in the construction of the poem is not to be taken as more than a hypothesis for the imagination.

That scheme is, undoubtedly, the Ptolemaic or Alphonsine. Accordingly, the little central circle, hung drop-like from the Empyrean in our last diagram, and there representing the dimensions of the total Creation of the six days, or, in other words, of our Starry Universe, may be exhibited now on a magnified scale, by simply reproducing one of the diagrams of the Heavens which were given in all the old books of Astronomy. The following is a copy (a little neater than the original, but otherwise exact) from a woodcut which we find in

an edition, in 1610, of the Sphæra of the celebrated mediæval astronomer, Joannes a Sacrobosco, or John Holywood. This treatise, originally written in the thirteenth century, and amended or added to by subsequent writers, was the favourite manual of astronomy throughout Europe down to Milton's time. He himself used it as a text-book, as we learn from his nephew Phillips. The cut, the reader ought to understand, represents the interior of the Mundane System in equatorial section as looked down into from the pole of the ecliptic. It is, in short, a view down from the opening at the pole in the preceding cut.

This, literally this, so far as mere diagram can represent it, is the Cosmos or Mundane Universe, as Milton keeps it in his mind's eye throughout the poem. It is an enormous azure round of space, scooped or carved out of Chaos, and communicating aloft with the Empyrean, but consisting within itself of ten Orbs or hollow Spheres in succession, wheeling one within the other, down to the stationary nest of our small Earth at the centre, with the elements of water, air, and fire, that are immediately around it. It is according to this scheme that Milton virtually describes the process of creation in the first, the second, and the fourth of the six days of Genesis (VII. 232-275 and 339-386),—the only deviation being that the word "Firmament" is not there applied specifically to the eighth or Starry Sphere, but is used for the whole continuous depth of all the heavens as far as the Primum Mobile. As if to prevent any mistake, however, there is one passage in which the Ten Spheres are actually enumerated. It is that (III. 481-483) where the attempted ascent of ambitious souls from Earth to the Empyrean by their own effort is described. In order to reach the opening into the Empyrean at the World's zenith, what are the successive stages of their flight?

'They pass the Planets Seven, and pass the Fixed,
And that Crystalline Sphere whose balance weighs
The trepidation talked, and that First Moved."

Here we have the Alphonsine heavens in their order, and with their exact names. But all through the poem the language assumes the same astronomical system. Where the words Orb and Sphere occur, for example, they almost invariably,--not quite invariably,-mean Orb or Sphere in

the Ptolemaic sense. Yet, to make all safe, Milton, as we have seen, inserts two passages at least in which the Copernican theory of the heavens is distinctly suggested as a possible or probable alternative; and, moreover, even while using the language of the other theory, he so arranges that it need not be supposed he does so for any other reason than poetical preference.

In one respect the diagram must fail to convey Milton's complete notion of the Cosmos or Mundane Universe at that moment where he supposes the Fiend first gazing down into it from the glorious opening at the zenith, and then plunging precipitate through its azure depths (III. 561-565) in quest of that particular spot in it where Man had his abode. That small Earth which is so conspicuous in the diagram, as being at the centre, either was not visible even to angelic eyes from such an amazing distance as the opening at the zenith of the primum mobile, or was not yet marked. The luminary that attracts Satan first, from its all-surpassing splendour, is the Sun. Though the tenant only of the fourth of the spheres, this luminary so far surpasses all others in majesty that it seems like the king not only of the seven planetary orbs, but of all the ten. It seems the very God of the whole New Universe, shooting its radiance even through the beds of the stars, as far as the primum mobile itself (III. 571-587). It is thither, accordingly, that Satan bends his flight; it is on this of all the bodies in the New Universe that he first alights; and it is only after the Angel Uriel, whom he there encounters, and who does not recognise him in his disguise, has pointed out to him the Earth shining at a distance in the sunlight (III. 722-724) that he knows the exact scene of his further labours. Thus informed, he wings off again from the Sun's body, and, wheeling his steep flight towards the Earth, alights at length on the top of Niphates, near Eden.

There is no need to follow the action of the poem farther in this Introduction. All that takes place after the arrival of Satan on the Earth, all that portion of the story that is enacted within the bounds of Eden or of Paradise, the reader can without difficulty make out for himself; or any such incidental elucidation as may be requisite may be left for the Notes. It is necessary only to take account here of

certain final modifications in Milton's imaginary physical structure of the Universe, which take place after the Tempter has succeeded in his enterprise and Man has fallen :-In the first place, there is then established, what did not exist before, a permanent communication between Hell and the New Universe. When Satan had come up through Chaos from Hell-gate, he had done so with toil and difficulty, as one exploring his way; but no sooner had he succeeded in his mission than Sin and Death, whom he had left at Hellgate, felt themselves instinctively aware of his success, and of the necessity there would thenceforward be for a distinct road between Hell and the New World, by which all the Infernals might go and come. Accordingly (x. 282-324) they construct such a road, a wonderful causey or bridge from Hell-gate, right through or over Chaos, to that exact part of the outside of the New Universe where Satan had first alighted,―i.e., not to its nadir, but to some point near its zenith, where there is the break or orifice in the Primum Mobile towards the Empyrean. And what is the consequence of this vast alteration in the physical structure of the Universe? The consequence is that the Infernal host are no longer confined to Hell, but possess also the New Universe, like an additional island or pleasure-domain, up in Chaos, and on the very confines of their former home, the Empyrean. Preferring this conquest to their proper empire in Hell, they are thenceforward perhaps more frequently in our World than in Hell, winging through its various spheres, but chiefly inhabiting the air round our central Earth. But this causey from Hell to the World, constructed by Sin and Death, is not the only modification of the physical Universe consequent on the Fall. The interior of the Human World as it hangs from the Empyrean receives some alterations for the worse by the decree of the Almighty Himself. The elements immediately round the Earth become harsher and more malignant; the planetary and starry spheres are so influenced that thenceforward planets and stars look inward upon the central Earth with aspects of malevolence; nay, perhaps it was now first that, either by a heaving askance of the Earth from its former position, or by a change in the Sun's path, the ecliptic became oblique to the equator (x. 651-691). All this is apart from changes in the actual body of the Earth, includ

ing the obliteration of the site of the desecrated Paradise, and the outbreak of virulence among all things animate.

From the foregoing sketch, it will be seen that, while the poem is properly enough, as the name Paradise Lost indicates, the tragical story of the temptation and fall of the human race in its first parents, yet this story is included in a more comprehensive epic, of which the rebel Archangel is the hero, and the theatre of which is nothing less than Universal Infinitude. While the consummation, as regards Man, is the loss of innocence and Eden, and the liability to Death, the consummation as regards Satan is more in the nature of a triumph. He has succeeded in his enterprise. He has vitiated the New World at its beginning, and he has added it as a conquest to the Hell which had been assigned to him and his for their only proper realm. True, in the very hour of his triumph a curse has been pronounced upon him; he and his host experience a further abasement of their being by transmutation into the image of the Serpent; and he and they are left with the expectation of a time when their supposed conquest shall be snatched from them, and they shall be driven in ignominy back to whence they came. Still, for the present, and until that " greater Man" arise who is to restore the human race, and be the final and universal victor, they are left in successful possession. Whatever the sequel is to be (and it is foreshadowed in vision in the two last books), the epic has here reached its natural close. Its purpose was to furnish the imagination with such a story of transcendent construction as should connect the mysteries of the inconceivable and immeasurable universe anterior to time and to Man with the traditions and experience of our particular planet. This is accomplished by fastening the imagination on one great being, supposed to belong to the thronging multitudes of the angelic race that peopled the Empyrean before our World was created; by following this being in his actions as a rebel in Heaven and then as an exile into Hell; and by leaving him at last so far in possession of the New Universe of Man that thenceforward his part as an Archangel is well-nigh forgotten, and he is content with his new and degraded function as the Devil of mere terrestrial regions. Thenceforward he and his are to dwell more in these terrestrial regions, and particularly in