Puslapio vaizdai

VII. 194.

stood' II. 305.

lables,, by which means he is a

and in the air master of greater harmony than Made horrid circles; two broad any other English poet: and he is fans their fhields "VI. 305. continually varying the pause, and scarce ever suffers it to rest


Upon the sixth, the same syllable in more than two, and feldom in so many as two,

His stature reach'd the sky, I and

on his crest IV. 988. verses together. Here it is upon

Girt with omnipotence, with rathe first syllable of the verse,

diance crown'd. others on the grass Upon the seventh, iring Couch’d, I and now fill?d

with pa- Majestic

though in ruin : 1 fage he fture gazing fat. IV.351.

such as in their fouls infix d Birds on the branches warbling;! Plagues; they aftonih'd all re

all things smild VIII. 265. fiftance loft. - VI. 838.

Upon the eighth, Upon the second,

Hung on his shoulders like the these to their nefts Were llunk, all but the wakeful

moon, I whose orb 1. 287.

A fairer person loft not Heav'n; nightingale IV. 602.

he seemd II, 110. -- Down thither prone in fight He speeds, ) and through the vast Upon the ninth,

ethereal sky V: 267.' "Jehovah thundring out of Sion, I Upon the third,


Between the Cherubim I. 386. what in me is dark.

And bush with frizled hair im, Illumin, | what is low raise and

plicit; | laft support; I. 23.

Rose as in dance the stately trees, as the wakefal bird Sings darkling, 1 and in fhadiest covert hid III. 39.

And here upon the end,

thou that day Upon the fourth,

Thy Father's dreadful thunder on he led his radiant files,

didît not spare | Dazling the moon; | these to the Attended with ten thousand thous bow'r direct IV. 798.

sand faintsVI. 767. at his right hand victory And sometimes to give the greater Sat eagle-wing d; beside him variety to the verse, there are two hung his bow, VI. 763.

or more pauses in the same line: as. Upon the fifth,

on the ground bears, tigers, ounces, pards, Outstretch'd he lay, l on the cold Gambol'd before them ; , th'un. ground, and oft wieldy elephant IV. 345. Curs'd his creation X. 851.


VII. 323.

III. 393.

VI. 852.


And swims, for finks, for wades of two more fyllables 4.0, as in

or creeps, I or flies: !"II. 950. v. 64. , Exhaufted, I fpiritless, | afficted,l Serv'd only to discover lights of fall’n. |

woe. But besides this variety of the Sometimes the Dactyle or foot of pauses, there are other excellencies one long and two short fyllables in Milton's verfification. The Eng

as in v. 45. lith heroic verse approaches nearest to the lambic of the Ancients, of Hurl'd headlong flaming from the

thereal sky. which it wants only a foot ; but then it is to be measur'd by the tone Sometimes the Anapæst or foot of and accent, as well as by the time two: Short and one long syllable and quantity. An Iambic foot is

, as in v. 87. one short and one long syllable *

Mýriáds though bright! If Tic and fix such feet constitute an lam

whom mutual league bic verse: but the Ancients seldom made use of the pure Iambic, espe- Sometimes the Tribrachus or foot cially in works of any.confiderable of three short fyllables ou length, but oftner of the mix'd in v. 709. Iambic, that is with a

a proper in. To măný'a row of pipes the foundtermixture of other measures; and

board breathes. of these perhaps Milton has express'd as happy a variety as any And sometimes there is variety of poet whatever, or indeed as the na- these measures in the same verse, ture of a verse will admit, that con- and feldom or never the same mead fifts only of five feet, and ten fyl- fures in two verses together. And lables for the

most part

. Sometimes these changes are not only rang for he gives us almost pure lambics, as the sake of the greater variety, but

are so contriy'd as to make the Hě cálld so loud, that all thë hól- found more expressive of the sense. low deep

And this is another great art of verOf Hell resounded.

fification, the adapting of the very

sounds, as well as words, to the Sometimes he intermixes the Tro. fubject matter, the ftile, of sound, chee or foot of one long and one as Mr. Pope calls it: and in this Thort fyllable

as in V. 49.

Mifton is excellent as in all the Who durft defy th’Omnipotent to reft, and we hall give several inarm3.,

remarks. So that he has abunSometimes the Spondee or foot of dantly exemplified in his own two long fyllables.. as in v. 21. practice the rules laid down by Dove-like sācft brooding on the himself in his preface, his versifivaft abyss.

cation having all the requisites of

true inufical delight, which as he Sometimes the Pyrrichius or foot fays confifts only in apf numbers, fit


in 1. 314

Brought death into the world, and all our woe,
With loss of Eden, till one greater Man


quantity of sllables, and the sense fure, and the country is fupposed variously drawn out from one verfe to be the fame that was afterinto arother.

wards called Mesopotamia; parti1. Of Man's first disobedience, -] calarly by our author in IV. 210. Moviy derde. Iliad.

&c. Here the whole is put for a Avdpc LOL sVvET. Odyff.

part, as sometimes a part for the

whole, by a figure called Synec. Arma virumque cano. Æneid. doche. In all these instances, as in Milton, 4. till one greater Man the subject of the poem is the very Restore us, and regain the blissful first thing offer'd to us, and pre

seat,] As it is a greater Man, cedes the verb with which it is con- so it is a happier Paradise which nected. It must be confeffed that our Saviour promis’d to the peni. Horace did not regard this, when tent thief, Luke XXIII. 43. This he translated the first line of the day shalt thou be with me in ParaOdyssey, Dic mihi Mufa virum, &c. dife. But Milton had a notion that De Art. Poet. 141. And Lucian, after the conflagration and the geif I remember right, makes a jelt neral judgment the whole Earth of this observation, where he in- would be made a Paradise,XII. 463. troduces the shade of Homer as

for then the Earth expressly declaring that he had no Shall all be Paradise, far happier other reason for making the word

place punyay the first in his

poem, Than this of Eden, and far hapthat it was the first which came in

pier days. to his head. However the uniform practice of Homer, Virgil, and It should seem that the author, Milton in this particular, seems to speaking here of regaining the blissprove that it was not accidental, ful feat, had at this time formed but a thing really design'd by them fome design of his poem of Para

4. With loss of Eden,] But Eden dile Regain'd. But however that was not loft, and the last that

be, in the beginning of that poem read of our first parents is that he manifestly alludes to the beginthey were still in Eden,

ning of this, and there makes Pa

radise to be regain'd by our SaThrough Eden took their folitary viour's foiling the tempter in the way.

wilderness. With loss of Eden therefore means I who ere-while the happy garden no more than with loss of Paradise, fung, which was planted in Eden, which By one Man's disobedience loft, word Edon signifies delight or plea now fing




Restore us, and regain the blissful feat,

5 Sing heav'nly Mufe, that on the secret top

Of Recover'd Paradise to all mankind, it is not Milton's sense) the top of By one Man's firm obedience fully it may be well said to be secret. In try'd,

Exod. XVII. it is said that the IfAnd Éden rais'd in the waste wil. raelites, when incamp'd at the foot derness.

of Horeb, could find no water;

from whence Dr. Bentley con6. that on the secret top cludes, that Horeb had no clouds

Of Oreb, or of Sinai, -] or mists about its top; and that Dr. Bentley fays that Milton di&a- therefore secret top cannot be here ted facred top: his reasons are such meant as implying that high mounas follow : The ground

of Horeb tains against rainy weather have their is faid to be holy, Exod. III. 5. and heads surrounded with mifts. I neHoreb is called the mountain of God, ver thought that any reader of Mil1 Kings XIX. 8. But it may be an- ton would have understood fecret fwer'd, that tho' that place of Ho- top in this fense. The words of reb, on which Moses food, was Horeb or of Sinai imply a doubt of bely, it does not follow that the top the poet, which name was proof the mountain was then holy too: perest to be given to that mountain, and by the mountain of God (Dr. on the top of which Mofes receiv'd Bentley knows) may be meant only, his inspiration ; because Horeb and in the Jewish ftile, a very great Sinai are used for one another in mountain : Besides let the moun- Scripture, as may be feen by comtain be never fo boly, yet according paring Exod. III. 1. with Acts VII. to the rules of good poetry, when 30. but by naming Sinai laft, he Milton speaks of the top of the seems to 'incline rather to that. mountain, he should give us an epi: Now it is well known from Exod. thet peculiar to the top only, and XIX. 16. Ecclus. XLV. 5. and not to the whole mountain. Dr. other places of Scripture, that Bentley says farther that the epithet when God gave his laws to Mofes secret will not do here, because the on the top of Sinai, it was cover'd top of this mountain is visible se- with clouds, dark clouds, and thick veral leagues off. But Sinai and smoke; it was therefore secret at that Horeb are the same mountain, with time in a peculiar sense : and the two several eminences, the higher fame thing seems intended by the of them called Sinai: and of Sinai epithet which our poet uses upon the Jofephus in his Jewish Antiquit. very fame occasion in XII. 227. Book 3. Chap. 5. says that it is so high, that the top of it cannot be God from the mount of Sinai, whose feen without Araining the eyes. In

gray top this sense therefore tho' I believe Shall tremble, he descending, &c.


[ocr errors]

Of Oreb, or of Sinai, didst inspire
That shepherd, who first taught the chosen seed,
In the beginning how the Heav'ns and Earth
Rose out of Chaos: Or if Sion hill

10 Delight thee more, and Siloa's brook that flow'd

Fast Dr. Bentley shows that facred bill proach, and not to ascend it, nor is common among the poets in se- pass the bounds set for them upon veral languages, from whence I pain of death. Exod. XIX. So that should conclude that sacred is a ge- upon all accounts secret is the most neral epithet: whereas secret, in proper epithet, that could have the sense which I have given it, is been chosen. the most peculiar one that can be: 8. That shepherd, who first &c. ] and therefore (to use Dr. Bentley's For Mofes kept the flock of Jethro words) if, as the best poets have ad- his father-in-law. Exod. III. 1. judg’d, a proper epithet is to be pre- And he is very properly said to ferr'd to a general one, I have such have forft taught the chosen feed, bean efteem for our poet, that which of ing the most ancient writer among the two words is the better, That I the Jews, and indeed the moft anfay (viz. secret) was ditated by cient that is now extant in the Milton. Pearce.

world. We have given this excellent 9. In the beginning how the Heav'ns note at length, as we have met and Eartb] Alluding to the with several persons who have ap- first words of Genesis. proved of Dr. Bentley's emenda 11. and Siloa's brook] Siloa was tion. It may be too that the poet a small river that flow'd near the had a farther meaning in the use of temple at Jerusalem. It is men. this epithet in this place; for being tion'd Ifai. VIII. 6. So that in efaccustomed to make use of words fect he invokes the heavenly Muse, in the signification that they bear that inspir'd David and the Pro in the learned languages, he may phets on mount Sion, and at Jeruvery well, be supposed to use the lalem, as well as Moses on mount word secret in the same sense as the Sinai. Latin fecretus, fet apart or separate, 15. Above th' Apnian mount,] A like the secretos que pios in Virgil, poetical expression for foaring to a Æn. VIII. 670. and it appears highth above other poets. The from Scripture, that while Mofes mountains of Bæotia, anciently was with God in the mount, the called Aonia, were the haunt of people were not to come near it or the Muses, and thus Virgil, Eck. touch it, till after a fignal given, VI. 65. and then they were only to ap:


« AnkstesnisTęsti »