Sing, heavenly Muse, that on the secret top That shepherd, who first taught the chosen seed, Delight thee more, and Siloa's brook, that flow'd 6. Secret top. There is some doubt in what sense Milton here uses the word secret. As the top of Sinai, when God gave his laws to Moses, was covered with clouds" and "thick smoke," it was secrit at that time in a peculiar sense. But, as Newton observes, Miiton might have a further meaning in the epithet secret; for as he often uses words in their pure Latin sense. he may have used this in the sense of secretus, that is, set apart, separate for while Moses talked with God on the mount in private, the people were forbidden to approach, and afterwards even to ascend it, upon pain of death. 7. Of Oreb, or of Sinai. The mountain from which the law was given is called Horeb in Deut. i. 6; iv. 10, 15; v. 2; xviii. 16; but in other places in the Pentateuch it is called Sinai. These names are now applied to two opposite summits of an isolated, oblong, and central mountain in the midst of a confused group of grand and rugged mountain-heights at the southern extremity of the peninsula, at the head of the Red Sea. Horeb is the steep. awful cliff, frowning over the plain Rahab, where the people of Israel were doubtless assembled. This plain, says Dr. Robinson, is about two miles long, and from one-third to twothirds of a mile wide. "Our conviction was strengthened that here was the spot where the Lord 'descended in fire,' and proclaimed the law. Here lay the plain where the whole congregation might be assembled; here was the mount that, rising perpendicularly in frowning maje tv, could be approached, if not for bidden; and here the mountain-brow, where alone the lightnings and the thick clond would be visible." At the southern extremity of this central ridge, which is about three miles long, is Mount Sinai proper, now called by the monks Jebel Musa, or Moses' Mount. But, though it has this traditionary name, its character and topography do not apply so well to the description given in Exodus as do those of the northern summit. Horeb. The name Sinai, however, is sometimes applied to the whole ridge, and hence Milton's phrase "of Horeb or of Sinai." 15. Above the Amian mount. In Bootia, anciently called Aonia, was Mount Helicon, so famed in antiquity as the seat of Apollo and the Muses, and sung by poets of every age. Milton, therefore, means to say that he intends to "soar above" other poets, who have sung of mere earthly scenes and interests. 16. Rhyme, from the Latin rythmus, (Gr. pupos.) here means verse. "Blank verse is apt to be loose, thin, and more full of words than thought: the blank verse of Milton is compressed, closewoven, and weighty in matter."-SIR E. BRYDGES. 17. And chiefly Thou, O Spirit. In the beginning of his second book of "The Reason of Church Government," speaking of his design of writing a poem in the English language, he says, "It was not to be obtained by the invocation of Dame Memory and her Siren daughters, but by devout prayer to that eternal Spirit who can enrich with all utterance and knowledge, and serdɛ out his Seraphim with the hallow'd fire of his Altar to touch and purify the lips of whom he pleases." See Pickering's edition, London, 1851, vol. iii. p. 149, or "Compendium of English Literature," p. 265. 24. That to the highth of this great argu ment. "The highth of the argument is precisely what distinguishes this poem I may assert eternal Providence, And justify the ways of God to men. Say first, for heaven hides nothing from thy view, Nine times the space that measures day and night Torments him; round he throws his baleful eyes, The dismal situation waste and wild: A dungeon horrible on all sides round, As one great furnace, flamed; yet from those flames of Milton from all others. In other illumines the bright, and enlarges the great: he expands his wings, and sails with supreme dominion' up to the heavens, parts the clouds. and communes with angels and unembodied spirits."-SIR E. BRYDGES. 40. He trusted, &c. Isa. xiv. 13. 63. Darkness visible. Not absolute darkness. for that is invisible; but gloom, which shows that there are objects, though they cannot be distinctly seen. Still urges, and a fiery deluge, fed With ever-burning sulphur unconsumed: And thence in heav'n call'd Satan, with bold words If thou beest he-But, O, how fallen! how changed From him, who in the happy realms of light, Clothed with transcendent brightness, didst outshine And hazard in the glorious enterprize, 70 75 80 85 Join'd with me once, now misery hath join'd 90 In equal ruin: into what pit thou seest, From what highth fallen: so much the stronger prov'd He with his thunder; and till then who knew rage Can else inflict, do I repent, or change, Though changed in outward lustre, that fix'd mind That durst dislike his reign; and, me preferring, 95 100 And shook his throne. What though the field be lost? 105 74. Utmost pole; that is, the pole of the universe. Homer (11. viii. 16) makes the seat of Hell as far beneath the deepest pit of earth, as the heaven is above the earth. Virgil (Æn. vi. 578) makes it twice as far, and Milton thrice as far: as if these three great poets had stretched their utmost genius, and vied with each other, who should extend his idea of the depth of Hell farthest. But Milton's whole description of Hell as much exceeds theirs as in this single circumstance of the depth of it."-NEWTON. 77. Tempestuous fire. Ps. xi. 6. 82. Called Satan. The word Satan in Hebrew signifies an enemy: hence he is eminently the enemy, that is, of God and man. 109. And what is else not to be overtome. Pickering's edition, following Milton's own copy, reads this line with a note of interrogation. Though one or two commentators prefer this, I agree decidedly with Drs. Pearce and Newton That glory never shall his wrath or might Who now triumphs, and in the excess of joy So spake the apostate angel, though in pain, 110 113 120 125 130 135 140 Though all our glory extinct, and happy state But what if he our Conquerour, whom I now Of force believe almighty, since no less Than such could have o'erpower'd such force as ours— 145 Have left us this our spirit and strength entire, That we may so suffice his vengeful ire; in preferring the semicolon, or, what is still better, the colon. Satan tells Beelzebub what "is not lost," and then says, and if there be any thing else besides the particulars mentioned which is not to be overcome, THAT is not lost; and then he adds, that that glory, namely, to cherish and preserve the unconquerable will, the study of revenge, and any thing else which cannot be overcome, God shall never extort from him. 130 117. Empyreal substance, that is, fiery substance. He maketh his Angels spirits, and his ministers a flame of fire." Ps. civ. 4. 131. Perpetual, not eternal, for then he could not have boasted of endangering his kingdom: but, for detraction, he calls God only perpetual King, that is, king from time immemorial, or without interruption.-NEWTON. What can it then avail, though yet we feel Strength undiminish'd, 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, Save what the glimmering of these livid flames Thus Satan, talking to his nearest mate, As whom the fables name of monstrous size, By ancient Tarsus held, or that sea-beast 155 160 165 170 175 180 185 190 195 200 199. Briareos and Tiphoeus were two | Milton here means the whale, though in famed giants of antiquity. By Leviathan | Job it answers to the crocodile. |