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النشر الإلكتروني

Seu qua te latebra, forsan unde vili
Callo tereris institoris insulsi,
Lætare felix; en ! iterum tibi
Spes nova fulget posse profundam
Fugere Lethen, vehique superam
In Jovis aulam remige pennâ :

STROPHE 3.

Nam te Roüsius sui

Optat peculî, numeroque justo
Sibi pollicitum queritur abesse,
Rogatque venias ille, cujus inclyta
Sunt data virûm monumenta curæ ;
Teque adytis etiam sacris

Voluit reponi, quibus et ipse præsidet
Æternorum operum custos fidelis,
Quæstorque gazæ nobilioris
Quam cui præfuit Ion,

Clarus Erechtheides,

Opulenta dei per templa parentis,

Fulvosque tripodas, donaque Delphica,

Ion Actæâ genitus Creusâ.

ANTISTROPHE.

Ergo tu visere lucos

Musarum ibis amœnos;

Diamque Phoebi rursus ibis in domum

Oxoniâ quam valle colit,

Delo posthabitâ,

Bifidoque Parnassi jugo;

Ibis honestus,

Postquam egregiam tu quoque sortem
Nactus abis, dextri prece sollicitatus amici.

Illic legeris inter alta nomina

Authorum, Graiæ simul et Latinæ

Antiqua gentis lumina et verum decus.

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60

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EPODOS.

Vos tandem haud vacui mei labores,
Quicquid hoc sterile fudit ingenium,
Jam serò placidam sperare jubeo

Perfunctam invidiâ requiem, sedesque beatas
Quas bonus Hermes

Et tutela dabit solers Roüsî,

Quò neque lingua procax vulgi penetrabit, atque longè

Turba legentûm prava facesset;

At ultimi nepotes

Et cordatior ætas

Judicia rebus æquiora forsitan

Adhibebit integro sinu.

Tum, livore sepulto,

Si quid meremur sana posteritas sciet,
Rousio favente.

IN SALMASII HUNDREDAM.

QUIS expedivit Salmasio suam Hundredam,
Picamque docuit verba nostra conari?
Magister artis venter, et Jacobæi

Centum, exulantis viscera marsupii regis.
Quòd, si dolosi spes refulserit nummi,
Ipse, Antichristi qui modò primatum Papæ
Minatus uno est dissipare sufflatu,
Cantabit ultrò Cardinalitium melos.

IN SALMASIUM.

GAUDETE, Scombri, et quicquid est piscium salo,
Qui frigidâ hieme incolitis algentes freta!

Vestrum misertus ille Salmasius Eques

Bonus amicire nuditatem cogitat;

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Chartæque largus apparat papyrinos Vobis cucullos, præferentes Claudii Insignia, nomenque et decus, Salmasii; Gestetis ut per omne cetarium forum Equitis clientes, scriniis mungentium Cubito virorum, et capsulis, gratissimos.

NOTES TO PARADISE REGAINED.

BOOK I.

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I-7. I, who erewhile," &c. On the intimate connexion of Paradise Regained with Paradise Lost, see Introd. pp. 6-8. The passages of Scripture which are Milton's chief authorities in this poem are Matthew iii. and iv. I-II, Mark i. 1-15, Luke iii. 2-23 and iv. I-14, and John i. 8-17. "Thou Spirit," &c. See P. L., I. I-26, VII. I -39, IX. 13-47.-Eremite, now Hermit, means in Greek 66 a dweller in the desert."

See note, P. L., I. 82. who this is we must that Jesus is the

33. "the Adversary," i.e. Satan. 89-91. "His first-begot we know learn." Satan does not as yet know Messiah.

103, 104. a calmer voyage now," &c. For now it is not to be from Hell, up through Chaos, to the Human World, as in the former expedition, but only from the mid-air round the Earth, where Satan and his consistory are, down to the Earth.

184. "Bethabara." See Judges vii. 24. It was a town on the east bank of Jordan in the middle part of its course between the Lake of Gennesareth and the Dead Sea.

193. "the bordering Desert wild." The Desert or Wilderness which was the scene of the Temptation was, according to Matthew and Luke, the same as that in which John had been preaching and from which he had gone to Bethabara baptizing. It was called the Wilderness of Judea, and extended from the Jordan along the whole western coast of the Dead Sea. The middle part was called specially the Wilderness of Ziph, from a mountain in it, and the northern part, due east

from Jerusalem, the Wilderness of Engedi or Engaddi, from one of the cities of the desert (Josh. xv. 62). The "bordering Desert wild" of the present passage was either this Wilderness of Engedi, or some desert part of the valley of Jordan itself higher up. In the sequel of the poem, however, Milton supposes that Christ, in his forty days of wandering, may have penetrated farther into the Wilderness of Judea and even reached the great Arabian Desert itself.

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294. our Morning Star." Rev. xxii. 16.

314-320. "But now an aged man," &c. Note the manner of Satan's first appearance here, and how stealthy and mean-looking he is. It is as if the great Satan of Paradise Lost had been shrinking since then into the Mephistopheles of the modern world. See Introd. p. 8. 347-351. "Is it not written?" &c.

368, 369. 371-376.

19-23.

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I came," &c. Joh i. 6.

Deut. viii. 3.

And, when.. King Ahab," &c. 1 Kings xxii.

428. "four hundred mouths." 1 Kings xxii. 6.

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435. Ambiguous, and with double sense deluding." A reference to some of the famous instances of ambiguous answers by the Delphic Oracle.

456. "

et seq.

7.

henceforth Oracles are ceased." See Od. Nat. 173

BOOK II.

"Andrew and Simon." John i. 40, 42. 15. "Moses. missing long." Exod. xxxii. 1.

16. "the great Thisbite." Elijah, the Tishbite (1 Kings xvii. 1). Milton avoids the sh sound.

17. "yet once again to come." This was a belief of the Early Church, founded on Malachi iv. 5, and Matt. xvii. 11. 27. "Plain fishermen (no greater men them call.)" After Spenser (Shep. Cal. i. 1): “A shepherd's boy (no better do him call).'

131. "tasted him." Taste for "test" or "try" is found in old English. Todd quotes from a book of 1620 "He began to taste his pulse," said of a physician and his patient. 150, 151. "Belial Asmodai." See P. L., II. 108 et

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seq., and IV. 168, VI. 365, with notes.

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178-181. Before the Flood," &c Compare P. L., XI. 573 et seq. sons of God" who there intermarried

The "

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