1. 342. rind. Keightley retains the rin'd of the original editions. It should be rinded.' Spenser (Shepherd's Calendar, Feb. III) uses 'rine' (subst.) But as I can nowhere find 'rine' as a verb, I have printed rind as a substantive, in rough coat or (in) smooth rind.' Cp. fruits of golden rind' (Various Readings, Comus, first speech).

1. 345. inoffensive, with implied reference to the wine after the Flood. must; new wine (mustum). Meath or 'mead,' is a drink made of honey. Cp. Chaucer, Knightes Tale 1421,

The hornes full of meth, as is the gyse.'

The word is perhaps akin to μέθυ.

1. 348. wants, is without (Latin caret), as in Horace, Odes, ii. 107, iii. 29, 23; and at 1. 365='dispense with,' 'forego.' (Keightley.)

1. 349. unfum'd, not burnt to produce scent. Fire was unknown in Paradise (ix. 392), at least till after the Fall (x. 1073).

1. 351. Bentley would read 'with no more train accompanied than with.' He censures the received reading as a solecism.

1. 356. besmear'd with gold resembles Horace's 'aurum vestibus illitum' (Odes, iv. 9. 14).

1. 357. all agape. Cp. Georgics, ii. 463.

1. 361 Cp. Eneid, i. 327.

1. 371. the angelic Virtue, the angel. So Homer uses the strength of Priam' for Priam himself (Iliad, iii. 105), and Virgil has imitated him (Æneid, xi. 376). Keightley refers Virtue to the classification of the celestial hierarchy (ll. 772, 840). It is doubtless so here intended by Milton, but he has elsewhere (viii. 249) called Raphael a Power.

1. 380. Undeck't, save with herself is beyond the 'simplex munditiis' of Horace (Odes, i. 5. 5), and contrasts with Ovid's 'pars minima est ipsa puella sui.'

1. 394. all Autumn, the fruits of autumn, as in Georgics, ii. 5.

1. 399. unmeasur'd out. Cp. xii. 469; James i. 17.

1. 407. Psalm lxxviii. 25 gave the idea of this line.

1. 415. Pliny gives a similar account of the spots in the moon (ii. 9). 1. 421. This double negative (like that in line 548 and in i. 335) is a Latinism. (Georgics, i. 83.)

1. 425. Cum sol igneus sit, Oceanique alatur humoribus.' (Cicero, De Naturâ Deorum, ii. 15.) Keightley refers to Faery Queene, i. 1. 32, and calls this passage a purely poetic expression, belonging to the cosmology of the early days of Hellas and the Ptolemaic system.'

1. 426. These trees and vines are derived from Matt. xxvi. 29, Rev. xxii. 2.

1. 430. pearly grain, perhaps manna is meant : Psalm cv. 40, Exod. xvi. 14. 31.

1. 435. This gloss is founded on Raphael's speech in Tobit xii. 9: ‘All these days did I appear unto you, but I did neither eat nor drink, but you did see a vision.' Milton follows the literal meaning of Gen. xviii. 8, and xix. 3.

1. 445. crown'd, filled to the brim, a classic phrase. (Iliad, i. 470; Georgics, ii. 528.)

1. 447. The allusion is to Gen. vi. 2. The sons of God here = angels. 1. 451. Iliad, i. 469; Æneid, i. 216; Faery Queene, i. 12. 15.

1. 482. odorous has its second syllable long here, but short in iv. 166. Spirits is here of two syllables, though in 1. 484 of only one.

1. 488. discursive, i. e. by argument; 'discourse of reason,' as Shakespeare has it (Troilus and Cressida, ii. 2; Hamlet, i. 2).

intuitive, i. e. by instinctive apprehension.

1. 498. Milton here borrows the notions of those theologians who have speculated on what Adam might have attained to had he not fallen.

1. 503. Whose progeny ye are. Cp. Acts xvii. 28.

1. 504. i. e. 'your fill of what happiness,' or 'to your fill what happi

ness.

1. 509. scale, ladder (Lat. scala). Matter is here made the centre of a circle, of which the circumference is the limit of human knowledge.

1. 520. The precepts are short, in accordance with the Horatian rule. (De Arte Poetica 335).

1. 557. Cp. sacro digna silentio' (Horace, Odes, ii. 13. 29).

1. 564. sad task and hard. Cp. Æneid, ii. 3.

1. 570. not lawful to reveal, i. e. not the fas audita' of Æneid, vi. 266.

1. 574. Cp. vii. 618 and ix. 99. Drummond of Hawthornden has beautifully drawn out this idea in the concluding song of his poems. (Keightley.)

1. 579. Upon her centre pois'd. Cp. vii. 242.

1. 583. Heav'ns great year. Plato's great year is the revolution of all the spheres to the point whence their motion began. (Virgil, Eclogue iv. 5. I2.) Cp. 1. 861. The assembly of angels was such as in Job i. 6; 1 Kings xxii. 19; Dan. vii. 10.

1. 589. gonfalons, standards. Gonfalon' is an Italian word, and Milton here seems to refer (in 1. 593, holy memorials) to the banners carried in religious processions, a reminiscence of his Italian journey.

1. 598. As from a flaming mount. Exod. xix. 18; Dan. vii. 9.

1. 599. Cp. iii. 380.

1. 603–606. Heb. i. 6; Psalm ii. 6, 7; Gen. xxii. 16; Phil. ii. 10, II.

1. 607. And by myself have sworn. Cp. Isaiah xlv. 23.

1. 633. rubied nectar. Homer's vékтap épvepòv (Iliad, xix. 38). 1. 637. communion sweet. Cp. Psalm lv. 14.

1. 642. ambrosial night' occurs in Iliad, ii. 57.

1. 646. roseate. 'Roseus' is used of the light of the dawn and of the rising sun, Lucretius, v. 974. Milton probably had in his mind the idea of the dew-drops struck by this rosy light and refracting it in all its prismatic radiance, and he forgot that the season was night. (Keightley.) The word only occurs here in Milton's poems.

1. 647. Psalm cxxi 4. Cp. also Iliad, ii. 2.

1. 652. Rev. vii. 17.

1. 656. Cp. On Time 17; Il Penseroso 48.

1. 657. Alternate, i. e. like the choral service in cathedrals, one half the quire answering the other, a custom said to have been introduced by Ignatius of Antioch, on account of its resemblance to the angelic bands, crying one to another.

6

1. 671. Beelzebub is always represented as second to Satan (i. 79; ii. 300.)

1. 674. and remember'st' when thou remember'st,' (ii. 730.)

1. 685. Satan begins his revolt by a lie. (John viii. 44.)

1. 689. Satan is called 'monarch of the north' in 1 Henry VI, v. 3. Cp. Isaiah xiv. 12, 13.

1. 702. and casts between, &c. Æneid, ii. 98.

1. 708. as the morning-star, with peculiar propriety of Lucifer, 'son of the morning.'

1. 710. Rev. xii. 3. 4.

1. 718. Psalm ii. 4 gave the hint of this line, and of the irony in line

721.

1. 731. lest unawares. 'Such expressions of derision,' says Landor, 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.'

1. 734. Lightning. Keightley takes this word as a participle, but it is not so used elsewhere in Milton's poems. Other commentators consider it a substantive, and refer to Dan. x. 6, Matt. xxviii. 3.

1. 736. Psalm lix. 8.

1. 739. illustrate, make illustrious. (Paradise Lost, x. 78, Paradise Regained, i. 370.)

1. 750. triple degrees. Mr. Wright, in the introduction to his translation of the Paradiso, gives a tabular view of these degrees. They were constructed by the pseudo-Dionysius from the comments of the Fathers on some passages of St. Paul's writings, e. g. Rom. viii. 38. But their order varied in different authors. That given by Mr. Wright as Dante's

is not followed in the very passage he quotes from the Convito. That quoted by Keightley (Life, p. 467) from Drayton is a third arrangement. In the hierarchy of Dionysius there are three divisions: the first or lowest commencing with angels, and proceeding upwards to Archangels and Principalities; the second, reckoning as before, consisting of Powers, Virtues, and Dominations; the third comprising Thrones, Cherubim, and Seraphim. To each degree of this hierarchy a special sphere of the material heavens is assigned, the nine spheres, reckoning upwards, being those of the Moon, Mercury, Venus; the Sun, Mars, Jupiter; Saturn, the Fixed Stars, and the Primum Mobile. To this order Milton does not strictly adhere. He places Principalities above Virtues, and assigns to Archangels a station nearest the throne of God. The rank and file of the opposing hosts are Cherubim and Seraphim, e. g. vi. 535, 579. But he preserves the due pre-eminence of the lastnamed in i. 794, and in line 249 of this book, where Raphael, a seraph, receives in his proper station the command of God. The angelic hierarchies were the subject of Hooker's dying meditation. Cp. Bacon, Advancement of Learning, i. 2.

1. 753. globose, globe, adjective for substantive.

1. 759. Cp. Faery Queene, i. 7. 33. Sir Thomas Herbert, speaking of the diamond mines of Golconda, says: The mine is a large rock, and part of that mountain which extends towards Balaguata.' The dramatists make frequent allusions to this site of the diamond: e. g.

1. 782. knee-tribute is a similar expression to 'mouth-honour' (Macbeth, v. 3). Cp. the speech of Richard II, affirming that the people were courted by Bolingbroke:

6

And had the tribute of his supple knee,' (i. 4.)

1. 791. Such was the judgment of the least conservative of our great poets as delivered in verse; and the prose development of his opinions may be found in his Second Book of the Reformation in England.' (Henry Taylor.)

1. 793. Jar. Metaphor from music. The same analogy is pursued by Plato in the Republic, and by Shakespeare in Henry V, i. 2 (Exeter's third speech). Cp. also the speech of Ulysses on ' degree,' Troilus and Cressida, i. 3, and the lament of Richard II, (v. 5).

1. 798. edict, accented on the last syllable, as in Love's Labour's Lost (opening speech).

1. 799. for this, on account of this; i. e. this imposition of law and edict' (in itself an unnecessary usurpation) can still less (than the

simple assumption of monarchy) give any right to lordship and adoration.

1. 809. blasphemous, accented on the second syllable, as in vi. 360, and in Spenser (Faery Queene, vi. 12. 34) :

6

And therein shut up his blasphemous tongue.'

1. 822. Rom. ix. 20.

1. 835. Col. i 16, 17.

1. 843. Keightley supposes the meaning to be that the Son, by becoming King over angels, lowered himself down to their nature, and thus, in effect, raised them to his. He also supposes Milton's favourite text, Phil. ii. 6, to have influenced him here. This is, indeed, the most obvious sense yet we also read that he took not upon him the nature of angels, but was made a little lower' than they (Heb. ii. 16, 9), so that thus reduc't does not fully express the humility of the Son.

1. 848. Isaiah lv. 6, 7.

1. 856. who saw, &c.; Job xxxviii. 4.

1. 861. Satan is here made a fatalist.

1. 864. Ps. xii. 4, xlv. 4. Cp. also Æneid, x. 773.

1. 872. sound of waters. Cp. Iliad, ii. 209, 394; Rev. xix. 6.

1. 890. devoted, accursed (cp. iii. 208).

rebellion of Korah (Numb. xvi. 26).

1. 906. retorted, thrown back.

The allusion is to the

1. 907. tours; either in allusion to line 758, or applied to the troops of angels, as in Homer, Iliad, iv. 334, пúрyos 'Axαιŵv, a band of Achæans. (Keightley.)

1. 3. Cp. Ovid, Met. ii. 112.

Book VI.

1. 4. In Homer, the Hours guard the gates of heaven (Iliad, v. 749). 1. 7. This alternation is taken from Hesiod (Theog. 748).

1. 17. fiery steeds; like those on the mountain in Dothan (2 Kings vi. 17).

1. 18. Cp. 1 Macc. vi. 39: 'Now when the sun shone upon the shields of gold and brass, the mountains glistened therewith, and shined like lamps of fire.'

1. 19. in procinct. The Roman soldiers, standing ready to give battle, were in procinctu,' girded. Chapman, in his translation of the Iliad (xii. 89), has 'in all procinct of war.'

1. 29. Servant of God, the meaning of 'Abdiel.' Cp. Matt. xxv. 21; Rom. i. I; 1 Tim. vi. 12.

1. 34. So Spenser (Faery Queene, iv. 4. 4):

'For evil deeds may better than bad words be bore.'