Sing, heavenly Muse, that on the secret top That shepherd, who first taught the chosen seed, Rose out of chaos: or if Sion hill pay Sebesatt. 21 is about three miles long, is Mount Sinai proper, now called by the monks Jebel Mûsa, 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." 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 secret at that time in a peculiar sense. But, as Newton observes, Milton 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, 15. Above the Aonian mount. In Booseparate: for while Moses talked with tia, anciently called Aonia, was Mount God on the mount in private, the people Helicon, so famed in antiquity as the were forbidden to approach, and after-seat of Apollo and the Muses, and sung wards 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 majesty, could be approached, if not forbidden; and here the mountain-brow, where alone the lightnings and the thick cloud would be visible." At the southern extremity of this central ridge, which 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. pvduos,) 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 sends 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, Say first, for heaven hides nothing from thy view, Reserved him to more wrath; for now the thought 55 Torments him; round he throws his baleful eyes, That witness'd huge affliction and dismay Mix'd with obdurate pride and stedfast hate. At once, as far as angels ken, he views The dismal situation waste and wild: 60 A dungeon horrible on all sides round, As one great furnace, flamed; yet from those flames of Milton from all others. In other 65 illumines the bright, and enlarges the great: he expands his wings, and 'sails with supreme dominion' up to the hea vens, 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: For those rebellious; here their prison ordain'd And thence in heav'n call'd Satan, with bold words 70 75 80 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, 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 The force of those dire arms? yet not for those, 95 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, 100 And shook his throne. What though the field be lost? 105 74. Utmost pole; that is, the pole of the universe. "Homer (Il. 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 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, Whether upheld by strength, or chance, or fate: Hath lost us heaven, and all this mighty host Though all our glory extinct, and happy state 116 115 120 125 130 135 140 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; 150 117. Empyreal substance, that is, fiery substance. "He maketh his Angels spi rits, 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 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, ^ Save what the glimmering of these livid flames What reinforcement we may gain from hope; 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 Tiphōeas were two | Milton here means the whale, though in famed giants of antiquity. By Leviathan Job it answers to the crocodile. |