143-4 Orb’d in a Rain-bow; and like glories wearing Mercy will sit between 1673
This and the following Psalm were don by the Author at fifteen yeers old.
This Subject the Author finding to be above the yeers he had, when he wrote it, and nothing satisfi’d with what was begun, left it unfinisht.
On Shakespear. Reprinted 1632 in the second folio Shakespeare: Title] An epitaph on the admirable dramaticke poet W. Shakespeare
VIII. Camb. autograph supplies title, When the assault was intended to the city
X. Camb. autograph supplies title, To the Lady Margaret Ley.
Part of an entertainment presented to the Countess Dowager of Darby at Harefield, by som Noble persons of her Family, who appear on the Scene in pastoral habit, moving toward the seat of State with this Song.
As they com forward, the genius of the Wood appears, and turning toward them, speaks.
Sirectè calculum ponas, ubique naufragium est. Pet. Arb.
CANTABRIGIÆ:
Apud Thomam Buck, & Rogerum Daniel, celeberrimæ Academiæ typographos. 1638.
In this Monody the Author bewails a learned Friend, unfortunatly drown’d in his Passage from Chester on the Irish Seas, 1637. And by occasion foretels the ruine of our corrupted Clergy then in their height.
Eheu quid volui misero mihi! floribus austrum Perditus ———
LONDON
Printed for Hymphrey Robinson, at the signe of the Three Pidgeons in Pauls Church-yard. 1637.
This Poem, which receiv’d its first occasion of Birth from your Self, and others of your Noble Family, and much honour from your own Person in the performance, now returns again to make a finall Dedication of it self to you. Although not openly acknowledg’d by the Author, yet it is a legitimate off-spring, so lovely, and so much desired, that the often Copying of it hath tir’d my Pen to give my severall friends satisfaction, and brought me to a necessity of producing it to the publike view; and now to offer it up in all rightfull devotion to those fair Hopes, and rare Endowments of your much-promising Youth, which give a full assurance, to all that know you, of a future excellence. Live sweet Lord to be the honour of your Name, and receive this as your own, from the hands of him, who hath by many favours been long oblig’d to your most honour’d Parents, and as in this representation your attendant Thyrsis, so now in all reall expression
Your faithfull, and most humble Servant
It was a special favour, when you lately bestowed upon me here, the first taste of your acquaintance, though no longer then to make me know that I wanted more time to value it, and Edition: current; Page: [(46)] to enjoy it rightly; and in truth, if I could then have imagined your father stay in these parts, which I understood afterwards by Mr. H. I would have been bold in our vulgar phrase to mend my draught (for you left me with an extreme thirst) and to have begged your conversation again, joyntly with your said learned Friend, at a poor meal or two, that we might have banded together som good Authors of the antient time: Among which, I observed you to have been familiar.
Since your going, you have charg’d me with new Obligations, both for a very kinde Letter from you dated the sixth of this Month, and for a dainty peece of entertainment which came therwith. Wherin I should much commend the Tragical part, if the Lyrical did not ravish me with a certain Dorique delicacy in your Songs and Odes, wherunto I must plainly confess to have seen yet nothing parallel in our Language: Ipsa mollities. But I must not omit to tell you, that I now onely owe you thanks for intimating unto me (how modestly soever) the true Artificer. For the work it self I had view’d som good while before, with singular delight, having receiv’d it from our common Friend Mr. R. in the very close of the late R’s Poems, Printed at Oxford, wherunto it was added (as I now suppose) that the Accessory might help out the Principal, according to the Art of Stationers, and to leave the Reader Con la bocca dolce.
Now Sir, concerning your travels, wherin I may chalenge a little more priviledge of Discours with you; I suppose you will not blanch Paris in your way; therfore I have been bold to trouble you with a few lines to Mr. M. B. whom you shall easily find attending the young Lord S. as his Governour, and you may surely receive from him good directions for the shaping of your farther journey into Italy, where he did reside by my choice som time for the King, after mine own recess from Venice.
I should think that your best Line will be thorow the whole length of France to Marseilles, and thence by Sea to Genoa, whence the passage into Tuscany is as Diurnal as a Gravesend Barge: I hasten as you do to Florence, or Siena, the rather to tell you a short story from the interest you have given me in your safety.
At Siena I was tabled in the House of one Alberto Scipioni, an old Roman Courtier in dangerous times, having bin Steward to the Duca di Pagliano, who with all his Family were strangled, save this onely man that escap’d by foresight of the Tempest: With him I had often much chat of those affairs; Into which he Edition: current; Page: [(47)] took pleasure to look back from his Native Harbour; and at my departure toward Rome (which had been the center of his experience) I had wonn confidence enough to beg his advice, how I might carry my self securely there, without offence of others, or of mine own conscience. Signor Arrigo mio (sayes he) I pensieri stretti, & il viso sciolto will go safely over the whole World: Of which Delphian Oracle (for so I have found it) your judgement doth need no commentary; and therfore (Sir) I will commit you with it to the best of all securities, Gods dear love, remaining
Your Friend as much at command as any of longer date,
Postscript.
Sir, I have expressly sent this my Foot-boy to prevent your departure without som acknowledgement from me of the receipt of your obliging Letter, having myself through som busines, I know not how, neglected the ordinary conveyance. In any part where I shall understand you fixed, I shall be glad, and diligent to entertain you with Home-Novelties; even for som fomentation of our friendship, too soon interrupted in the Cradle.
The attendant Spirit afterwards in the habit of Thyrsis.
Comus with his crew.
The Lady.
1. Brother.
2. Brother.
Sabrina the Nymph.
The cheif persons which presented, were
The Lord Bracly,
Mr. Thomas Egerton his Brother,
The Lady Alice Egerton.
The attendant Spirit descends or enters.
Comus enters with a Charming Rod in one hand, his Glass in the other, with him a rout of Monsters, headed like sundry sorts of wilde Beasts, but otherwise like Men and Women, their Apparel glistring, they com in making a riotous and unruly noise, with Torches in their hands.
The Measure.
The Lady enters.
167 omitted 1673
168, 9 order inverted 1673
What chance good Lady hath bereft you thus?
Dim darknes, and this leavy Labyrinth.
Could that divide you from neer-ushering guides?
They left me weary on a grassie terf.originalEd: 280
By falshood, or discourtesie, or why?
To seek i’th vally som cool friendly Spring.
And left your fair side all unguarded Lady?
They were but twain, and purpos’d quick return.
Perhaps fore-stalling night prevented them.
How easie my misfortune is to hit!
Imports their loss, beside the present need?
No less then if I should my brothers loose.
Were they of manly prime, or youthful bloom?
As smooth as Hebe’s their unrazor’d lips.originalEd: 290
Two such I saw, what time the labour’d Oxe
Due west it rises from this shrubby point.
To find out that, good Shepherd, I suppose,
The Two Brothers.
Me thought so too; what should it be?
The attendant Spirit habited like a Shepherd.
What voice is that, my young Lord? speak agen.
O brother, ’tis my father Shepherd sure.
Ay me unhappy then my fears are true.
What fears good Thyrsis? Prethee briefly shew.
The Scene changes to a stately Palace, set out with all manner of deliciousness; soft Musick, Tables spred with all dainties. Comus appears with his rabble, and the Lady set in an inchanted Chair, to whom he offers his Glass, which she puts by, and goes about to rise.
The Brothers rush in with Swords drawn, wrest his Glass out of his hand, and break it against the ground; his rout make signe of resistance, but are all driven in; The attendant Spirit comes in.
Sabrina rises, attended by water-Nymphes, and sings.
Sabrina descends, and the Lady rises out of her seat.
The Scene changes, presenting Ludlow Town and the Presidents Castle, then com in Countrey-Dancers, after them the attendant Spirit, with the two Brothers and the Lady.
This second Song presents them to their father and mother.
The dances ended, the Spirit Epiloguises.
Then Ens is represented as Father of the Prædicaments his ten Sons, whereof the Eldest stood for Substance with his Canons, which Ens thus speaking, explains.
The next Quantity and Quality, spake in Prose, then Relation was call’d by his Name.
The rest was Prose.
Quis multa gracilis te puer in Rosa, Rendred almost word for word without Rhyme according to the Latin Measure, as near as the Language will permit.
[The Latin text follows.]
xi. Camb. Autograph supplies title, On the Detraction which followed upon my writing certain Treatises.
xiv. Camb. Autograph supplies title, On the Religious Memory of Mrs. Catherine Thomson, my Christian Friend, deceased 16 Decemb. 1646.
The four following sonnets were not published until 1694, and then in a mangled form by Phillips in his Life of Milton; they are here printed from the Cambridge MS., where that to Fairfax is in Milton’s autograph.
On the proposalls of certaine ministers at the Committee for Propagation of the Gospell.
[From Of Reformation in England, 1641.]
[From Reason of Church Government, 1641.]
When I die, let the Earth be roul’d in flames.
[From Apology for Smectymnuus, 1642.]
[From Areopagitica, 1644.]
[From Tetrachordon, 1645.]
[From The Tenure of Kings and Magistrates, 1649.]
[From History of Britain, 1670.]
Nunc primum Edita.
londini,
Typis R. R. Prostant ad Insignia Principis, in Cœmeterio D. Pauli, apud Humphredum Moseley. 1645.
Hæc quæ sequuntur de Authore testimonia, tametsi ipse intelligebat non tam de se quam supra se esse dicta, eo quod præclaro ingenio viri, nec non amici ita fere solent laudare, ut omnia suis potius virtutibus, quam veritati congruentia nimis cupide affingant, noluit tamen horum egregiam in se voluntatem non esse notam; Cum alii præsertim ut id saceret magnopere suaderent. Dum enim nimiæ laudis invidiam totis ab se viribus amolitur, sibique quod plus æquo est non attributum esse mavult, judicium interim hominum cordatorum atque illustrium quin summo sibi honori ducat, negare non potest.
Juveni Patria, virtutibus eximio,
Viro qui multa peregrinatione, studio cuncta orbis terrarum loca perspexit, ut novus Ulysses omnia ubique ab omnibus apprehenderet.
Polyglotto, in cujus ore linguæ jam deperditæ sic reviviscunt, ut idiomata omnia sint in ejus laudibus infacunda; Et jure ea percallet ut admirationes & plausus populorum ab propria sapientia excitatos, intelligat.
Illi, cujus animi dotes corporisque, sensus ad admirationem commovent, & per ipsam motum cuique auferunt; cujus opera ad plausus hortantur, sed vastitate1 vocem laudatoribus adimunt.
Cui in Memoria totus Orbis: In intellectu Sapientia: in voluntate ardor gloriæ: in ore Eloquentia: Harmonicos celestium Sphærarum sonitus Astronomia Duce audienti; Characteres mirabilium naturæ per quos Dei magnitudo describitur magistra Philosophia legenti; Antiquitatum latebras, vetustatis excidia, eruditionis ambages comite assidua autorum Lectione.
Illi in cujus virtutibus evulgandis ora Famæ non sufficiant, nec hominum stupor in laudandis satis est, Reverentiæ & amoris ergo hoc ejus meritis debitum admirationis tributum offert Carolus Datus Patricius Florentinus.
Tanto homini servus, tantæ virtutis amator.
Qui cum idibus Decemb. scripsisset, & sua carmina excusari postulasset si solito minus essent bona, quòd inter lautitias quibus erat ab amicis exceptus, haud satis felicem operam Musis dare se posse affirmabat, hunc habuit responsum.
[Added in Second Edition, 1673.]
[From Defensio pro populo anglicano, 1651.]
[From Defensio secunda, 1654.]
4 Μαψιδίως δ’ ἀρ ἔπειτα τεὸν πρὸς θυμὸν ὀδνρη̂ 1673
Joannes Baptista Mansus Marchio Villensis vir ingenii laude, tum literarum studio, nec non & bellicâ virtute apud Italos clarus in primis est. Ad quem Torquati Tassi dialogus extat de Amicitia scriplus; erat enim Tassi amicissimus; ab quo etiam inter Campaniœ principes celebratur, in illo poemate cui titulus Gerusalemme conquistata, lib. 20.
Is authorem Neapoli commorantem summâ benevolentiâ prosecutus est, multaque ei detulit humanitatis officia. Ad hunc itaque hospes ille antequam ab eâ urbe discederet, ut ne ingratum se ostenderet, hoc carmen misit.
Thyrsis & Damon ejusdem viciniæ Pastores, eadem studia sequuti a pueritiâ amici erant, ut qui plurimùm. Thyrsis animi causâ profectus peregrè de obitu Damonis nuncium accepit. Domum postea reversus, & rem ita esse comperto, se, suamque solitudinem hoc carmine deplorat. Damonis autem sub personâ hic intelligitur Carolus Deodatus ex urbe Hetruriæ Luca paterno genere oriundus, cætera Anglus; ingenio, doctrina, clarissimisque cæteris virtutibus, dum viveret, juvenis egregius.
[Added in Second Edition, 1673.]
De libro Poematum amisso, quem ille sibi denuo mitti postulabat, ut cum aliis nostris in Bibliotheca publica reponeret, Ode.
Ode tribus constat Strophis, totidémque Antistrophis unä demum epodo clausis, quas, tametsi omnes nec versuum numero, nec certis ubique colis exactè respondeant, ita tamen secuimus, commodè legendi potius, quam ad antiquos concinendi modos rationem spectantes. Alioquin hoc genus rectiùs fortasse dici monostrophicum debuerat. Metra partim sunt κατὰ σχέσιν, partim ἀπολελυμένα. Phaleucia quæ sunt, spondæum tertio loco bis admittunt, quod idem in secundo loco Catullus ad libitum fecit.
By JOHN MILTON.
Licensed and Entred according to Order.
LONDON
Printed, and are to be sold by Peter Parker under Creed Church neer Aldgate; And by Robert Boulter at the Turks Head in Bishoplgate-street; And Matthias Walker, under St. Dunstons Church in Fleet-street, 1667.
The Author JOHN MILTON.
The Second Edition
Revised and Augmented by the same Author.
LONDON, Printed by S. Simmous next door to the Golden Lion in Aldersgate-street, 1674.
In Paradisum Amissam. On Paradise Lost] Added in the second edition 1674.
Courteous Reader, there was no Argument at first intended to the Book, but for the satisfaction of many that have desired it, I have procur’d it, and withall a reason of that which stumbled many others, why the Poem Rimes not.
The Printer to the Reader] Added in 1668 to the copies then remaining of the first edition, amended in 1669, and omitted in 1670. I have procur’d it, and . . . . not 1669] us procured 1668.
The measure is English Heroic Verse without Rime, as that of Homer in Greek, and of Virgil in Latin; Rime being no necessary Adjunct or true Ornament of Poem or good Verse, in longer Works especially, but the Invention of a barbarous Age, to set off wretched matter and lame Meeter; grac’t indeed since by the use of some famous modern Poets, carried away by Custom, but much to thir own vexation, hindrance, and constraint to express many things otherwise, and for the most part worse then else they would have exprest them. Not without cause therefore some both Italian and Spanish Poets of prime note have rejected Rime both in longer and shorter Works, as have also long since our best English Tragedies, as a thing of it self, to all judicious eares, triveal and of no true musical delight; which consists only in apt Numbers, fit quantity of Syllables, and the sense variously drawn out from one Verse into another, not in the jingling sound of like endings, a fault avoyded by the learned Ancients both in Poetry and all good Oratory. This neglect then of Rime so little is to be taken for a defect, though it may seem so perhaps to vulgar Readers, that it rather is to be esteem’d an example set, the first in English, of ancient liberty recover’d to Heroic Poem from the troublesom and modern bondage of Rimeing.
The Verse] Added in 1668 to the copies then remaining of the first edition; together with the Argument. In the second edition (1674) the Argument, with the necessary adjustment to the division made in Books vii and x, was distributed through the several books of the poem, as it is here printed.
This first Book proposes first in brief the whole Subject, Mans disobedience, and the loss thereupon of Paradise wherein he was plac’t: Then touches the prime cause of his fall, the Serpent, or rather Satan in the Serpent; who revolting from God, and drawing to his side many Legions of Angels, was by the command of God driven out of Heaven with all his Crew into the great Deep. Which action past over, the Poem hasts into the midst of things, presenting Satan with his Angels now fallen into Hell, describ’d here, not in the Center (for Heaven and Earth may be suppos’d as yet not made, certainly not yet accurst) but in a place of utter darknesse, fitliest call’d Chaos: Here Satan with his Angels lying on the burning Lake, thunder-struck and astonisht, after a certain space recovers, as from confusion, calls up him who next in Order and Dignity lay by him; they confer of thir miserable fall. Satan awakens all his Legions, who lay till then in the same manner confounded; They rise, thir Numbers, array of Battel, thir chief Leaders nam’d, according to the Idols known afterwards in Canaan and the Countries adjoyning. To these Satan directs his Speech, comforts them with hope yet of regaining Heaven, but tells them lastly of a new World and new kind of Creature to be created, according to an ancient Prophesie or report in Heaven; for that Angels were long before this visible Creation, was the opinion of many ancient Fathers. To find out the truth of this Prophesie, and what to determin thereon he refers to a full Councell. What his Associates thence attempt. Pandemonium the Palace of Satan rises, suddenly built out of the Deep: The infernal Peers there sit in Counsel.
The Consultation begun, Satan debates whether another Battel be to be hazarded for the recovery of Heaven: some advise it, others dissuade: A third proposal is prefer’d, mention’d before by Satan, to search the truth of that Prophesie or Tradition in Heaven concerning another world, and another kind of creature equal or not much inferiour to themselves, about this time to be created: Thir doubt who shall be sent on this difficult search: Satan thir chief undertakes alone the voyage, is honourd and applauded. The Councel thus ended, the rest betake them several wayes and to several imployments, as thir inclinations lead them, to entertain the time till Satan return. He passes on his Journey to Hell Gates, finds them shut, and who sat there to guard them, by whom at length they are op’nd, and discover to him the great Gulf between Hell and Heaven; with what difficulty he passes through, directed by Chaos, the Power of that place, to the sight of this new World which he sought.
Argument l. 7 shall] should 1669
God sitting on his Throne sees Satan flying towards this world, then newly created; shews him to the Son who sat at his right hand; foretells the success of Satan in perverting mankind; clears his own Justice and Wisdom from all imputation, having created Man free and able enough to have withstood his Tempter; yet declares his purpose of grace towards him, in regard he fell not of his own malice, as did Satan, but by him seduc’t. The Son of God renders praises to his Father for the manifestation of his gracious purpose towards Man; but God again declares, that Grace cannot be extended towards Man without the satisfaction of divine Justice; Man hath offended the majesty of God by aspiring to Godhead, and therefore with all his Progeny devoted to death must dye, unless some one can be found sufficient to answer for his offence, and undergoe his Punishment. The Son of God freely offers himself a Ransome for Man: the Father accepts him, ordains his incarnation, pronounces his exaltation above all Names in Heaven and Earth; commands all the Angels to adore him; they obey, and hymning to their Harps in full Quire, celebrate the Father and the Son. Mean while Satan alights upon the bare convex of this Worlds outermost Orb; where wandring he first finds a place since call’d The Lymbo of Vanity; what persons and things fly up thither; thence comes to the Gate of Heaven, describ’d ascending by stairs, and the waters above the Firmament that flow about it: His passage thence to the Orb of the Sun; he finds there Uriel the Regent of that Orb, but first changes himself into the shape of a meaner Angel; and pretending a sealous desire to behold the new Creation and Man whom God had plac’t here, inquires of him the place of his habitation, and is directed; alights first on Mount Niphates.
Satan now in prospect of Eden, and nigh the place where he must now attempt the bold enterprise which he undertook alone against God and Man, falls into many doubts with himself, and many passions, fear, envy, and despare; but at length confirms himself in evil, journeys on to Paradise, whose outward prospect and scituation is described, overleaps the bounds, sits in the shape of a Cormorant on the Tree of life, as highest in the Garden to look about him. The Garden describ’d; Satans first sight of Adam and Eve; his wonder at thir excellent form and happy state, but with resolution to work thir fall; overhears thir discourse, thence gathers that the Tree of knowledge was forbidden them to eat of, under penalty of death; and thereon intends to found his temptation, by seducing them to transgress: then leaves them a while, to know further of thir state by some other means. Mean while Uriel descending on a Sun-beam warns Gabriel, who had in charge the Gate of Paradise, that some evil spirit had escap’d the Deep, and past at Noon by his Sphere in the shape of a good Angel down to Paradise, discovered after by his furious gestures in the Mount. Gabriel promises to find him out ere morning. Night coming on, Adam and Eve discourse of going to thir rest: thir Bower describ’d; thir Evening worship. Gabriel drawing forth his Bands of Night-watch to walk the round of Paradise, appoints two strong Angels to Adams Bower, least the evill spirit should be there doing some harm to Adam or Eve sleeping; there they find him at the ear of Eve, tempting her in a dream, and bring him, though unwilling, to Gabriel; by whom question’d, he scornfully answers, prepares resistance, but hinder’d by a Sign from Heaven, flies out of Paradise.
Morning approach’t, Eve relates to Adam her troublesome dream; he likes it not, yet comforts her: They come forth to thir day labours: Their Morning Hymn at the Door of their Bower. God to render Man inexcusable sends Raphael to admonish him of his obedience, of his free estate, of his enemy near at hand; who he is, and why his enemy, and whatever else may avail Adam to know. Raphael comes down to Paradise, his appearance describ’d, his coming discern’d by Adam afar off sitting at the door of his Bower; he goes out to meet him, brings him to his lodge, entertains him with the choycest fruits of Paradise got together by Eve; their discourse at Table: Raphael performs his message, minds Adam of his state and of his enemy; relates at Adams request who that enemy is, and how he came to be so, beginning from his first revolt in Heaven, and the occasion thereof; how he drew his Legions after him to the parts of the North, and there incited them to rebel with him, perswading all but only Abdiel a Seraph, who in Argument diswades and opposes him, then forsakes him.
Raphael continues to relate how Michael and Gabriel were sent forth to Battel against Satan and his Angels. The first Fight describ’d: Satan and his Powers retire under Night: He calls a Councel, invents devilish Engines, which in the second dayes Fight put Michael and his Angels to some disorder; But they at length pulling up Mountains overwhelm’d both the force and Machins of Satan: Yet the Tumult not so ending, God on the third day sends Messiah his Son, for whom he had reserv’d the glory of that Victory: Hee in the Power of his Father coming to the place, and causing all his Legions to stand still on either side, with his Chariot and Thunder driving into the midst of his Enemies, pursues them unable to resist towards the wall of Heaven; which opening, they leap down with horrour and confusion into the place of punishment prepar’d for them in the Deep: Messiah returns with triumph to his Father.
Raphael at the request of Adam relates how and wherefore this world was first created; that God, after the expelling of Satan and his Angels out of Heaven, declar’d his pleasure to create another World and other Creatures to dwell therein; sends his Son with Glory and attendance of Angels to perform the work of Creation in six dayes: the Angels celebrate with Hymns the performance thereof, and his reascention into Heaven.
Adam inquires concerning celestial Motions, is doubtfully answer’d, and exhorted to search rather things more worthy of knowledg: Adam assents, and still desirous to detain Raphael, relates to him what he remember’d since his own Creation, his placing in Paradise, his talk with God concerning solitude and fit society, his first meeting and Nuptials with Eve, his discourse with the Angel thereupon; who after admonitions repeated departs.
1-4 These lines were added in the second edition, (1674), when Book VII was divided into two at line 640. Line 641 had read: ‘To whom thus Adam gratefully repli’d.’
Satan having compast the Earth, with meditated guile returns as a mist by Night into Paradise, enters into the Serpent sleeping. Adam and Eve in the Morning go forth to their labours, which Eve proposes to divide in several places, each labouring apart: Adam consents not, alledging the danger, lest that Enemy, of whom they were forewarn’d, should attempt her found alone: Eve loath to be thought not circumspect or firm enough, urges her going apart, the rather desirous to make tryal of her strength; Adam at last yields: The Serpent finds her alone; his subtle approach, first gazing, then speaking, with much flattery extolling Eve above all other Creatures. Eve wondring to hear the Serpent speak, asks how he attain’d to human speech and such understanding not till now; the Serpent answers, that by tasting of a certain Tree in the Garden he attain’d both to Speech and Reason, till then void of both: Eve requires him to bring her to that Tree, and finds it to be the Tree of Knowledge forbidden: The Serpent now grown bolder, with many wiles and arguments induces her at length to eat; she pleas’d with the taste deliberates awhile whether to impart thereof to Adam or not, at last brings him of the Fruit, relates what persuaded her to eat thereof: Adam at first amas’d, but perceiving her lost, resolves through vehemence of love to perish with her; and extenuating the trespass, eats also of the Fruit: The effects thereof in them both; they seek to cover thir nakedness; then fall to variance and accusation of one another.
Mans transgression known, the Guardian Angels forsake Paradise, and return up to Heaven to approve thir vigilance, and are approv’d, God declaring that The entrance of Satan could not be by them prevented. He sends his Son to judge the Transgressors, who descends and gives Sentence accordingly; then in pity cloaths them both, and reascends. Sin and Death sitting till then at the Gates of Hell, by wondrous sympathie feeling the success of Satan in this new World, and the sin by Man there committed, resolve to sit no longer confin’d in Hell, but to follow Satan thir Sire up to the place of Man: To make the way easier from Hell to this World to and fro, they pave a broad Highway or Bridge over Chaos, according to the Track that Satan first made; then preparing for Earth, they meet him proud of his success returning to Hell; thir mutual gratulation. Satan arrives at Pandemonium, in full assembly relates with boasting his success against Man; instead of applause is entertained with a general hiss by all his audience, transform’d with himself also suddenly into Serpents, according to his doom giv’n in Paradise; then deluded with a shew of the forbidden Tree springing up before them, they greedily reaching to take of the Fruit, chew dust and bitter ashes. The proceedings of Sin and Death; God foretels the final Victory of his Son over them, and the renewing of all things; but for the present commands his Angels to make several alterations in the Heavens and Elements. Adam more and more perceiving his fall’n condition heavily bewailes, rejects the condolement of Eve; she persists and at length appeases him: then to evade the Curse likely to fall on thir Ofspring, proposes to Adam violent wayes, which he approves not, but conceiving better hope, puts her in mind of the late Promise made them, that her Seed should be reveng’d on the Serpent, and exhorts her with him to seek Peace of the offended Deity, by repentance and supplication.
The Son of God presents to his Father the Prayers of our first Parents now repenting, and intercedes for them: God accepts them, but declares that they must no longer abide in Paradise; sends Michael with a Band of Cherubim to dispossess them; but first to reveal to Adam future things: Michaels coming down. Adam shews to Eve certain ominous signs; he discerns Michaels approach, goes out to meet him: the Angel denounces thir departure. Eve’s Lamentation. Adam pleads, but submits: The Angel leads him up to a high Hill, sets before him in vision what shall happ’n till the Flood.
484 After this line, 1674 adds:
The Angel Michael continues from the Flood to relate what shall succeed; then, in the mention of Abraham, comes by degrees to explain, who that Seed of the Woman shall be, which was promised Adam and Eve in the Fall; his Incarnation, Death, Resurrection, and Ascention; the state of the Church till his second Coming. Adam greatly satisfied and recomforted by these Relations and Promises descends the Hill with Michael; wakens Eve, who all this while had slept, but with gentle dreams compos’d to quietness of mind and submission. Michael in either hand leads them out of Paradise, the fiery Sword waving behind them, and the Cherubim taking thir Stations to guard the Place.
Argument. The Angel . . . seed] Thence from the Flood relates, and by degrees explains who that seed 1667
1-5 These five lines were added in the Second Edition (1674) when the original tenth book was divided into an eleventh and twelfth.
In IV BOOKS.
To which is added SAMSON AGONISTES.
The Author JOHN MILTON.
LONDON, Printed by J. M for John Starkey at the Mitre in Fleetstreet, near Temple-Bar.
MDCLXXI.
Edition: current; Page: [(450)] Edition: current; Page: [(451)]The Author JOHN MILTON.
Aristot. Poet. Cap. 6.
Τε[Editor: illegible character]γωδία μίμοπ πρίξιως σπ[Editor: illegible character]δαίας, &c.
Tragœdia estimitatio actionis seriæ, &c. Per misericordiam & metum perficiens talium affectuum instrationem.
LONDON, Printed by J. M. for John Starkey at the Mitre in Fleetstreet, near Temple-Bar.
MDCLXXI.
Edition: current; Page: [(504)] Edition: current; Page: [(505)]Tragedy, as it was antiently compos’d, hath been ever held the gravest, moralest, and most profitable of all other Poems: therefore said by Aristotle to be of power by raising pity and fear, or terror, to purge the mind of those and such like passions, that is to temper and reduce them to just measure with a kind of delight, stirr’d up by reading or seeing those passions well imitated. Nor is Nature wanting in her own effects to make good his assertion: for so in Physic things of melancholic hue and quality are us’d against melancholy, sowr against sowr, salt to remove salt humours. Hence Philosophers and other gravest Writers, as Cicero, Plutarch and others, frequently cite out of Tragic Poets, both to adorn and illustrate thir discourse. The Apostle Paul himself thought it not unworthy to insert a verse of Euripides into the Text of Holy Scripture, 1 Cor. 15. 33. and Paræus commenting on the Revelation, divides the whole Book as a Tragedy, into Acts distinguisht each by a Chorus of Heavenly Harpings and Song between. Heretofore Men in highest dignity have labour’d not a little to be thought able to compose a Tragedy. Of that honour Dionysius the elder was no less ambitious, then before of his attaining to the Tyranny. Augustus Cæsar also had begun his Ajax, but unable to please his own judgment with what he had begun, left it unfinisht. Seneca the Philosopher is by some thought the Author of those Tragedies (at lest the best of them) that go under that name. Gregory Nazianzen a Father of the Church, thought it not unbeseeming the sanctity of his person to write a Tragedy, which he entitl’d, Christ suffering. This is mention’d to vindicate Tragedy from the small esteem, or rather infamy, which in the account of many it undergoes at this day with other common Interludes; hap’ning through the Poets error of intermixing Comic stuff with Tragic sadness and gravity; or introducing trivial and vulgar Edition: current; Page: [(506)] persons, which by all judicious hath bin counted absurd; and brought in without discretion, corruptly to gratifie the people. And though antient Tragedy use no Prologue, yet using sometimes, in case of self defence, or explanation, that which Martial calls an Epistle; in behalf of this Tragedy coming forth after the antient manner, much different from what among us passes for best, thus much before-hand may be Epistl’d; that Chorus is here introduc’d after the Greek manner, not antient only but modern, and still in use among the Italians. In the modelling therefore of this Poem, with good reason, the Antients and Italians are rather follow’d, as of much more authority and fame. The measure of Verse us’d in the Chorus is of all sorts, call’d by the Greeks Monostrophic, or rather Apolelymenon, without regard had to Strophe, Antistrophe or Epod, which were a kind of Stanza’s fram’d only for the Music, then us’d with the Chorus that sung; not essential to the Poem, and therefore not material; or being divided into Stanza’s or Pauses, they may be call’d Allæostropha. Division into Act and Scene referring chiefly to the Stage (to which this work never was intended) is here omitted.
It suffices if the whole Drama be found not produc’t beyond the fift Act, of the style and uniformitie, and that commonly call’d the Plot, whether intricate or explicit, which is nothing indeed but such œconomy, or disposition of the fable as may stand best with verisimilitude and decorum; they only will best judge who are not unacquainted with Æschulus, Sophocles, and Euripides, the three Tragic Poets unequall’d yet by any, and the best rule to all who endeavour to write Tragedy. The circumscription of time wherein the whole Drama begins and ends, is according to antient rule, and best example, within the space of 24 hours.
Samson made Captive, Blind, and now in the Prison at Gaza, there to labour as in a common work-house, on a Festival day, in the general cessation from labour, comes forth into the open Air, to a place nigh, somewhat retir’d there to sit a while and bemoan his condition. Where he happens at length to be visited by certain friends and equals of his tribe, which make the Chorus, who seek to comfort him what they can; then by his old Father Manoa, who endeavours the like, and withal tells him his purpose to procure his liberty by ransom; lastly, that this Feast was proclaim’d by the Philistins as a day of Thanksgiving for thir deliverance from the hands of Samson, which yet more troubles him. Manoa then departs to prosecute his endeavour with the Philistian Lords for Samson’s redemption; who in the mean while is visited by other persons; and lastly by a publick Officer to require his coming to the Feast before the Lords and People, to play or shew his strength in thir presence; he at first refuses, dismissing the publick Officer with absolute denyal to come; at length perswaded inwardly that this was from God, he yields to go along with him, who came now the second time with great threatnings to fetch him; the Chorus yet remaining on the place, Manoa returns full of joyful hope, to procure e’re long his Sons deliverance: in the midst of which discourse an Ebrew comes in haste confusedly at first; and afterward more distinctly relating the Catastrophe, what Samson had done to the Philistins, and by accident to himself; wherewith the Tragedy ends.
Samson.
Manoa the Father of Samson.
Dalila his Wife.
Harapha of Gath.
Publick Officer.
Messenger.
Chorus of Danites.
The Scene before the Prison in Gaza.
My Wife, my Traytress, let her not come near me.
Let me approach at least, and touch thy hand.
Fair days have oft contracted wind and rain.
But this another kind of tempest brings.
Be less abstruse, my riddling days are past.
Or peace or not, alike to me he comes.
His fraught we soon shall know, he now arrives.
The way to know were not to see but taste.
Tongue-doubtie Giant, how dost thou prove me these?
This insolence other kind of answer fits.
Ebrews, the Pris’ner Samson here I seek.
His manacles remark him, there he sits.
This answer, be assur’d, will not content them.
Regard thy self, this will offend them highly.
So take it with what speed thy message needs.
I am sorry what this stoutness will produce.
Perhaps thou shalt have cause to sorrow indeed.
Where the heart joins not, outward acts defile not.
How thou wilt here come off surmounts my reach.
In time thou hast resolv’d, the man returns.originalEd: 1390
That were a joy presumptuous to be thought.
Tell us the sum, the circumstance defer.
Feed on that first, there may in grief be surfet.
Relate by whom.
By Samson.
Suspense in news is torture, speak them out.
Then take the worst in brief, Samson is dead.originalEd: 1570
Unwounded of his enemies he fell.
Wearied with slaughter then or how? explain.
By his own hands.
This manuscript, invaluable to all students of Milton, has lately been facsimiled under the superintendence of Dr. Aldis Wright, and published at the Cambridge University Press.
Psalm 136. 10, 13 That] who 1673
17, 21, 25 That] who 1673
22 latter] latest 1673
6 content] concent 1673
1 needs] neede
6 weak] dull
8 live-long] lasting
10 heart] part
13 it] her
33 ye] you 1673
104 And he by] And by the 1673
3 If deed of honour did thee ever please, 1673.
IX. 5 with Ruth] the Ruth 1645.
149 Amaranthus] Amarantus 1673
Omitted in 1673
Omitted in 1673
43 ye] you 1673
169 If I may, her busines here] If I may her business hear 1673 Errata.
474 sensualty] sensuality 1673
493 father] So also 1673 for father’s
547 meditate] meditate upon 1673
556 steam] stream 1673
580 furder] further 1673
780 anough] anow 1673
53 Or wert thou] Or wert thou Mercy conjectured by John Heskin of Ch. Ch. Oxon. from Ode on Nativity, st. 15.
9 send] lend Cambridge Autograph MS.
G[Editor: illegible character]orera.
Gnashanta.
Shalish.
Jilgnagu.
Jilgnagu.
Jilgnagu.
Be Sether ragnam.
Bagnadathel.
Bekerev.
Tishphetu gnavel.
Shiphtu-dal.
Hatzdiku.
Jimmotu.
Shiphta.
Jehemajun.
Jagnarimu.
Sod.
Jithjagnatsu gnal.
Tsephuneca.
Lev jachdau.
Neoth Elohim bears both.
They seek thy Name. Heb.
They seek thy Name. Heb.
Heb. The burning heat of thy wrath.
Heb. Turn to quicken us.
Heb. Turn to quicken us.
Heb He will set his steps to the way.
Heb. I am good, loving, a doer of good and holy things.
Heb. A man without manly strength.
The Heb. bears both.
The Heb. bears both.
Heb. Prae Concussione
vastitate] venustate 1673
30 quotannis] perennis 1673
57 Summisso] submisso 1673
143 semifractaque] præruptaque 1673
149, 150 Manes Exululant,] Manes, Exululat 1673 Errata.
504,5 hospitable Dores Yielded thir Matrons] the hospitable door Expos’d a Matron 1674
530 fainted] fa(i)nting 1674
703 founded] found out 1674
737 Herarchie] Hierarchie 1674
282 where] were 1674
402 breath] misprint for breathe.
483 thir] her 1674
527 his] this 1674
542 Oealia] Oechalia 1674
631 toward] towards 1674
18 find him out] find him 1674
627 walks] walk 1674
928 The] Thy 1674
627 Eevning approachd] Eevning now approachd 1674
366 his] her 1674
563 stations] station 1674
269 as] and 1674
186 not] nor 1674
213 hear] bear 1674
394 Likest] likeliest 1674
922 hast] hath 1674
58 may] might 1674
241 Avenger] Avengers 1674
397 those] these 1674
827 they acquitted] they then acquitted 1674
647 tacks] makes 1674
866 that] who 1674
191 This] The 1674
238 them thir desire] what they besaught 1674
309 he] here 1695