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And surging waves, ras mountains, to afsault 211 214 Heav'n’s highth, andhwith the center mix the pole. I
Silence, ye troubled waves, and thou deep. peace, Said then th’ omnific Word, your discord end:19) Nor stay'd, but on the wings of Cherubimst Uplifted, in paternal glory rodem u duot al
Far 214. And surging waves,] We is of the fame strain with the fame have already given fome 'inftances omni fic Word's calming the tempeft where we thought that and and in in the Gospel, when he said to the have been misprinted the one for the raging sea, Peace, be fill, Mark IV. other and I question whether in 39 And how elegantly has he turn'd this place we should not read in the commanding words filence and Jurging waves as mountains; for it peace, making one the first and the seems better to say of the sea, Up other the lait in the sentence, and from the bottom turn'd in surging thereby giving the greater force and Waves, - than Up from the bottom emphasis to both! And how nobly türn'd by surging waves,
has he concluded the verse with a 215
and evith the center mix spondee or foot of two long syllables,
the pole ] 'Tis certain that which is not a common measure in in Chaos was neither center nor pole; this place, but when it is used, it fo neither were there any mountains necessarily occasions a Nower proas in the preceding line; the Angel nunciation, and thereby fixes more does not tay there were: He tells the attention of the reader ! It is a Adam there was such confusion in beauty of the fame kind as the sponChaos, as if on earth the sea in deç in the fifth place in Greek or mountainous waves should rise from Latin verses, of which there are its very bottom to assault Heaven, some memorable examples in Virgil, and mix:"the center of the globe as when he speaks of low valleys, with the extremities of it. The Georg. III. 276. aptelt illuftration he could possibly Saxa per et scopulos et depressas have thought of to have given Adam
convalles : Some idea of the thing. Richardson. **216. Silence, ye troubled waves, or when he would describe the ma
and tbou deep peace,] How jesty of the Gods, Ecl. IV. 49. much does the brevity of the com Cara Deum foboles, magnum Jovis mand add to the fublimity and ma.
incrementum : jesty of it! It is the same kind of beauty that Longinus admires in the Æn. VIII. 679. Mosaic history of the creation. It - Penatibus, et magnis Diis:
Far into Chaos, and the world unborn;
220 For Chaos heard his voice: him all his train Follow'd in bright procession to behold Creation, and the wonders of his might. Then stay'd the fervid wheels, and in his hand He took the golden compasses, prepar'd 225
In or great caution and circumspection, They round the Chaos, round the Æn. II. 68.
world unborn Constitit, atque oculis Phrygia ag
First deign'd their golden compasses
to turn; mina circumspexit :
They thro' the deep chalkd out or a great interval between two men
our ample road, running, Æn. V. 320.
And broke the lawless empire of Proximus huic, longo fed proximus
the flood. intervallo.
Kennet's Life of Dionyfius. The learned and ingenious Mr. Up The thought of the golden compasses
Richardson. ton, in his Critical Observations, is conceived altogether in Homer's hath given us a parallel instance out of Shakespear, and says that no poet in this wonderful description. Ho
spirit, and is a very noble incident did ever equal this beauty but Shake
mer, when he speaks of the Gods, spear. In Macbeth, Act II,
ascribes to them several arms and What hath quench'd them, hath infiruments with the same greatness
giv'n me fire. Hark, peace. of imagination. Let the reader only 224. - the fervid wheels,] Ho- peruse the description of Minerva's
Ægis or buckler in the fifth book, race's epithet, Od. I. I. 4. with her spear which would overturn Metaque fervidis evitata rotis. whole squadrons, and her helmet
Hume. that was sufficient to cover an army 225. He took the golden compaffes,] drawn out of a hundred cities. The Prov. VIII. 27. When be prepared golden compasses in the above men, the Heavens I was there; when he tion'd paffage appear a very natural fet a compass upon the face of the deep. inftrument in the hand of him, Dionyf. Perieg. ad finem.
whom Plato somewhere calls the di.
vine geometrician. As poetry deΑυτοι γαρ τα τρωτά θεμείλια lights in clothing abtracted ideas in τορνοσανίο,
allegories and sensible images, we Και βαθυν οιμον εδειξαν αμετρη- find a magnificent defcription of the 7040 Sochauns.
creation form'd after the same man.
In God's eternal store, to circumscribe
His ner in one of the Prophets, wherein dise Lost may be called a larger fort he describes the almighty architect of paraphrase upon the first chapter as measuring the waters in the hol- of Genesis. Milton not only observes low of his hand, meting out the the same series and order, but preHeavens with his span, comprehend- serves the very words as much as ing the dust of the earth in a mea. he can, as we may see in this and fure, weighing the mountains in other instances. In the beginning God fcales and the hills in a balance. created the Heaven and the Earth; Another of them describing the fu. And the Earth was without form and preme Being in this great work of void, and darkness was upon the face creation represents him as laying the of the deep; and the Spirit of God foundations of the earth, and stretch- moved upon the face of the waters. ing a line upon it: and in another Gen. I. 1, 2. The poet says watry place as garnishing the Heavens, calm, as the Mefiah had before ftretching out the north over the calmed the deep, ver. 216. and says empty place, and hanging the earth outspread his brooding wings inftead upon nothing. This last noble thought of moved, following the original Milton has express’d in the follow- rather than our translation. ing verse,
239. then founded, then con. And Earth self balanc'd on her
glob'd &c.] Milton had said center hung, Addison.
that Mesah first purg'd downward
the infernal dregs which were ad232. Thus God the Heaven created, verse to life; and that then of things
&c] The reader will natu: friendly to life he founded and conrally remark how exactly Milton glob'd like to like, that is he caus'd copies Moses in his account of the them to assemble and associate togecreation. This seventh book of Para- ther: the rest, that is such things as
His brooding wings the Spi'rit of God outspread, 235
Lucret. V. 438, to other places, perhaps to form the planets and fix'd stars. This seems 241.--and between spun out the air, to be Milton's meaning. Pearce.
And Earth self balanc'd on her Here it will be of use to recur to the
center bung: ] From Ovid Met. account in III. 708. The earthy, T. 12. but very much improv'd; watry, aery, and fiery particles, circumfufo pendebat in aere which before were blended promis. tellus cuously, were now combin'd and
Ponderibus librata suis. fix'd as a foundation ; for founded does either signify that from fundare, 243. Let there be light, said God, or to melt from fundere ; this latter
and forthwith light &c.] it cannot mean, 'twas already fluid. Gen. I. 3. And God said, Let there Thus Psal. LXXXIX. 11. As for be light; and there was light. This the world and the fulness thereof Thou is the passage that Longinus partibas founded them. So Prov. III. 19. cularly admires; and no doubt its The Lord by wisdom bath founded the sublimity is greatly owing to its conearth. The rest muft be something ciseness; but our poet inlarges upon different from the now elementary it, endevoring to give some account bodies, and that (III. 716.) is de- how light was created the first day, termin'd to be the ethereal quin- when the fun was not formed till teffence, of which the heavenly the fourth day. He says that it was luminous bodies were form’d. Ipherd in a radiant cloud, and so
Rickardson. journey'd round the earth in a cloudy Diffugere inde loci partes cæpere, tabernacle; and herein he is justify'd paresque
by the authority of some commen
Ethereal, first of things, quintessence pure
Birthtators; though others think this light 249. God saw the light was was the light of the fun, which
good; &c.] What follows is fhone as yet very imperfectly, and little more than the words of Moses did not appear in full lustre till the versify'd. And God saw the light that fourth day. It is most probable, it was good, and God divided the light that by light (as it was produc'd the from the darkness: Milton adds how first day) we must not understand it was divided, by the hemisphere, the darting of rays from a luminous
And light from darkness by the body, such as do now proceed from the sun, but those particles of matter
Divided. which we call fire (whose properties
CIT we know are light and beat) which And God called the light day, and the Almighty produc'd, as a proper darkness be called night;
and the events instrument for the preparation and ing and morning were the firft day. digestion of other matter. So Bishop Gen. I. 4, 5. Patrick upon the text. However it 253. Nor paft uncelebrated, &c.] be, Milton's account is certainly very The beauties of description lie fo poetical, tho' you may not allow very thick, that it is almost impofit to be the most philosophical, and fible to enumerate them. The poet is agreeable to the description before has employ'd on them the whole quoted from Vida. See Mr. Thyer's energy of our tongue. The several note upon ver, 2017
great scenes of the creation rise up