Primum  Mobile]  are 
contained  seven  other  spheres  that  turn  round  backward,  that  is, 
in  a  contrary  direction  to  that  of  the  heaven  "  (Cicero,  Som.  Scip.). 

134.  Rhomb  (pofilSoi;,  wheel).  Of  the  Primum  Mobile  Cicero 
continues  :  "In  this  sphere  reside  the  original  principles  of  those 
endless  revolutions  which  the  planets  perform." 

140.  What  if  that  light,  etc.  Galileo  had  correctly  surmised 
that  the  faint  light  observed  on  the  dark  part  of  the  crescent  moon 
is  caused  by  light  reflected  from  the  earth. 

145.  Her  spots,  etc.  This  conjecture  has  been  proved  to  be  er- 
roneous. 

149.  With  their  attendant  moons.  "A  reference  to  Galileo's 
discovery  that  Jupiter  and  Saturn  have  satellites,"  say  the  com- 


Book  VIII.]  NOTES  409 

mentators.  But  Jupiter  and  Saturn  are  not  suns,  and  therefore 
this  may  be  a  speculation  reaching  beyond  the  solar  system. 

153.  For  such  vast  room,  etc.  This  reasoning  is  supported  by 
Isa.  xlv.  18,  which  would  seem  to  apply  to  other  bodies  as  well  as 
to  the  earth. 

162.  Flaming  road.  The  Clar.  Press  says  thai  Jlaming  is  used 
as  an  epithet  of  road,  though  meant  of  the  sun.  This  loses  the 
force  of  the  figure.  The  journey  of  the  sun's  chariot  is  made  with 
such  speed  that  the  wheels  raise  fire  instead  of  dust  along  their 
course. 

164.  Spinning  sleeps.  In  contrast  with  the  fiery  speed  of  the 
sun,  the  earth  might  turn  on  its  axis  so  slowly  as  to  appear  not  to 
turn  at  all,  or,  in  poetic  language,  to  sleep  ;  the  horses  of  the  sun 
would  have  to  rush  along  with  furious  speed,  those  of  the  earth 
might  "  pace"  leisurely  and  accomplish  the  same  end. 

179-354.      THE   CREATION   OF   MAN 

The  origin  of  man,  his  relation  to  the  universe  and  to  the  divine 
Creator  are  now  treated  in  the  same  philosophical  vein  as  marks 
the  discussion  of  the  plan  of  the  World  just  ended. 

180-185.  Hoiv  fully,  etc.  The  angel  relieved  Adam  of  the  ne- 
cessity of  going  through  the  long  and  dreary  course  of  Ecclesi- 
astes,  and  taught  him  it  the  beginning  that  wisdom  which  the 
Preacher  reached  only  after  a  lifetime  of  experiment  and  disap- 
pointment {Reel.  i.  13-18). 

190.  Warned  or  by  experience  taught.  The  Preacher  was  taught 
by  experience,  Adam  by  warning. 

199.  A  lower  flight,  etc.  This  must  not  be  understood  as  some- 
thing of  less  dignity,  only  as  something  nearer  at  hand.  Man  is 
the  most  important  of  God's  works,  and  self-knowledge  is  recog- 
nized as  the  most  valuable  of  all. 

212.  Fruits  of  palm-tree,  etc.  The  Bride  in  the  Song  is  like  a 
palm-tree  whose  fruit  combines  the  virtues  of  grapes  (wine)  and 
apples  (bread)  {Cant.  vii.  7,  8).  Adam's  delight  in  the  angel  re- 
sembles that  of  the  two  disciples  in  the  wonderful  Stranger  who 
told  them  divine  truth  on  the  way  to  Emmaus  {Luke  xxiv. 
25-32). 

214.  They  satiate,  etc.  The  words  of  God,  such  as  the  angel 
speaks,  are  compared  to  honey  for  sweetness  {Ps.  cxix.  103).  But 
honey  satiates  and  hunger  follows  the  eating,  while  spiritual  food 
affords  perpetual  nourishment. 


4IO  PARADISE  LOST  [Book  VIII. 

218.  Nor  are  thy  lips  ungraceful,  etc.  The  lirst  Adam  also  has 
the  qualities  which  belong  pre-eminently  to  the  second  Adam  {Ps. 
xlv.  I,  2). 

222.  Speaking  or  mute,  etc.  While  the  first  Adam  "loved 
righteousness  "  and  bore  the  image  of  God,  there  was  the  same 
reason  for  giving  honor  to  him  as  afterwards  to  the  second  Adam, 
The  "smell  of  myrrh  and  aloes  and  cassia"  coming  out  of  the 
"  ivory  palaces  "  symbolizes  the  wisdom  and  eloquence  issuing  from 
the  lips  of  the  holy  man  {Ps.  xlv.  7-9)  and  the  kings'  daughters 
and  the  queen  in  gold  of  Ophir  represent  the  graces  of  elegant 
form  and  motion.  The  poet  translates  into  plainer  language  the 
psalmist's  highly  imaginative  description. 

229.  /  that  day  was  absent,  etc.  "An  extremely  ingenious 
idea,"  says  Masson,  "permitting  the  introduction  of  Adam's  own 
story  of  what  he  recollects  of  his  creation."  Addison  also  quotes 
this  as  a  "shining  passage."  But  it  is  more  than  a  mere  artistic 
device  ;  it  sets  forth  a  profound  truth.  It  is  not  enough,  though 
pertinent,  to  say  that  Raphael  in  his  likeness  to  Mercury,  who 
guided  the  dead  to  the  shades  below,  might  be  expected  to  visit 
Hades.  The  absence  of  Raphael  from  the  world  at  the  creation  of 
man  is  demanded  by  the  fact  that  not  until  man  became  aware  of 
God's  love  to  him  did  he  begin  to  love  God  ;  and  this,  it  would 
seem,  could  not  take  place  until  after  Eve  was  brought  to  Adam 
by  the  "genial  angel"  {1  John  iv.  10,  19,  20). 

232.  Squaj'ed  in  full  legion.  A  legion  of  spirits  is  apparently 
representative  of  a  man's  full  capacity,  the  whole  power  of  the  soul 
{Mark  v.  9 ;  one  legion  for  each  of  twelve  disciples,  Matt.  xxvi. 
53).  A  legion  of  angels  under  the  command  of  Raphael  means 
love  of  God  with  the  whole  heart  (as  enjoined  Matt.  xxii.  37,  38) 
and,  as  here,  a  corresponding  hatred  of  evil  {Ps.  xcvii.  10). 

236.  Destruction  with  ci'eation,  etc.  Suggested  by  Gen.  vi.  6, 
7,  and  Matt.  xiii.  25-30. 

238.  But  tis  he  sends,  etc.  Whether  or  not  Milton's  Deity  is  a 
selfish  tyrant,  as  critics  declare,  he  is  the  Deity  of  nature  and  of 
Revelation.     Compare  Heb.  i.  6-14  and  Luke  xvii.  7-10. 

240.  Fast  we  found,  etc.  Because  man  was  made  upright  and 
the  whole  creation  was  "very  good."  For  the  noises  in  Hell  see 
y£«.  vi.  552-558  and  Matt.  xxv.  30. 

246.  E7'e  Sabbath-evening.  So  that  the  judgment  "very  good" 
could  be  pronounced  at  the  completion  of  the  work. 

253.  As  neiv  waked,  etc.  Though  created  on  the  evening  of 
the    sixth  day,  Adam  did  not  awake  to  consciousness  until  the 


Book  VIII.]  NOTES  411 

morning  of  the  seventh.  His  resemblance  to  Christ  continues  in 
the  manner  of  his  awaking  to  life.  Compare  Fs.  ex.  3  :  "  The  people 
shall  be  willing  in  the  day  of  thy  power  [the  sabbath  ?],  in  the  beau- 
ties of  holiness  [Adam  rests  on  the  '  flowery  herb  ']  from  the  womb 
of  the  morning  [Adam  is  both  born  and  waked  from  sleep]  :  thou 
hast  the  dew  of  thy  youth  [the  *  balmy  sweat '  covering  Adam]." 

255.  Soojt  dried,  etc.  The  drowsiness,  symbolized  by  the  dew, 
is  quickly  dispelled  upon  awaking  (compare  note  on  v.  56,  57). 

257.  Straight  toward  heaven,  etc.  "Man  not  only  sees  but 
considers  and  looks  up  at  that  which  he  sees,  and  hence  he  alone 
of  animals  is  rightly  called  dvOpojTrog."  Plato's  Cratyhis.  "  Coe- 
lum  tueri  jussit,  et  erectos  ad  sidera  tollere"  (Ovid,  Met.  i.  85,  86). 
Eccl.  iii.  21. 

261.  About  me  round,  etc.  The  enumeration  includes  some  of 
the  most  important  objects  mentioned  in  Ps.  civ.,  all  of  which 
manifest  the  power  and  godhead  of  the  Creator  {Rom.  i.  20). 

270.  But  who  I  was,  etc.  These  are  something  like  the  ques- 
tions which  St.  Paul  answered  for  the  Athenians  {Acts  xvii.  28). 

271.  To  speak  I  tried,  etc.  This  does  not  agree  with  our  scien- 
tific view  of  the  origin  of  language,  but  harmonizes  with  the  mir- 
acles of  Christ  in  giving  speech  to  the  dumb  {Matt.  ix.  33  ;  xii.  22) 
and  with  the  gift  of  tongues  at  Pentecost  {Acts  ii.  4). 

273-283.  "  Thou  sun,'''  said  I,  etc.  The  fruitless  search  of 
man's  reason  after  God  r:  thus  begun.  Compare yis-^^  xi.  7-9  ;  Acts 
xvii.  27,  28. 

286.  On  a  green  shady  bank,  etc.  A  view  of  God's  works  is 
followed  by  meditation  upon  them.  Meditation  is  sober  and  fitted 
for  the  shade  ;  it  is  also  glad,  and  hence  is  pursued  among  flowers 
{Ps.  civ.  34). 

287.  There  gentle  sleep,  etc.  The  meditation  was  "at  even- 
tide," like  Isaac's  {Gen.  xxiv.  63),  and  the  sleep  was  that  of  the 
night  following  the  sabbath.  Having  had  no  experience  of  fall- 
ing asleep,  Adam  thought  he  was  again  passing  into  the  nonentity 
whence  he  came. 

292.  At  my  head  a  dj'eam,  etc.  Scripture  furnishes  instances  of 
dreams  used  by  God  to  convey  to  men  a  knowledge  of  his  will  {Job 
xxxiii.  15,  16).  Among  the  Gentiles  also  dreams  were  regarded  as 
messengers  of  Jove. 

302.  Smooth  sliding  withotit  step.  The  transfer  from  the  out- 
side world  to  Paradise  is  like  the  change  from  a  state  of  nature  to 
a  state  of  grace,  as  gentle  and  invisible  as  the  motion  of  a  breeze 
{John  iii.  8). 


412  PARADISE  LOST  [Book  VIII. 

308.  Sudden  appetite,  etc.  Adam,  like  Peter  at  Joppa  when 
hungry  and  in  a  trance,  saw  what  was  actually  taking  place.  The 
vision  was  afterwards  explained  {Acts  x.  and  xi.). 

345.  The  same  of  fish,  etc.  The  conspicuous  omission  of  fish 
among  the  animals  to  which  Adam  gave  name  and  their  inclusion 
with  those  over  which  dominion  was  given  is  the  reason  of  this 
sentence  (compare  Geti.  i.  28  with  ii.  ig). 

350.  Approaching  two  and  two,  etc.  As  when  the  beasts  came 
to  Noah  in  the  ark.  The  obeisance  is  the  sign  of  fealty  to  man's 
overlordship  in  nature  and  the  awe  of  his  superior  endowments 
{Gen.  ix.  2). 

353.  Such  knowledge,  etc.  The  knowledge  was  such  as  enabled 
him  to  name  the  animals  "  according  to  their  properties"  and  re- 
sembled that  given  to  Solomon  in  a  dream  (r  Kings  iii.  12  ;  iv.  33). 

355-520.      THE   CREATION   OF   WOMAN 

356.  Presu?ned,  because  God  knows  human  needs  without  ask- 
ing {Matt.  vi.  8). 

357-  O,  by  what  name,  etc.  Adam  named  the  creatures  that 
had  passed  before  him  from  his  perception  of  their  nature,  but  the 
attributes  of  God  are  infinite  and  make  him  incomprehensible,  so 
that  he  cannot  be  named  as  we  name  things  that  we  know. 

368.  As  with  a  sinile,  etc.  The  sign  of  God's  complaisance,  as 
when  Solomon  prayed  for  Avisdom  (i  Kings  iii.  10). 

369.  Is  not  the  earth,  etc.  Adam  thrice  rejected  the  lower  ani- 
mals for  companionship,  as  Peter  afterwards  thrice  rejected  them 
for  food  {Acts  x.  10-16). 

383.  Among  unequals,  etc.  Even  among  men  friendship  can 
exist  only  with  equals — it  does  not  exist  between  master  and  ser- 
vant {John  XV.  15). 

387.  The  one  intense,  etc.  "The  stretched  (intense)  musical 
string  cannot  make  harmony  with  one  that  is  slack  (remiss)." — 
Clar.  Press.  Compare  the  principle  illustrated  in  the  command 
not  to  "  plough  with  an  ox  and  an  ass  together  "  {Deut.  xxii.  10). 

392.  They  rejoice,  etc.  In  Gen.  i.  21,  25  the  different  species 
are  separated  from  one  another  with  great  particularity.  There  is 
no  suggestion  of  evolution. 

397.  Worse  than,  etc.  The  difference  between  man  and  beast 
is  the  greatest  of  all. 

399.  A  nice  and  subtle  happiness,  etc.  Adam  seems  fastidious 
in  asking  for  more  after  receiving  so  much.     The  whole  world  is 


Book  VIII.]  NOTES  413 

not  an  acceptable  gift  without  a  companion  to  share  his  pleasures. 
Compare  the  Preacher's  account  of  the  solitary  man  (Eccl.  iv.  8). 

419.  No  need  that  thou,  etc.  Compare  this  with  what  is  said  on 
the  generation  of  the  Son  in  the  Christian  Doctrine. 

421.  Through  all  numbers  absolute  (omnibus  numeris  absolutus) 
perhaps  in  explanation  of  the  fact  noticed  in  the  Christian  Doctrine 
that  Elohim,  a  Hebrew  name  of  the  Deity,  is  a  plural. 

423.  Single  imperfection,  etc.  Neither  man  nor  woman  alone 
is  complete  (i  Cor.  xi.  11,  12).  Not  only  conjugal  love,  however, 
but  parental,  filial,  and  fraternal  is  essential  to  completeness.  The 
term  "amity"  extends  the  relations  of  dependence  even  beyond 
the  family. 

439.  Hast  rightly  named,  etc.  Adam  had  applied  to  them  the 
term  "brute"  and  thus  shown  his  knowledge  of  their  heavy,  im- 
mobile, earthly  nature.  Besides,  his  reasoning  had  proved  his  self- 
knowledge,  his  free  will,  his  likeness  to  God,  and  his  difference 
from  the  brute. 

444.  Be  so  minded  still.  A  momentous  piece  of  advice  in  view 
of  the  future  abandonment  of  men  to  beastly  lusts  and  habits  (t'P^w. 
i.  24). 

448.  Fit  and  meet.  The  two  words  of  nearly  identical  meaning 
are  used,  probably,  to  signify  that  Adam  chose  a  companion  neither 
below  nor  above  himself  ;  the  choice  was  neither  an  unworthy  nor 
an  ambitious  one. 

458.  Sleep.  This  marks  the  close  of  the  eighth  day,  after  which 
Eve  was  made  {Gen.  ii.  21). 

460.  Open  left  the  cell,  etc.  This  is  like  the  usual  interpretation 
of  Num.  xxiv.  4,  16  ;  where  Balaam,  overpowered  by  the  spirit  of 
prophecy,  is  said  to  have  had  his  eyes  open.  In  the  vision  Adam 
saw  Eve,  his  own  future  bride,  and  Balaam  saw  Israel  symbolizing 
the  church  of  God  and  Bride  of  Christ. 

465.  Opened  my  left  side,  Qiz.  "  Some  divines  hold  the  rib  to 
have  been  taken  from  the  left  side." — Clar.  Press.  The  idea  cer- 
tainly has  a  poetic  fitness  so  great  that  if  the  opposite  had  been 
asserted  we  should  surmise  a  mistake. 

478.  She  disappeared,  ^X.Q.  The  stories  of  Admetus  and  Alcestis 
and  of  Orpheus  and  Eurydice  seem  partly  involved  in  this  appear- 
ance and  disappearance  of  Eve  in  a  dream.  In  both  cases  love 
' '  strong  as  death  "  followed  the  lost  one  to  the  world  of  shades. 
Orpheus  recovered  his  wife  from  Pluto  on  condition  of  not  looking 
back  while  leading  her  out  of  Hades,  but  on  the  very  verge  of  day 
(waking)  he  turned  (reflected)  and  lost  her.     In  Sonnet  xviii.  Mil- 


414  PARADISE   LOST  [Book  VIII. 

ton  likens  himself  to  Admetus  in  the  loss  of  his  own  wife  and  in 
having  her  restored  for  a  brief  time  to  his  fancy  in  a  dream. 

482.  Ador7ied,  etc.  Like  Pandora,  the  all-gifted.  For  what 
follows  see  Gen.  ii.  22  and  Cant.  viii.  2. 

488.  Grace  was  in  all,  etc.  The  description  suits  Homer's  ac- 
count of  the  large-eyed,  imperial  Juno,  and  also  Solomon's  picture 
of  the  Bride  whose  grace  is  set  forth  in  Cant.  vii.  i,  and  whose 
eyes  are  compared  to  the  fish-pools  in  Heshbon,  which  in  their 
deep  repose  reflect  the  sky. 

494.  Nor  enviest.  Pandora  was  given  to  man  to  injure  him,  not 
so  Eve  {Prov.  xviii.  22). 

500.  Divinely  brought,  etc.  Prov.  xix.  14.  When  Rebekah 
was  brought  into  the  presence  of  Isaac  she  covered  her  face  with  a 
veil  {Gen.  xxiv.  65). 

503.  That  would  be  zuooed,  etc.  Cant.  i.  4.  Eve  had  no  veil 
but  her  hair  (iv.  304)  and  this  may  explain  her  turning  away  like 
the  Shulamite. 

510.  To  the  nuptial  bower.  Isaac  brought  Rebekah  into  his 
mother's  tent  {Gen.  xxiv.  67). 

512.  Constellations,  tXc.  The  meaning  of  the  benign  stellar  in- 
fluence is  beautifully  given  in  the  last  stanza  of  Spenser's  Epitha- 
lamion.     Compare  Gen.  xxiv.  5o. 

514.  Gratulation,  etc.  The  relatives  of  Rebekah,  when  they 
dismissed  her  from  home  to  be  the  wife  of  Isaac,  "blessed  her." 
Both  heaven  and  earth  were  to  be  blessed  in  the  marriage,  but 
the  nations  of  the  earth  (hills)  are  specially  mentioned  {Gen. 
xxvi.  4). 

517.  Flung  rose,  flung  odors.  Cant,  iv,  16.  "  Rose"  (Lat.  ros') 
is  used,  I  think,  in  the  sense  of  dew.  The  fresh  northern  "  gales" 
dispersed  the  dew  ;  the  mild  southern  "  airs"  diffused  the  odors. 

521-653.      THE   PHILOSOPHY    OF   LOVE 

533.  Beautyi' s  powerful  glance.  Even  in  the  sinless  state  the 
Lover  confesses  that  his  heart  is  ' '  ravished  "  by  the  glance  of  the 
Bride  {Cant.  iv.  9). 

554.  Authority  and  Reason,  etc.  In  the  decision  of  Paris, Beauty 
in  the  person  of  Venus  took  precedence  of  Authority  and  Reason 
in  the  persons  of  Juno  and  Minerva.  Solomon  subordinated  both 
the  interests  of  his  kingdom  and  his  own  reputation  for  wisdom  to 
his  devotion  to  his  wives. 

560.    With  contracted  brow.     This  expresses  disapproval  of  senti- 


BookVIIL]  notes  415 

ments  that,  chivalric  though  they  be,  prepare  the  way   for  a  fall 
like  that  of  vSolomon  (i  Kings  xi.  9). 

571.  Ofttimes  nothing  profits  more,  ^ic.  Masson  calls  this  "a 
very  Miltonic  sentiment,"  but  it  is  just  as  truly  a  Pauline  sentiment 
{Rom.  xii,  3).  Nothing  deprives  men  of  their  own  self-respect  and 
the  respect  of  others  so  soon  as  effeminacy  or  subjection  to  a  wom- 
an. Paris  and  the  contempt  visited  upon  him  prove  this.  The 
"sobriety"  commended  by  the  apostle  has  in  it  a  large  element 
of  dignity  and  self-respect. 

587.  Attractive,  human,  rational.  The  corresponding  virtues 
are  modesty,  kindness,  and  sobriety,  commended  as  the  true  glory 
of  woman  (i  Tim.  ii.  9,  10).     Adam  should  love  what  God  loves. 

591.  Scale,  ladder  ;  the  elevating  power  of  love  is  declared  in  i 
John  iv.  12. 

595.  Half  abashed.  Adam  perceives  his  sentiments  to  be  un- 
worthy of  his  manhood. 

600.  Those  graceful  acts,  etc.  The  graceful  acts  mixed  with 
love  and  compliance  correspond  to  the  "  chaste  conversation  coup- 
led with  fear  "  which  is  calculated  to  win  the  love  and  confidence 
of  husbands  (i  Pet.  iii.  i,  2). 

605.  Ha7'mony,  etc.  Harmony  in  sentiment  is  essential  to  love. 
In  the  palace  of  Cupid,  Psyche  was  constantly  regaled  with  music 
by  invisible  musicians. 

611.  Approve  the  best,  etc.  Since  the  Fall  men  are  too  often 
compelled  to  say  with  Medea  of  the  same  passion  (Ovid,  Met.  vii. 
19-21): 

' '  Aliudque  Cupido 
iMens  aliud  suadet.     Video  meliora,  proboque  ; 
Deteriora  sequor." 

619.  Love's  proper  hue.  The  innocent  question  about  love 
among  the  heavenly  spirits,  touching  as  it  did  the  very  heart  of 
Raphael,  the  Heavenly  Love  of  the  poem's  first  drafts,  caused  the 
archangel  to  blush  and  to  reveal  himself  as  Venus  revealed  herself 
to  her  son  (^«.  i.  402-405) : 

"  Avertens  rosea  cervice  refulsit, 
Ambrosiaeque  comae  divinum  vertice  odorem 
Spiravere  ;  pedes  vestis  defluxit  ad  imos  ; 
Et  vera  incessu  patuit  dea." 

621.  Without  love  no  happiness.  After  answering  the  question 
of  the  Sadducees  about  marriage  in  Heaven,  Jesus  announced  the 


4i6  PARADISE  LOST  [Book  VIII. 

great  principle  that  love  to  God  and  man  brings  one  near  to  the 
kingdom  of  heaven  {Mark  xii.  28-34). 

627.  Total  they  mix,  etc.  Christ  prayed  that  his  disciples  might 
be  one.  Christ  and  the  believer  are  spoken  of  as  each  containing 
the  other.  Adam  accepted  the  familiar  idea  that  spirits  do  not 
communicate  by  words  of  human  speech,  and  suggested  looks, 
smiles  and  touch  as  their  means  of  expressing  love.  Raphael  as- 
sures him  that  the  expression  instead  of  being  more  restricted  is 
more  complete  than  on  earth. 

631.  Beyond  the  Eai'th^s  green  Cape,  etc.  The  sun  has  passed 
Cape  Verd  and  the  Cape  Verd  Islands,  which  lie  from  60°  to  70° 
west  of  the  site  of  Paradise.  Raphael  therefore  spent  with  Adam 
as  much  time  as  the  three  angels  passed  with  Abraham — from  noon 
to  near  sunset.  The  great  and  fertile  narratives  of  the  angelic  re- 
bellion and  the  creation  of  the  World  had  been  finished  and  the 
discussion  had  continued  to  the  verge  of  what  was  profitable — the 
mission  of  Raphael  was  fulfilled  by  the  exhaustion  of  the  subject. 
The  language  contains  an  allusion  to  Juno's  mission  "to  the  far 
end  of  the  green  earth  "  (//.  xiv.  200-205). 

633.  Be  strong  is  the  English  equivalent  of  the  classical  vale. 

651.  Oft  return.  An  adaptation  rather  than  an  exact  use  of 
conventional  forms,  which  belong  to  intercourse  of  equals.  The 
only  possible  place  for  Adam  to  meet  the  angel  was  in  Paradise. 

653.  Adam  to  his  bower.  Gen.  xviii.  33.  The  lesson  of  in- 
struction and  warning  was  taken  to  heart. 


BOOK  IX 
1-47.      EPIC   SUBJECTS 

Nearing  the  catastrophe,  the  poet  again  stops  to  glance  for- 
ward and  backward  and  to  compare  his  subject  with  others  that 
have  been  or  might  have  been  chosen. 

2.  As  with  his  friend.  The  visits  of  God  and  the  angels  were 
not  discontinued  altogether,  but  confined  to  a  few  choice  spirits  of 
\hQX2iCQ{Exod.  xxxiii.  II ;  Dent,  xxxiv.  10). 

13,  More  heroic,  etc.  His  subject  is  The  Wrath  of  God,  which 
includes  all  the  elements  found  in  the  anger  of  Achilles  (insulted 
Law),  the  rage  of  Turnus  (despised  Love),  the  ire  of  Neptune  (de- 
fied Vengeance),  and  the  indignation  of  Juno  (offended  Majesty). 

24.  Unpremeditated.  Milton  professes  to  be  speaking  under  the 
guidance  of  the  Holy  Spirit  who  needs  not  human  thinking  {Matt. 
X.  19,  20).  The  ideas  derived  from  the  Sacred  Scriptures  are  so 
lofty  and  poetical  as  to  turn  without  effort  into  verse. 

26.  Long  choosing,  etc.  On  this  Masson  says :  "  The  subject 
of  Paradise  Lost  had  first  occurred  to  him  about  1640  ;  but  '  long 
choosing'  among  other  subjects  had  followed  ;  and  not  till  1658, 
when  he  was  fifty  years  of  age,  had  he  seriously  begun."  The  al- 
ternate subject  that  had  occurred  to  his  mind  was  The  Wars  of 
Arthur  and  the  Knights  of  the  Round  Table.  Of  this  subject 
from  the  realm  of  chivalry  he  gives  an  estimate  in  the  following 
lines. 

2g.  To  dissect,  etc.  One  feature  of  chivalry — a  useless  expen- 
diture of  courage  and  life  and  therefore  tedious  as  leading  to  no  end. 

33.  Races  and  games,  etc.  Another  feature  of  chivalry — con- 
tests of  strength  and  skill  in  the  tournaments  of  the  Middle  Ages. 

37.  Marshalled  feasts,  etc.  A  third  feature  of  chivalry.  "  Sew- 
ers, those  who  ushered  in  the  meals  and  arranged  them  on  the 
tables  ;  seneschals,  house-stewards." — Masson. 

39.  Artifice  or  office  mean..     In  all  this  display  there  is  nothing 
that  suggests  greatness  of  soul,  demands  heroism,  or  may  not  be 
done  by  the  most  ignoble. 
27 


41 8  PARADISE  LOST  [Book  IX. 

43.  Sufficient,  etc.  The  matter  of  my  verse,  with  its  universal 
and  eternal  significance,  is  enough  to  give  it  properly  the  name  of 
a  heroic  poem  and  its  actors  the  name  of  heroes. 

44.  Unless  ail  age  too  late,  etc.  The  ideas  that  the  race  is  de- 
generating, and  that  a  cold  climate  and  the  burden  of  years  are  un- 
friendly to  poetry  are  familiar  to  all. 

48-191.      SATAN'S   RETURN 

At  his  first  entrance  into  Paradise  Satan  had  come  as  against 
Job  in  the  temper  of  a  murderer.  The  second  time  he  comes 
more  as  an  adulterer  to  corrupt  {Job  i.  13-19  ;  ii.  7). 

50.  Short  arbiter.  The  adulterer  avoids  the  day  and  even  the 
twilight  {Job  xxiv.  13-17). 

54.  I?nproved,  etc.  The  devil's  professed  friendship  is  worse 
than  his  open  enmity. 

63.  Seven  continued  nights.  These  nights,  being  twenty-four 
hours  long,  cover  the  space  of  a  week.  If  the  day  when  the  sons 
of  God  present  themselves  before  him  is  the  sabbath,  the  most 
natural  supposition,  then  the  period  of  Satan's  absence  is  the  same 
as  that  between  the  two  temptations  of  Job  {Job  i.  6  ;  ii.  i).  The 
number  seven  is  inwoven  with  the  history  of  Apollo.  White  swans 
flew  seven  time*  around  Delos  before  he  was  born.  He  was  sur- 
named  'E(3doixayev))g  from  being  born  on  the  seventh  day  of  May. 

64.  Thrice  the  eqimioctial,  etc.  This  is  the  "going  to  and  fro 
in  the  earth  and  the  walking  up  and  down  in  it "  referred  to  in 
Job  i.  7  and  ii.  2. 

69.  There  was  a  place,  etc.  Satan's  first  assault  was  directly 
upon  the  Will  (the  Tree  of  Life),  the  second  was  indirectly  through 
the  physical  nature  (the  Fountain). 

76.  Sea  he  had  searched  and  land,  etc.  The  course  here  desig- 
nated is  nearly  all  over  rivers  and  other  bodies  of  water,  only  short 
stretches  of  land  lying  between.  Corruption  follows  his  track  over 
the  waters  as  by  infection  of  the  blood  it  makes  its  way  through 
the  natural  body  {Job  ii.  7).  The  names  in  the  passage  confirm 
this  interpretation.  The  Arctic  and  the  Antarctic  regions  were, 
as  Satan  went,  on  the  right  hand  and  the  left  from  Eden.  In  the 
other  direction  the  course  is  from  Orontes  (ojoaw,  to  see),  the  eyes, 
to  Ganges,  also  called  Padda  (foot),  because  the  Brahmins  in  their 
legends  make  the  river  to  flow  from  the  foot  of  Vishnu.  The 
trail  is  over  all,  from  right  to  left,  from  head  to  foot. 

86.    The  serpent  subtlest,  etc.     Gen.  iii.  i.     The  serpent's  subt- 


Book  IX.]  NOTES  419 

lety  is  like  innocent  artifices  and  tricks  of  men,  misleading  the 
unwary  but  making  the  wise  more  vigilant.  It  is  the  play  of  wis- 
dom, strengthening  itself  by  exercise.  But  this  very  thing  is  dan- 
gerously like  deception  that  has  injury  and  evil  for  its  object. 
"  That  proud  and  envious  angel  .  .  .  chose  the  serpent,  because, 
being  slippery  and  moving  in  tortuous  windings,  it  was  suitable 
for  his  purpose"  {De  Civ.  Dei  xiv.  11). 

95,  Doubt  might  beget,  etc.  What  would  cause  suspicion  if  seen 
in  other  animals  would  be  carelessly  passed  as  an  innocent  sleight 
in  the  serpent. 

107.  As  God  in  Heaven  is  centre,  etc.  This  is  the  key  to  Satan's 
admiration  of  the  earth  ;  it  is  more  consonant  with  the  aspirations 
of  a  selfish  and  ambitious  spirit,  which  would  be  ministered  unto 
without  returning  anything  but  influence.  Satan's  idea  of  divinity 
is  to  receive  from  all  without  giving.  It  is  pure  selfishness.  Bacon 
connects  these  ideas:  "  It  is  a  poor  centre  of  a  man's  actions,  him- 
self. It  is  right  earth  ;  for  that  only  stands  fast  upon  his  own  cen- 
tre ;  whereas  all  things  that  have  affinity  with  the  heavens  move 
upon  the  centre  of  another,  which  they  benefit." 

125.  Unless  by  viastering,  etc.  Satan's  love  of  the  world  trans- 
forms him  into  Mammon  who  cannot  endure  divided  rule  with  the 
Almighty,  much  less  brook  subjection  {Luke  xvi.  13). 

139.  Before  had  beeti  contriving,  etc.  The  planning  of  the  world 
prior  to  its  creation  is  hinted  in  Job  xxviii.  27  and  Prov.  viii.  22. 
The  thought,  however,  is  half  distasteful  to  Satan  because  it  would 
imply  foreknowledge  of  events  in  God. 

145.  Spent  of  old,  etc.  John  the  Baptist  rebuked  the  Pharisees 
and  Sadducees  for  thinking  that  the  power  to  raise  up  children  to 
Abraham  (faithful  servants  of  God)  was  spent  {Matt.  iii.  g). 

159.  Glide  obscure.  Satan  meditates  deceit,  of  which  the  ser- 
pent is  the  nearest  type,  his  sly  habits  are  the  best  concealment,  and 
his  mazy  folds  the  best  defence. 

163.  O  foul  descent,  etc.  Thus  the  King  of  Babylon  at  the  mo- 
ment of  his  highest  exaltation  was  reduced  to  a  beast,  driven  away 
from  the  dwellings  of  men,  and  endowed  with  the  heart  of  a  brute 
{Dan.  iv.  28-33). 

179-185.  Through  each  thicket,  etc.  Hedges  are  the  hiding 
places  of  serpents  {Eccl.  x.  8).  The  serpent  of  Cadmus  lived  in  a 
cave  in  the  midst  of  an  ancient  wood  untamed  by  the  axe  and  near 
a  thicket  (virgis  ac  vimine  densis).  Its  labyrinthine  folds  are  also 
noted  (Ovid,  Met.  iii.  28-44). 


420  PARADISE  LOST  [Book  IX. 

192-384.      THE   SEPARATION   OF   EVE   FROM   ADAM 

St.  Paul  teaches  that  the  devil  has  a  special  advantage  over  hus- 
bands and  wives  who  are  separated  from  each  other  (i  Cor.  vii.  5). 
Such  a  separation  here  takes  place  before  the  temptation  of  the  first 
pair. 

194.  All  things  that  breathe.  Ps.  cl,  6.  Everything  that  is  fra- 
grant, for  the  praise  is  silent,  ascending  like  incense. 

195.  Earth's  great  altar.  In  Rev.  vi.  9  the  souls  of  the  martyrs 
are  said  to  cry  from  under  the  altar  as  Abel's  blood  cried  from  the 
earth.  The  place  of  the  dead  is  under  the  earth.  After  the  Fall 
the*  ascending  fumes  invoke  vengeance  rather  than  blessing. 

198.  Joined,  etc.  Incense  and  song,  the  silent  praise  of  the 
heart  and  the  vocal  praise  of  the  lips,  are  united  in  the  worship  of 
God,  The  grace  before  meat  here  precedes  a  larger  feast  for  the 
higher  nature  {Matt.  xiv.  19). 

214.  Let  us  divide,  etc.  Eve  selects  for  each  work  becoming  to 
the  sex.  To  Adam  with  his  strength  is  assigned  the  training  of 
the  weak  woodbine  and  ivy  ;  to  Eve  with  her  grace  the  direction  of 
the  rose  and  the  myrtle. 

218.  Sprijtg  of  roses.  A  rose-bush,  or  a  collection  of  bushes,  as 
sprung  from  the  ground. 

232.  Eor  nothing  lovelier,  etc.  This  sentiment  has  given  the 
critics  an  opportunity  to  hint  that  Milton,  again  as  elsewhere  de- 
fending his  own  domestic  economy,  relegates  woman  to  the  drudg- 
ery of  inferior  duties.  But  the  language  clearly  points  to  Prov. 
xxxi.  27,  28,  23. 

239.  Smiles,  etc.  Even  the  meritorious  activity  of  the  "virtu- 
ous woman  "  is  not  quite  the  ideal  for  Paradise.  The  lover  feed- 
ing among  the  lilies  {Cant.  v.  13  ;  vi.  3)  in  talk  sweetened  by  ca- 
resses, and  strengthened  by  the  smiles  of  the  Bride  for  duties  that 
are  pleasures — he  enjoys  the  perfection  of  existence. 

242.  Not  to  irksome  toil,  etc.  Labor  with  sweat  of  the  face  was 
a  curse  coming  from  the  Fall. 

261.  Whether  his  first  design,  etc.  Either  of  these  things  would, 
if  accomplished,  soon  involve  the  other,  for  human  love  cannot 
truly  exist  without  divine,  nor  divine  without  human  (i  John  iv.  8). 

270.  Virgin  majesty,  the  self  -  assertion  becoming  to  her  as  a 
virgin  in  distinction  from  the  submission  befitting  her  as  a  wife. 
The  virgin  goddess,  Diana,  aspired  to  leadership  (compare  her  epi- 
thet 'Hy£/ioj/7j),  and  Eve's  likeness  to  her  is  declared  in  the  compari- 
son of  the  woman  to  one  "  of  Delia's  train  "  (1.  387). 


Book  IX.]  NOTES  421 

273.  Offsp7'ing  of  Heaven  and  Earthy  etc.  This  form  of  address 
is  that  of  Juno  when  she  is  incensed  at  Jupiter  :  AiVorare  KpoviSr}, 
Most  dread  Saturnius  (//.  iv.  25).  Saturn,  or  Cronus,  was  the  son 
of  Uranus  (Heaven)  and  Gaea  (Earth)  ;  and  the  patronymic  as  well 
as  the  epithet  is  therefore  exactly  translated  in  the  line. 

276.  Overheard,  etc.  This  touch,  from  Sarah  in  the  tent-door 
{Gen.  xviii.  10),  shows  how  completely  Milton  exhausts  the  stories 
he  uses.  Observe  also  how  delicately,  by  the  phrase,  "just  then 
returned,"  Eve  guards  herself  against  a  suspicion  of  eavesdropping. 

288,  How  found  they  harbor,  etc.  Still  in  the  manner  of  the 
angry  Juno  to  her  wife  :  tzoIqv  tov  \ivQov  ttiireg  ; — What  word  hast 
thou  uttered  ? 

292.  Erom  sin  aftd  blame  entire.  The  Horatian  expression 
"  integer  vitae  scelerisque  purus  "  coincides  with  such  Scriptures  as 
John  V.  14  2Ci\^  Job  ii.  9,  where  wholeness  or  integrity  consists  in 
freedom  from  guilt. 

294.  To  avoid  the  atteinpt,  etc.  The  offence  to  spiritual  dignity 
involved  in  temptation  is  clearly  seen  irorajob  ii.  10  ;  Matt,  iv,  7, 
etc, 

309.  Influence  of  thy  look,  etc.  Another  touch  of  chivalry  in 
Adam.  Womanly  praise  is  the  reward  of  manly  virtue,  and  vice 
versa  (i  Sam.  xviii.  6,  7  ;  Prov.  xxxi,  28), 

318.  Domestic  Adam.  Adam  is  the  typical  husband,  jealous  for 
the  honor  and  safety  of  his  family  (2  Cor.  xi.  2,  3). 

337.  Let  tis  not  then  suspect,  etc.  Eve  mistakes  her  self-confi- 
dence for  confidence  in  God.  It  is,  however,  the  height  of  pre- 
sumption to  assert  that  unless  God's  plan  suits  man's  desire  that 
plan  is  a  mistake. 

342.  Fervently,  etc.  Adam  was  strongly  wrought  upon  by  Eve's 
suggestion  of  imperfection  in  God.  His  reply  is  in  substance  that 
of  Job  to  his  wife. 

359.  Fir^n  we  subsist,  etc.  Eve's  suggestion  that  human  happi- 
ness is  frail  is  answered  by  the  Scriptural  truth  that  man  was  made 
upright. 

371.  Securer,  in  their  own  estimation.  The  thought  is  that  when 
both  are  together  they  may  feel  secure  against  temptation  and 
hence  be  more  easily  surprised  than  when  separated  and  expecting 
their  enemy. 

372.  Thy  stay  not  free,  etc.  The  heart  is  with  its  de.sires,  and 
a  compulsory  stay  would  create  the  loathing  of  imprisonment. 

377.  Though  last.  This  is  usually  understood  as  the  repetition 
of  a  cheap  slander  against  womankind  in  general,  but  it  is  only  a 


422  PARADISE  LOST  [Book  IX. 

hint  of  the  process  of  self-justification  which  precedes  wrong-doing 
by  man  or  woman. 

382.  Nor  much  expect,  etc.  This  shows  how  utterly  unprepared, 
notwithstanding  her  protests,  Eve  was  to  meet  Satan  and  how 
thoroughly  she  was  imbued  with  self-confidence. 


385-531.      THE   MUTUAL   APPROACH   OF   EVE  AND   THE 
SERPENT 

The  temper  of  Eve  takes  her  to  that  part  of  the  Garden  where 
she  is  most  likely  to  meet  the  Serpent,  who  in  turn  lies  in  wait  for 
her.     She  manifests  the  haughtiness  of  spirit  that  precedes  a  fall. 

387.  Like  a  ivood-7tymph,  etc.  This  suits  Daphne,  who  was  a 
wood-nymph,  both  a  mountain  and  a  tree  nymph  (Oread  and 
Dryad),  and  a  virgin  attendant  of  Delia  (Diana). 

389.  Li  gait  surpassed,  etc.  Diana  {" kpri^iic,,  the  Spotless)  is 
the  goddess  of  virginity.  Eve  in  her  self-confidence  has  a  virgin 
mind  ;  she  has  a  consciousness  of  her  own  perfections  surpassing 
that  of  Diana  herself,  and  manifests  it  by  her  lofty  gait  and  "god- 
dess-like deport." 

390.  Though  not,  etc.  Diana's  implements  gave  her  sway  over 
the  lives  of  animals  :  Eve's  only  over  the  destiny  of  plants. 

392.  Guiltless  of  fire.  The  introduction  of  fire  among  men  by 
Prometheus  made  the  gods  their  enemies.  Fire  was  necessary  to 
make  the  implements  of  Pales  and  Pomona,  but  not  those  of  Eve. 

393.  Pales  or  Pomona.  The  first  of  these  carries  a  sickle,  the 
second  a  pruning-knife.  The  time  for  pruning  is  winter  or  early 
spring,  before  the  trees  blossom  and  Pomona  yields  to  Vertumnus, 
the  power  that  changes  flowers  to  fruit. 

395.  Ceres  in  her  prime,  etc.  At  the  April  festival  of  Ceres, 
celebrated  before  the  bladed  grain  began  to  ear,  the  goddess  carried 
a  basket,  and  in  this  Eve's  likeness  to  her  consists.  Eve,  then, 
was  equipped  with  a  pruning-knife,  or  sickle,  and  a  basket. 

408.  Such  ambush,  etc.  Prov.  i.  10-13.  The  object  of  the 
ambush  is  murder  or  robbery  ;  hence  Milton  did  not  write  "  and  " 
instead  of  "or,"  as  Keightley  thought  he  should  have  written. 
Eve  might  have  been  intercepted  and  murdered,  or  she  might  have 
been,  as  she  actually  was,  sent  back  ruined,  like  one  robbed  of  his 
wealth. 

420.  By  fountain,  etc.  Daphne,  the  pattern  for  Eve  in  the 
present  scene,  is  associated  with  springs  and  streams  of  water. 

425.    Veiled,  etc.     Fragrance,  or  incense,  accompanies  worship 


Book  IX.]  NOTES  423 

and  symbolizes  it.  Goddess-like  Eve  enjoys  the  fragrance  as  a  sort 
of  dumb  worship. 

427.  Oft  stooping,  etc.  The  goddess  repays  her  worshippers 
with  condescension  and  honor. 

435.  Stateliest  covert,  etc.  The  trees  named  are  all  evergreens, 
like  the  cypresses  in  the  famous  grove  of  "  Daphne  by  Orontes." 
They  are  fit  surroundings  in  their  stateliness  for  the  proud  woman 
in  the  midst  of  them. 

437.  Thick-woven  arborets.  These  supply  the  place  of  the 
bushes  of  laurel  {dd(pvai)  from  which  the  grove  of  Daphne  got  its 
name. 

439.  Spot  more  delicious,  etc.  The  virgin  goddess,  Diana,  is 
associated  by  name  with  the  first  two  of  these  gardens  and  by  qual- 
ities of  person  and  character  also  with  the  third  {Faerie  Queene  III. 
vi.  16  et  secj.j  Odys.  vi.  102  et  seq.  The  description  of  the  Bride 
in  Cant,  vi.,  especially  the  virgin  companions  and  the  epithet  "  un- 
defiled,"  fits  Artemis). 

444.  The  person  more,  etc.  A  place  so  suggestive  of  honor  and 
exaltation  would  naturally  please  an  ambitious  spirit ;  but  the  ad- 
miration for  Eve  has  its  foundation  in  the  story  of  Apollo's  passion 
for  the  wood  -  nymph  Daphne  (the  victor's  laurel)  {Met.  i,  452 
et  seq.). 

445.  As  one  who  long,  etc.  The  grove  of  Daphne  was  the  sum- 
mer resort  of  the  citizens  of  Antioch.  The  rural  scenes  suggest  the 
"simplicity"  of  Eve  before  she  was  corrupted  by  the  Serpent 
(2  Cor.  xi.  3). 

450.  The  smell  of  grain,  etc.  The  sense  of  smell  soonest  dis- 
tinguishes between  purity  and  corruption.  Apollo's  conquest  of 
Python  {ttvOuj,  to  rot,  decay)  seems  to  have  been  closely  followed 
by  his  passion  for  the  Arcadian  nymph  Daphne. 

458,  Angelic  but  more  soft,  etc.  Conveying  the  idea  that  she 
resembled  a  goddess,  a  kind  of  being  for  whom  there  is  no  provi- 
sion in  Milton's  celestial  economy. 

461.  With  rapine  sweet,  etc.  Still  in  allusion  to  the  passion  for 
Daphne.  The  story  that  Mercury  once  stole  away  his  quiver  from 
Apollo  (Hor.  Odes  I.  x.  9-12)  probably  has  its  foundation  in  the 
same  myth. 

483.  Whose  higher  intellectual,  etc.  To  one  bent  on  deceit 
Adam's  intellect  was  a  serious  obstacle  to  success  (i  Tim.  ii.  14). 
Adam's  physical  strength  equalled  or  even  excelled  Samson's,  and 
overmastering  the  lion  {Jttdg.  xiv.  6)  could  easily  cope  with  the 
serpent  in  which  Satan  was  hidden. 


424  PARADISE  LOST  [Book  IX. 

490.  Not  terrible,  etc.  To  the  tempter  physical  beauty  is  well 
known  as  a  powerful  auxiliary.  Of  itself  it  is  often  an  incentive 
to  pride  and  ambition. 

498.  Circular  base,  tX.c.  This  serpent  combines  features  belong- 
ing to  the  serpents  that  destroyed  Laocoon  with  features  belonging 
to  the  serpent  of  Cadmus  {/En.  ii.  204-208  ;  Met.  iii.  32-43). 

505.  That  in  Illyria,  etc.  The  transformation  of  Cadmus  and 
his  wife  Hermione  (usually  called  Harmonia)  into  serpents  is  de- 
scribed by  Ovid  {Met.  iv.  563-604). 

506.  Or  the  god  in  Epidaurus .  ^sculapius,  the  god  of  medi- 
cine, was  transformed  into  a  serpent  in  "  Epidaurus  abounding  in 
vines  "  (//.  ii.  561). 

507.  Nor  to  which  transformed,  etc.  Olympias  was  the  mother 
of  Alexander  the  Great,  and  Jove  was  reputed  to  be  the  father  of 
both  Alexander  and  Scipio.  Satan  comes  in  the  insinuating  power 
of  Music,  Wine,  and  Flattery,  symbolized  in  the  three  myths  just 
cited. 

517.  Curled  many  a  wanton  hire.  Like  the  serpent  in  the  wine- 
cup  {Prov.  xxiii.  31). 

518.  She  busied,  etc.  A  person  usefully  employed  is  less  easily 
tempted  than  an  idler  (i  Tim.  v.  13). 

521.  Dtiteous  at  her  call,  etc.  The  ideal  state  in  God's  "holy 
mountain  "  is  when  all  the  beasts  of  the  earth  live  in  harmony  and 
follow  the  leading  of  a  child  {Isa.  xi.  6).  The  lower  animals 
obeyed  the  call  of  Eve  better  than  the  herd  of  Circe  (men  turned  by 
the  sorceress  into  swine)  obeyed  their  mistress. 

529.  Serpent  tongue  organic,  etc.  "  Either  he  actually  used 
the  serpent's  tongue  as  an  instrument  of  speech  (although  '  not 
made '  for  it,  749),  or  he  caused  a  voice  to  sound  by  impression  of 
the  air." —  Verity. 

532-779.      THE   TEMPTATION 

The  methods  and  power  of  flattery  are  skilfully  displayed  in  this 
scene. 

532.  Sovran  mistress,  etc.  The  address  to  Eve  resembles  that 
of  Ulysses  to  the  daughter  of  Alcinous  in  her  likeness  to  Diana. 
The  resemblance  is  such  as  might  come  from  expressing  the  effect 
of  the  same  personal  qualities  upon  the  same  admirer  under  differ- 
ent circumstances. 

538.  Fairest  resemblance,  etc.  The  image  of  Diana  fell  down, 
it  was  fabled,  from  her  father  Jupiter  and  she  was  worshipped  by 
all  the  world  {Acts  xix.  27,  35). 


Book  IX.]  NOTES  425 

543.  These  beasts  among.  As  goddess  of  the  chase  Diana  was 
associated  with  wild  beasts.  It  is  with  profound  significance  that 
Paul  speaks  of  encountering  '*  beasts  at  Ephesus,"  where  Diana 
was  worshipped  (1  Cor.  xv.  32). 

549.  His  proem  timed,  etc.  This  figure  from  music  fits  the  fore- 
going allusion  to  the  transformation  of  Cadmus  and  Hermione. 
The  music  is  from  the  voice  of  the  flatterer. 

558.  The  latter  I  demur,  etc.  The  beasts  of  the  field  often  act 
as  if  they  were  governed  by  reason,  and  thus  become  means  of  in- 
struction to  the  more  highly  endowed  race  of  men  {^Job  xii.  7  ; 
Frov.  vi.  6). 

568.  Empress,  etc.  Compare  the  titles  and  expressions  of  ad- 
miration applied  by  Ulysses  to  Nausicaa,  the  daughter  of  Alcinous  ; 
they  are  such  as  would  befit  Diana,  the  "  resplendent"  moon-god- 
dess and  empress  of  the  night. 

576.  A  goodly  tree  far  distant.  Ulysses  tells  Nausicaa  of  a 
goodly  palm  which  he  had  seen  in  Delos  by  the  altar  of  Apollo 
{Odys.  vi.  162-167).  The  tree  is  remote  from  beasts  because  of 
their  lack  of  capacity  ;  they  are  below  the  desire  for  knowledge. 

581,  Sweetest  fennel,  etc.  Newton  leads  the  critics  to  Pliny 
{Nat.  His.  xix.  9) :  feniculum  anguibus  gratissimiim.  Serpents 
were  also  supposed  to  suck  the  teats  of  ewes  and  goats.  Fennel  is 
from  the  'V.'^VixY  foenum  (hay),  the  special  food  of  oxen,  as  milk  is 
of  the  young  of  animals.  The  fruit  of  knowledge  is  contrasted 
with  the  food  of  dulness  and  ignorance  and  the  tree  appears  "  to 
be  desired  to  make  one  wise." 

585.  Those  fair  apples.  The  apple  symbolizes  Desire  {Cant.  ii. 
5).  It  was  an  apple  that  Discord  threw  among  the  gods  with  the 
cry,  'H  KaXr\  XajSsTU),  "  Let  the  fair  one  take  me  !"  Thence  arose 
the  dispute  between  Juno,  Minerva  and  Venus.  The  last-named 
became  possessor  of  the  golden  apple  and  brought  on  the  Trojan 
M'ar  with  its  countless  miseries,  even  as  Lust  always  produces  wars 
and  fightings. 

591.  Thy  utmost  reach  or  Adam's.  Only  beings  endowed  with 
reason,  like  man,  or  such  as  have  gradually  acquired  reason,  like 
the  serpent,  are  capable  of  attaining  to  the  knowledge  of  good  and 
evil ;  other  animals  are  below  it. 

595-608.  To  pluck  and  eat,  etc.  King  Solomon  also  tested  all 
pleasure,  tried  wisdom  and  knowledge,  and  finally  abandoned  him- 
self to  female  charms  {Eccl.  ii.  3,  10  ;   i  Kings  xi.  4). 

612.  Universal  Dame,  lady  of  the  universe.  A  larger  title  than 
even  "  queen  of  heaven." 


426  PARADISE  LOST  [Book  IX. 

615.  Thy  overpraising,  etc.  The  serpent  professed  that  the  fruit 
had  conferred  upon  him  the  power  of  reason  ;  the  overpraising  of 
Eve  raised  a  question  as  to  his  possession  of  reason,  and  hence  as 
to  the  virtue  of  the  fruit. 

622.  Hanging  incorruptible,  etc.  The  fruits  of  knowledge  con- 
tinue to  hang  waiting  for  later  generations  to  pluck  them.  Men 
will  reach  out  for  them  when  prepared  to  receive  them  (i  Cor.  iii. 
2  ;  Heb.  v.  12-14). 

625.  Wily  adder.  Serpent,  snake,  adder,  is  a  regular  progres- 
sion downward  ;  an  adder  is  poisonous  {Prov.  xxiii.  32). 

627.  Beyond  a  I'ow  of  myrtles,  etc.  This  should  have  admon- 
ished Eve  that  the  tree  was  beyond  honor  and  even  safety. 

631.  Szoiftly  rolled  in  tangles,  etc.  The  methods  of  the  tempt- 
er in  entangling  the  unwary  are  thus  symbolized  {Matt,  xxii, 
15). 

634.  As  zuhen  a  wandering  fire,  etc.  The  critics  have  been 
severe  upon  Milton's  physics.  But  the  poet  is  not  so  much  de- 
scribing the  ignis  fatuus  (foolish  fire)  as  giving  external  form  to 
tlie  idea  of  Tust. 

638.  Some  evil  spirit,  etc.  See  Chambers's  Encyc.  art.  Ignis 
Fatnus. 

641.  To  bogs  and  mires,  etc.  The  lusts  of  men  lead  them  into 
temptation  and  snares  and  finally  drown  them  in  destruction  and 
perdition  (i  Tim.  vi.  g). 

644.  Our  credulous  mother.  She  is  the  first  of  the  '  *  silly  wom- 
en "  led  captive  by  the  devil  anc*  her  own  lusts  (2  Tim.  iii.  6). 

653.  Sole  daughter  of  his  voice.  "  A  literal  rendering  of  a  He- 
brew phrase  which  implies  '  a  voice  from  heaven.'  " —  Verity.  As 
Minerva  came  from  the  head  of  Jove,  so  the  command  came  forth 
armed  with  a  threat  and  potent  in  divine  omniscience. 

667.  Nezu  part  puts  on.  He  assumes  the  role  of  an  orator  de- 
fending liberty  and  human  rights  ;  he  wavers  between  aflfected 
sympathy  with  the  wronged  and  indignation  at  the  oppressor.  But 
it  is  all  hypocrisy,  like  the  words  and  gestures  of  an  actor  who  does 
not  feel  what  he  expresses. 

670.  Some  orator,  etc.  The  language  is  general,  but  the  partic- 
ular orator  in  mind  is  probably  that  Tertullus  who  accused  Paul 
before  Felix.  This  orator  hurried  through  his  preface  and  contin- 
ued in  a  passion  that  distorted  all  the  facts  of  Paul's  case  {Acts 
xxiv.  1-9). 

680.  Mother  of  science  I  The  serpent  professes  to  have  received 
knowledge  from  the  Tree,  but  not  that  only  ;  what  he  had  received, 


Book  IX.]  NOTES  427 

active  within  him,  had  been  productive  of  more  and  enabled  him 
to  criticise  the  actions  of  the  Deity  himself. 

692.  Will  God,  etc.  God  commends  wisdom  to  man  and  con- 
fers it  upon  those  who  seek  it  {James  i.  5).  Persistency  and  deter- 
mination in  seeking  are  praiseworthy. 

702,  "The  fear  of  God  resting  on  faith  in  his  justice  removes 
the  fear  of  death,  since  death  implies  that  he  is  unjust." — Clar. 
Press. 

711.  Proportion  meet,  etc.  Ps.  viii.  gives  man  an  intermediate 
place  between  angels  and  brutes,  below  the  one,  above  the  other. 

716.  What  are  gods,  etc.  The  idea  that  the  food  eaten  by  the 
gods  is  all  that  makes  them  different  from  men  is  a  perversion  of 
such  truths  2,%  John  iv.  14  ;  vi.  48-51. 

718.  The  gods  are  first,  etc.  Satan  denies  the  causative  agency 
of  God  or  the  gods,  removing  the  foundation  of  the  true  faith  and 
substituting  the  pagan  creed,  that  all  things,  even  the  gods,  were  the 
offspring  of  heaven  and  earth  (i.  509  et  seq.). 

722.  If  they  all  things,  etc.  The  argument  is.  If  the  gods 
made  everything,  why  did  they  provide  for  their  own  circumven- 
tion by  putting  the  forbidden  fruit  where  it  is  ?  Or,  if  without 
law  there    is    no  transgression,  why   was  law  made?  {Rom.  vii. 

7-13). 

735.  On  the  fruit  she  gazed,  etc.  She  was  in  the  same  danger 
as  those  who  look  upon  the  wine  when  it  is  red,  or  those  who 
listen  to  the  song  of  the  Sirens.  Bacchus  and  the  Sirens  are  nearly 
related. 

739.   Hour  of  noon.     The  time  for  rest  and  refreshment. 

748.   Gave  elocution,  etc.     Knowledge  is  prerequisite  to  speech. 

756.  For  good  unknotun,  etc.  The  almost  necessary  course  of 
Eve's  reflection  upon  the  problem  before  her — What  is  meant  by 
death  and  by  knowing  good  and  evil  ? 

771.  Author  unsuspect.  "Author"  is  explained  as  meaning 
"  adviser."  So  generous  a  counsellor.  Eve  reasons,  is  beyond 
suspicion. 

780-833.    eve's  transgression 

782.  Earth  .  .  .  Nature,  etc.  The  inanimate  creation  shivered 
with  earthquake  ;  all  life  from  its  seat  (Eve  =  Living)  to  the  lowest 
forms  was  disturbed  and  excited  out  of  its  appointed  equable  flow. 

784.  Back  to  the  thicket,  etc.  Like  adulterers  and  murderers 
ever  since  {Job  xxiv.  13-18). 

793.  As  with  wine,  etc.     The  pleasure-seeking  woman  of  Baby- 


428  PARADISE  LOST  [Book  IX. 

Ion  held  a  cup  filled  with  wine,  the  blood  of  saints  and  martyrs, 
and  was  drinking  death  as  Eve  was  eating  it  {Rev.  xvii.  6). 

799.  My  early  care,  etc.  "  I  will  seek  it  yet  again,"  say  those 
who  have  tasted  the  wine  of  Pleasure  {Prov.  xxiii.  35  ;  Isa.  v.  11). 

805.  Thotigh  others  envy,  etc.  Eve's  meaning  seems  to  be:  The 
gods  themselves  owe  their  superior  wisdom  to  eating  of  the  tree  of 
Knowledge  ;  it  is  not  something  inherent  in  them  which  they  can 
confer  as  being  above  it.  On  this  account,  to  preserve  their  supe- 
riority, they  forbid  the  fruit  to  man  and  are  envious  of  him.  The 
serpent  is  different  from  the  gods  in  this,  and  therefore,  next  to  the 
fruit  itself,  I  owe  most  to  the  serpent's  experience  and  guidance. 

810.  Though  secret  she  retire.  Wisdom  is  something  to  be 
sought  after  ;  her  treasures  are  hidden  (yi?^^  xxviii.  12-17;  Prov. 

ii.  4). 

813.  Other  care  perhaps,  etc.  Pagans  could  so  conceive  of  their 
gods  (i  Kings  xviii.  27). 

821.  To  acid  what  wants,  etc.  Eve's  treachery  was  like  that  of 
Samson's  wives  ;  they  used  their  knowledge  to  the  injury  of  their 
husband,  causing  anger  and  estrangement.  After  the  infidelity  of 
his  first  wife  the  indignant  Samson  was  offered  her  younger  and 
fairer  sister  {Judg.  xiv.  and  xv.). 

834-989.      THE  TEMPTATION   OF   ADAM 

835.  Lozi)  reverence  done,  etc.  This  does  not  imply  gross  idola- 
try, as  some  have  supposed,  but  only  that  Eve  mistakenly  imagines 
herself  to  have  found  true  wisdom  and  pays  it  proper  respect 
{Prov.  iv.  8). 

842.  As  reapers,  etc.  A  return  to  rural  associations  to  remind 
us  of  the  simplicity  that  precedes  the  knowing  of  good  and  evil. 
The  end  of  knowledge  is  "to  give  subtilty  to  the  simple."  The 
crown  represents  the  praise  given  by  the  husband  to  the  faithful 
wife  {Prov.  xxxi.  28), 

845.  The  faltering  measure,  etc.  Eve  had  failed  to  meet  her 
engagement  and  gave  anxiety  to  her  husband,  even  as  the  Corin- 
thian church,  by  its  failure  in  liberality,  caused  anxiety  to  Paul,  who 
had  espoused  it  (2  Cor.  xi.  2-g). 

852.  Nezv  gathered,  etc.  Knowledge  is  more  attractive  when 
new  and  fresh,  before  it  becomes  common  {Eccl.  i.  8-10). 

854.  Prologue  and  apology.  The  prologue  comes  before  a  piece 
of  acting  in  explanation,  and  the  apologue  follows  in  deprecation 
of  harsh  judgment.  The  words  imply  a  lack  of  genuineness  in 
Eve's  behavior. 


Book  IX.]  NOTES  429 

855.  Bland  words  at  -will,  &ic.  Eve  comes  with  the  "impudent 
face"  and  "flattering"  words  of  the  "strange  woman."  "At 
will "  indicates  that  there  was  no  confusion  produced  by  her  con- 
sciousness of  dishonesty. 

867-875.  The  Serpent  zuise,  etc.  The  success  of  transgressors 
is  a  temptation  to  others  ;  and  the  pride  of  pleasure-seekers,  like 
the  arrogance  of  affected  godhead,  is  the  strongest  inducement  to 
follow  their  example  {Ps.  Ixxiii.  2-9). 

881.  Thoti  therefore  also  taste,  etc.  The  flattery  of  the  "strange 
woman"  has  slain  "many  strong  men"  {Prov.  vii.  26).  Adam  is 
a  little  farther  on  (1060)  compared  to  Samson  and  to  Hercules  in 
a  breath.  This  offer  of  the  fruit  coming  from  the  intoxicated  Eve 
and  finally  covering  Adam  with  shame  (1054-1059)  is  like  the 
offering  of  the  robe  from  Deianira,  daughter  of  Qineus  ('Otvsvg, 
oivoq,  wine)  or  Bacchus.  The  poison  of  the  serpent  entered  Adam 
no  less  than  the  poison  of  the  Hydra,  transfused  through  the  blood 
of  Nessus  that  soaked  the  robe,  entered  Hercules.  Through  the 
influence  of  Jupiter,  Hercules  did  reach  godhead,  and  received  as 
his  wife  Hebe  instead  of  the  jealous  Deianira. 

887.  Distemper  flushing.  Shame,  the  "  promotion  of  fools,"  is 
beginning  to  manifest  itself  in  the  blushes  on  her  face. 

892.  Frofft.  his  slack  hand,  etc.  He  does  not  praise  her,  for  only 
"  a  woman  that  feareth  the  Lord  shall  be  praised." 

896,  O  fairest,  etc.  The  lamentation  over  Eve  fitly  imitates 
that  of  the  prophet  over  Israel,  "the  daughter  of  my  people" 
{Latn.  iv.  1-16).  Like  that  favored  nation  she  is  fairer  than  the 
fairest,  most  precious  and  most  beautiful  objects  in  nature,  and 
comparable  only  to  objects  of  the  imagination,  but  suddenly  lost, 
defaced  ("  their  visage  is  blacker  than  a  coal  "),  robbed  of  innocence 
(implied  in  the  comparison  to  Sodom),  devoted  to  calamity  and 
death  as  the  result  of  her  iniquities. 

911.  Shptild  God  create,  etc.  The  feeling  of  Moses  when  God 
proposed  to  him  to  destroy  Israel  and  to  make  of  him  a  mightier 
nation  {Nnm.  xiv.  11-19). 

918.  Recoi7iforted,  etc.  Man's  ability  to  draw  strength  from  de- 
spair is  illustrated  in  the  case  of  King  David  at  the  death  of  his 
child  (2  Sam.  xii.  20-23). 

921.  Bold  deed,  etc.  It  was  rebellion  and  usurpation  to  disobey 
God  and  aspire  to  divinity. 

930.  Profaned  first,  etc.  After  the  holy  place  in  the  temple  at 
Jerusalem  was  profaned  by  the  "  abomination  of  desolation,"  God 
abandoned  it  to  destruction. 


430  PARADISE  LOST  [Book  IX. 

938.  Nor  ca7i  I  think,  etc.  The  Jews  were  accustomed  to 
harden  themselves  in  iniquity  with  the  reflection  that  they  were 
Abraham's  children,  though  denying  Abraham's  works  of  faith 
{Matt.  iii.  9). 

952.  With  thee,  etc.  The  feeling  of  Moses  when  Israel  was 
threatened  with  extinction  for  idolatry  (^;c^^.  xxxii.  32).  Compare 
also  Paul  {Rom.  ix.  3). 

967.  One  heart,  etc.  Adam's  resolution  to  die  with  Eve  proved 
the  two  one  in  heart  as  well  as  in  flesh  (i  Cor.  vi.  16). 

971.  One  guilt,  etc.  The  Fall  is  always  spoken  of  as  one  act, 
never  as  two.  Eve  represents  the  element  of  desire  in  transgres- 
sion ;  Adam  the  element  of  volition.  This  idea  is  figured  forth  in 
the  union  of  the  sons  of  God  with  the  daughters  of  men,  giving 
birth  to  those  giants  in  crime  before  the  Flood.  It  also  appears  in 
the  forms  of  the  evil  spirits — the  front  of  man  and  the  back  of 
woman  making  their  heads  {Rev.  ix.  7,  8). 

980.  Oblige  thee  with  a  fact,  bind  thee  to  me  with  a  deed. 
Others  say,  "make  thee  guilty,"  but  this  does  not  fit  so  well  the 
alternative  "deserted." 


990-1045.      COMPLETION   OF   THE   SIN 

990.  She  embraced  him,  etc.  The  story  of  Samson  and  in  gen- 
eral of  the  victims  of  the  "  strange  woman"  appears  in  this  and 
many  following  incidents. 

1000.  Earth  trembled,  etc.  This  travail  of  Nature  attends  the 
birth  of  sin  {James  i.  15)  ;  but  sin  is  continually  being  born,  and 
therefore  '  *  the  whole  creation  groaneth  and  travaileth  in  pain  to- 
gether until  now"  {Rom.  viii.  22). 

1003.  At  completing.  Compare  note  on  1.  971.  It  is  always 
Adam's  sin  that  is  spoken  of  as  having  produced  the  Fall  {Rom.  v. 
19). 

1008.  As  7vith  new  wine,  etc.  The  wine  mingled  by  Wisdom 
and  that  mingled  by  Lust  {Prov.  ix.  2,  5  ;  xxiii.  30)  have  sometimes 
been  mistaken  for  each  other  {Acts  ii.  13  ;  Eph.  v.  18). 

1013.  Carnal  desire  inflaming,  etc.  The  effect  of  the  wine  of 
Lust  {Prov.  xxiii.  33).  Peter  mentions  lasciviousness  first  among 
the  sins  that  the  carnal  mind  falls  into.  Allied  sins  go  with  it 
(i  Pet.  iv.  3).     Bacchus  unites  drunkenness  and  lasciviousness. 

1017.  Exact  of  taste,  etc.  Taste  is  the  faculty  of  nice  discrimi- 
nation and,  intellectually  considered,  ranks  very  high.  Carnal 
taste  is  much  lower,  and  it  is  to  this  that  Eve  ministers. 


Book  IX.]  NOTES  431 

1020.  I  the  praise  yield  thee ,  etc.  Hebe,  the  cup-bearer  of  the 
gods,  bore  the  epithet  "  revered  "  (//.  iv.  2)  and  distributed  nectar 
which  stimulated  mirth  among  the  immortals. 

1024.  If  such  pleasure,  etc.  The  lusts  of  the  flesh  would  now 
cause  Adam  to  break  ten  commandments  as  soon  as  one.  Compare 
note  on  x.  16. 

1029.  Never  did  thy  beanty,  etc.  This  speech  resembles  that  of 
Jupiter  to  Juno  (//.  xiv.  313-328),  when  she  arranged  to  beguile 
him,  in  order  that  he  might  not  be  aware  of  the  activity  of  Neptune 
upon  the  earth. 

1037.  ZV  a  shady  bank,  etc.  Jupiter  had  a  special  marriage 
chamber  framed  by  Vulcan,  but  when  suddenly  smitten  with  passion 
at  sight  of  Juno,  did  not  lead  her  thither  (//.  xiv.  338).  Adam's 
marriage  chamber  was  the  Bower  of  Paradise  (the  heart),  and  the 
fact  that  the  two  did  not  repair  thither  proves  an  absence  of  true 
love  from  the  carnal  enjoyment. 

1039.  Flowers  zuere  the  couch,  etc.  When  Jupiter  embraced 
Juno  (//.  xiv.  347-349). 

"  Underneath  the  pair 
The  sacred  Earth  threw  up  her  freshest   herbs — 
The  dewy  lotus  and  the  crocus  flower. 
And  thick  and  soft  the  hyacinth." 

1043.  Mutual  guilt,  etc.  "  Mutual "  is  used  in  its  true  sense  of 
"  reciprocal,"  "  given  and  received."  The  reaction  of  the  will  and 
the  desires  upon  each  other  is  in  the  poet's  mind. 

1044.  Till  dezuy  sleep,  Qic.  Over  Jupiter  and  Juno  "a  bright 
golden  cloud  gathered  and  shed  its  drops  of  glistening  dew  "  (//. 
xiv.  350,  351).  Jupiter  was  presently  overpowered  by  Sleep  and 
Neptune  wrought  dismay  upon  earth  unchecked.  Samson  slept 
on  the  knees  of  Delilah,  until  she  had  sheared  off  his  locks  and 
made  him  weak  {Jtidg.  xvi.  19). 

IO46-I189.      SHAME   AND    ITS   EFFECTS 

The  consciousness  of  shame  and  the  means  to  hide  it — clothing 
for  the  body  and  falsehood  for  the  soul— are  the  topics  of  these 
lines. 

1049.  Grosser  sleep.  Their  natural  slumber  was  "airy  light," 
but  this  was  like  the  "  deep  sleep  "  of  Samson,  who  was  unaware 
of  what  he  was  losing  in  his  slumbers. 

1053.  Eyes  how  opened,  etc.    Samson  lost  his  eyes  in  consequence 


432  PARADISE  LOST  [Book  IX. 

of  his  last  debauch  with  Delilah  {Judg.  xvi.  20,  21).  But  the 
darkening  of  his  eyes  seems  to  have  been  the  opening  of  his  mind 
to  his  own  degradation. 

1054.  Innocence  that  as  a  veil,  etc.  In  her  dreams  the  Bride 
was  deprived  of  her  veil  {Cant.  v.  7),  and  the  nature  of  her  experi- 
ence connects  it  with  that  of  the  drunken  man  in  Pj-ov.  xxiii.  35. 

1060.  Herculean  Samson.  See  note  on  1.  881.  The  Nessus 
shirt  of  Hercules  is  in  its  effects  like  the  rags  of  shame  hanging  on 
Adam.  Blistering  and  maddening,  the  one  affected  the  body,  the 
other  the  mind. 

1074.  Leaves  us  staked,  etc.  The  condition  of  the  Israelites 
after  their  idolatry.  The  rags  of  shame,  guilt,  falsehood,  and 
apostasy  took  the  place  of  the  washed  garments  that  had  clothed 
them  before.  Their  ornaments  were  made  into  the  molten  calf 
{Exod.  xxxii.  2,  3,  25). 

1079.  The  last  of  evils.  Sha.me  follows  the  comijiission  of  any 
kind  of  sin  and  is  the  final  reward  of  evil  doers  (Dan.  xii.  2). 

1083.  IVill  dazzle  now,  etc.  After  the  idolatry  of  the  Israelites, 
when  Moses  came  a  second  time  from  Sinai  with  the  tables  of  the 
Law,  his  face  shone,  the  people  were  afraid  of  him  and  he  put  a 
veil  over  his  face  (Exod.  xxxiv.  29-35). 

1085.  In  solitude  live  savage,  etc.  Like  the  Cacus  (/ca/cog,  bad) 
whom  Virgil  describes  as  a  half -man,  living  in  a  cave  inaccessible  to 
the  rays  of  the  sun  (^n.  viii.  194,  195).  He  was  the  enemy  of 
Evander  (iv  avrjp,  good  man),  and  his  haunt  was  lit  up  and  himself 
destroyed  by  Hercules. 

1 091.  Bttt  let  us  now,  etc.  The  coming  of  shame  made  it  nec- 
essary for  man  to  disguise  himself,  even  before  the  gaze  of  his  fel- 
lows and  partners  in  guilt. 

1 100.  A^ot  that  kind,  etc.  There  is  a  modesty  which  is  like 
shame  in  its  external  manifestations,  which  shrinks  from  praise, 
and  which  has  no  relationship  whatever  with  the  shame  of  trans- 
gressors. Between  modesty  and  shame,  though  they  may  even 
sometimes  bear  the  same  name,  there  is  a  difference  as  wide  as 
that  between  the  fruitful  and  the  fruitless  fig-tree. 

1 102.  To  Indians  knozvn.  The  part  of  India  referred  to,  be- 
sides being  the  home  of  the  banyan,  or  Indian  fig,  has  been  noted 
from  early  times  for  its  manufacture  of  cotton,  woollen,  and  silk 
fabrics  for  clothing,  so  that  the  place  is  permanently  associated 
with  the  making  of  "  those  troublesome  disguises  that  we  wear." 

1 105.  Daughters  grow,  etc.  Clothing  was  invented  to  cover 
shame  and  often  symbolizes  the  disguise  of  falsehood  invented  to 


Book  IX.]  NOTES  433 

cover  guilt.  The  growth  of  the  banyan  with  its  numerous  stems 
about  the  main  trunk,  and  the  advancement  in  clothing  from  those 
first  fig-leaves  to  the  sumptuous  robes  of  later  times,  are  analogous 
to  the  growth  of  falsehood  where  many  lies  are  required  to  support 
the  first  concealment  of  departure  from  rectitude, 

iioS.  The  Indian  herdsman,  etc.  The  reference  is,  I  think,  to 
a  particular  Indian  herdsman,  Bacchus,  the  tamer  and  yoker  of  the 
wild  animals  of  India.  Wine  has  a  direct  relation  to  dress  {Prov. 
xxiii.  2i).  Bacchus  and  his  revellers  delight  in  masks  —  cover- 
ing every  part  of  the  face  except  the  eyes.  These  masquerades  af- 
ford to  lust  and  crime  their  best  opportunities — they  mark  the  ex- 
treme of  that  sensuality  which  had  only  begun  to  manifest  itself  in 
Adam  and  Eve — a  few  fig-leaves  to  a  whole  forest. 

I  III.  Broad  as  Amazonian  targe.  Milton  is  credited  by  some 
of  the  commentators  with  having  described  the  banyan-tree  accu- 
rately except  that  he  makes  the  leaves  too  large.  But  the  leaves  of 
the  banyan  are  heart-shaped,  and  five  or  six  inches  across.  Be- 
sides, an  Amazonian  targe  is  not  broad,  is  less  than  a  half  shield, 
and  performs  its  office  so  poorly  that  Amazons  in  battle  were  com- 
monly wounded  in  the  breast.  This  is,  no  doubt,  what  led  Milton 
to  make  the  comparison — the  insufficiency  of  the  shield  and  of  the 
leaves  for  covering,  with  a  hint  at  the  effeminacy  implied  in  the 
word  "  aprons."  The  leaves  had  to  be  sewed  together  before  they 
would  cover  the  shame,  as  falsehoods  are  patched  together  to  cover 
a  crime. 

1116.  Columbus  found  the  American.  Physical  nakedness  with 
guilt  in  the  heart  had  reduced  them  to  the  savage  state,  and  God's 
first  mercy  is  to  clothe  them.  Though  clothing  is  used  to  disguise 
man  from  his  fellows,  the  want  of  it  in  a  guilty  state  is  unen- 
durable. 

1 1 19.  As  they  thought,  etc.  Spiritual  nakedness  and  guilt  are 
often  unsuspected  by  their  subjects  {Rev.  iii.  17). 

1 128.  Both  in  subjection  now,  etc.  They  are  in  the  degraded 
and  weakened  condition  of  men  in  the  country  of  the  Amazons, 
where  women  rule.  The  myth  of  the  Amazons  finds  its  realization, 
if  not  in  political,  then  in  spiritual  history  {Isa.  iii.  12). 

1 131.  From  thiis  distempered  breast.  Adam  was  degraded  from 
his  place  as  guide  and  superior  of  Eve,  and  hence  his  anger. 
Jupiter's  anger  at  the  guile  of  Juno,  after  their  slumber  on  Mount 
Ida,  expressed  itself  in  a  speech  much  like  this  of  Adam  (//.  xv. 

14-33). 

1 144    What  words,  etc.     An  exact  translation  of  the  phrase  in 
28 


434  PARADISE  LOST  [Book  IX. 

which  the  irritated  Juno  was  accustomed  to  address  her  spouse  (//, 
i.  552  ;  iv.  25). 

1 1 53.  Was  I  to  have  never,  etc.  Prudence  would  have  kept  her 
there,  but  desire  led  her  away.  That  which  before  the  Fall  should 
have  been  accomplished  by  love  was  afterwards  fixed  by  a  law 
{Gen.  iii.  16). 

1 162.  Then  first  incensed.  Jupiter  was  incensed  at  the  chiding 
of  Juno  (//.  i.  560  ;  xv.  13). 

1 1 68,  Now  upbraided.  By  the  suffering  consequent  upon  trans- 
gression the  Desires  are  turned  back  in  their  tracks  and  become 
accusers  of  the  too  indulgent  Will  {I^om.  ii.  15).  The  Tempter 
has  turned  Accuser. 

1 1 70.  What  could  I  more  ?  The  Will  is  often  right  when  the 
Desires  are  wrong  and  need  restraint  {Rofti.  vii.  18-21).  Original- 
ly the  Desires  were  also  right  and  became  subject  to  vanity  not 
willingly  {Rom.  viii.  20).  Satan's  work  at  Eve's  ear  in  the  Bower 
was  to  corrupt  the  Desires,  which  before  the  Fall  were  free. 

1 188.  The  fruitless  haters,  etc.  Those  who  have  fallen  into 
such  a  snare  must  humble  themselves  and  seek  forgiveness.  With- 
out this  the  time  is  fruitlessly  spent  {Prov.  vi.  i-ii). 


BOOK   X 

1-84.      IMMEDIATE     CONSEQUENCES   OF   THE   FALL — IN 
HEAVEN 

I.  Heiupiis  and  despiteful  act.  Like  the  sowing  of  tares  among 
the  wheat  {Matt.  xiii.  24-28). 

5.  Was  known  in  Heaven.  By  the  fruits  of  sin  in  the  lives  of 
Adam  and  Eve  to  the  angels,  but  by  direct  inspection  of  the  heart 
to  God. 

16.  Manifold  in  sin.  "  For  what  sin  can  be  named  which  was 
not  included  in  this  one  act  ?  It  comprehended  at  once  distrust  in 
divine  veracity,  and  a  proportionate  credulity  in  the  assurances  of 
Satan  ;  unbelief  ;  ingratitude  ;  disobedience  ;  gluttony  ;  in  the  man 
excessive  uxoriousness,  in  the  woman  a  want  of  proper  regard  for 
her  husband,  in  both  an  insensibility  to  the  welfare  of  their  off- 
spring, and  that  offspring  the  whole  human  race  ;  parricide,  theft, 
invasion  of  the  rights  of  others,  sacrilege,  deceit,  presumption  in 
aspiring  to  divine  attributes,  fraud  in  the  means  employed  to  attain 
the  object,  pride  and  arrogance"  {Christ.  Doct.  xi.).  In  confirma- 
tion Milton  quotes  Eccl.  vii.  29  and /ames  ii.  10. 

18.  T/ie  angelic  guards  ascended.  The  guards  were  commanded 
by  Gabriel  (Wisdom),  who  sat  in  the  place  of  judgment  and  de- 
lighted to  dwell  with  men  in  their  primitive  innocence  {Prov.  viii. 
15,  16,  31).  Ovid  says  {Met.  i.  150)  that  Astraea  (see  note  on  iv. 
997)  was  the  last  of  the  immortals  to  leave  earth  on  account  of  its 
vices  and  miseries.  The  angels  were  "mute  and  sad,"  like  Pallas 
under  the  arbitrary  decisions  of  Jove  (//.  viii.  457-460). 

22.  Displeased  all  were,  etc.  The  angels  were  grieved  at  the 
quarrel  between  Adam  and  Eve  as  the  gods  were  at  the  quarrel  be- 
tween Jupiter  and  Juno  (//.  i.  570). 

27.  The  ethereal  people  ran.  The  Greeks  ran  together  to  an  as- 
sembly at  the  call  of  Ulysses  (//.  ii.  208),  and  again  to  receive  ti- 
dings of  the  adventures  of  Ulysses  and  Diomed,  returned  from  the 
Trojan  camp  (//.  x.  542).  The  running  in  these  cases  signifies 
eagerness  for  the  communications  of  Wisdom  {Prov,  ii.  1-5). 


436  PARADISE  LOST  [Book  X. 

37.  Could  not  prevent,  etc.  They  were  striving  against  invinci- 
ble Fate,  for  the  word  of  God  had  already  gone  forth  that  Satan 
would  prevail.  The  power  of  all  the  gods  and  goddesses  availed 
nothing  against  "  all  -  disposing  Jove"  (//.  viii.  20-22).  In  the 
New  Testament  it  is  frequently  stated  that  things  were  done  to 
fulfil  the  word  of  God  spoken  by  the  prophet. 

43.  No  decree,  etc.  God  had  foretold  the  fall  of  Man,  and  it 
would  inevitably  occur,  though  not  by  influence  of  the  foreknowl- 
edge or  prophecy. 

64.  On  the  Son  blazed,  etc.,  as  on  the  mount  of  Transfigura- 
tion {Alark  ix.  3).  The  glorification  of  the  Son  of  God  in  the 
presence  of  Moses  and  Elijah,  representatives  of  the  Law,  may 
symbolize  this  very  thing — the  Messiah's  authority  to  judge  trans- 
gressors leniently,  yet  in  full  satisfaction  of  the  Law. 

80.  Attendance  none  shall  need,  etc.  The  Messiah,  coming  for 
judgment  and  salvation,  says :  "Of  the  people  there  was  none  with 
me  "  {Isa.  Ixiii.  3  ;  compare  "ethereal  people,"  1.  27).  The  object  of 
judgment  was  to  produce  conviction  of  sin,  a  spiritual  result  which 
could  not  have  been  seen  by  the  angels.  The  flight  of  Satan  was 
evidence  of  his  consciousness  of  guilt.  The  serpent,  being  a  brute, 
was  incapable  of  such  consciousness.  Neglect  of  the  distinction 
between  Satan  and  the  serpent  has  made  the  passage  obscure  to 
certain  minds. 

85-228.      JUDGMENT   ON    EARTH 

86.  Hi/n  Thrones  and  Pozvers,  etc.  The  Messiah  is  not  only 
superior  to  all  other  authority  and  power,  but  he  unites  all  the  va- 
rious powers  in  himself.  This  idea  controls  in  the  description  of 
the  judgment  seat  of  the  Ancient  of  Days  in  Dan.  vii. 

88.  To  Heaven-gate.  The  place  of  judgment,  whence  the  roads 
diverge  to  Heaven  and  to  Hell. 

go.  The  speed  of  gods ,  etc.  The  Messiah  is  at  the  same  instant 
in  the  gate,  the  place  of  judgment,  and  on  earth  in  the  presence  of 
man. 

95.  The  evening  cool,  etc.  Gen.  iii.  8,  9.  Landor  objects  to 
the  idea  that  the  wrath  of  the  Messiah,  having  had  time  to  cool, 
was  now  less  violent.  But  it  gives  a  divine  sanction  to  the  apos- 
tolic injunction,  "  Let  not  the  sun  go  down  upon  your  wrath,"  and 
is  not  inconsistent  with  Scriptural  representations  of  God. 

109.  Eve  more  loath,  etc.  Two  reasons  may  be  suggested  for 
this :  first,  that  Eve  was  the  guiltier  of  the  two,  as  may  be  gathered 
from  I  Ti7n.  ii.  14 ;  and,  second,  that  representing  the  element  of 


/ 


I 


Book  X.]  NOTES  437 

Desire  in  wrong-doing,  she  in  her  sin  rather  than  Adam  in  his 
showed  spiritual  estrangement  from  God. 

129.  Whose  failing,  etc.  It  is  the  duty  of  the  husband  to  give 
his  life  for  the  wife  {Eph.  v.  25),  concealing  her  faults  and  bear- 
ing her  punishment. 

142.  Her  doing  seemed,  etc.  This  is  investingher  with  the  essen- 
tial function  of  divinity.  God  only  by  his  actions  can  determine 
right  and  wrong,  and  none  can  call  him  to  account,  or  say  to  him, 
' '  What  doest  thou  ?" 

148.  Resign  thy  manhood.  Manhood  embraces  the  prerogative 
of  ruling,  and  Adam  loses  his  manhood  by  allowing  the  woman  to 
rule,  just  as  Solomon  lost  his  kingdom  through  subjection  to  his 
wives  (i  Kings  xi.  ii). 

165.  Unable  to  transfer,  etc.  The  serpent,  being  mute,  was 
unable  to  shift  the  blame  upon  Satan,  the  prime  offender. 

168.  Justly  then  accursed,  etc.  Not  the  serpent  only,  but  the 
whole  brute  creation  vitiated  in  nature  felt  the  effects  of  the  Fall 
and  lay  under  the  curse  {Rotn.  viii.  22). 

173.  In  mysterious  terms.  Christ  taught  in  parables  which  were 
often  misunderstood  by  those  who  heard  {Afatt.  xiii.  11-13).  The 
disciples,  however,  were  intended  to  understand,  and  Adam  also, 
after  his  repentance,  had  the  meaning  of  the  curse  explained  (xii. 

375-385). 

175-228.  These  lines  are  Gen.  iii.  14-21  and  certain  explanatory 
passages  turned  into  blank-verse. 

229-409.      HADES— THE   BRIDGE   OF   SIN    AND    DEATH 

The  Creator  in  the  beginning  established  a  connection  between 
the  World  and  Heaven  by  a  stairway  of  the  Virtues  (iii.  516,  note); 
the  Fall  made  a  new  connection  with  Hell  out  of  the  Vices  of  men 
and  devils. 

231.  In  countervietv.  This  implies  opposition.  The  fear  of 
Death  restrains  Sin  ;  the  power  of  Sin  to  corrupt  limits  the  rage  of 
Death. 

232.  Oittrageous  is  perhaps  suggested  by  Nebuchadnezzar's  fur- 
nace heated  sevenfold  and  destructive  even  beyond  its  proper  con- 
fines {Dan.  iii.  22  ;  Rev.  ix.  2). 

243.  Methinks  I  feel,  etc.  Like  Hecate,  the  goddess  of  witch- 
craft, "lured  by  the  smell  of  infant  blood,  Sin  is  attracted  to  the 
death  of  Innocence  "  (compare  ii.  662-665  and  notes). 

249.    Thou  niy  shade,    etc.     Death   follows    Sin,   as    Nemesis, 


438  PARADISE  LOST  [Book  X. 

daughter  of  the  Night  (Hesiod,  Theog.  223),  followed  those  who 
had  fallen  under  the  displeasure  of  the  gods. 

252.  Lest  the  difficulty,  etc.  The  possibility  of  a  failure  in  Sa- 
tan's enterprise,  even  after  its  apparent  accomplishment,  is  hinted 
at  in  Gen.  iii.  22. 

256.  To  fotmd  a  path,  etc.  This  seems  to  be  "  the  street  of  the 
great  city  which  spiritually  is  called  Sodom  and  Egypt  "  {Rev.  xi.8). 
Sin  has  been  identified  both  with  the  scarlet  woman  who  represents 
"  that  great  city  which  reigneth  over  the  kings  of  the  earth"  {Rev. 
xvii.  18)  and  with  the  strange  woman  who  presides  over  the  way  to 
Hell  {Prov.  vii.  27).  Sin's  part  in  the  road  is  hinted  at  in  the 
name  Sodom  given  to  the  city  ;  Death's  part  in  the  name  Egypt. 

258.  A  7fiomiment  is  a  reminder,  a  memorial,  such  as  the  tower 
of  Babel  was  intended  for.  The  memorial  of  Babylon  consists  of 
the  lives  of  slaughtered  innocents,  whose  blood  cries  continually  to 
Heaven  for  vengeance  {Rev.  vi.  9-1 1  ;  xvii.  6  ;  xvi.  19). 

267,  Stich  a  scent,  etc.  This  conception  of  Death  unites  the 
dog  and  the  vulture,  both  of  which  feed  upon  the  carcasses  of  the 
slain.  Jove's  griffins,  or  eagles,  are  similar  and  are  consequently 
called  "  winged  hounds"  (yEsch.,  Prom.  Vinct.  803,  1022).  Their 
function  is  to  prey  upon  the  wicked  not  after  but  before  bodily 
death.  They  represent  guilt,  "  which,  though  in  its  primary  sense 
it  is  an  imputation  by  God  to  us,  yet  is  also,  as  it  were,  a  commence- 
ment or  prelude  of  death  dwelling  in  us,  by  which  we  are  held  as 
by  a  bond,  and  rendered  subject  to  condemnation  and  punishment  " 
{Christ.  Doct.  xii.). 

273.  As  when  a  flock,  etc.     Matt.  xxiv.  28  ;  Rev.  xix.  17. 

277.  Scetit  of  living  carcasses.  Guilt  pollutes  the  sinner  while 
living,  so  that  the  "  mind  and  conscience  is  defiled  "  {Tit.  i.  15). 
The  pollution  of  guilt  exhales  the  evil  odor  that  attracts  the 
Avenger. 

279.  Grim  Feature.  The  Greek  Nemesis  (yi.\nii,  to  distribute 
that  which  is  due,  as  "the  wages  of  sin  ")  was  a  personification  of 
the  righteous  anger  of  the  gods,  and  the  epithet  is  therefore  exact. 
Death  is  not  a  creature,  but  a  something  (Feature)  that  "is  not 
and  yet  is  "  {Rev.  xvii.  8). 

283.  Anarchy  of  Chaos.  From  the  events  of  Time — the  acts  of 
lawless  men — the  bridge  of  Sin  and  Death  is  built,  the  record  is 
made  which  consigns  men  to  everlasting  punishment.  Among 
these  events  Sin  and  Death  are  separated  for  a  while,  but  they 
come  together  at  last. 

286.    Solid  or  slimy,  etc.     The  easiest  reference  is  to  the  mate- 


Book  X.]  NOTES  439 

rials  used  in  building  the  tower  of  Babel  —  brick  for  stone  and 
slime  for  mortar  {Gen.  xi.  3),  But  perhaps  a  reference  to  the 
"  abominations  and  filthiness  "  in  the  hand  of  the  scarlet  woman 
{Rev.  xvii.  4)  would  come  nearer  the  poet's  meaning. 

289.  As  when  t7vo polar  wliids,  etc.  A  wind  symbolizes  Sin  in 
Isa.  Ixiv.  6  and  the  terrors  of  Death  in  Job  xxx.  15.  The  former 
is  a  hot  blast  from  the  south,  the  latter  a  cold  one  from  the  north. 

290.  Cronian  Sea.  "Pliny  {Natural  History  \v.  16)  says  that 
the  sea  one  day's  sail  from  Thule  is  frozen  and  is  called  Cronian." 
— Clar.  Press.  Cronian  is  from  Cronus  (Time).  The  use  of  the 
name  confirms  the  foregoing  notes. 

294.  Mace  petrific,  etc.  The  mace  of  Death  is  the  trident  of 
Neptune.  The  mace  is  the  weapon  of  priests  who  are  not  permit- 
ted to  bear  the  sword  ;  and  the  word  "  petrific,"  like  the  subsequent 
word  "  pontifical,"  points  to  the  successors  of  St.  Peter  as  somehow 
aiding  in  the  construction  of  this  portentous  bridge. 

296.  As  Delos,  etc.  Delos  was  raised  to  the  surface  of  the  sea 
and  made  firm  by  order  of  Neptune.  The  liquid  part  of  the  bridge 
material  is  frozen  into  stone-like  solidity  by  the  Gorgon  look  of 
Death. 

298.  With  asphaltic  slittie.  This  feature  connects  the  valley  of 
Death  (compare  "  shoaling,"  1.  288)  with  the  vale  of  Siddim,  where 
there  were  slime-pits  {Gen.  xiv.  10),  and  where,  too,  the  horror  of 
destruction  turned  Lot's  wife  into  a  pillar  of  salt. 

299.  Roots  of  Hell.  I  Tim.  vi.  10.  The  power  of  the  scarlet 
woman  over  the  nations  of  the  earth  is  obtained  through  her  mer- 
chandise {Rev.  xviii.  11- 17). 

304.  A  passage  broad,  etc.     Matt.  vii.  13  ;  jEn.  vi.  126. 

306.  From  Susa,  etc.  "  Shushan  the  palace"  is  an  Old  Testa- 
ment designation.  The  city  bore  the  epithet  ' '  Memnonian ,"  which 
suggests  the  darkness  of  Death,  for  Memnon  is  called  by  Hesiod 
{Theog.  986)  king  of  the  Ethiopians.  The  Memnonium  of  Thebes 
has  been  believed  to  be  a  tomb.  Neptune,  too,  had  his  magnificent 
palace  at  .^gse  under  the  sea  (//.  xiii.  21  ;  Odys.  v.  381). 

311.  And  scourged,  etc.  "  The  Greeks  who,  in  the  bridging  of 
the  sacred  Hellespont,  saw  the  beginning  of  a  long  career  of  auda- 
cious impiety,  gradually  transformed  the  fastenings  with  which  the 
passage  was  finally  secured  into  fetters  and  scourges,  with  which 
the  barbarian  in  his  madness  had  thought  to  chastise  the  aggression 
of  the  rebellious  stream." — Class.  Diet.  Death  bears  "a  whip  of 
scorpions,"  and  Neptune  also  has  his  scourges. 

313.  Pontifical.     The  title  "  pontiff,"  established  by  Numa,  was 


440  PARADISE  LOST  [Book  X. 

afterwards  assumed  by  the  Roman  emperors  and  used  finally  as  a 
sacred  designation  of  the  pope.  The  epithet  is  further  evidence  of 
Milton's  identification  of  Rome  with  the  spiritual  Babylon,  whose 
fall  is  like  that  of  a  great  millstone  ("  pendent  rock")  into  the  sea 
{Rev.  xviii.  2i). 

315.  To  the  self -same  place,  etc.  The  Limbo  of  Vanity.  The 
beginning  of  the  way  of  sin  is  in  foolishness  {Eccl.  x.  13).  Those 
void  of  understanding  enter  the  strange  woman's  house,  which  "  is 
the  way  to  Hell  "  {Prov.  vii.  27). 

320.  In  little  space,  etc.  Near  the  road  leading  from  Earth  to 
Heaven  is  the  house  of  Sin,  which  Hell,  reaching  out  with  a  long 
arm,  had  interposed  so  as  to  draw  men  away  from  Heaven  into  her 
own  broad  road  {Prov.  vii.  12-15).  This  interpretation  requires  "  in- 
terposed" to  be  a  verb,  the  predicate  of  "  Hell,"  and  not  a  passive 
participle.  Masson  inclines  to  the  same  grammatical  construction, 
though  he  does  not  seem  to  take  quite  the  same  meaning  from  the 
clause. 

323.  Three  several  ways.  There  is  a  passage  downward  to 
Earth,  a  stairway  upward  to  the  right  leading  to  Heaven,  a  bridge 
downward  to  the  left  leading  to  Hell.  Here  Sin  begins  her  allure- 
ments, having  her  house  on  the  corner  of  the  street  {Prov.  vii.  8). 
One  of  the  names  of  the  sorceress  Hecate  at  the  entrance  to  the 
lower  world  is  Trivia  {^11.  vi.  13). 

328.  Bettvixt  the  Centaur  atid  the  Scorpion,  etc.  The  time  was 
near  daybreak,  the  twilight  for  which  the  adulterer  waits  {Job  xxiv. 
15-17).  His  highest  object  (zenith)  was  to  avoid  shame  and  pun- 
ishment, represented  in  Centaurus  and  Scorpio. 

336.  Saw  their  shame,  etc.  The  sin  of  the  Israelites  made 
them  naked  to  their  shame  among  their  enemies  {Exod.  xxxii.  25). 

351.  Stupendious  bridge.  The  emotion  at  the  works  of  Sin  and 
Death  surpasses  ordinary  wonder.  St.  John  ' '  wondered  with  great 
admiration."  The  pure  wonder  with  horror,  the  depraved  with 
pleasure  {Rev,  xvii.  6,  8  ;  xiii.  3). 

362.  Though  distant,  etc.  The  power  of  sorcery  is  here  de- 
scribed. Egyptian  sorcerers  by  their  enchantments  called  up  frogs 
upon  the  land  of  Egypt  {Exod.  viii.  7).  The  three  frog-like  spirits 
of  Rev.  xvi.  13  appear  to  represent  Satan,  Sin  and  Death,  and  the 
miracles  attributed  to  them  emanate  from  their  sorcerous  power. 

371.  Portentous  bridge.  "Portentous"  involves  the  idea  of 
presaging  calamities,  causing  fear  in  those  subject  to  death  {Heb. 
ii.  15). 

381.  His  quadrature,   etc.     The  term  "quadrature"  seems  to 


Book  X.]  NOTES  441 

have  been  universally  misunderstood.  Lexicographers  have  in- 
vented the  new  definition  of  "  a  quadrate,  a  square."  Commenta- 
tors agree  in  taking  it  to  signify  a  square  or  cubic  form,  though 
everywhere  else  the  word  has  a  different  and  well-understood  sense. 
The  moon  is  in  her  quadratures  when  half  her  disc  is  illuminated ; 
at  the  close  of  the  second  book  Heaven  is  compared  to  the  moon  ; 
and  the  two  passages  together  confirm  the  contention  that  the 
"  quadrature  "  of  Heaven  is  of  the  shape  of  a  half  moon.  Sin  can 
therefore  depreciate  Heaven  by  speaking  of  it  as  a  mere  hemisphere 
in  contrast  with  the  perfect  sphere  of  the  World. 

389.  Near  Heaven's  door.  Bunyan  saw  a  way  to  Hell  even  from 
the  gate  of  Heaven. 

395.  Them  to  acquaint,  etc.  When  the  Philistines  were  suc- 
cessful over  Israel  and  Saul  and  his  sons  fell  by  their  own  hands 
on  the  battle-field  of  Mount  Gilboa,  the  victors  published  it  "in 
the  house  of  their  idols  and  among  the  people."  Not  only  did 
they  proclaim  their  victory,  but  placed  trophies  of  it — the  armor  and 
body  of  Saul— in  the  house  of  Ashtaroth  (the  stars)  and  on  the  wall 
of  Beth-shan  (house  of  ivory — probably  representative  of  the  sky). 
The  trophies  of  Satan's  victory  over  Adam,  king  of  a  larger  Israel, 
are  likewise  hung  in  the  sky,  when  Sin  and  Death  take  possession 
thereof  (i  Sam.  xxxi.  9,  10  ;  2  Sam.  i.  20). 

404.  Plenipotent  on  earth.  The  devil  gives  power  to  death 
{Heb.  ii.  14)  and  the  dragon  to  the  terrible  beast  of  Revelation 
{Rev.  xiii.  2,  4). 

410-584.      CONSEQUENCES   OF  THE   FALL— IN   HELL 

The  scene  is  changed  back  to  Pandemonium  and  the  action  is 
analogous  to  events  in  the  history  of  the  real  and  the  spiritual 
Babylon. 

412.  Spreading  their  bane,  etc.  Newton  thinks  that  Milton  here 
adapts  to  his  own  use  Ovid's  journey  of  Envy  to  Athens  {Met.  ii. 
793  et  seq.).  The  approach  of  Death  sickens  all  nature  ;  and  it  is 
the  malign  influence  of  the  planet  Earth  that  smites  the  neighbor- 
ing planets  with  eclipse  and  pales  the  glory  of  the  far-off  stars. 

415.  Causey  signifies  a  road  paved  with  stone.  The  bridges  of 
Xerxes  were  really  causeways  against  which  the  angry  Hellespont 
roared  and  finally  broke  them  down. 

419.  Wide  open  and  unguarded.  So  Cyrus  and  his  Persians 
found  the  gates  of  Babylon  on  the  night  when  the  city  was  taken. 

427.    These  kept  their  watch,  etc.     There  was  no  armed  force  to 


442  PARADISE  LOST  [Book  X. 

resist  Cyrus  until  he  came  to  the  palace,  where  Belshazzar  (Nabu- 
nahid)  was  feasting  his  lords  while  the  Medes  were  taking  the  city 
{Dan.  v.).  Anxiety  and  fear  entered  the  palace  on  account  of  the 
handwriting  on  the  wall, 

431,  As  when  the  Tartar,  etc.  The  Tartar  retreats  from  that 
region  known  to  biblical  writers  as  Meshech,  and  the  Bactrian 
Sophi  from  that  known  as  Tubal,  the  one  lying  northwest,  the 
other  east,  of  the  Caspian  Sea.  The  tribes  of  these  regions  are  the 
prophetic  Gog  and  Magog,  who,  after  their  descent  upon  the  land 
of  God's  people,  retire  to  the  mountainous  region  of  the  Caucasus, 
easy  of  defence. 

435.  The  reahn  of  Aladule.  Aladule  was  the  last  king  of  Armenia 
before  its  conquest  by  the  Turks.  The  retreat  of  the  Sophi  left  de- 
serted the  country  eastward  of  his  kingdom  around  the  Caspian 
Sea ;  the  retreat  of  the  Tartars  was  from  the  western  side  of  the 
sea.  Fear  drew  the  population  of  Hell  about  its  capital,  as  the 
tribes  were  drawn  from  both  sides  of  the  Caspian  to  the  mountains. 
Fear  paralyzes  the  arms  of  the  sinner,  so  that  for  the  time  evil  ex- 
ists in  the  heart  rather  than  the  act.  The  fear  of  punishment  to 
come  with  the  reappearance  of  Satan  paralyzed  Hell. 

442.  In  shozu  plebeian,  etc.  Fear  of  the  consequences  of  his 
crime  was  doubtless  the  reason  for  his  assumed  humility.  The 
expectation  of  judgment  had  quelled  the  old  spirit  of  boasting 
{Heb.  X.  27). 

444.  Plutonian  hall.  "  Plutonian"  is  from  Plutus,  the  god  of 
wealth.  Like  Belshazzar's  capital,  with  its  vessels  of  gold  and  sil- 
ver from  the  temple  of  Jerusalem,  Pandemonium  held  the  spoils  of 
Paradise. 

448.  Saw  unseen,  etc.  The  helmet  of  Pluto  rendered  its  wearer 
invisible.  Regaining  confidence  among  his  helpers  and  on  his  im- 
perial throne,  Satan  presently  manifested  himself  in  his  true  form, 
flashing  star-like  from  a  cloud,  as  Apollo  did  in  his  temple  at 
Delphi  {Horn.  Hymn). 

458.  Congratnlant.  The  throng  of  representative  spirits  did 
homage  by  shouting  ;  the  peers,  in  virtue  of  their  equality,  ap- 
proached him  on  terms  of  intimacy  {Isa.  xiv.  9). 

471.  Unreal,  because  it  is  the  place  of  nonentity,  chance  and 
death. 

476.  The  untractable  Abyss.  The  "  chasm  "  or  "  gulf  "  in  front 
of  Hell-gates. 

In  the  wotnb,  etc.  Among  the  storm-tossed  atoms  in  the  ele- 
mental war. 


Book  X.]  NOTES  443 

478.  Fiercely  opposed,  etc.  This  has  been  regarded  as  a  lie  of 
Satan's,  but  it  can  be  so  taken  only  by  assigning  more  importance 
to  the  words  of  the  old  Anarch  than  to  the  obstacles  actually  en- 
countered. 

480.   Protesting  fate  supreme.     An  allusion  to  Luke  xvi.  26. 

488.  Worth  your  laughter  !  When  God  is  angry  with  his  peo- 
ple, their  "enemies  laugh  among  themselves"  {Ps.  Ixxx.  6), 

508.  A  dismal  universal  hiss,  etc.  "The  triumphing  of  the 
wicked  is  short."  "The  viper's  tongue  shall  slay  him"  {Job  xx, 
5,  i6j. 

511.  His  visage  drawn,  etc.  The  process  of  the  metamorphosis 
is  copied  from  Ovid's  story  of  the  transformation  of  Cadmus  into 
a  dragon  {Met.  iv,  563-603). 

518.  Hiss  for  hiss.  While  following  Ovid  Milton  does  not  for- 
get the  scene  in  Belshazzar's  palace.  The  handwriting  on  the  wall 
that  interrupted  the  festivities  produced  a  change  in  Belshazzar, 
first  in  his  countenance,  then  in  the  joints  {arma)  of  his  loins,  then 
in  his  knees  smiting  together  (intertwining),  then  in  his  descent  to 
the  very  dust  because  of  fear,  then  also  in  his  voice,  which,  ex- 
pressing his  terror,  must  have  been  strongly  aspirated,  like  the  hiss 
of  serpents.  Similar  changes  must  have  come  over  Belshazzar's 
lords  and  princes. 

520.  His  bold  7'iot.  The  word  "  riot  "  can  hardly  be  understood 
except  from  the  scene  in  Belshazzar's  palace  with  its  noise,  drunk- 
enness and  blasphemy  {Dan.  v.  3-9). 

523.  Complicated  monsters,  etc.  The  king  had  a  hurried  confer- 
ence with  the  magicians,  astrologers,  Chaldeans,  and  soothsayers, 
probably  the  lowest  orders  in  the  kingdom,  but  none  could  inter- 
pret the  writing  or  escape  the  general  terror. 

524.  Scorpion  and  asp,  etc.  The  different  grades  of  authorities 
in  Babylon  seem  to  be  represented  by  the  kinds  of  serpents  in 
about  this  order:  sheriffs,  captains,  judges,  princes,  governors, 
counsellors  (lawyers),  and  treasurers.  The  epithet  "drear"  ap- 
plied to  "  elops  "  is  perfectly  intelligible  on  this  explanation.  The 
counsellors  are  "drear,"  because  mute  in  the  crisis  {Dan.  iii.  3). 
An  instance  where  dignitaries  are  compared  directly  to  serpents  is 
found  in  Isa.  xiv.  28,  29. 

526.  Not  so  thick,  etc.  Gorgon  in  the  myths  is  the  storm-cloud, 
its  blood  is  rain,  and  the  serpents  formed  are  streams  of  water. 
Of  the  islands  named  Ophiusa  Rhodes  is  the  most  noted  in  fable 
and  song.  It  was  first  inhabited  (according  to  Diod.  Sic.  and 
Stj-abo)  by  the  Telchines  who  were  styled  Yiol  QaXdacrrjg,  Sons  of 


444  PARADISE  LOST  [Book  X. 

the  Sea,  and  were  powerful  enchanters  able  to  "  summon  at  pleas- 
ure clouds,  rain,  hail,  and  snow."  The  fable  evidently  hints  at 
the  numerous  streams  that  water  the  island  and  here  symbolize  the 
transformed  devils.  When  men  are  in  terror  their  hearts  are  said 
to  melt  and  become  like  water  {Josh.  vii.  5).  It  is  fear,  then,  that 
transforms  the  evil  spirits  and  humbles  them  in  the  dust. 

530.  In  the  Pythian  vale,  etc.  Python  (from  ttvOu),  to  rot)  sug- 
gests the  moral  stench  that  envelops  the  name  of  the  wicked  {Prov. 

540.  Horrid  sympathy.  Met.  iv.  594,  598.  The  humiliation, 
torment,  and  sorrow  of  Babylon  spread  to  the  kings,  merchants, 
sailors,  and  all  who  had  commerce  with  her.  Their  riches  van- 
ished when  the  great  city  bought  their  merchandise  no  more 
{Rev.  xviii.). 

548.  A  grove  hai'd  by,  etc.  Met.  iv.  600.  As  water  causes  seeds 
or  dry  roots  to  grow  {Job  xiv,  8,  9),  so  fear  and  humiliation  have 
their  proper  growth  of  real  or  affected  penitence  (2  Cor.  vii.  10). 
When  the  Pharisees  and  the  Sadducees  came  to  receive  baptism 
from  John,  he  addressed  them  as  a  "generation  of  vipers"  and 
admonished  them  to  "bring  forth  fruits  meet  for  repentance" 
{Matt.  iii.  7,  8). 

551.  The  bait  of  Eve.  The  tree  of  Knowledge  promised  god- 
head and  brought  death.  This  is  also  the  effect  of  false  repentance, 
or,  to  use  Milton's  word  and  the  language  of  Babylon,  of  penance. 
Compare  Col.  ii.  23. 

553.  Imagining  for  one,  etc.  The  system  of  penance,  estab- 
lished by  a  corrupt  hierarchy,  demanded  abstinence  from  almost 
everything  that  makes  life  tolerable  ( Tim.  iv.  1-4).  Christ  himself 
was  censured  for  his  eating  and  drinking  {Matt.  xi.  ig). 

557.  To  delude  them.  The  Pharisees  had  a  complete  system  of 
penance,  fasts,  tithes,  and  slavish  observances  for  their  painful  de- 
votion to  which  Christ  called  them  fools. 

559.  Thicker  than  the  snaky  locks,  %\.z.  Zra.  xiv.  ii,  Megaera 
{fxeyaipto,  to  grudge)  is  one  of  the  Furies  and  seemingly  personates 
Envy.  The  evil  spirits  grudge  men  even  God's  natural  gifts  and 
induce  them  foolishly  to  deny  themselves  all  innocent  enjoyments. 

561.  Fruitage  fair  to  sight.  The  system  of  penance  varnishes 
over  a  corrupt  life,  but  does  not  remove  the  corruption.  The  tree 
brings  forth  fruit  after  its  own  kind,  which  looks  well  enough  ex- 
ternally, but  is  corrupt  within  {Matt,  xxiii.  25,  27). 

Like  that  which  grew,  etc.  Deut.  xxxii.  32,  33.  "  The  story 
of  the  Dead  Sea  apples,  or  apples  of  Sodom,  fair  outside  but  full 


Book  X.]  NOTES  445 

of  ashes  within,  had  its  origin  in  the  fact  that  there  is  in  that  re- 
gion an  apple -like  fruit  which  explodes  on  pressure," — Masson. 
Josephus,  by  telling  the  story,  gives  it  sufficient  dignity  for  this 
poem. 

563.  Not  the  touch  but  taste  deceived.  Notwithstanding  the  con- 
trary opinion  of  Masson  and  others,  I  gather  from  this  language 
that  the  fruit  of  the  infernal  vale  deceived  the  taste  as  well  as  the 
touch  and  was  swallowed,  but  only  to  be  ejected  again  {Job  xx. 

14,  15). 

566.  Chewed  bitter  ashes,  etc.  Ashes  are  the  residuum  when  a 
fire  has  burned  out ;  dregs,  when  the  wine  has  been  drawn  off. 
When  the  fire  of  lust  has  gone  down,  and  the  exhilaration  of  pleas- 
ure has  passed  off,  there  remain  remorse  and  despair.  Repentance 
to  salvation  is  something  "  not  to  be  repented  of"  and  brings  for- 
giveness and  peace  ;  but  remorse  is  hateful. 

575.  Yea7'ly  etijoined,  some  say,  etc.  Corresponding,  perhaps,  to 
the  remembrance  of  sins  made  every  year  in  the  celebration  of  the 
Passover,  which  lasted  seven  days  {Exod.  xii. ;  Heb.  x,  3), 

579.  Purchase.  Alluding  to  the  ransom  which  the  Redeemer 
paid  to  release  the  world  (from  the  devil's  possession,  as  some  say) 
{Matt,  xx,  28  ;  i  Tim.  ii.  6), 

581,  Ophion  with  Eurynome,  etc.  The  myth  is  quoted  to  sug- 
gest, I  think,  the  full  possession  of  the  Antediluvian  world  gained 
by  the  devil  through  Eve  and  her  descendants,  "  the  daughters  of 
men."  Saturn  (Time)  and  Ops  (Wealth)  dispossessed  them  after 
the  Deluge  by  means  (i)  of  shortened  lives  on  earth,  and  (2)  the 
prosperity  divinely  conferred  upon  the  good  and  the  calamities 
visited  upon  the  evil.  Thus  the  world  was  governed  in  the  inter- 
ests of  righteousness  before  the  Law  (Dictsean  Jove)  was  born. 

585-719.      CONSEQUENCES— ON    EARTH 

Changes  on  a  large  scale  in  the  physical  condition  of  the  World 
are  caused  by  the  entrance  of  Death.  These  produce  a  necessity 
for  subsequent  changes  in  human  life  to  correspond. 

587,  Once  actual,  now  in  body,  etc.  A  distinction  is  made  be- 
tween the  sinful  act  and  the  innate,  continual  propensity  to  sin, 
which,  as  Milton  observes  {Christ.  Doct.  ix.),  "is  called  in  Script- 
ure '  the  old  man  and  the  body  of  sin,'  Rom.  vi.  6  ;  Eph.  iv.  22  ; 
Col.  iii.  9." 

589,  Not  mounted  yet,  etc.  Rev.  vi.  8.  The  sense  is  that 
though  death  would  follow  Adam,  yet  complete  possession  was  still 


446  PARADISE  LOST  [Book  X. 

a  long  way  off.  After  the  Deluge  the  term  of  human  life  was  greatly 
diminished. 

591.  All-conqtiering  Death.  The  epithet  would  apply  as  well  to 
the  beast,  which,  as  we  have  seen,  Milton  takes  for  Death  {^Rev. 
xiii.  7). 

598.  Alike  is  Hell,  etc.  He  does  not  respect  anything,  however 
excellent  or  evil,  so  as  to  spare  it.  He  is  an  enemy  to  the  bad  as 
well  as  the  good. 

601,  Unhide-bound  corpse.  Paul  speaks  of  the  body  of  death 
{Rom.  vii.  24).  The  beast  in  Daii.  vii.  23,  like  that  of  Revela- 
tion identified  with  Milton's  Death,  is  one  that  "shall  devour  the 
whole  earth  "  {Hah.  ii.  5). 

603.  On  these  herbs,  etc.  Death  fed  on  them  at  least  as  soon  as 
man  began  to  take  them  for  food,  and  they  were  given  for  this 
purpose  after  the  Fall  {Gen.  iii.  18).  Before  the  Fall  only  the 
fruit  of  trees  was  given,  and  not  even  vegetable  death  was  required 
for  man's  sustenance.  Animals  were  given  for  food  only  after  the 
Deluge  {Gen.  ix.  2,  3),  but  for  clothing  and  sacrifice  we  know  that 
they  were  killed  before. 

606.  The  scythe  of  Time.  The  ancient  Saturn  (Cronus,  Time) 
was  armed  with  a  scythe  or  sickle.  In  the  Apocalypse  there  appears 
"  one  like  the  Son  of  Man  "  having  a  sickle  and  reaping  the  earth. 
An  angel  with  a  sickle  likewise  appears  gathering  "  the  clusters  of 
the  vine  of  the  earth  "  {Rev.  xiv.  16,  19).  The  sickle  is  in  all 
these  cases  probably  the  same,  though  what  it  gathers  may  be 
either  preserved  or  destroyed. 

610.  Betook  them  several  ways.  Sin  could  reside  only  in  man, 
while  Death  could  as  yet  attack  only  the  lower  creation. 

616.  See  with  what  heat,  etc.  Landor  has  censured  Milton  for 
attributing  "much  of  the  foulest  language"  in  the  poem  to  the 
Almighty,  and  others  have  concurred  in  the  censure.  But  Sin  and 
Death  are  called  "dogs,"  first,  because  dogs  actually  devour  the 
flesh  and  blood  of  the  dead  (i  Kings  xxi.  23,  24) ;  and,  secondly, 
because  they  symbolize  the  power  of  death  {Ps.  xxii.  15-20).  The 
eagle,  or  vulture,  also  noted  for  feasting  upon  dead  bodies,  has 
been  called  the  "winged  hound  of  Jove,"  just  as  Sin  and  Death 
are  called  God's  hell-hounds.  These  vultures  are  properly  men- 
tioned with  strong  abhorrence.     They  are  not  God's  creatures. 

620.  Impute  folly,  etc.  To  expect  the  recovery  of  anything  left 
in  the  hands  of  Death  seems  unreasonable.  Sarah  laughed  when, 
though  as  good  as  dead  for  this  purpose,  she  was  promised  a  son 
{Gen.  xviii.  12-15);  Christ  was  derided  when  he  said  that  the  dead 


Book  X.]  NOTES  447 

maiden  was  only  sleeping  {Matt.  ix.  24),  When  Paul  spoke  of  the 
Resurrection  the  Athenians  mocked  {Acts  xvii.  32). 

630.  Draff  and  filth.  Corruption  cannot  inherit  incorruption  ; 
and  death  swallows  up  the  corruption,  leaving  the  spiritual  body  to 
be  raised  in  purity  and  immortality  (i  Cor.  xv.  35-54). 

632.  Cranuned  and  gorged,  etc.  The  fowls  are  "  filled  with 
flesh"  in  the  great  final  battle  with  the  Word  {Rev.  xix.  21). 

647.  "  The  new  Heaven  and  Earth  are  to  rise  from  the  con- 
flagration (2  Pet.  iii.  12,  13)  or  to  descend  {Rev.  xxi.  2)." — Clar. 
Press. 

649.  Calling  forth  by  name,  etc.  God  calls  the  host  of  heaven, 
whether  stars  or  angels,  by  their  names  {Ps.  cxlvii.  4  ;  Isa.  xl.  26), 
It  matters  not  here  whether  separate  beings  have  charge  of  the 
heavenly  bodies,  or  whether  the  latter  are  obedient  of  their  own 
accord. 

653.  Cold  and  heat  scarce  tolerable.  Ovid,  Met.  i.  119,  120  ;  Ps. 
cxlvii.  17,  etc. 

656.  To  the  blanc  moon.  The  paleness  of  the  moon  indicated 
superfluous  moisture  in  the  air,  and  her  "  office,"  therefore,  was  to 
deluge  the  earth  with  rain.  Lunar  influence  was  supposed  to 
cause  madness. 

657.  To  the  other  five,  etc.  Planetary  influence  seems  to  be  as- 
sumed in  Ps.  cxxi.  6  d^nd^  Judg.  v.  20.  The  planets  (including  Sun 
and  Moon)  gave  name  to  the  days  of  the  week,  and  their  influence 
produced  the  different  temperaments — Jovial,  Saturnine,  Mercurial, 
etc.  All  of  the  aspects  here  specified,  and  not  merely  a  few  of 
them,  as  has  been  held,  are  of  "  noxious  efficacy." 

66r.  Taught  the  fixed,  etc.  Virgil  {Georg.  i. )  mentions  the 
Kids,  the  Dragon  and  Arcturus,  as  tempestuous  in  their  rising. 
The  Pleiades  were  favorable  to  mariners  and  their  ' '  sweet  influ- 
ence" is  referred  to  \nJob  xxxviii.  31. 

668.  Some  say,  etc.  Since  before  the  Fall  the  equator  is  sup- 
posed to  have  coincided  with  the  ecliptic,  it  follows  that  one  or 
the  other  circle  must  have  altered  its  position.  If  the  Ptolemaic 
system  were  true,  the  ecliptic  must  have  been  moved  ;  if  the  Coper- 
nican,  the  equator. — Keightley.     Compare  Ps.  ix.  6. 

673.  To  Taurus,  etc.  Leaving  out  Aries  on  the  equatorial  lirte^ 
where  the  Sun  now  moved,  the  enumeration  includes  the  rest  of 
the  signs  in  the  northern  hemisphere,  and  with  Capricornus  in  the 
extreme  south  marks  out  the  limits  of  the  seasons.  ''Atlantic 
sisters;  the  seven  daughters  of  Atlas,  the  Pleiades  ;  seven  stars  in 
the  constellation  Taurus.     Spartan  twins;    Gemini,  i.e..  Castor 


448  PARADISE  LOST  [Rook  X. 

and  Pollux,  sons  of  Leda,  wife  of  Tyndareus,  king  of  Sparta." — 
Clar.  Press. 

678.  Else  had  the  spring,  etc.  In  the  Golden  Age  spring  was 
perpetual ;  but  with  the  Silver  Age  came  the  four  seasons  {Met.  i. 
107-118). 

685.  Forbid  the  snow,  etc,  Masson  understands  "forbid"  to 
mean  "would  have  prevented  from  coming  to."  Estotiland,  an 
old  name  for  Greenland,  was  regarded  as  the  most  northern  land 
in  the  world,  while  the  island  south  of  Magellan  was  the  most 
southern.  The  idea  is  that  but  for  the  fall  of  man  snow  would 
have  been  kept  from  the  earth.  This  is  a  favorite  fancy  with 
poets,  perhaps  justified  by  Job  xxxviii.  22,  23. 

688,  Thyestean  banquet,  etc.  In  the  banquet  the  father,  Thyestes, 
was  caused  unwittingly  to  devour  the  flesh  01  his  murdered  chil- 
dren, and  "the  sun,  it  is  said,  at  the  sight  of  this  horrible  deed 
checked  his  chariot  in  the  midst  of  his  course."  The  eating  of  the 
forbidden  fruit  was  a  Thyestean  banquet,  for  in  it  Adam  was  de- 
vouring his  descendants,  who  by  his  act  became  the  prey  of  Death. 
That  heavenly  bodies  are  affected  by  crimes  on  earth  is  shown  at 
the  crucifixion  of  Christ,  when  "  the  sun  was  darkened." 

696.  Norwnhega  is  a  province  "  coinciding  with  the  present  New 
England  and  part  of  New  York  ;"  Sajnoieda  is  in  the  northeastern 
part  of  Siberia.  The  cold  here  is  intenser  than  in  the  same  lati- 
tudes elsewhere,  and  hence  they  may  represent  those  "mountains 
of  brass  "  between  which  God's  artillery  is  kept.  The  four  winds 
from  this  "brazen  dungeon"  between  Norumbega  and  Samoieda 
very  likely  are  intended  to  take  the  place  of  those  four  chariots 
coming  from  between  two  mountains  of  brass  in  Zech.  vi,  1-8. 
They  are  equipped  with  God's  artillery,  snow  and  hail  {Job  xxxviii. 
22,  23). 

701.  With  adverse  blasts,  etc.  Job  xxxvii.g;  Zech.  ix.  14,  The 
noise  of  the  whirlwind  is  associated  with  the  roaring  of  lions,  and 
hence  the  whirlwinds  of  the  south  are  said  to  come  from  Sierra 
Leone,  the  Lion  Mountains,  The  sun  is  in  the  constellation  Leo 
during  the  extreme  heat  of  summer.  Lions  and  heat  are  also 
brought  together  in  Job.  iv.  9-1 1. 

704.  The  Levant  and  the  Ponent,  etc.  "  Eurus  and  Zephyr, 
called  also  Levant  and  Ponent  (rising  and  setting)  are  the  east  and 
west  winds." — Clar.  Press.  "Sirocco  (ventus  Syrus)  blows  from 
the  southeast,  and  Libecchio  (ventus  Libycus)  from  the  south- 
west."— Keightley.  The  east  wind  in  Scriptural  lands  is  exceed- 
ingly dry  and  parching  {Gen.  xli,  6).     The  Sirocco,  or  Simoom,  is 


Book  X.]  NOTES  449 

supposed  to  have  destroyed  Sennacherib's  host  (2  Kings  xix.  7). 
Libecchio  may  have  been  one  of  the  winds  encountered  by  Paul  in 
his  voyage  to  Rome  and  by  Jonah  in  his  flight  to  Tarshish. 
Zephyrus  is  put  by  Virgil  among  the  noxious  winds  [yEn.  i.  131). 

713.  Fled  him,  etc.  Fear  takes  the  place  of  the  original  servi- 
tude {Gen.  ix.  2). 

720-1006.      HUMAN    DESPAIR 

The  weight  of  the  divine  judgment,  the  prospect  of  inevitable 
death,  and  the  wretchedness  caused  by  domestic  discord  lead  Eve 
(like  Job's  wife)  to  the  proposal  of  suicide. 

720-728.  O  miserable  of  happy  !  Compare  lament  of  Job  when 
his  prosperity  was  changed  into  adversity  {Job  xxix.  2,  20  ;  xxxi. 

33)- 

728,  729.  William  Lauder  in  1750  professed  to  have  found  these 
lines  in  the  Adamus  Exnl,  a  very  rare  work  of  Grotius,  and  11.  616, 
617  of  this  book  in  a  work  by  a  certain  Jacobus  Masenius.  It  has 
been  pointed  out  that  Lauder  himself  dishonestly  made  Latin  out 
of  the  English  for  the  purpose  of  convicting  Milton  of  "  plagiar- 
ism."    See  note  on  i.  261. 

730.  Increase  and  mtdtiply.  The  result  of  the  command  given 
in  Gen.  i.  28  is  described  in  Gen.  vi.  The  injunction  was  repeated 
after  the  Deluge,  as  if,  in  view  of  experience,  it  might  seem  doubt- 
ful whether  the  race  ought  to  be  propagated  {Gen.  ix.  i,  7). 

741,  Heavy  though  in  their  place.  The  weight  of  things  is  the 
measure  of  the  force  which  draws  them  to  the  centre  of  the  earth. 
At  the  centre  all  weight  is  lost,  but  the  curses  of  posterity  lose  noth- 
ing of  their  heaviness  when  they  find  their  proper  centre  in  Adam. 

751.  Thy  terms  too  hard,  etc.  Adam's  spirit  is  that  of  the  un- 
profitable servant  and  deserves  his  rebuke  and  punishment  {Matt. 
XXV.  24-30).     The  temper  of  Job  was  dififerent  {Job  i.  21  ;  ii.  10). 

764.  Not  thy  election,  etc.  What  one  does  by  necessity  he  feels 
less  responsibility  for  than  what  he  does  by  free  will.  God  acted 
under  no  necessity  when  he  created  man  {James  i.  18). 

778.  My  mother's  lap.  The  goddess  Terra  had  the  surname  of 
Magna  Mater  among  the  ancients. 

784.  Lest  that  pure  breath,  etc.  The  doubt  of  the  Preacher 
comes  to  torment  Adam  {Eccl.  iii.  20,  21  ;  xii.  7).  Milton  did  not 
accept  the  idea  of  an  immortality  of  the  soul  apart  from  the  body 
and  prior  to  the  Resurrection.  It  was  the  heathen,  not  the  Chris- 
tian, idea  of  immortality  that  tormented  Adam. 
29 


450  PARADISE  LOST  [Book  X. 

786.  Then  in  the  grave,  etc.  Milton  interprets  the  expression 
"spirits  that  are  in  prison"  (i  Pet.  iii.  19)  as  descriptive  of  the 
state  of  the  dead,  and  equivalent  to  in  sepulchro,  in  the  grave 
{Christ.  Doct.  xiii.). 

792.  All  of  me  then  shall  die.  Chap.  xiii.  of  the  Christ.  Doct.  is 
devoted  to  the  proof  of  this  proposition  :  "  Inasmuch,  then,  as  the 
whole  man  is  uniformly  said  to  consist  of  body,  spirit,  and  soul 
(whatever  may  be  the  distinct  provinces  severally  assigned  to  these 
divisions),  I  shall  show  first  that  the  whole  man  dies,  and  secondly, 
that  each  component  part  suffers  privation  of  life." 

806.  By  zvhich  all  causes,  etc.  Newton  finds  here  one  of  the 
axioms  of  scholastic  philosophy,  "  Omne  efficiens  agit  secundum 
vires  recipientis,  non  suas." 

816.  Incorporate  both.  The  meaning  is  that  as  both  reside  in 
the  same  body  {Rom.  vii.  24)  so  death  will  last  while  he  lasts,  and 
both  may  be  eternal. 

822.  Ah,  7uhy  should  all,  etc.  To  reconcile  the  principle  of  pun- 
ishing the  children  for  the  sins  of  the  father  with  the  just  principle 
of  making  every  man  suffer  for  his  own  sin  Milton  says  :  "  It  is  a 
principle  uniformly  acted  upon  in  the  Divine  proceedings,  and 
recognized  by  all  nations  and  under  all  religions  from  the  earliest 
period,  that  the  penalty  incurred  by  the  violation  of  things  sacred 
(and  such  was  the  tree  of  knowledge  of  good  and  evil)  attaches 
not  only  to  the  criminal  himself,  but  to  the  whole  of  his  posterity, 
who  thus  become  accursed  and  obnoxious  to  punishment"  {Christ. 
Doct.  xi.). 

825-856.  We  need  hardly  look  outside  of  Job's  lament  for  a  sin- 
gle thought  of  this  passage. 

861.  With  other  echo,  etc.  In  the  days  of  his  health  and  pros- 
perity the  words  of  Job  had  an  echo  of  blessings  instead  of  curses 
{Job  xxix.  11-13). 

864.  Desolate  is  used  as  of  a  woman  forsaken  by  her  husband. 
Adam,  being  "incensed"  at  Eve,  was  spiritually  estranged,  how- 
ever near. 

871.  Thy  inward  fraud.  The  serpent  was  the  subtlest  beast  of 
the  field,  and  the  evil  woman  is  "  subtile  of  heart"  {Prov.  vii.  10). 
Jupiter  charges  Juno  with  like  dishonest  subtlety  (//.  xv.  14). 
F'emale  beauty  as  a  mask  in  these  cases  covers  moral  ugliness. 

875.  WandeHng  vanity,  etc.  The  characteristic  of  a  good 
housewife  is  "keeping  at  home"  and  of  a  bad  one  "wandering 
about  from  house  to  house  "  ( Tit.  ii.  5  ;  i  Tim.  v.  13)  and  frequent- 
ing the  most  public  places  {Prov.  ix.  14). 


Book  X.]  NOTES  451 

885.  Crooked  by  nature,  etc.  The  rib  becomes  to  the  angry  hus- 
band a  symbol  of  woman's  character,  its  crookedness  of  her  wan- 
dering disposition,  and  its  origin  from  the  left  side  of  her  tendency 
to  evil  (i  Tim.  v.  13,  15).  The  supernumerary  rib  would  incline 
man  to  wrong  while  it  remained  either  in  his  body  or  by  his  side. 
The  rib  being  altogether  removed,  i.e.,  the  woman  and  the  need  of 
her,  man  would  have  remained  upright. 

888.  Gh,why  didGod,&ic.  Critics  have  noted  the  resemblance  of 
this  to  a  passage  in  Euripides  {Hippolytus,  616).  Certain  utter- 
ances of  St.  Paul  advising  against  marriage  give  additional  point 
to  the  question  (i  Cor.  vii,). 

890.  Spirits  masculine.  There  is  no  distinction  of  sex  in  Heaven 
{Matt.  xxii.  30). 

891.  Fair  defect,  etc.  Created  to  meet  a  want  of  man's  nature, 
she  is  taken  as  the  representative  of  a  defect  {Gen.  ii,  18). 

896.  Disturbances,  etc.  The  history  of  Israel  furnishes  many 
instances  of  disaster  in  the  government  wrought  by  feminine  in- 
trigue. Solomon's  wives ,  Jezebel,  Athaliah,  and  Ahab's  daughters 
at  once  occur  to  the  mind. 

901.  Who??i  he  wishes,  etc.  Merab,  Saul's  eldest  daughter,  after 
being  promised  to  David,  was  withheld  from  him  and  given  to  an 
obscure  man  (i  Sain,  xviii.  ig).  The  fact  that  Michal,  a  younger 
daughter  of  Saul,  who  loved  David,  was  soon  after  given  to  him 
indicates  that  Merab  herself  may  have  been  unwilling  to  form  the 
alliance.  Michal  was  afterwards  taken  from  David  and  given  to 
another  (i  Sam.,  xxv.  44). 

904.  Or  his  happiest  choice,  etc.  This  may  have  been  the  reason 
why  Elkanah  had  two  wives  who  were  unfriendly  to  each  other 
(i  Sam.  i.  5-8).  The  "household  peace"  of  Jacob,  Elkanah,  and 
David  was  much  disturbed  by  the  plural  marriages  of  those  men, 

920.  This  uttermost  distress,  etc.  The  threatened  separation 
brings  up  considerations  that  are  found  in  i  Cor.  vii.  12,  15,  26. 

921.  Forlorn  of  thee,  etc.  After  the  rupture  between  Psyche 
and  Cupid,  she  became  the  slave  of  Venus,  who  tormented  her. 
The  fact  is  prosaically  expressed  in  Gen.  iii.  16,  "  Thy  desire  shall 
be  to  thy  husband." 

929.  Than  thyself  inore  miserable,  etc.  This  may  be  inferred 
from  the  language  of  the  divine  judgment,  "  I  will  greatly  multi- 
ply thy  sorrow." 

931.  I  against  God  and  thee.  Luke  y.\.  18.  Eve  in  preferring 
the  serpent's  advice  to  Adam's  was  committing  the  worst  sin  that 
a  woman  can  commit  against  her  husband. 


452  PARADISE  LOST  [Book  X. 

936.  Me  sole  cause,  etc.  It  is  a  mark  of  the  true  penitent  that 
he  takes  blame  upon  himself  instead  of  casting  it  upon  others 
(2  Sam.  xxiv.  17).  Helen  of  Troy,  beholding  the  evils  resulting  from 
her  crime  against  her  husband,  wishes  that  she  might  have  perished 
before  these  things  had  happened  (//.  iii.  173-175  ;  vi.  344-348), 

943.  Reconcilement.  The  estrangement  of  husband  and  wife, 
the  consequent  temptation  by  the  devil,  and  the  subsequent  recon- 
ciliation are  all  suggested  to  the  poet  by  the  same  passage  (i  Cor. 

vii.  5-11). 

947.  Unwary  and  too  desirous,  etc.  Like  the  reply  of  Christ  to 
the  sons  of  Zebedee  :  "Ye  know  not  what  ye  ask  "  {Matt.  xx.  22), 
All  the  disciples,  before  the  actual  test,  thought  themselves  willing 
to  die  for  their  Master  {Matt.  xxvi.  35). 

950.  Bear  thine  own  first.  Only  one  who  is  himself  without 
sin  can  become  a  sacrifice  for  the  sins  of  others  {Heb.  vii,  26,  27). 

968.  Hozv  little  weight,  etc.  The  value  put  upon  words  of  idle 
wanderers,  like  Eve,  may  be  gathered  from  the  fact  that  Paul  calls 
them  "tattlers"  (i   Tim.  v.  13). 

974.  Will  not  hide,  etc.  Eve  here  expresses  the  sentiments  of 
the  Stoics,  The  sum  of  man's  duty,  they  said,  is  to  subdue  his 
passions  of  joy  and  sorrow,  hope  and  fear,  and  even  pity.  A  wise 
man,  moreover,  may  justly  and  reasonably  withdraw  from  life,  when- 
ever he  finds  it  expedient.  The  apathy  proposed  by  the  Stoics  would 
relieve  the  extremes  of  human  life  and  suicide  would  end  them. 

979.  Care  of  our  descent,  etc.  Paul  gives  as  a  reason  for  celibacy 
the  additional  carefulness  for  the  things  of  this  world  and  the  "  trouble 
in  the  flesh  "  which  the  married  state  produces  (i  Cor.  vii.  32,  28). 

984.  This  cursed  world,  etc.  Eccl.  ix.  3.  The  curse  upon  the 
world,  the  sorrow  of  human  life  and  a  return  to  dust  are  all  parts 
of  the  divine  judgment. 

looi.  Let  us  seek  death.  Psyche  sought  death  after  her  separa- 
tion from  Cupid ;  Dido  committed  suicide  upon  the  loss  of  ^neas  ; 
Job's  wife  proposed  death  to  her  husband  as  a  means  of  escaping 
from  life's  trials  and  sufferings. 

1004.  Have  the  power  of  many  ways,  etc.  Spenser's  Despayre 
gave  wide  choice  to  the  Red- Cross  Knight : 

"Then  gan  the  villein  him  to  overcraw, 

And  brought  unto  him  swords,  ropes,  poison,  fire, 

And  all  that  might  him  to  perdition  draw  ; 
And  bad  him  choose  what  death  he  would  desire  ; 
For  death  was  dew  to  him  that  had  provokt  God's  ire." 


Book  X.]  NOTES  453 

1006.  Destruction  with  destruction,  etc.  Eve  proposes  to  do 
what  was  really  accomplished  by  Christ,  who  by  death  destroyed 
him  that  had  the  power  of  death  {Heb.  ii.  14). 


IOO7-IIO4.      THE   BIRTH   OF  HOPE 

The  argument  against  suicide  naturally  attacks  the  Despair  that 
counsels  self-destruction.  Despair  yields  to  Hope  drawn  from  the 
words  of  God  ;  Hope  leads  to  the  consideration  of  Art  and  of  the 
use  of  Fire,  its  principal  agent.  Experience  of  God's  mercy  leads 
to  penitence  and  humiliation. 

1010.  Nothing  swayed.  Like  the  great  sufferer  Job,  when  ad- 
vised to  destroy  himself  {Job  ii.  10). 

1014.  Something  more  sublime,  etc.  The  wise  man  of  the  Stoics 
was  said  to  be  king  of  circumstances  and  superior  to  life  itself  in 
daring  upon  occasion  to  take  it  from  himself.  Christ  manifested 
this  sublimity  in  laying  down  his  life  for  men.  The  same  superi- 
ority to  life  and  pleasure  is  demanded  of  Christ's  followers  {Matt, 
X.  39)- 

1018.  Anguish  and  regret,  etc.  Judas  destroyed  himself  in  such 
a  frame  of  mind  and  he  was  a  lover  of  wealth  {Matt,  xxvii.  5). 
He  contrasts  with  those  martyrs  for  Christ  who  ' '  loved  not  their 
lives  unto  death"  {Rev.  xii.  11). 

1026.  Contumacy ,  etc.  The  contumacious  are  punished  with 
severer  strokes,  while  those  who  accept  God's  discipline  with  pa- 
tience receive  favor  {Rom.  ii.  4,  5). 

1038.  So  our  foe  shall  scape,  etc.  Satan  is  a  foe  put  within 
man's  power,  and  if  he  escape,  Adam's  life,  on  the  principle  of 
I  Kings  XX.  39-42,  must  answer. 

1043.  Savors  of  rancor,  etc.  God's  mercy,  forbearance  and 
goodness  are  often  thus  met  {Rom.  ii.  5-8).  Adam  sees  God's 
long-suffering  in  the  postponement  of  their  punishment ;  his  for- 
bearance in  the  exaction  of  less  than  they  deserve  ;  his  goodness  in 
the  supply  of  their  wants. 

1060.  Mtich  more  if  zve  pray,  etc.  Prayer  evinces  a  wish  to  be 
reconciled  with  God,  and  friendship  justly  expects  more  than  en- 
mity {Matt.  vi.  30-33). 

1065.  Show  us  in  this  mountain.  From  Mount  Carmel  Elijah's 
servant  first  saw  indications  of  the  coming  storm  of  wind  and  rain 
(i  Kings  xviii.  41-45).  Disorders  in  the  moral  world  and  ap- 
proaching judgments  are  first  observed  from  the  spiritual  height  of 
the  church. 


454  PARADISE  LOST  [Book  X. 

1067.  Which  bids  us  seek,  etc.  Nature  of  herself  no  longer 
furnishes  either  food  or  shelter  for  man,  and  the  necessity  forces  a 
resort  to  Art. 

1069.  Diurnal  star,  etc.  The  sun  is  meant  here,  as  also  in 
2  Pet.  i.  19.  The  fires  of  Vesta  were  kindled  from  the  sun,  proba- 
bly by  means  of  mirrors. 

1072.  Or  by  collision,  etc.  The  idea  seems  to  be  that  as  friction 
reduces  rock  to  dust,  so  attrition  may  grind  air  into  the  liner  ele- 
ment of  fire.  "  Nubes  mediocriter  collisae  fulgurationes  faciunt ; 
efficiunt  majore  impetu  pulsae  f ulniina  "  (Seneca,  (2««^J.  A^at.  I.  i). 

1075.  Pine  the  slant  lightning.  "  Tine  "  here  seems  to  have  a 
double  use.  Its  meaning  (A.  S.  tynan,  teonan,  to  vex,  irritate,  in- 
cense) is  to  kindle  ;  but  it  is  also  applied  as  a  noun  to  the  prongs 
of  a  fork,  and  hence  suggests  the  "  forked  lightning." 

1078.  Such  fire  to  use,  etc.  According  to  the  legend,  Prome- 
theus gave  man  fire  and  taught  him  to  use  it.  But  Prometheus,  as 
has  been  seen,  sometimes  represents  Satan  ;  and  Satan  may  in  a 
sense  be  said  to  have  given  fire  to  man — namely,  by  causing  such  a 
condition  of  things  as  to  render  it  necessary.  According  to  Milton, 
however,  only  the  evil  came  from  Satan,  while  the  remedy  came 
from  God.  For  the  treachery  of  mankind  in  betraying  Prometheus 
Jupiter  gave  them  as  a  reward  a  remedy  against  the  evils  of  old 
age,  but  here  the  remedy  comes  in  view  of  man's  renunciation  of 
Satan  by  repentance. 

1086.  To  the  place  repairing,  etc.  The  union  of  justice  and 
mercy  is  thus  set  forth  ;  they  meet  in  the  same  place  and  that  place 
is  God's  judgment  seat  {Ps.  Ixxxv.  10). 

1092.  Sorrow  unfeigned,  etc.  It  was  like  the  sorrow,  repent- 
ance and  faith  of  Nineveh  that  drew  compassion  from  God  {^Jon. 
iii.  5-10)  or  like  that  of  the  returning  prodigal. 


BOOK    XI 

I-71.      PRAYER   ACCEPTED 

3.  Prevenient  grace,  etc.  The  grace  of  God  comes,  even  before 
.  it  is  sought,  inducing  the  heart  to  prayer  and  supplication  {Isa. 
Ixv.  24). 

8.  Their  port,  etc.  In  the  very  act  of  humbling  themselves  they 
are  exalted  {Ltcke  xviii.  11-14). 

12.  Deucalion  and  chaste  Pyrrha,  etc.  The  mention  of  these 
two  at  this  point  is  eminently  fit.  Deucalion  was  the  son  of  Pro- 
metheus and  Clymene  ;  Pyrrha  the  daughter  of  Epimetheus  and 
Pandora.  With  the  Fall  has  come  the  knowledge  of  fire,  as  de- 
scribed at  the  close  of  the  preceding  book  ;  and  Adam  and  Eve 
have  passed  into  a  second  state,  which  is  an  outgrowth  of  the  first. 
But  the  meaning  is  also  that  as  Noah  and  his  wife,  the  ancestors  of 
all  the  postdiluvians,  offered  sacrifices  and  entered  into  a  new  cove- 
nant with  God,  so  Adam  and  Eve,  the  first  heads  of  the  race,  en- 
tered into  new  relations  with  God  after  the  Fall.  Deucalion  and 
Pyrrha  before  the  shrine  of  Themis  (Justice)  ;  Noah  and  his  wife 
before  their  altar  (C^;/.  viii.  20-22)  and  Adam  and  Eve  in  the  place 
of  judgment  stood  in  the  same  relation  to  all  after  generations. 

15.  Nor  missed  the  way,  etc.  Prayers  not  granted  by  the  gods 
were  said  to  be  dispersed  by  the  winds  {^'En.  xi.  795).  Adam  and 
Eve  had  complied  with  the  conditions  of  effective  prayer  (i  Pet. 
iii.  7  ;  Matt,  xviii.  19), 

17.  DitJiensionless.  Sincere  prayer  in  the  fewest  words  makes  its 
way  from  the  closet  through  closed  doors  to  the  ear  of  the  Al- 
mighty {Matt.  vi.  6-8).     Pev.  viii.  3,  4. 

22.  What  first-fruits,  etc.  The  joy  of  the  Son,  his  intercession 
for  transgressors,  and  the  fruits  of  redemption  are  brought  together 
in  Isa.  liii.  11,  12,  The  next  thirty  lines  are  made  up  principally 
of  Scripture  texts. 

57.  Two  fair  gifts,  etc.  St.  Paul  designates  the  gifts  that  come 
through  Christ  who  restores  the  endowments  of  Eden)  as  Right- 
eousness and  Eternal  Life  {R0771.  v.  17-21). 


456  PARADISE  LOST  [Book  XI. 

67.  Synod,  etc.  The  following  speech  of  the  Almighty,  formed 
upon  Gen.  iii.  22-24,  is  addressed  to  the  angels  and  implies  their 
presence.  Themis  summoned  the  gods  to  a  council  prior  to  the 
final  exploit  of  Achilles  (//.  xx.  4). 

72-262.      THE   DESCENT   OF   MICHAEL 

As  the  angel  of  Divine  Love  (Raphael)  had  been  sent  to  warn 
Adam  of  his  danger  from  Satan,  so  the  angel  of  Justice  (Michael) 
is  here  commissioned  to  execute  the  penalty  for  disobedience. 

72.  The  Son  gave  signal,  etc.  Michael  directed  the  sounding  of 
the  trumpet  in  vi.  202,  while  here  the  Son  directs  it.  The  change 
is  significant.  The  apostate  angels  were  delivered  into  the  hands 
of  Justice  without  mercy  ;  but  fallen  and  penitent  man  is  delivered 
to  Justice  indeed  (for  Michael  is  chosen  to  execute  the  sentence), 
yet  under  the  control  of  the  great  Intercessor.  "  A  voice  from  the 
four  horns  of  the  golden  altar  which  is  before  God  "  {Rev.  ix.  13) — 
whence  Christ  has  just  interceded  for  Adam — directs  some  of  the 
trumpets  in  St.  John's  vision. 

73.  He  blew  his  U'utnpet,  etc.  The  first  of  the  trumpets  of 
doom  to  be  sounded  in  the  history  of  this  world  and  the  fifth  of 
the  whole  series  {Rev.  viii.  13  ;  ix.  i). 

74.  Heard  in  Oreb,  etc.  The  second  of  the  trumpets  having 
reference  to  man  {Exod.  xix.  16-19)  ^^^^  ^^  sixth  of  the  series  {Rev. 
ix.  13). 

76.  To  sound  at  general  doom.  The  third  trumpet  on  earth  and 
the  last  of  the  Apocalyptic  vision  {Matt.  xxiv.  31  ;  i  Cor.  xv.  52  ; 
Rev.  xi.  15). 

77.  Filled  all  the  regions.  The  trumpet  at  Sinai  was  heard 
throughout  the  camp  of  Israel  {Exod.  xix.  16  ;  xx.  18).  The  last 
trumpet  to  gather  the  elect  together  shall  be  heard  throughout  the 
earth  {Matt.  xxiv.  31). 

80.  In  fello-cvships,  etc.  The  Israelites  abiding  in  their  tents  by 
families,  as  Balaam  saw  them  in  his  prophetic  trance,  furnish  the 
original  of  this  picture  {Num.  xxiv.  5,  6).  "  Families  "  is  too  sug- 
gestive of  carnal  union — hence  "  fellowships  "  is  used. 

93.  Lest  therefo7'e,  etc.  The  disobedience  of  the  Fall  came  from 
no  hostility  of  the  human  will  towards  God  ;  the  subsequent  peni- 
tence was  proof  of  that  ;  but  man's  fickleness  might  suffer  a  change 
to  voluntary  hostility,  and,  as  in  the  case  of  the  devils,  make  the 
evil  condition  unchangeable  {Gen.  iii.  22,  23).  For  the  significance 
of  the  Tree  of  Life  see  remarks  on  iv,  172-392. 


Book  XL]  NOTES  457 

100.  Cherubim.  Gen.  iii,  24.  Like  the  select  three  hundred  of 
Gideon  (Destroyer)  with  their  trumpets,  their  flaming  lamps  and 
the  sword  of  the  Lord  for  their  battle-cry  {/itdg.  vii.  20-22),  these 
are  chosen  for  courage,  vigilance,  and  power  of  inspiring  panic  or 
fear. 

105.  Wifhout  remorse.  Michael  (see  notes  in  Book  VI.)  has 
many  points  of  likeness  to  Achilles.  The  present  phrase  is  an 
exact  translation  of  the  name  Achilles  (a  'iXiog,  without  pity).  The 
spirit  of  Justice  must  not  be  swayed  by  human  sympathy. 

108.  Yet,  lest  they  faint,  etc.  Compare  the  prayer  of  the  peni- 
tent and  the  answer  of  the  Judge,  y<?r.  x.  24  and  xlvi.  28. 

114.  What  shall  come,  etc.  The  angel  of  Rev.  x.,  by  Milton 
identified  with  Michael,  had  a  revelation  of  the  future  to  commu- 
nicate to  St.  John.     Compare  Rev.  i.  i. 

123.  Lest  Paradise,  etc.  The  Church  of  God  was  entered  by 
evil  spirits  and  made  a  den  of  corruption  in  the  time  of  Christ 
{Matt.  xxi.  13)  and  before  the  Reformation. 

129.  Like  a  double  Janus,  etc.  Ezek.  x.  21,  12.  Janus,  though 
usually  represented  with  two  faces,  is  sometimes  represented  with 
four  and  is  then  called  Quadf'ifrons.  He  had  charge  of  the  gates 
of  Heaven,  and  hence  all  gates  (januae)  on  earth  were  called  after 
him  and  supposed  to  be  under  his  care.  He  presided  over  the 
opening  of  the  day  under  the  title  of  Matutinus,  and  his  two  faces 
probably  represented  raorning  and  evening.  He  also  ruled  the 
opening  of  the  year,  the  first  month  being  named  after  him,  and 
then  his  four  faces  represented  the  seasons. 

131.  Argus  was  the  hundred  -  eyed  guardian  appointed  by  the 
jealousy  of  Juno  to  watch  her  rival  lo.  According  to  some  ver- 
sions of  the  fable,  Hermes  charmed  him  to  sleep  with  a  shepherd's 
pipe,  or  with  the  caduceus,  before  killing  him.  Argus  with  all  his 
hundred  eyes  might  be  lulled  to  sleep,  but  not  so  "  he  that  keepeth 
Israel "  {Ps.  cxxi.  4). 

135.  Leucothea  (White  Goddess)  is  apparently  the  white  morn- 
ing mist  {Gen.  ii.  6).  In  Odys.  v.  she  supplies  Ulysses  with  a  veil 
of  "  heavenly  woof." 

143.  But  that  from  us,  etc.  The  second  part  of  faith  is  to 
believe  that  God  "  is  a  rewarder  of  them  that  diligently  seek  him" 
{Heb.  xi.  6). 

159.  Eve  rightly  called,  etc.  The  name  Eve  is  not  given  in  the 
Bible  to  the  woman  until  after  the  Fall  and  the  Divine  judgment, 
as  if  to  signify  a  recovery  of  spiritual  life  to  the  race  of  mankind 
through  her  seed. 


45^  PARADISE  LOST  [Book  XI. 

167.  Infinite  hi  pardon,  etc.  His  pardon  is  as  large  as  the  in- 
iquities of  men,  and  they  are  infinite  {^Isa.  xl.  2). 

172.  To  labor,  etc.  Having  fallen  into  temptation  through  her 
idle  wanderings,  Eve  in  her  penitence  thinks  first  of  correcting  her 
idleness  (i  Tim.  v.  14). 

181.  Fate  subsa'ibed  not.  The  decree  for  removal  had  already 
gone  forth  {Gen.  iii.  23). 

183.  On  bird,  beast,  air.  In  these  things  the  ancients  were  ac- 
customed to  look  for  their  auguries,  the  Jews  apparently  agreeing 
with  the  Gentiles. 

185.  The  bird  of  Jove,  etc.  //.  viii.  247.  The  bird  of  Jove  is 
the  eagle  ;  the  birds  of  gayest  plume  I  take  to  be  doves,  which 
have  feathers  of  silver  and  gold  {Ps.  Ixviii.  13). 

194.  By  these  mute  signs,  etc.  The  eagle  hasting  to  the  prey  is 
a  figure  of  the  fleetness  of  human  life  {Job  ix.  26) ;  the  lion  hunt- 
ing his  food  is  a  symbol  of  the  wrath  of  God  against  human  trans- 
gression {Job  X.  16).  Both  are  alike  signs  of  approaching  dissolu- 
tion. 

204.  Darkness  ere  day's  mid -course,  etc.  In  the  Scriptures 
Moses  and  Elijah  regularly  represent  the  power  of  Law  and  Jus- 
tice. Michael  impersonates  the  same  power,  and  in  his  coming  is 
like  those  saints  at  the  transfiguration  of  Christ.  The  radiant 
persons  of  Moses,  Elijah,  and  Jesus,  and  the  bright  cloud  that  en- 
compassed them,  have  their  corresponding  features  in  the  account 
of  MichaeFs  descent. 

209.  A  sky  of  jasper  is  one  covered  with  cloud  streaked  with 
morning  red,  perhaps  like  the  cloud  in  the  Transfiguration. 

211.  Doubt  and  carnal  fear,  %\.c.  The  disciples  before  a  similar 
spectacle  were  fearful,  puzzled,  and  heavy  with  sleep  {Ltike  ix. 
32-34)- 

213-222.   Compare  Gen.  xxxii.  and  2  Kings  vi.  13-17. 

227.  Of  us  7vill  soon  determine.  It  was  a  common  belief  that  to 
behold  one  of  these  supernatural  visitants  meant  death  to  the  be- 
holder. Indications  of  this  belief  are  found  in  Gen.  xxxii.  30  ; 
Judg.  xiii.  22,  etc. 

229.  Yonder  blazing  cloud,  etc.  Matt.  xvii.  5.  The  mighty 
angel  of  the  Apocalypse,  whom  Milton  identifies  with  Michael,  was 
clothed  with  a  cloud,  and  also  set  "  his  right  foot  upon  the  sea  and 
his  left  foot  on  the  earth"  with  that  majestic  "gait"  which  im- 
presses Adam, 

233.  Yet  not  terrible,  etc.  Neptune,  the  death-god,  is  noted  for 
his  majestic  strides,  and  Michael  has  much  of  the  sternness  of  this 


Book  XL]  NOTES  459 

avenging  deity.  He  chastises  the  erring,  but  "whom  the  Lord 
loveth  he  chasteneth,"  and  Michael  has,  therefore,  also  some  char- 
acteristics of  Raphael,  the  angel  of  Love. 

239.  JVoi  in  his  shape  celestial,  etc.  John  describes  him  in  his 
celestial  shape,  but  Jacob  wrestles  with  him  in  his  human  shape 
{Geji.  xxxii.  24). 

241.  Military  vest.  He  is  the  leader  of  the  heavenly  armies 
in  the  Apocalypse. 

242.  Livelier  than  Rlelibcean.  Meliboea,  a  city  of  Thessaly,  was 
famous  for  a  fish  which  was  used  in  dyeing  purple.  Sarra  is  Tyre. 
Sar  was  the  name  of  the  shell-fish  from  which  the  celebrated  Tyrian 
purple  was  made. 

244.  In  time  of  truce.  War  and  peace  are  suggested  in  turn  by 
the  appearance  of  Michael.  The  vesture  was  purple,  the  royal 
color  of  peace,  and  the  bloody  stain  of  war  ;  the  helmet  was  there, 
but  "unbuckled";  the  sword  was  there,  but  sheathed;  and  the 
spear  was  used  as  a  sceptre. 

Iris  had  dipt,  etc.  ^Ipic,  is  the  word  translated  "rainbow"  in 
Rev.  X.  I.  The  Iris  of  Milton,  Homer,  and  the  Bible  is  red,  and 
not  many-colored  as  the  translation  "rainbow'    would  imply. 

245.  His  starry  helm,  etc.  The  helmet  of  saints  is  salvation 
{Eph.  vi.  17),  or  "the  hope  of  salvation"  (i  Thess.  v.  8).  The 
morning-star  is  the  symbol  of  hope  in  Homer,  Milton,  and  the 
Bible.     The  helmet  of  Achilles  "  glittered  like  a  star  "  (//,  xix.  381). 

Pritne  in  vianhood,  etc.  Though  "  Moses  was  a  hundred  and 
twenty  years  old  when  he  died,  his  eye  was  not  dim  nor  his  natu- 
ral force  abated "  {Dent,  xxxiv.  7).  The  vigor  and  undecaying 
strength  of  the  law  is  transferred  to  the  lawgiver  {Heb.  i.  11,  12).- 

247.  As  in  a  glistering  zodiac.  Raphael's  belt  was  like  a  starry 
zone.  There  the  stars  were  the  divine  promises  ;  here  they  prob- 
ably are  the  divine  threatenings,  though  in  both  cases  the  girdle  is 
Truth  {Eph.  vi.  14). 

249.  Adam  bowed  low,  etc.  This  is  the  homage  which  man,  when 
penitent,  pays  to  Divine  Justice.  On  the  other  hand.  Justice  would 
cease  to  be  itself  if  it  bowed  or  yielded  to  the  weakness  of  man. 
The  Law  is  exacting  ;  every  point  must  be  fulfilled  {Matt.  v.  17). 

258.  Redeem  thee  quite,  etc.  Adam,  like  other  men,  is  exposed 
to  the  effects  of  the  original  sin,  but  nothing  further.  If  he  were 
now  to  keep  the  Divine  Law  perfectly,  he  might  be  redeemed  from 
death,  for  the  man  who  doeth  the  things  in  the  law  shall  live  by 
them  {Rom.  x.  5  ;  Liike  x.  27,  28).  Perhaps  the  translation  of 
Enoch  and  Elijah  may  exemplify  this  truth. 


46o  PARADISE   LOST  [Book  XI. 

263-369.      EFFECT   OF   THE   SENTENCE 

The  conviction  of  the  guilty  pair  and  judgment  in  general  terms 
came  on  the  preceding  evening  from  the  Messiah;  the  specific 
sentence  for  immediate  execution  is  here  announced  by  Michael. 

265.  Eve  who  unseen,  etc.  Compare  the  well-known  passage, 
Jer.  xxxi.  15,  which  expresses  sorrow  for  exile  from  Jerusalem, 
and  therefore  is  a  fit  model  for  Eve's  lament  on  being  exiled  from 
Paradise. 

270.  Thee,  native  soil,  etc.  To  these  things  Eve  had  attached 
herself  as  a  child  is  attached  to  a  parent.  The  walks  and  .shades 
symbolize  the  guidance  and  protection  which  a  parent  exercises 
over  a  child.  Parental  care  is  a  type  of  Divine  Providence,  and 
therefore  the  walks  and  shades  are  a  "  fit  haunt  of  gods  "  {Ps.  ciii. 

13). 

273.  O  flowers,  etc.  To  the  flowers  Eve  herself  is  as  a  mother 
training  her  children  from  infancy.  The  graces  of  humility  and 
docility  appropriate  to  children  are  found  in  perfection  only  in  the 
kingdom  of  God  {Matt,  xviii.  1-4).  The  duties  of  a  mother  to  her 
offspring  are  typified  in  the  attentions  of  Eve  to  her  flowers — train- 
ing in  morality  and  instruction  in  the  Word  of  God. 

280.  Thee,  lastly,  nuptial  bower,  etc.  This  touches  the  conjugal, 
as  the  former  part  of  the  lament  touched  the  filial  and  parental 
affections  that  are  satisfied  in  a  perfect  home.  In  the  relation  of 
husband  and  wife  there  is  a  descent  from  communion  on  the  high 
plane  of  mutual  love  to  the  lower  plane  of  authority  and  obedience. 

287.  Lament  not,  Eve,  etc.  In  her  reluctance  to  depart  from 
Paradise  Eve  is  like  Lot's  wife,  who  looked  longingly  back  to  the 
home  upon  which  the  judgments  of  God  were  descending  {Gen.  xix. 
26;   Luke  xw\\.  31-33). 

292.  Where  he  abides,  etc.  Andromache,  after  being  deprived 
by  Achilles  of  parents,  brothers,  and  home,  finds  all  made  up  to  her 
in  Hector  (//.  vi.  413-430). 

296.  Whether  among,  etc.  Michael  is  called  "  one  of  the  chief 
princes,"  "  the  great  prince,"  and  the  commander  of  the  heavenly 
armies  {Dan.  x.  13  :  xii.  i  ;  Rev.  xii.  7). 

307.  If  by  prayer,  etc.  Compare  the  experience  of  David,  2 
Sam.  xii.  16,  22,  23. 

318.  Place  by  place,  etc.  The  patriarchs  were  accustomed  to 
mark  the  places  of  God's  appearance  to  them  with  memorial  stones 
{Gen.  xii.  7,  and  often). 

340.   Surmise  not  then,  etc.     Compare  the  reply  to  the  woman  of 


Book  XL]  NOTES  461 

Samaria  to  correct  her  ideas  as  to  the  proper  place  for  worship 
{John  iv.  20-23). 

343.  Thy  capital,  etc.  The  sign  of  Adam's  headship  of  the 
race.  The  tribes  of  men  would  go  up  to  Paradise  as  the  Israelites 
went  to  Jerusalem  {Fs.  cxxii.  4). 

345.  To  celebrate  and  reverence  thee,  etc.  Had  Adam  remained 
steadfast  he  would  have  received  some  of  the  reverence  now  given 
to  the  second  Adam  as  the  head  of  the  human  race.  But  the  first 
Adam  is  deprived  of  his  headship  and,  like  every  other  man,  must 
now  look  to  Christ  as  his  head  and  the  head  of  mankind  (i  Cor.  xi.  3). 

357.  To  shozo  thee,  etc.  An  angel  revealed  the  future  to  Daniel 
and  to  St.  John  {Dan.  x.  14  ;  Rev.  x.  6,  7). 

362.  Moderation,  etc.  Paul  recommended  inoderation  and  show- 
ed by  his  own  example  how  to  practise  it  {Philip,  iv.  5,  ii,  12).  "Me- 
dio tutissimus  ibis"  (Ovid,  Met.  ii.  137). 

365.  Endure  thy  mortal  passage,  etc.  Matt.  x.  22.  The  pa- 
tience here  recommended  works  experience  and  experience  the 
hope  which  sustains  man  in  the  hour  of  death. 

366.  Ascend  this  hill,  Qtc.  We  are  not  permitted  to  forget  the 
scene  upon  the  mount  of  Transfiguration,  where  the  Second  Adam 
met  Moses  and  Elijah,  like  Michael,  representatives  of  the  Law. 
The  disciples,  like  Eve,  had  their  eyes  drenched  with  sleep  {Luke 
ix.  32),  but  they  saw  as  in  a  vision  what  was  going  on  {Matt,  xvii,  9). 

370-465.      THE   MASQUE   OF   DEATH — FIRST   ACT 

In  the  draught  of  a  tragedy  on  the  subject  of  this  poem  Milton 
provides  for  showing  Adam  a  "mask  of  all  the  evils  of  this  life  and 
world."  This,  with  a  prologue  describing  the  theatre,  is  exhibited 
before  Adam  in  the  remainder  of  the  present  book. 

371.  Safe  guide.  Moses,  the  lawgiver,  was  the  guide  of  God's 
people  to  the  rest  of  Canaan. 

378.  Of  Paradise  the  highest,  etc.  The  idea  of  a  material  hill 
of  such  a  height  must  be  dismissed.  Adam  was  in  the  spirit,  as 
Ezekiel  (viii.  3)  and  John  {Rev.  i.  10)  were  on  other  occasions. 
What  Adam  saw  was  presented  to  him  in  a  picture,  as  the  visions 
of  Daniel  were  presented  to  that  prophet.  But  could  not  Adam 
have  seen  the  western  hemisphere  as  well  as  the  eastern  from 
such  a  hill  ?  I  answer,  no;  because  it  is  impossible  to  form  a  pict- 
ure of  two  opposite  sides  of  the  world,  or  of  any  other  object,  from 
the  same  spot.  Hence  Adam  beholds  the  opposite  side  of  the 
world  "  in  spirit." 


462  PARADISE  LOST  [Book  XI. 

3S2.  For  different  cause,  etc.  Michael  gave  the  prospect  to  the 
first  Adam  to  show  him  what  he  had  lost ;  Satan  to  the  Second 
Adam  to  show  him  what  he  might  win.  The  seats  of  empire 
would  remind  Adam  of  his  lost  headship  of  the  race. 

388.  Seat  of  Cathaian  Can.  Genghis  Khan,  the  Mongolian 
conqueror,  came  from  the  north  of  China,  and  his  capital  city,  Cam- 
balu,  or  Cambaluc,  was  in  the  sixteenth  and  seventeenth  centuries 
supposed  to  be  somewhere  north  of  China,  but  it  is  now  known  to 
have  been  on  the  site  of  Pekin  ("  Paquin  "). 

389.  Samarchand,  on  a  branch  of  the  Oxus,  was  the  first  capital 
of  Tamerlane's  empire. 

391.  Great  Mogul.  The  first  Great  Mogul,  or  emperor  of  Delhi 
after  the  Mongolian  conquest  of  Hindoostan,  was  a  great-grand- 
son of  Tamerlane. 

392.  The  golden  Chersonese  (Aurea  Chersonesus)  was  the  ancient 
name  of  Farther  India,  including  the  peninsula  of  Malacca. 

394.  In  Hispahan.  In  the  latter  part  of  the  seventeenth  cen- 
tury the  population  of  the  city  was  estimated  at  from  600,000  to 
1,000,000. 

395.  In  Moscow.  Muscovy  and  Turkey  in  Europe  were  former- 
ly reckoned  as  parts  of  Asia. 

397.  iVegus  in  Ethiopic  signifies  king,  and  is  therefore  a  title, 
like  Pharaoh,  Sultan,  Shah,  etc. — Keightley.  The  most  northern 
part  of  Abyssinia  on  the  Red  Sea  is  Ercoco  (Arkecko). — Masson. 

398.  The  less  Jtmritinie  kings.  The  lesser  kingdoms  on  the 
African  coast.  The  first  four  are  on  the  eastern  coast,  the  next 
two  on  the  western. 

402.  Or  thence,  etc.  The  reader  is  supposed  to  be  sufficiently 
acquainted  with  the  earth  not  to  be  misled  by  the  loose  form  of 
this  enumeration. 

403.  Almanzor,  "the  victorious,"  Caliph  of  Bagdad,  reigned 
from  754  to  775  ;  his  conquests  extended  over  the  northwest  and 
a  great  part  of  the  north  coast  of  Africa. 

407.  Rich  Mexico,  etc.  The  riches  of  Mexico  consisted  largely 
in  silver,  those  of  Peru  in  gold. 

410.  Guiana.  ' '  Sir  Walter  Raleigh's  last  voyage  was  to  Guiana, 
for  the  discovery  of  a  gold-mine  which  he  asserted  to  be  there. 
Wonderful  traditions  had  been  current  of  a  golden  city,  El  Dorado, 
in  the  interior." — Clar.  Press. 

Milton's  enumeration  is  remarkable  no  less  for  what  it  omits 
than  for  what  it  includes.  We  observe  that  the  empires  and  king- 
doms are  those  of  modern  times,  that  they  are  famous  for  produc- 


Book  XL]  NOTES  463 

ing  and  amassing  silver,  gold,  silks,  ivory,  and  precious  stones, 
and  that  they  are  barbarous  or  semi  -  barbarous,  no  enlightened 
Christian  kingdom  being  included.  Rome  is  not  an  exception,  for 
Rome  is  the  very  seat  of  worldliness  and  Mammonism.  The  king- 
doms of  Britain,  Germany,  Holland,  and  Scandinavia  are  regarded 
as  kingdoms  of  Christ  and  therefore  not  properly  included  in  this 
enumeration.  Hence  also  the  Holy  Land  is  passed  over  in  si- 
lence. Whether  France  would  be  included  under  the  sway  of 
Rome  it  would  be  difficult  to  decide. 

414.  Euphrasy  and  rue.  Euphrasy  (tvcppaaia)  means  delight, 
mirth  ;  rue  is  a  bitter  herb.  This  purgation  corresponds  in  part  to 
that  of  the  book  which  the  angel  gave  to  John,  sweet  and  bitter  to- 
gether {Rev.  X.  10) — preparing  him  to  receive  a  disclosure  of  the 
world's  history.  It  may  mean  that  by  the  discipline  of  life  men  are 
prepared  to  receive  wisdom. 

416.  Well  of  life,  etc.  Ps.  xxxvi.  g.  Spiritual  truth  comes  to 
men  by  three  agencies,  Moses,  the  Prophets,  and  Christ,  all  brought 
together  on  the  mount  of  Transfiguration. 

432,  An  altar  was  used  as  a  landmark  by  Jacob  and  Laban 
{Gen.  xxxi.  45-54). 

434.  A  szveaty  reaper.  This  uncleanliness  violates  the  decency 
of  worship  {Matt.  vi.  17  ;  Exod.  xl.  30-33). 

436.  Uncnlled.  The  wrong  was  not  in  offering  green  ears,  for 
such  an  offering  was  afterwards  commanded  {Lev.  ii.  14),  but  in 
the  neglect  to  offer  only  the  full  and  perfect. 

437.  More  meek.  Because  he  observed  the  proprieties  of  wor- 
ship violated  by  the  other. 

445.  Into  the  tnidriff.  Cain  killed  Abel  treacherously,  proba- 
bly as  Joab  killed  Abner  and  Amasa  (compare  Gen.  iv.  8  with 
2  Sam.  iii.  27  ;  xx.  9,  10). 

453.  He  also  moved.  Christ  and  the  angels  are  not  indifferent 
to  the  sufferings  of  the  righteous  {Isa.  Ixiii,  9  ;  John  xi.  35).  The 
spirit  of  Justice  is  quickly  "  moved"  by  wrong-doing. 

466-554.      THE   SECOND   ACT 

469.  Grim  cave.  Caves  were  used  in  ancient  times  as  burial 
places  {Gen.  xxiii.  17,  19).  Under  the  sea,  between  Tenedos  and 
Imbrus,  Neptune  had  a  cave  where  he  kept  his  horses  (//.  xiii.  32, 
33).     The  entrance  to  Hades  is  the  mouth  of  a  cave  {^n.  vi.  237). 

470.  More  terrible,  etc.  Seneca  says,  "  Pompa  mortis  magis 
terret,  quam  mors  ipsa." 


464  PARADISE  LOST  XI. 

472.  By  ^re,  Jlood,  famine,  Q\.c.  Compare  y^n.  vi.  273-289, 
where  Virgil  gives  an  account  of  the  forms  of  evil  that  dwell 
about  the  entrance  to  the  cave  of  Orcus. 

476.  The  inabstinence  of  Eve.  Eve,  as  has  been  seen,  represents 
the  element  of  Desire  in  the  moral  nature,  and  it  is  giving  loose 
reins  to  desire  that  produces  intemperance,  with  its  train  of  evils. 

485.  The  three  lines  beginning  here  were  not  in  the  first  edition 
of  the  poem. 

487.  Marasmus,  consumption. 

492.    Oft  invoked,  etc.     Rev.  ix.  6. 

494.  Sight  so  deform,  etc.  The  spectacle  of  the  mutilated 
Deiphobus  in  Hades  caused  ^neas  to  weep.  Deiphobus,  too,  got 
his  deformity  through  his  alliance  with  Grecian  Helen  after  the 
death  of  Paris  {yEn.  vi.  495-539). 

496.  Though  not  of  woman  born.  Neither  was  yEneas  born  of 
woman,  but  of  the  goddess  Venus,  No  element  of  unmanly  ten- 
derness was  needed  in  Adam's  nature  to  account  for  his  tears  at 
the  wretchedness  which  he  saw.  The  second  Adam,  born  of  a 
woman,  wept  over  the  restlessness  and  misery  of  Jerusalem  {Luke 
xix.  41,  42). 

502.  Better  end  here  unborn.  A  natural  reflection  for  the  man 
upon  beholding  the  scenes  which,  when  God  saw,  caused  him  to  re- 
pent that  he  had  made  the  race  {Gen.  vi.  6).  For  what  follows 
se&  Job  iii.  20,  21,  10-13). 

511-524.  The  questions  of  these  lines  are  propounded  and  an- 
swered in  Rom.  i.  22-27. 

531.  By  temperance  taught.  As  indulgence  of  appetite  shortens 
the  years  of  men  and  causes  suffering  {Prov.  v.  9-1 1),  so  self-re- 
straint lengthens  life  and  increases  comfort  {Prov.  iii.  2,  16,  etc.). 
Since  appetite  is  strongest  in  youth,  obedience  to  parents  means 
self-restraint,  and  long  life  is  the  reward  for  such  obedience.  A 
worldling  no  less  than  a  Christian  may  practise  the  abstinence  and 
receive  the  benefit. 

535.  Like  ripe  fruit.  Job  v.  26.  Newton  refers  to  Cicero  {De 
Senectute,  xix.):  "  Et  quasi  poma  ex  arboribus,  cruda  si  sint  vi 
avelluntur  ;  si  matura  et  cocta,  decidunt ;  sic  vitam  adolescentibus 
vis  aufert,  senibus  maturitas." 

538.  This  is  old  age,  etc.  A  description  of  old  age  in  Eccl.  xii. 
may  have  suggested  some  of  these  ideas  to  Milton. 

544.  A  melancholy  damp,  etc.  The  clouds  returning  after  the 
rain,  hiding  the  stars  and  weighing  down  the  spirits  {Eccl.  xii.  2, 
3)  are  probably  the  basis  of  these  lines. 


Book  XI. J  NOTES  465 

553.  IVor  love  thy  life  nor  hate,  etc.  Commentators  quote  Mar- 
tial y;..  47  ;  "  Summum  nee  metuas  diem,  nee  optes,"  and  Horace, 
Odes  I.  ix.  9:   "  Permitte  divis  cetera." 

555-636.      THE   THIRD    ACT 

556.  A  spacious  plain.  "  The  tents  of  wickedness"  have  often 
become  congregated  on  plains,  as  on  the  plain  of  Shinar,  or  Baby- 
lon {Gen.  xi.  2),  the  plain  of  the  Dead  Sea  {Gen.  xix.  28,  29),  and 
the  Roman  Campania. 

557.  Tents  of  various  hue.  Milton  in  describing  the  doings  of 
Cain's  descendants  follows  the  account  in  Gen.  iv.  20-22.  The 
"herds  of  cattle"  belong  to  Jabal's  family,  the  instruments  of 
music  to  Jubal's. 

561.  His  volant  touch,  etc.  The  Clar.  Press  quotes  Professor 
Taylor's  opinion  that  the  pregnant  meaning  of  this  passage  can  be 
fully  appreciated  only  by  a  musician.  "  All  other  poets  but  Milton 
and  Shakespeare  make  blunders  about  music,  they  never."  The 
musician's  touch  moves  back  and  forth  over  the  keys  as  if  a  spirit 
were  among  the  harmonic  relations. 

571.  First  his  ozun  tools,  etc.  Tubal- Cain  in  many  respects  re- 
sembles Vulcan,  the  worker  of  metals  in  mythology.  The  latter, 
when  visited  by  Thetis  in  behalf  of  Achilles,  has  his  implements — 
the  anvil,  the  sledge,  and  the  pincers — about  him  (//.  xviii.  476), 
The  first  object  of  the  art  in  which  he  is  engaged  is  Use,  the  sec- 
ond Ornament.  Accordingly,  we  find  Vulcan  united  in  marriage 
to  the  most  beautiful  of  women,  Charis  (Grace)  (//.  xviii.  382),  or 
even  Venus,  the  goddess  of  beauty.  The  poetical  mind  of  Milton 
thus  saw  a  larger  meaning  in  the  biblical  statement  that  "the  sis- 
ter of  TubalCain  was  Naamah"  (The  Beautiful). 

574.  On  the  hither  side,  etc.  The  human  pair  descended  from 
the  Garden  on  the  eastern  side  and  lived  among  the  hills  between 
Eden  and  the  table-land  of  Persia  {Gen.  iii.  24).  Cain  removed 
still  farther  to  the  east  {Gen.  iv.  16). 

577.  Just  men,  etc.  They  are  called  "  the  sons  of  God"  ;  and 
this  implies  that  they  are  blameless,  harmless,  and  without  rebuke 
{Phil.  ii.  15),  and  led  by  the  Spirit  of  God  {Rotn.  viii.  14). 

582,  A  bevy  of  fair  women,  etc.  The  wanton  women  who  rule 
the  rulers  of  Zion  are  described  in  Isa.  iii.  12,  etc. 

590.  N'uptial  torch,  etc.  As  in  the  cities  on  the  shield  of 
Achilles  (//.  xviii.  490-496). 

591.  Hymen  then  first  invoked,  etc.     Probably  based  on  Gen.  iv. 
30 


466  PARADISE  LOST  [Book  XI. 

26,  "  Then  began  men  to  call  upon  the  name  of  the  Lord/*  Of 
course,  the  usual  interpretation  of  this  difficult  clause  would  forbid 
such  a  use  of  it  ;  but  the  rabbins  take  it  to  mean  that  at  this  time 
men  began  to  practise  idolatry.  Milton's  idea  would  agree  wiUi 
this  and  the  context  in  Genesis  would  suit  it  perfectly.  ^ 

595,  Attacked  the  hearty  etc.  Peaceful  scenes  are  attractive  to 
the  natural  heart,  and  special  divine  grace  is  needed  to  deliver 
man  from  the  seductions  of  pleasure. 

605.  Created  as  thou  art,  etc.  Holiness  and  not  pleasure  is  the 
end  of  man  (i  Pet.  i.  14-16). 

614.  Seemed  of  goddesses,  etc.  Helen  of  Troy  Avas  declared 
even  by  the  aged  senators  of  the  city  to  be  "  like  in  feature  to  the 
deathless  goddesses''  (//.  iii.  158). 

618.  Bred  only,  etc.  They  are  not  trained  intellectually  to  be  the 
companions  and  helpers  of  men,  woman's  true  sphere,  but  to  gratify 
the  lower  nature  by  means  of  bodily  attractions  and  accomplishments. 

622.  The  Sons  of  God.  "  Keightley  observes  that  Milton  has  at 
different  times  adopted  each  of  the  three  hypotheses  as  to  the 
'sons  of  God'  in  Gen.  vi.  2  (cp.  v.  447  ;  xi.  622,  and  Par,  Reg.  ii. 
179)." — Clar.  Press.  But  in  the  first  case  Milton  denies  that  the 
sons  of  God  (if  they  were  angels)  could  have  been  guilty  of  the 
lust  described  ;  in  the  second  he  affirms  that  the  sons  of  God  were 
men  ;  and  in  the  third  he  represents  the  evil  spirits  as  inspiring 
the  men  in  their  lusts.     There  is  no  inconsistency. 

625.  Atheists  confirms  the  interpretation  of  1.  591.  It  also  sug- 
gests 2  Cor,  vi.  14. 

Now  swim  in  joy,  etc.  The  flood  of  woe  that  comes  from  such 
marriages  is  fitly  symbolized  by  the  deluge  that  drowned  the 
world.  The  alliances  of  the  Israelites  with  the  daughters  of  Moab 
had  a  similar  issue  {Ntim,  xxv.  1-6). 

632.  Mans  luoe,  etc.  "  Todd  points  out  this  '  ungallant  jingle  ' 
and  quotes  contemporary  writers  to  show  that  this  derivation  of 
'woman'  is  not  Milton's  invention." — Clar.  Press. 

634.  Effeminate  slackness,  etc.  Such  effeminacy  is  condemned 
in  Prov.  xxxi.  3  and  Isa,  iii.  12. 

637-712.      THE   FOURTH   ACT 

639.  Towns  and  rural  %vorks,  Newton  saw  the  resemblance  of 
the  various  parts  of  this  vision  to  the  scenes  on  the  shield  of 
Achilles,  but  he  does  not  seem  to  have  suspected  the  reason  for  it 
in  the  identity  of  Michael  and  Satan. 


Book  XI.]  NOTES  467 

642.  Giants  of  mighty  bone,  etc.  Gen.  vi.  4.  Instead  of  giants, 
gods  were  among  the  warriors  graven  on  the  shield  (//.  xviii.  518, 

519)- 

647.  A  herd  of  beeves,  etc.  //.  xviii.  523-540.  A  scene  like 
this  must  have  occurred  (for  Lot  was  rich  in  flocks  and  herds)  in 
the  first  recorded  battle  {Gen.  xiv.  12-16). 

655.  Others  to  a  city,  etc.  Sieges  follow  warfare  in  the  field, 
for  it  was  the  prior  experience  of  war  that  taught  men  to  fortify 
their  cities.  Compare  the  siege  of  Rabbath  Ammon,  one  of  the 
severest  described  in  the  Bible  (2  Sam.  xi.). 

660.  In  other  part,  etc.  //.  xviii.  497-508.  The  city  gates  were 
the  place  of  council  to  the  Hebrews,  as  the  agora  was  to  the 
Greeks  and  the  forum  to  the  Latins. 

664.  In  factions  oppositiott,  etc.  The  old  men  and  the  young 
(warriors)  gave  different  counsels  according  to  their  respective  nat- 
ures, as  afterwards  to  Rehoboam  (i  Kings  xii.  1-16).  Enoch, 
at  the  age  of  365,  stood  between  the  old  and  the  young  and  ad- 
vised a  course  of  moderation  and  justice  {Jude  14,  15). 

669.  Exploded,  etc.  Like  the  Sodomites,  they  hissed  their  dis- 
approbation, but  both  Enoch  and  Lot  were  delivered  by  divine  in- 
terposition {Gen.  xix.  9,  10). 

676.  Death's  ministers,  not  ?nen.  The  expression  points  to  //. 
xviii.  535-540. 

687.  Prodigious  births,  etc.  Lust  leads  to  inner  discord,  event- 
uating in  actual  wars  in  the  flesh  {James  iv.  1,2). 

691.  To  overcome  in  battle,  etc.  This  applies  to  the  Fourth,  or 
Heroic,  Age  of  Hesiod,  in  which  Jupiter  "made  the  divine  brood 
of  heroes,  better  and  braver  than  the  third  or  brazen  race  "  (  Works 
and  Days,  157). 

713-901.      THE   CATASTROPHE 

714.  Jollity  and  game,  etc.  This  agrees  with  Christ's  picture  of 
the  time  {Matt.  xxiv.  38). 

718.  Civil  broils.  Contentions  and  wounds  without  cause  are 
the  natural  sequence  of  tarrying  too  long  at  the  wine  {Prov.  xxiii. 
29.  30). 

719.  A  reverend  sire,  etc.  At  the  age  of  600  Noah  condemned 
the  world  in  building  the  ark  {Heb.  xi.  7). 

728.  From  the  mountain,  etc.  The  ark  was  to  be  made  "of 
gopher  wood"  {Gen.  vi.  14) ;  and  as  the  Hebrew  means  "pitch," 
Milton  took  the  wood  to  be  a  species  of  pine. 


468  PARADISE  LOST  [Book  XI. 

738.  The  South  -  wind,  etc.  Ovid  in  describing  Deucalion's 
flood  says,  "  Madidis  Notus  evolat  alis.'* 

740.  The  hills  to  their  supply,  etc.  The  meaning  is  that  the 
hills  added  their  waters  to  the  supply  of  the  clouds.  The  warm 
South  wind  melted  the  snow  that  lay  on  the  hills  and  weighted  the 
clouds  still  more  heavily  with  vapor,  or  began  to  fill  the  valleys 
from  the  overflowing  brooks  and  torrents.  The  use  of  the  word 
"dusk"  is  easily  understood  from  a  comparison  oi  Job  vi.  16, 
where  snow  waters  are  said  to  be  "  blackish." 

747.  Rode  tilting,  etc.  Gen.  vii.  18  ;  Met.  i.  287-303.  Milton 
doubtless  added  the  feature  from  Ovid,  in  order  to  suggest  that  the 
only  shelter  from  divine  wrath  is  that  divinely  appointed — Jesus 
Christ,  the  ark  of  safety  (i  Pet.  iii.  20,  21). 

758.  Till  gently  reared,  etc.  Daniel,  too,  was  overcome  with 
sorrow  at  the  vision  of  the  future  and  lost  all  strength,  until  the 
angel  in  the  form  of  a  man  touched  and  strengthened  him  {Dan. 

X.  14-19)- 

767.  The  burden  of  many  ages.  This  burden  was  borne  by  the 
second  Adam,  the  true  head  of  the  race  {Isa.  liii.  4).  Daniel, 
faint  and  sick  with  sorrow  at  the  revelation  of  the  future,  felt  the 
burden  of  all  the  sins  of  Jerusalem  {Dan.  viii.  27  ;  ix.  2-19). 

768.  Gaining  birth  abortive.  These  evils  to  come,  by  being 
foretold  to  Adam,  are  brought  forth  before  their  time. 

772.  Evil  he  may  be  sure,  etc.  Matt.  vi.  34.  The  impossibili- 
ty of  finding  out  the  future  and  the  certainty  of  evil  to  come  to  all 
who  live  is  the  burden  of  Ecclesiastes. 

784.  Peace  to  corrupt.  The  state  of  things  before  the  Flood  was 
one  of  peace  {Matt.  xxiv.  38)  and  corruption  {Gen.  vi.  12). 

789-798.  First  seen  in  acts,  etc.  For  the  basis  of  this  descrip- 
tion see  Dan.  xi.  9-32. 

802.  Practise  how,  etc.  The  Jews  at  the  time  of  Christ  were 
subject  to  the  Romans  and  paying  them  tribute  ;  and  the  days  of 
Noah  were  like  those  of  Christ  {Matt.  xxiv.  37-39). 

805.  That  temperance  may  be  tried.  Intemperance  is  the  fault 
of  the  faithless  servant  who  falls  under  the  condemnation  of  his 
master  {Matt.  xxiv.  49)  and  was  the  special  sin  of  the  Antediluvians. 

829.  Then  shall  this  Mount,  etc.  The  opinion  of  Luther  on 
this  point  became  the  popular  one  :  "  Paradise  shut  at  first  by  the 
sin  of  man  has  since  been  so  utterly  wasted  and  overwhelmed  by 
the  Flood  that  no  trace  of  it  remains."  The  fate  of  Paradise  is  like 
that  of  Jerusalem  whose  temple  was  utterly  swept  away  by  the 
flood  of  Roman  invasion  {Matt.  xxiv.  2  ;  Dan.  ix.  26). 


Book  XL]  NOTES  469 

831.  Pushed  by  the  horned  flood.  The  river  gods  were  usually 
represented  with  horns  (Virgil,  Georg.  iv,  371).  A  horned  he-goat 
was  to  Daniel  a  symbol  of  the  Grecian  power  that  came  against  the 
Holy  Land  {Dan.  viii.  21-25). 

833.  The  great  river,  the  Hiddekel,  or  Tigris,  flowed  under  the 
mount  of  Paradise  {Dan.  x.  4).  "Probably  the  Euphrates  is 
meant"  {Gen.  xv.  18). —  Verity. 

835.  The  haunt  of  seals,  etc.  ' '  The  wild  beasts  of  the  islands  " 
{Isa.  xiii.  22,  etc.)  are  so  called  probably  because  of  their  amphib- 
ious nature. 

840.  Hull.  ' '  A  ship  is  said  to  hull  when  all  her  sails  are  taken 
down  and  she  floats  to  and  fro." — Richardson. 

842.  Keen  north  wind,  etc.  The  Deluge  lasted  about  a  year 
{Ge7i.  vii.  II  ;  viii.  14),  and  after  the  one  hundred  and  fifty  days  dur- 
ing which  the  waters  "prevailed,"  winter  came  on  and  the  cold 
began  to  straiten  the  breadth  of  the  waters  {Job  xxxvii.  10). 

844.  A7id  the  clear  sun,  etc.  The  waters  fell  during  the  early 
winter  until  the  mountain  tops  were  seen  {Gen.  viii.  5).  From 
that  time  on — the  beginning  of  the  tenth  month,  corresponding  to 
about  our  first  of  January — the  sun  grew  gradually  stronger  and 
aided  in  removing  the  waters.  Possibly  the  expression  "watery 
glass  "  is  used  by  Milton  to  signify  that  the  waters  were  frozen  and 
that  the  ark  was  held  by  the  ice  for  several  months  above  Mount 
Ararat. 

855-864.  A  raven  flies,  etc.  Gen.  viii.  6-20.  The  raven  and  the 
dove  probably  symbolize  the  motives  of  Selfishness  and  Love. 
Love  brings  men  back  into  the  kingdom  of  God  when  Selfishness, 
which  ought  to  conduce  to  the  same  end,  fails. 

865.  In  the  cloud  a  bow,  etc.  Gen.  ix.  13-17.  Even  the  pa- 
gans knew  the  rainbow  as  a  "  sign  "  (//.  xi.  27,  28). 

874.  Far  less  I  now  lament,  etc.  God  also  had  esteemed  more 
highly  the  one  righteous  man  whom  he  saved  than  the  whole  un- 
godly world  which  he  destroyed  (2  Pet.  ii.  5  ;  Ps.  xxxvii.  16). 

878-901.  His  anger  to  forget.  Noah's  sacrifice,  with  the  rever- 
ence and  worship  that  prompted  it,  turned  away  God's  anger.  The 
basis  of  these  lines  is  mainly  in  Genesis. 


BOOK    XII 
I-I04.      THE   ORIGIN   OF   SLAVERY 

1-5.  These  lines  were  not  in  the  first  edition,  but  were  added 
when  the  work  was  divided  into  twelve  books. 

4-9.  The  effect  of  the  divine  revelation  upon  Adam  was  like  that 
of  a  similar  revelation  upon  Daniel  [Datt.  x,  15,  i6). 

II.  /  will  relate,  etc.  The  angel  with  Daniel  likewise  aban- 
doned the  method  of  instruction  which  he  had  at  first  used — the 
method  of  visions  setting  forth  the  truth  by  symbolical  figures — and 
resorted  to  plain  narrative,  "  I  will  show  thee  that  which  is  noted 
in  the  Scripture  of  truth  "  {Dan.  x.  21).  This  parallel  furnishes 
an  overwhelming  refutation  of  Addison's  criticism  {Spectator,  309)  : 
"  To  give  my  opinion  freely,  I  think  that  the  exhibiting  part  of  the 
history  of  mankind  in  vision,  and  part  in  narrative,  is  as  if  ahistoiy- 
painter  should  put  in  colors  one-half  of  his  subject  and  write  down 
the  remaining  part  of  it." 

14-20.  The  remembrance  of  Divine  judgments  was  temporarily 
effective,  as  it  was  afterwards  upon  the  Israelites  {Judg.  ii.  7  ;  Deut. 
viii.). 

23.  By  families,  etc.  Gen.  x.  5,  20,  31,  32.  The  organization 
of  society  was  patriarchal. 

25.  Not  content,  etc.  Nimrod's  ambition  was  like  Abimelech's 
{Judg.  ix.  I,  2).  Fraternal  equality  is  the  proper  relation  of  men 
to  each  other,  but  in  establishing  kingship  Nimrod  and  Abimelecli 
destroyed  this  equality. 

29.  La7u  of  nature.  The  law  of  nature  is  to  be  governed,  as  in 
the  patriarchal  state,  by  the  oldest  and  wisest,  but  the  law  of  mon- 
archy frequently  assigns  the  superiority  to  the  most  ignoble.  This 
is  the  moral  of  Jotham's  parable  (Judg.  ix.  8-15). 

34.  As  in  despite  of  Heaven,  etc.  The  expression,  "a  mighty 
hunter  before  the  Lord,"  has  received  the  two  explanations  here 
offered  by  Milton :  one  that  Nimrod  blasphemously  defied  the 
Almighty,  and  the  other  that  he  pretended  to  derive  his  sovereignty 
from  Heaven  and  to  x^xgxvjure  divino. 


Book  XII. ]  NOTES  471 

36.  J*'ro?n  rebellion^  etc.  The  name  Nimrod  was  supposed  to 
mean  "rebellious."  Though  he  taxes  men  with  rebellion,  he  is 
himself  a  rebel  against  the  authority  of  nature  and  God. 

40.  From  Eden  toivards  the  zvest,  etc.  Gen.  xi.  2.  That  Nim- 
rod was  the  founder  of  Babel  is  stated  in  Gen.  x.  10  ;  and  yet 
Masson  strangely  remarks  that  "  commentators  find  no  authority  in 
the  Bible  for  connecting  Nimrod  with  the  building  of  the  tower  of 
Babel." 

42.  The  mouth  of  Hell.  Babylon  is  the  harlot  whose  "  house  is 
the  way  to  Hell"  {Prov.  vii.  27).  Babylon  often  does  service  for 
Rome,  which  is  not  far  from  Lake  Avernus,  reputed  to  be  the 
mouth  of  Hell  {Faerie  Queene  I.  v.  31).  It  seems  to  have  been  a 
common  thing  among  the  Reformers  of  the  sixteenth  century  to 
refer  to  Rome  as  the  mouth  of  Hell. 

52.  In  derision,  etc.  Milton  takes  the  words  of  God  in  Gen.  xi. 
6  to  be  ironical. 

63.  A  various  spirit,  etc.  The  Confusion  of  Tongues  typifies 
the  alienation  of  spirit  which  sprung  up  among  the  builders.  A 
spirit  of  variance  or  faction  came  among  those  over  whom  Abime- 
lech  ruled  {Judg.  ix.  23).  Opposed  to  this  is  the  Spirit  of  Unity, 
which  on  the  day  of  Pentecost,  pervading  the  disciples  of  Christ, 
enabled  them  to  address  those  of  different  speech,  every  one  in  his 
own  tongue. 

64.  O  execrable  son,  etc.  Abimelech,  who  usurped  kingly  power 
after  destroying  all  his  brethren  except  Jotham,  was  cursed  by  that 
brother  and  afterwards  by  his  own  subjects  {Jtidg.  ix.  10,  27).  In 
consequence  of  the  curse,  discord  arose  among  the  supporters  of 
Abimelech,  and  his  sovereignty  soon  came  to  naught.  Jotham's 
parable  would,  doubtless,  profoundly  impress  an  ardent  republican 
like  Milton. 

69.  Man  over  7na?t,  etc.  God  expressly  reserved  the  right  of  life 
and  death  over  man  when  he  gave  it  over  animals  {Gett.  ix.  5,  6). 
When  the  Israelites  asked  a  king,  God  regarded  it  as  a  refusal  of 
his  own  authority  (i  Sam.  viii.  7  ;   Matt,  xxiii.  8-10). 

73.  To  God  his  tower,  etc.  The  later  kings  of  Babylon  repeated 
this  attempt,  when  they  commanded  their  subjects  to  worship  im- 
ages and  refrain  from  the  worship  of  God  {Dan.  iii.  4-6  ;  vi.  6-9). 
The  spiritual  Babylon  has  the  same  ambition  (2   Thess.  ii.  4). 

76.  Where  thin  air,  etc.  The  fate  of  aspiring  leaders  who  fight 
against  God  seems  to  be  desertion  {Acts  v.  36-39).  The  thin  air 
of  the  upper  regions  accurately  symbolizes  the  ever-decreasing 
number   of  adherents  as  tyranny  becomes   more   exacting.     The 


472  PARADISE  LOST  [Book  XIT. 

force  of  Adam's  question  then  is,  By  what  means  will  this  tyrant 
overcome  the  ever-increasing  tendency  to  desert  ?  . 

79-  Jtistly  thoii  abhorr'st,  etc.  Nimrod,  like  Abimelech,  prob- 
ably gained  his  throne  by  slaughter  and  deceit,  and  is  therefore  to 
be  abhorred  {Ps.  v.  6). 

86.  Reason,  etc.  Compare  the  opening  sentences  of  The  Tenure 
of  Kings  and  Magistrates. 

94.  As  undeservedly,  etc.  They  have  as  little  right  to  en- 
slave man's  body  as  the  passions  have  to  enslave  his  soul ;  hence 
the  tyrants  are  in  turn  punished  for  their  oppression  {Jndg.  ii, 
11-18). 

97.  Decline  so  low  from  virtue,  etc.  Virtue  seems  to  be  used 
here  in  the  sense  of  courage.  Nations  sometimes  become  so  cow- 
ardly and  so  lose  their  manliness  that  slavery  fits  them  best.  Wit- 
ness the  history  of  the  Gibeonites  {Josh.  ix.  22-27). 

loi.  Irreverent  son,  Qic.  Gen.  ix.  20-2"].  The  Gibeonites  were 
descended  from  Canaan,  the  son  of  Ham. 

105-284.      THE   INTRODUCTION    OF   LAW 

114.  This  side  Euphrates,  etc.  The  eastern  side,  on  which  Para- 
dise was  situated  {Josh.  xxiv.  2,  14). 

117.  While  yet  the  patriarch,  ^\.c.  According  to  the  chronology 
of  Gen.  xi.  Noah  survived  the  Flood  350  years,  and  Abraham  was 
born  292  years  after  the  Flood.  The  two  were  therefore  contem- 
porary for  fifty-eight  years. 

128.  I  see  him,  oXc.  A  distinction  between  the  angel  from  whom 
the  prophecy  comes  and  the  man  to  whom  it  comes  ;  to  the  angel 
the  future  is  as  the  present. 

140.  Things  by  their  tiafnes,  etc.  The  angel,  after  the  example 
of  the  sacred  writers,  gives  names  to  places  by  anticipation  (com- 
pare Gen.  xii.  8  and  xxviii.  19). 

144.  Donble-fotmted  stream.  The  streams  that  make  up  the 
Jordan  come  from  springs  on  the  two  sides  of  Anti-Lebanon, 
"  Jordan"  means  "  River  of  Judgment." 

158.  Disgorging  at  seven  months,  etc.  Egypt  is  presently  (1.  191) 
called  the  "river-dragon."  The  great  dragon  of  the  Apocalypse 
has  seven  heads  and  casts  out  of  its  mouth  water  as  a  flood  {Rev. 
xii.  3,  15).  Egypt,  as  well  as  Sodom  and  Babylon,  is  a  type  of  the 
hostility  organized  against  the  people  of  God  {Rev.  xi.  8). 

194.  More  hardened  after  thaiu,  etc.  The  metaphor  of  fear 
melting  the  heart  is  common  in  Scripture,  and  is  applied  particu- 


Book  XlI.J  NOTES  473 

larly  to  Egypt  in  Isa.  xix.  i.     Pharaoh's  heart  was  hardened   and 
melted  again  and  again. 

220.  Inglorious  life  7vith  servitude,  etc.  Achilles  expresses  his 
preference  for  servitude  on  earth  to  a  kingdom  in  Hades  {Odys.  xi. 
488-491) : 

"  Noble  Ulysses,  speak  not  thou  of  death, 
As  if  thou  couldst  console  me.     I  would  be 
A  laborer  on  earth  and  serve  for  hire 
Some  man  of  mean  estate  who  makes  scant  cheer 
Rather  than  reign  o'er  all  who  have  gone  down 
To  death." 

224.  Found  their  government,  etc.  The  senate  here  referred  to 
are  the  "  elders  "  of  the  people,  appointed  to  rule  and  judge  among 
them  {Exod.  xviii.  13-26).  The  elders  and  tribal  officers  are  often 
mentioned  in  the  later  history. 

231.  Civil  justice.  These  laws  are  contained  in  Exod.  xx.-xxiii. , 
and  were  formally  accepted  by  the  people  and  their  rulers  {Exod. 
xxiv.  7).  The  religious  rites  were  given  in  a  more  private  way  to 
Moses  himself  and  are  contained  in  Exod.  xxv.-xxxi. 

240.  Mediator.  Deut.  v.  5  ;  Gal.  iii.  ig.  Christ  is  a  better  me- 
diator than  y{o%^s{Heb.  viii.  6). 

250.  Of  cedar,  etc.  I  A'zVz^j- vi.  15-23.  Inasmuch  as  the  Bible 
declares  the  ark  to  have  been  made  of  "  shittim  wood,"  Keightley 
here  again  convicts  Milton  of  error.  But  the  ark  and  the  sanctu- 
ary were  not  the  same,  and  as  cedar  was  used  in  building  the 
temple'  Milton  was  probably  right.  The  ark  was  kept  in  the  tab- 
ernacle as  afterwards  in  the  temple  {Exod.  xl.  21). 

255.  Seven  lamps,  eic.  Exod.  xxv.  21-37-  "  Josephus  says  that 
the  seven  lamps  signified  the  seven  planets,  and  that  therefore 
the  lamps  stood  slopewise  to  express  the  obliquity  of  the  zodiac." — 
Clar.  Press.  But  we  have  better  authority  than  Josephus  ;  for  the 
seven  candlesticks  seen  by  John,  the  seven  stars  and  the  seven 
angels  of  the  churches  are  all  identified  with  one  another  {/^ev. 
i.  20). 

271.  Enlig/itener,  etc.  The  commandment  or  law  of  the  Lord 
enlightens  the  eyes  {Fs.  xix.  8).  It  is  a  school-master  to  bring  men 
to  Christ  {Gal.  iii.  24). 

274.  Eyes  true  opening,  etc.  Fs.  cxix.  18.  Like  Simeon,  Adam 
rejoiced  when  he  saw  the  Saviour  {Luke  ii.  30). 


474  PARADISE  LOST  [Book  XII. 

285-465.      THE   REVELATION   OF   GRACE 

307.  Therefore  shall  not  Moses,  etc.  Deut.  xxxiv.  4  ;  Num.  xx. 
12.  The  act  that  caused  the  exclusion  of  Moses  from  the  Promised 
Land  shows  that  he  was  not  superior  to  the  Law,  but  a  servant  to 
it,  as  he  is  designated  in  Heb.  iii.  5. 

310.  But  Joshtia,  etc.  Acts  vii.  45;  Heb.  iv.  8.  The  rest  of 
Canaan  symbolizes  the  final  rest  of  the  Christian  {Heb.  iv.).  Jesus 
is  like  Joshua  in  conquering  the  foes  of  God's  people,  leading  them 
in  safety  and  establishing  them  in  the  Promised  Land. 

353.  First  among  the  priests,  etc.  I  quote  Masson  on  this  pas- 
sage :  "In  consequence  of  a  struggle  for  the  high-priesthood  be- 
tween two  rivals  [Jason  and  Menelaus,  2  Mace,  v.],  Antiochus 
Epiphanes,  King  of  Syria,  was  able  to  come  to  Jerusalem,  where 
he  plundered  and  polluted  the  Temple,  and  put  the  Maccabees  to 
death  (b.  c.  173)  ;  the  kingly  power  and  the  high-priesthood  were 
united  in  Aristobulus,  eldest  son  of  the  high-priest,  John  Hyrcanus 
(b.  c.  107),  and  the  native  dynasty  was  abolished  by  Pompey 
(b.  c.  61)  who  appointed  Antipater,  the  Idumaean,  to  the  govern- 
ment. Antipater's  son  Herod,  in  whose  reign  Christ  was  born, 
became  king  of  Judaea  b.  c.  38." 

372.  With  such  joy  surcharged,  etc.  With  like  gladness  Abra- 
ham saw  the  day  of  Christ  {John  viii.  56)  ;  and  Simeon  was  af- 
fected with  joy  that  became  painful  in  its  intensity  {Luke  ii. 
28-32). 

377.  My  steadiest  thotights,  etc.  Adam  had  been  like  the 
prophets  and  righteous  men  who  desired  to  .see  the  day  of  Christ, 
but  died  without  the  sight  {Matt.  xiii.  17). 

383.  Needs  i?iust  the  Serpent,  etc.  He  in  the  person  of  Herod 
and  the  Jews  did  in  fact  expect  it  when  they  were  troubled  at  the 
birth  of  Christ  {Matt.  ii.  3). 

389.  With  more  strength,  etc.  Christ  taught  Peter  that  he  had 
no  need  of  human  strength  and  that  victory  won  by  such  means 
was  not  permanent  {Matt.  xxvi.  52,  53). 

432.  Fix  far  deeper,  etc.  The  fate  of  the  devil  is  to  be  tor- 
mented with  the  beast  (Death)  and  the  false  prophet  (Sin)  forever 
{Rev.  XX,  10)  ;  Christ  suffered  from  death  only  temporarily,  and 
the  subjection  of  his  disciples  to  the  same  is  also  temporary. 
When  this  is  accomplished,  Satan  shall  be  bruised  under  the 
feet,  first  of  Jesus,  then  of  his  disciples  (i  Cor.  xv.  25  ;  Rom. 
xvi.  20). 

442.   In  the  projluent  stream.     Milton   defines  baptism  as  the 


Bock  XII.]  NOTES  475 

sacrament  "  wherein  the  bodies  of  believers  who  engage  themselves 
to  pureness  of  life,  are  immersed  in  running  water  (in  profiuentem 
aquam)." — Christ.  Doct.  xxviii. 

466-551.      CHRISTIAN    LIBERTY 

467.  At  the  world's  great  period.  The  second  Angel  that  ap- 
peared to  John  in  the  vision  of  the  trumpets  likewise  announced 
the  end  of  the  world  {Rev.  x.  6,  7). 

480.  What  will  betide,  etc.  The  question  was  anticipated  and 
answered  by  the  Saviour  before  his  departure  from  the  world  {John 
xvi.  1-4). 

501,  Speak  all  tongues,  etc.  Acts  ii.  4-6.  The  meaning  here 
goes  far  deeper  than  the  mere  possession  of  philological  knowledge. 
The  Spirit  of  Truth  speaks  to  a  man  in  the  language  of  his  own 
heart,  so  that  he  cannot  fail  to  understand. 

508,  Wolves  shall  succeed,  etc.  Acts  xx.  29,  30.  The  wolves 
are  those  who,  denying  the  power  of  Christianity  in  their  own 
hearts,  use  it  for  earthly  gain  and  self-aggrandizement. 

515.  Names,  places,  and  titles,  etc.  The  very  things  forbidden 
by  Christ  {Matt,  xxiii.  1-13).  Milton  boldly  expresses  his  judg- 
ment about  these  matters  in  a  number  of  his  prose  pamphlets. 
The  "  power  of  the  keys"  given  to  Peter  {Matt.  xvi.  19)  and  after- 
wards to  all  the  c^isciples  {John  xx.  23)  was  in  later  times  appro- 
priated by  the  hierarchy,  or  rather  by  the  Antichrist,  of  whose  power 
the  Roman  pontiff  is  the  representative. 

521.  Spiritual  laws  by  carnal,  etc.  Thus  Jesus  denied  the  ju- 
risdiction of  Pilate  over  him  {John  xix.  1 1),  but  the  poet  is  thinking 
also  of  a  later  attempt  to  force  the  conscience  of  Christians  through 
the  exercise  of  civil  power  by  spiritual  authorities. 

525.  Force  the  Spirit,  etc.  Milton  says  of  those  who  use  com- 
pulsion in  matters  of  faith  that  "  instead  of  forcing  tlie  Christian, 
they  force  the  Holy  Ghost  ;  and  against  the  wise  forewarning  of 
Gamaliel,  fight  against  God." 

531.  Heavy  persecution,  etc.  Shadowed  forth  in  the  war  made 
by  the  beast  of  the  Pit  (Death)  against  God's  two  Witnesses  {Rev. 
xi.  7),  which  are  probably  Truth  and  Liberty  {John  viii.  32). 

534.  hi  outward  rites,  etc.  Thus  exposing  to  shame  the  dead 
bodies  of  the  two  Witnesses.  Sodom  and  Egypt  are  the  recognized 
foes  of  Truth  and  Freedom  (2  Pet.  ii.  1-6  ;  Exod.  xx.  2)  ;  but  no 
less  really  at  Jerusalem,  "where  our  Lord  was  crucified,"  and 
especially  at  Rome,  within  whose  jurisdiction  the  crime  of  crimes 


476  PARADISE  LOST  [Book  XII. 

was  accomplished,  have   God's   two  Witnesses  been   abused  and 
mocked  {Rev.  xi.  8-io). 

540.  Respiration,  etc.  Rev.  xi.  ii.  Critics  find  here  a  threat 
of  Milton  at  his  political  enemies  ;  but  the  passage  is  only  the 
natural  terminus  of  the  poem.  The  vision  of  the  trumpets  reaches 
its  culmination  in  the  last  times  when  God's  two  Witnesses  revive, 
strike  terror  into  their  foes,  and  rise  publicly  to  heaven  in  a  cloud 
to  form  a  part  of  the  retinue  of  the  Messiah  coming  to  Judgment. 
Is  St.  John  also  aiming  at  the  English  royalists,  or  is  divine  wis- 
dom here  declaring  the  consequence  of  a  tendency  perpetual  in  our 
nature  ? 

552-587.      THE   SUM    OF   WISDOM 

554.  Measured  this  transient,  etc.  The  Angel  of  the  Apocalypse 
stood  with  one  foot  on  the  sea  and  one  on  the  land  and  solemnly 
declared  the  end  of  time  after  the  sounding  of  the  seventh  trumpet 
{Rev.  X,  2-7).  The  angel  likewise  gave  John  a  reed  with  which 
to  measure  the  temple  of  God,  that  is,  to  comprehend  the  history 
of  the  church  {Rev.  xi.  i). 

555.  Beyond  is  all  abyss.  Paul  speaks  of  the  "deep  things  of 
God  "  which  human  eyes  have  not  seen  and  human  hearts  have  not 
conceived  (i  Cor.  ii.  9-1 1). 

557.  Greatly  instructed,  etc.  To  instruct  and  comfort  is  the  office 
of  the  Spirit  ;  and  he,  like  Michael,  does  it  through  the  word  of 
Truth  {John  xiv.  16,  17). 

559.  What  this  vessel,  etc.  Christ  measured  his  revelation  to 
his  disciples  by  what  they  could  bear  {John  xvi.  12  ;  2  Cor.  iv.  6,  7). 

576.  Though  all  the  stars,  etc.  Eccl.  xii.  13.  The  wisdom 
that  consists  in  the  fear  of  the  Lord  is  preferred  to  that  which  con- 
sists in  the  knowledge  of  natural  science  {Job  xxviii.  28).  Love 
is  also  put  above  all  mysteries  and  all  knowledge  (i  Cor.  xiii.  2). 

587.  Paradise  within,  etc.  The  peace  and  joy  of  Heaven  con- 
stitute this  inner  Paradise  {John  xiv.  27). 

588-649.      THE   EXIT 

588.  Let  us  descend,  etc.  Like  the  disciples  on  the  mount  of 
Transfiguration,  Adam  had  found  it  pleasant  to  be  in  a  state  of 
spiritual  exaltation,  instructed  by  the  spirit  of  Justice  in  the  ways 
of  Providence,  but  the  desire  to  remain  so  could  not  be  gratified 
{Matt.  xvii.  9  ;  Luke  ix.  37). 

589.  The  hour  precise,  etc.     Adam,  promised  salvation,  in  the 


Book  XII. ]  NOTES  477 

presence  of  Michael  is  like  the  ancient  Priam  (Redeemed)  with  a 
ransom  in  the  presence  of  his  natural  foe  Achilles.  Priam  had 
placated  Achilles,  had  received  food  from  him,  and  was  persuaded 
to  compose  himself  to  sleep  in  the  enemy's  camp  ;  but  Achilles 
could  not  have  protected  the  old  king  after  the  break  of  day. 
Hence  Mercury  (Peace)  roused  the  old  man  and  hurried  him  home- 
ward. Lot  could  not  have  been  safe  in  Sodom  or  Adam  in  Para- 
dise when  the  ministers  of  justice  began  their  work.  The  depart- 
ure of  Priam  from  the  Grecian  camp,  of  Lot  from  Sodom,  of  the 
disciples  from  the  mount  with  Moses  and  Elijah,  and  of  Adam 
from  Paradise  seems  to  have  been  taken  in  the  morning.  The 
spirit  of  Justice  is  punctual ;  and  this  led  Christ,  when  referring  to 
his  own  reception  of  the  stroke  of  Justice  due  to  our  sins,  to  speak 
so  frequently  of  his  "hour"  {Luke  xxii.  53). 

591.  By  ?ne  encamped,  etc.  The  guards  whom  Hermes  had  put 
to  sleep  while  Priam  was  in  the  Grecian  camp  would  have  detained 
Priam  had  he  remained  a  little  longer. 

594.  IVe  may  no  longer  stay.  Christ  only,  when  the  time  for 
the  execution  of  justice  came,  was  prepared  to  meet  it.  Peter  at- 
tempted to  stay  or  defeat  justice  {Matt.  xxvi.  54). 

595.  With  gentle  dreams,  etc.  This  implies  that  the  interview 
with  Michael  ended  in  the  early  morning. 

597.  TJion  at  season  fit,  etc.  What  the  three  disciples  saw  upon 
the  mount  was  not  to  be  revealed  until  after  Christ's  resurrection 
{Matt.  xvii.  9).  Daniel's  vision  was  also  sealed  for  a  time  {Dan, 
xii.  9). 

607.  Adain  to  the  bower,  etc.  Eve's  resting  in  the  Bower  sig- 
nifies that  the  peace  which  a  contemplation  of  the  Redeemer  brings 
to  the  mind  descends  also  into  the  heart  and  comforts  it  {Phil.  iv. 
7).  Like  the  Bride  in  the  Song,  though  Eve  slept,  yet  her  heart 
was  awake  and  ready  to  admit  the  Beloved  {Cant.  v.  2). 

626.  From  the  other  hill,  etc.  This  hill  represents  the  Law,  as 
the  hill  from  which  Adam  had  just  descended  represents  Grace 
{Gal.  iv.  25,  26).  The  two  sons  of  Abraham,  Isaac  and  Ishmael, 
typify  the  same  things,  and,  like  Law  and  Grace,  are  both  of  holy 
original.  Ishmael,  whose  hand  was  against  every  man  {Gen.  xvi. 
12)  typifies  the  Law,  and  his  descendants  lived  about  Mount  Sinai. 

629.  As  evening  mist,  etc.  This  is  apparently  the  "mist  of 
darkness"  {2  Pet.  ii.  17)  reserved  for  those  who  forsake  the  liberty 
that  is  in  Christ,  and  the  same  as  the  veil  upon  the  heart  of  such  as 
turn  to  Moses  instead  of  Christ,  the  Law  instead  of  the  Gospel 
(2  Cor.  iii.  1 2-1 7). 


478  PARADISE  LOST  [Book  XII. 

631.  At  the  laborer  s  heel,  etc.  The  laborer  typifies  those  who, 
depending  upon  their  own  righteousness,  seek  justification  by  the 
Law.  The  peril  is  as  great  as  that  of  a  man  trying  to  cross  a 
marsh  in  the  mist  and  darkness  of  night,  and  one  who  encounters 
it  is  in  danger  of  missing  his  home  in  heaven. 

634.  As  a  comet,  etc.  The  comet  portends  famine,  war,  and 
pestilence,  such  as  follows  when  God's  Spirit  of  Truth  and  Grace 
is  resisted  and  rejected  {Rev.  xi.  6).  These  are  God's  means  of 
punishment  (2  Saiii.  xxiv.  13-16). 

635.  The  Libyan  air  adust,  etc.  The  deadly  Simoom  or  Sirocco 
is  meant. 

637.  In  either  hand,  etc.  Addison  pointed  out  that  this  is  from 
Gen.  xix.  16. 

639.  Down  the  cliffy  etc.  The  mountain  which  was  aflame  with 
the  Law  could  not  be  touched  by  man  or  beast  {Exod.  xix.  12,  13). 

644.  Dreadful  faces,  etc.  The  terror  of  the  scene  was  like  that 
which  Abraham  saw  towards  Sodom  (Gen.  xix.  28)  and  the  Israel- 
ites towards  Sinai  {Exod.  xix.  18). 

645.  Some  natiiral  tears,  etc.  The  feeling  was  like  that  of 
^neas  and  his  companions  when  they  left  the  plain  where  Troy, 
now  in  ashes,  had  recently  stood  {jEn.  iii.  10-12).  ^neas  was 
also  accompanied  in  his  wanderings  by  the  gods. 

648,  649.  They,  hand  in  hand,  etc.  Disproportionate  attention 
has  been  given  the  last  two  lines  on  account  of  Addison's  suggest- 
ion that  they  might  have  been  omitted.  The  question,  like  so 
many  other  puzzles  of  the  poem,  can  be  answered  by  a  reference  to 
the  Scripture  passage  which  Milton  was  developing  or  by  which  at 
least  he  was  guided.  The  prophetic  vision  with  which  Adam  was 
favored  was  much  like  the  last  one  of  the  prophet  Daniel  relating 
to  the  end  of  the  world,  and  the  human  pair  are  dismissed  with  a 
reminiscence  of  the  dismissal  of  the  prophet:  "Go  thou  thy  way 
till  the  end  be  ;  for  thou  slialt  rest,  and  stand  in  thy  lot  at  the  end 
of  the  days." 


INDEX  TO  NOTES 


Abdiel,  368,  369.  370,  37 1> 

374,  375,  380- 
Abimelech,  47°,  47i,  472- 
Abortive,  289. 
Abraham,  358,  359,  309- 
Abrupt,  288. 
Acanthus,  340. 
Achilles,  262, 290, 301, 310, 

372,  378,  381,  417,  457, 

459,  460. 
Adam,  314,  334,  339,  34i, 

354,  359,  396,  409,  410, 

412,  413,  415,  4it',  421. 

430,  433,  449,  450,  455, 

456,  459,  461,  464,  473, 

477,478. 
Adas,  307-        ,     ., 
Admetus     and    AlcestiS; 

413-       ^ 
Adonis,  267. 
Adrammelech  and  Asma- 

dai,  380. 
JExxQZS,  290,  464,  478. 
iEsculapius,  298,  424. 
Ag-amemnon,  282, 365,381. 
Air,  spirits  of,  293. 
Ajax,  281,  372. 
Alabaster,  337. 
Alcides  (Hercules),  291. 
Alcinous,    358,  359,    360, 

362,  406. 
Almanzor,  462. 
Amalthea,  336. 
Amara,  332. 
Amarant,  315. 
Amazonian  targe,  433. 
Ambition,  254,   275,  382, 

419- 
Ambrosia,  352,  304- 
Anarch  (Chaos),  308,  443- 
Anarchy,  438. 
Andromache,  300,  460. 
Andromeda,  322. 
Antichrist,  275. 
Aphrodite    (Venus,)  264, 

359,383,407,414,415- 


Apollo  (see  Satan). 

Apollyon,  269,271. 

Aquilo,  382. 

Ardors,  355. 

Arete.  359. 

Argo, 304. 

Argus,  325,  356,  457. 

Ariel,  Arioch,  andRamiel, 
380. 

Aries,  322,  401. 

Arimaspian,3o6. 

Arthur,  271,  417. 

Ashtaroth,  441. 

Asmodeus,  329. 

Astoreth,  264. 

Astrea,  349,  435- 

Athene  (Pallas),  or  Mi- 
nerva, 256,  287,  292,  300, 
337,  342,  343,  344,  345, 
346,  348,  349,  366,  380. 

Atlantis,  288. 

Atlas,  258,  287,  348. 

Auran,  330. 

Auriga,  335,  336,  338- 

Aurora,  351. 

Avernus,  275. 

Azazel,  270. 

Azores,  333,  338- 

Azotus,  267. 

Baal,  275,277. 

Baalim    and    Ashtaroth, 

266. 
Babel,  275,  438,  47i-      „ 
Babylon,   274,    279,    289, 

302,427,  438,471- 
Bacchas,  385. 
Bacchus,    333,    336,    385, 

395,  397,  400,  429,  430, 

433- 
Banyan,  432,  433. 
Baptism,  474. 
Baptized,  272. 
Beelzebub,  256,  257,  287, 

337,  365,  366. 
Bees,  278,  404. 


Behemoth,  260,  403. 
Belial,  270,  282,  283,  284, 

286,  386. 
Bellerophon,  305, 345, 395- 
Bellona,  305. 
Belshazzar,  289,  443. 
Boreas,  382,  385. 
Bower,  338,  340. 
Briareus,  260. 
Bridge,  309,  437- 
Busiris,  263. 

Cacus,  432. 

Cadmus,  270, 271, 419,  424, 

425-  ^       ^ 

Cain,  327,  463,  465. 
Calliope,  394- 
Campania,  275,  465. 
Capella,  338- 
Carmel,  Mount,  453- 
Casius,  Mount,  294. 
Caspian,  298,  442. 
Causey,  309,  441-    - 
Centaur  and  Scorpion,  440. 
Cerberus,  302. 
Ceres,  268,422. 
Chain  (golden),  308. 
Chained,  260. 
Chance,  304. 

Chaos  (realm),  270,  283, 
287,  289,  303,  304,  306, 
308,  397,  398,  400,  438. 

Chaos  (ruler),  307. 

Charlemagne,  272. 

Charon,  307- 

Charybdis,  308. 

Chasm,  305. 

Chemos  (Peor),  265. 

Cherub,  258,  324,  344. 

Cherubim,  274,  373,  457- 

Chimaera,  295,  306. 

Chivalry,  263. 

Cimmerians,  317. 

Circe,  286,  287,  424. 

Citron,  351. 

Cleombrotus,  318. 


48o 


INDEX    TO  NOTES 


Columbus,  433. 
Comet,  298,  478. 
Compasses,  399. 
Conclave,  279. 
Confusion,  255. 
Continent,  frozen,  293. 
Copernican    theory,    363, 

406. 
Cormorant,  330. 
Corruption,  mount  of,  265. 
Cronian  Sea,  439. 
Crystalline  sphere,  319. 
Cupid,  324. 
Cupid   and    Psyche,  338, 

339>  340.  351,  352,  403, 

415,451.452. 
Cyclades,  356. 
Cyclops,  263,  272,  306. 

Dagon,  267. 

Daphne,  332,  422,  423. 

David,  374,  375- 

Days  (of  the  week),  302. 

Death,  297,  298,  301,  445, 

446. 
Death  and  Sin,  437,  438, 

439.  440- 
Deianira,  291,  429. 
Deiphobus,  464. 
Delia    (Diana,  Artemis), 

380,  420,  422,  423,  424, 

425. 
Delilah,  431,432. 
Delos,  356,  418,  425,  439. 
Delphi,  442. 
Demogorgon,  307. 
Deucalion,  455,  468. 
Diana  (see  Delia). 
Dictaean  Jove,  445. 
Diomed,    343,    344,    345, 

346,  379.  380,  3831  386, 

387. 
Dis  (Pluto),  332. 
Discord,  425. 
Dorian,  270. 
Doric,  276. 
Dragon,  254. 
Dreams,  294,  295. 

Eagle,  260,  356,  390,  438, 

458. 
Echo,  334. 
Eden,  328,  330. 
Egypt,  274,  276,  472. 
Election,  314. 
Elijah  (see  Moses). 
Elixir,  323. 
Elves,  279. 
Elysian  flowers,  315. 
Embryos.  318. 
Empedocles,  318. 
Empyrean,  309,  313. 
Enna,  331. 


Enoch,  467. 

Envy,  267,  441,  444. 

Epimetheus,  341. 

Erebus,  296. 

Eremites,  318. 

Estotiland,  448. 

Euphrasy,  463. 

Euphrates,  266,  294. 

Eurynome,  445. 

Evander,  432. 

Eve,  334,  339,  341,  351, 
352,  355.  358,  359.  361, 
413,  414,  420,  421,  422, 
423,  424,  426,  427,  428, 

429.  451.  452,  455.  457. 
460,  464,  477. 

Fame,  270,  273. 
Fancy.  353- 
Fate,  257,  284. 
Faunus,  341. 
Feature,  438. 
Fennel,  425. 
Fire,  spirits  of,  291. 
Firmament,  400. 
Friars,  318. 
Furies,  294, 

Gabriel,  337.  343.  345,  346, 

348,  349,  350,  372,  380, 

435- 
Galaxy,  322. 
Galileo,  262,  356. 
Ganges,  418. 
Gates : 

Heaven,  319,  355. 

Hell,  303- 

Paradise,  337,  342. 
Gehenna,  265. 
Giants,  367. 

Gibeah,  269,  386,  387,  388. 
Gibeon,472. 
Gog  and  Magog,  296,  298, 

442. 
Goliath,  344,  374. 
Gorgons,  348,  439,  443. 
Gourd,  400. 
Gryphons,  306. 

Harpies,  294. 
Heaven,  309. 
Hebe,  361,  431. 
Hecate,  296,  302,  309,  440. 
Hector  (see  Satan). 
Hell  (location),  255,  315. 
Hercules,  429. 
Hermes   (Mercurj-),   282, 

283.  284,  323,  355,  357. 

380,  396,  401,  410,  457, 

477- 
Hermione,  425. 
Herod,  324,  326,  327. 
Heroic  games,  337. 


Hesperides,  322. 
Hesperus,  339. 
Hinnom,  265. 
Hospitality,  358. 
Hours,  302,  371. 
Hydra,  296,  303. 
Hymen,  465. 

I  Idiots,  318. 
;  Idolatry,  466. 
I  Ignis  fatuus,  426. 
I  Imaus,  317. 

India,  358. 

Indian  mount,  278. 

Innocence,  344,  432. 

Invocation  (Muse),  251, 
252,  264. 

lo,  256,  257. 

Iris,  340,  384,  459. 

Ithuriel,  343.  344- 

Ivory  port,  342. 

Jacob,  320,  362. 

Janus,  457. 

Jasper,  315,  458. 

Jordan,  321,  472. 

Judas,  261. 

Juno,  282,  283,  284,  355, 
356,  357.  380,  414.  416, 
417- 

Juno,  Minerva,  and  Ve- 
nus, 359'  414- 

Jupiter,  284,  285,  287. 

Jupiterand  Juno,  334, 336, 
338.  364,  431.  433,  434, 
435,  450. 

Key,  302,  319. 
Knowledge  (tree  of).  313, 
329,  444- 

Laborer.  478. 
Labyrinth : 

Cretan,  292. 

Lethe,  293. 
Lapithae,  291. 
Latona,  254,  356,  392. 
Laurel,  340,  423- 
Legion,  376,  410. 
Lemnos,  277. 
I,ethe,  293. 
Leucothea,  457. 
Leviathan,  259,  260. 
Liberty,  475- 
Lichas,  292. 
Life: 

fount,  315. 

tree,  330,  334,  456. 

well,  463. 
Lightning,  367. 
Limbo,  316,  318,  440. 
Locusts,  263. 
Lucifer,  269,  366,  368,  397. 


INDEX    TO   NOTES 


481 


Lycaeus,  Mount,  324. 
Lycaon. 327. 
Lycia,  289. 
Lyra,  354- 

Mace,  439. 
Maeonides,  J12. 
Maeotis,  318. 
Mammon,  274,  275,    284, 

285,  28f). 
Manoah.  358,  359,  361. 
Marriage,  342. 

Mars.  265,  281,  282,  346, 

366,  379- 
Masque,  461. 
Matutiiius,  457. 
Mediator,  473. 
Medusa.  294,  348. 
Megaera.  444. 
Meliboean,  459- 
Menelaus,  374,  375,  383. 
Mercury  (see  Hermes). 
Messiah,  258,  259,301,  315, 

365,  369.  388,  389,  391, 

392,  39S,  436,  456,  476, 

477- 
Michael,  279, 286, 372,  376, 

378,  456,  457,  458,  459' 

460,  476,  477. 
Minos.  304. 
Minotaur,  292. 
Mohammed,  260. 
Moloch,  264,  265,  281,  282, 

286.  380. 

Moon,  256,  325,  402. 
Moses,  252,  436,  458,  459, 

461.  463,  477. 
Mulciber,      Vulcan        or 

Heph.-Estus,    275,     276, 

277. 
Muse,  251,  252,  264. 
Muses,  292,  312. 

Narcissus,  334. 

Nectar,  364.  379. 

Nemesis,  438. 

Neptune,  253,  297,  298, 
378,  380,  383,  390,  391, 
394,417'  4391458. 

Nessus,  429,  432. 

Nestor,  284,  285,  345. 

Night,  307. 

Nightingale,  312,  339,  402. 

Nile,  472. 

Nimrod,  470,  471. 

Nine.  254,  392. 

Nineveh,  382,  383. 

Niphates,  325. 

Nisroch,  381,  382. 

North,  365. 

Norumbega,  448. 

Nymphs,  341. 

Nyseian  isle,  332. 

31 


Old  age, 464- 

Olympic  games,  291. 

Olympus,  269. 

Ophion.  445. 

Ophir.  278. 

Ophiuchus,  298,  299. 

Ophiusa,  443. 

Ops,  369,  445- 

Orcus,  307. 

Oread,  422. 

Orion,  263. 

Orontes,  418. 

Orpheus,    292,    311.    395. 

396,413- 
Osiris,  Isis,  Orus,  268. 

Paean,  270,  298,  379. 
Pales,  422. 
Pan,  331,  340. 
Pandarus,  383,  385. 
Pandemonium,   277,   280, 

442. 
Pandora,  341,  414. 
Panoply,  384. 
Pantheon,  276,  278. 
Papacy,  297. 
Paradise,   327,    328,    329, 

468,  476. 
Paris,  374' 386,  414,  4i5- 
Parthenon,  292. 
Patroclus,  376,  378. 
Pavilion,  307. 
Pegasus,  306,  345,  394. 
Pelorus,  260. 
Pernicious,  384. 
Peter,  319. 
Phalanx,  270. 
Phoenix,  356,  358,  363. 
Plain,  259,  465. 
Platane,  334. 
Pleiades,  401. 
Pluto,  303,  306,  307,  442. 
Polyphemus,  262, 264, 272. 
Pomona,  359,  422. 
Pontifical.  439. 
Portcullis,  303. 
Possessor,  261. 
Prayer,  455. 
Priam,  477. 
Prinuim  mobile,  319,  338, 

408. 
Prodigious,  295. 
Prologue,  428. 
Prometheus,  256,  454.  455. 
Proserpina  (Persephone), 

307- 
Proteus,  323. 
Ptolemaic  system,  319. 
Punic  faith.  321. 
Pygmaean  race,  278. 
Pygmies      ("infantry"), 

271. 
Python,  423,  444. 


Quadrate,  373. 
Quadrature,  381. 
Question.  253. 
Quintessence,  325. 

Rainbow,  390. 
Raphael,  314,355.356,357, 
360,  380,  394,  396,  397, 
401.  410,  415,459. 
Reason,  352. 
Rhodope,  396. 
Rhomb,  408. 
j  Rimmon,  268. 
1  Rivers  of  Hell,  293. 
j  Rome,  274,  275,  278,  280, 
I      282.  289,  303,  440,  444, 
i      463.  471- 
I 

I  Sabean  odors,  329. 
,  Salmoneus,  285. 
j  Samoieda,  448. 
Samos,  356. 

Samson,  428,  429,  430,432. 
Satan  in  the  character  of 
Apollo,   256,  269,    270, 
273,  289,  298,  301,  375, 
383,418,442. 
Bacchus,  333,  334,  336. 
Hector,  261,  262,   273, 
280,  297,  377,  379,  386, 
387- 
Polyphemus,  262,   264, 

272, 
Sarpedon,  289. 
Serpent.  253,  422,  423, 

424,  426. 
Turnus,  289,    290,   373, 
417. 
Saturn,  269,  303,  369,  446. 
.Satyrs,  385. 
Scylla,  296,  300,  301. 
Seraph. 324, 369. 
Seraphim,  257,  258,  367, 

373-.  398- 
Serapis,  275,  276. 
Serbonian  bog,  294. 
Sericana,  317. 
Seven  deadly  sins,  264. 
"      kings,  302. 
"      lamps,  473. 
"      nights,  418. 
Shield,  262,  378,  466. 
Sibyl,  307- 
Sierra  Leone,  448. 
Silence.  314,  362. 
Sin  (see  Death  and  Sin), 

296,  300,  302. 
Sinai,  372. 
Sirius.  366. 
Sirocco,  448,  478. 
Sodom,  269,  444. 
Solomon,   267,    359,    425, 
451- 


48: 


INDEX    TO  NOTES 


Sons  of  God.  361,  466. 

Sorcery,  279,  298,  440. 

Spartan.  270. 

Spear.  Ithuriel's,  343;  Sa- 
tan's. 262. 

Spirit  (Holy),  251,  252, 
379.381,  399,  471,475- 

Squadron.  293,  345. 

Stairs,  320. 

Standard,  308. 

Stars,  313. 

Status.  253. 

Sultan,  264. 

Sun.  274,  280,  322,  323, 
338.  368,  401,  409. 

Suspicion,  ^25. 

Sword  (of  Michael),  286, 

379- 
Sylvanus,  340. 

Tantalus,  294,  363. 

Tartarus,  392. 

Tempe.  292. 

Teneriff,  348. 

Ternate      and       Tidore, 

296. 
Teucer,  383,  385. 
Thammuz,  267. 


Thamyris,  312. 
Themis,  286,  355.  455. 
Thersites,  345,  346,  366. 
Thetis,  298. 
Thunder,   346,    383,   386, 

390. 
Tigns,  331.469- 
Time,  308,  398. 
Tiresias     and     Phineus, 

3'2- 

Tisiphone,  298. 

Titan,  269,  392. 

Tobias,  329  361. 

Tophet  265. 

Tree,     knowledge,     444  ; 

life,  418- 
Triton,  267. 
Trivia,  309,  440. 
Trumpet,   373,    376,    384, 

389.  456. 
Tubal-Cain,  465. 
Turnus  (see  Satan). 
Typhon,  260. 

Ulysses,  256,  263,  286,  287, 

362,  387,  425. 
Umpire,  304,  314. 
Urania,  251,  266,  394. 


Uranus  and  Gasa,  269,  392, 

421. 
Uriel,  324,  337,  380. 
Urim,  389. 
Uther's  son,  271. 
Uzziel,  343. 

Valdarno,  262. 
Vallombrosa.  263. 
Venus  (see  Aphrodite). 
Verde,  Cape,  416. 
Vei  tummus,  422. 
Virtue  (a  title),  350. 
Vulcan  (Hephaestus),  300, 
368,  465. 

Wall,  Heaven.  391 ;  Hell, 
296 ;   Paradise,  328,  329. 
Warping,  263. 
Water,  spirits  of,  291. 
Winds,  293. 
Wisdom,  394.  395. 
Witnesses,  475,  476. 
Wormwood,  301. 

Zephon,  343,  344. 
Zephyrus,  351,  449. 
Zophiel,  384. 


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