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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, 
 
 ^898 
 
 J 
 
.^' 
 
 f^^;.'^ 
 
 \% 
 
 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 Uri el, the reg ent 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, 
 
 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 nit rous 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 in centiv e 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 a mbie nt 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 p oten t 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. 
 
 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. 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. 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. 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. 
 
 THE END 
 
 

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