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Yearly injoin'd, some say, to undergo
575 This annual humbling certain number'd days, To dash their pride, and joy for Man seduc’d. However some tradition they dispers’d Among the Heathen of their purchase got, And fabled how the Serpent, whom they callid 580 Ophion with Eurynome, the wide
with famin and long and ceaseless hiss ; 580. And fabled how the Serpent,&c.] but that might be remedied thus, Dr. Bentley is for reje ting this whole And worn with famin, and long passage : but our author is endevorceaseless hiss :
ing to fhow, that there was some Or thus,
tradition, among the Heathen, of And worn with famin long, and
the great power that Satan had ob
tain'd over mankind And this he ceaseless hiss.
proves by what is related of Ophion 575. - some say) I know not, with Eurynome. Ophion with E: or cannot recollect, from what au
rynome, he says, had first the rule of thor or what tradit on Milton hath high Olympus, and were
driven thence borrow'd this notion. Mr. War- by Saturn and Ops or Rhea, ere get burton believes that he took the hint their son Distaan jove was born, from the old romances of which he so call d from Dicte a mountain of was a great reader; where it is very Crete where he was educated. And common to meet with these annual, Milton seems to have taken this or monthly, or weekly penances of story from Apollonius Rhodius, Armen changed into animals: but the
gonaut. I. 503. words some say seem to imply that he has some express authority for it,
Heδεν δ' ως πρωτον Οριων Ευand what approaches nearest to it is purojente the speech of the faery Manto in Ωκεανις νιφοει1G εχον κρατώ Ariofto, Cant. 43. St. 98.
ελυμποίο. Ch' ogni settimo giorno ogn' una “Ωςε βιη και χερσιν, ο μεν Κρουφ
è certa, Che la sua forma in biscia fi con
Η δ: Ρεη" επεσον δ' ενι κυμασιν verta.
Ωκεανο1ο. . Each sev'nth day we constrained
“Οι δε τεως μακαρέωι θεοις ΤιτηUpon ourselves the person of a OIV VODOV fnake, &c. Harrington.
are to take
Encroaching Eve perhaps, had first the rule
Mean while in Paradise the hellish pair
Οφρα Ζευς ετι κερς επι φρεσι “ took this story from Apollonius I. νηπια ειδως
“ who is quoted by Lloyd's DictioΔικαιον γαμεσκεν υπο σπεος.
nary, under the word Ophion. Pro
“ metheus in Æschylus, ver. 956. Now Ophion according to the Greek“ says that two Gods had borne rule etymology fignifies a Serpent, and “ before Jupiter : where the Schotherefore Milton conceives that by
« liait ; τζασιλευσε πρωτον μεν και Opbion the old Serpent might be in. “ 0910V X11 Eupuroun. $76174 tended, the Serpent whom they call’d “ Κρονος και Ρεα" μετα ταυτα δε Ophion: and Euryrome fignifying“ zus M4! Hpd. Others will wide-ruling, he says but says doubt “ have it that Ouparos and In fully, that she might be the wide- “ reigned firit. I think the epithet encroaching Eve perbaps. For I un “ wide-encroaching belongs to Eve derstand the wide encroaching not as not to Eurynome. He calls Eve an epithet to Eurynome, explaining “ wide-encroaching, because, as he her name, but as an epithet to Eve, “ tells us, she wanted to be superior Milton having placed the comma to her husband, to be a Goddess after Eurynome, and not after the “ &c." wide-encroaching. And besides some 586. -- Sin there in pow'r before, , epithet should be added to Eve to Once actual, now in body, and to dwell fhow the similitude between her and Habitual babitant;] The sense is, Eurynome, and why he takes the one That before the fall Sin was in pow'r, for the other; and therefore in al. or potentially, in Paradise; that once lusion to the name of Eurynome he viz. upon the fall, it was actually stiles Eve the wide-encroaching, as there, tho' not bodily ; but that extending her rule and dominion now, upon its arrival in Paradise, it farther than she should over her hus- was there in body, and dwelt as a band, and affecting Godhead. This constant inhabitant. The words in explanation may be farther confirm'd body allude to what St. Paul says and illuftrated by the following note Rom. VI. 6. that the body of fire of the learned Mr. Jortin. “Milton might be deftray'd. Pearce.
Close following pace
pace, not mounted yet On his pale horse: to whom Sin thus began. 590
Second of Satan sprung, all conqu’ring Death, What think'st thou of our empire now, though earn'd With travel difficult, not better far Than still at Hell's dark threshold to' have fat watch, Unnam'd, undreaded, and thyself half starv’d? 595
Whom thus the Sin-born monster answer'd soon. To me, who with eternal famin pine, Alike is Hell, or Paradise, or Heaven, There best, where most with ravin I may meet; Which here, though plenteous, all too little seems 600 To stuff this maw, this vast unhide-bound corps. To whom th' incestuous mother thus reply'd.
590.-On his pale horse :) Tho' the Which alludes to that passage in author in the whole course of his Scripture, so wonderfully poetical, poem, and particularly in the book and terrifying to the imagination, we are now examining, has infinite Rev. VI. 8. And I looked and behold allusions to places of Scripture, I a pale horse; and his name that fat have only taken notice in my re on him was Death, and Hell followed marks of such as are of a poetical with him: and power was given nature, and which are woven with unto them, over the fourth part of the great beauty into the body of his earth, to kill with sword, and with fable. Of this kind is that passage in hunger, and with death, and with the present book, where describing tbe beasts of the earth. Addison. Sin and Death as marching through 601.-this vast unhide-bound corps.] the works of Nature, he adds, It is strange how Dr. Bentley and
behind her Death others have puzled this passage. The Close following pace for pace, not meaning is plain enough. For Death mounted yet
though lean is yet describ'd On his pale horse :
monster in Book II. And his skin
as a vast
Thou therefore on these herbs, and fruits, and flowers
To was not tight brac'd, and did not
14:3' οπο προνέμεται look deek and smooth, as when To Nugrusov dll!l.cl Quowy opas creatures are swoln and full; but
Ε:ασι δ' αρτι δωματων υποhung loose about him, and was
segol capable of containing a great deal without being diftended.
Μεταδρομοι κακων σαν εργημα616. See with what heat these dogs Apuulol xuves.
of hell udvance &c.] Upon the arrival of Sin and Death into the Or as Mr. Lauder will have it, he works of the creation, the Almighty had Mafenius in view, is again introduced as speaking to his Angels that surrounded him.
Infernique canes populantur cuncta
Addison. We may be certain I think that And may we not suppose that he alMilton had his eye upon this paf: luded too to the following passage in sage in Sophocles, Electra. 1385.
Shakespear's Julius Cæfar? Au III.
To waste and havoc yonder world, which I
My And Cæsar's Spirit, ranging for re- and seem to be beneath the dignity venge,
of an epic poem, and much more With Ate by his side come hot from unbecoming the majefty of the divine
Speaker ; unless they may be vinShall in these confines, with a mo- dicated by the following passage in narch's voice,
Scripture, which is express'd by the Cry Havoc, and let Nip the dogs Son of God himself. Rev. III. 16. I
will spue thee out of my mouth. The Homer often puts such language into foregoing quotation from Shakethe mouth of his Gods and heroes, spear, and there are some such expressions Cry Havoc, and let flip the dogs in Scripture. For dogs have compared me Psal. XXII. 16. They are greedy Mr. Warburton thinks much hapdogs. Isa. LVI. 11. Beware of dogs. pier (as indeed it is) than this paslage Phil III. 2. Without are dogs. Rev. in our author, because havoc was XXII. 15. Thus far perhaps our formerly the cry made use of when author may be juftify'd, but in fome the irregulars in an army destroy'd other parts of this speech the meta- all before them with fire and sword. phors are wonderfully coarse indeed, When Henry V.made his expedition