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Or range in th' air, nor far from the heav'n of heav'ns
Hath he excluded my resort sometimes.
I came among the sons of God, when he
Gave up into my hands Uzzean Job
To prove him, and illustrate his high worth ;
And when to all his angels he propos'd
To draw the proud king Ahab into fraud
That he might fall in Ramoth, they demurring,
I undertook that office, and the tongues
Of all his flattering prophets glibb'd with lies 375
To his destruction, as I had in charge,
For what he bids I do: though I have lost

earth,] Milton uses the same another on that manner. And phrase in his Paradise Lost, x. there came forth a spirit, and 684. speaking of the sun: stood before the Lord, and said, Had rounded still th’horizon- . I will persuade him. And the

Thyer. Lord said unto him, Wherewith 368. I came among the sons of And he said, I will go forth, and God, &c.] Job i. 6. Now there I will be a lying spirit in the was a day when the sons of God mouth of all his prophets. And came to present themselves before

present themselves before he said, Thou shalt persuade him, the Lord, and Satan came also and prevail also : go forth, and among them. See too ii. 1. do so. And this symbolical vi.

372. To draw the proud king sion of Micaiab, in which heaAhab into fraud] That is, into

venly things are spoken of after mischief, as fraus sometimes the manner of men in condescenmeans in Latin. Jotlin. sion to the weakness of their

The reader may see an instance capacities, our author was too of fraud and fraus used in this good a critic to understand litesense in the Paradise Lost. ix. rally, though as a poet he repre643, and the note there. And sents it so. this story of Ahab is related 377. -though I have lost 1 Kings xxii. 19, &c. I saw the Much lustre of my native brightLord sitting on his throne, and all

ness,] the host of heaven standing by Satan describes himself, changed him, on his right hand and on his in outward lustre, P. L. i. 97. left. And the Lord said, Who and again it is said of him, shall persuade Ahab, that he may P. L. i. 591. go up and fall at Ramoth-gilead ?

-his form had yet not lost And one said on this manner, and AU her original brightness.


Much lustre of my native brightness, lost
To be beloved of God, I have not lost
To love, at least contemplate and admire
What I see excellent in good, or fair,
Or virtuous, I should so have lost all sense.
What can be then less in me than desire
To see thee and approach thee, whom I know
Declar'd the Son of God, to hear attent .
Thy wisdom, and behold thy Godlike deeds?
Men generally think me much a foe; .
To all mankind : why should I ? they to me
Never did wrong or violence; by them
I lost not what I lost, rather by them
I gain'd what I have gain’d, and with them dwell

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Compare also Zephon's reply to templates them with admiration." Satan, P. L. iv. 835.

Speaking of them he says,

. --whom my thoughts pursue Think not, revolted Spirit, thy shape

With wonder, and could love, so lively the same,

shines · Or undiminish'd brightness, to be

In them divine resemblance, &c. known, &c.

P. L. iv. 362. Dunster.

. Dunster. 379. I have not lost

. 385. To hear attent To love, at least contemplate Thy wisdom.] and admire,

Milton seems to have borrowed What I see excellent in good, this word, and this emphatical - or fair,

manner of applying it, from . Or virtuous,]

Spenser, Faery Queen, h. vi. So in Par. Lost, iv. 844.

cant. ix. st. 26. -abash'd the devil stood,

Whilst thus he talk'd, the knight * And felt bow areful goodness is, and

with greedy car

Hung still upon his melting mouth Virtue in her shape how lovely; saw,

attent, .! and pin'd

Thyer. His loss.

385. Mr. Dunster adds from Again it is said, P. L. ü. 482. Hamlet, act i. sc. 2.

Season your admiration for a while --for neither do the spirits damo'd With an attent ear. Lose all their virtue.

And so we find in 2 Chron. vi. And when Satan first sees Adam 40. and vii. 15. Let thine ears be and Eve in Paradise, he · con- attent unto the prayer, &c. E.

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Copartner in these regions of the world,
If not disposer ; lend them oft my aid,
Oft my advice by presages and signs,
And answers, oracles, portents, and dreams, 395
Whereby they may direct their future life,
Envy they say excites me thus to gain
Companions of my misery and woe.
At first it may be ; but long since with woe
Nearer acquainted, now I feel by proof,

400 394. Oft my advice by presages 397. Envy they say exciles me, and signs,

thus 10 gain, And answers, oracles, portents, Compunions of my misery and and dreums,]

woe.] Mr. Calton, in a learned note, They say is not here merely of objects to the word portents; but general reference; it relates to by portents Milton plainly un- what Raphael had said to Adam, derstands something more than concerning Satan, Par. Lost, vi. presages and signs, as portenta are 900, ranked with monstra and prodigia - he who envies now thy state, in the best Latin authors. A pas Who now is plotting how he may sage in Cicero de Nat. Deor. ii.

Thee also from obedience, that with 65. cited by Mr. Calton, reflects so much light on these lines, as

Bereav'd of happiness thou may'st would incline one to believe that

partake Milton had it in mind as he was His punishment, eternal misery;

Which would be all his solace and composing. Multa cernunt ha

revenge, ruspices: multa augures provi

Thee once to gain companion of his dent: these are the presages and signs and answers : multa oraculis declarantur, multa vaticina

400. —now I feel by proof, tionibus, multa somniis, multa

That fellowship in pain divides portentis: here portents are an

not smart,] numerated with oracles and Our author here had in his eye dreams : quibus cognitis, multæ this line of the poet. sæpe res hominum sententia atque

Solamen miseris socios habuisse do. utilitate partæ (or as Lambin reads, ex animi sententia atque

Thyer. utilitate parlæ) multa etiam pe

We may compare the follow. ricula depulsa sunt: the sense of ing passage of Cicero ii. in which is very well expressed by Catilin. 10. -illud non intelligo the following line in Milton,

—cur minore dolore perituros se Whereby they may direct their future cum multis, quam si soli pereant, life.

arbitrentur. Dunster.

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That fellowship in pain divides not smart,
Nor lightens ought each man's peculiar load.
Small consolation then, were man adjoin'd:
This wounds me most (what can it less ?) that man,
Man fall’n shall be restor'd, I never more.

To whom our Saviour sternly thus replied.
Deservedly thou griev'st, compos'd of lies
From the beginning, and in lies wilt end;
Who boast'st release from hell, and leave to come
Into the heav'n of heav'ns : thou com’st indeed, 410
As a poor miserable captive thrall
Comes to the place where he before had sat
Among the prime in splendour, now depos’d,

402. Nor lightens ought each the Tempter conclude with these man's peculiar load.] I think it lines concerning the restoration will not be cavilling to say, that of fallen man, in order to lead each man's peculiar load should our Saviour to say something not be put in the mouth of Sa- about the manner of it, to know tan, who was no man, who had which was one great part of his confessed to Christ that he was design, that he might be able, if the unfortunate arch-fiend, and possible, to counterplot and prewho speaks of himself. If Mil- vent it. With no less judgment ton had been aware of it, he is our Saviour represented in would have corrected it thus, the following answer, taking no Nor lightens ought each one's pecu. other notice of it than by reliar load,

plying, Deservedly thou grievest or in some other manner. Be &c. Thyer. sides the word man is repeated

See the difference between here too often. Jortin.

the fall of the angels and the 404. This wounds me most &c.] fall of man, with their respecVery artful. As he could not tive consequences, (according to acquit himself of envy and mis- Milton's ideas, E.] pointed out, chief, he endeavours to soften P. L. iii. 129. his crimes by assigning this The first sort by their own suggestion cause of them. Warburton.

fell, This wounds me most (what can it

Self-tempted, self-deprav'd ; man

falls deceiv'd less ?) that man,

By the other first ; man therefore Man fall’n shall be restor'd, I never

shall find grace, · more. ..

The other none. The poet very judicivusly makes


Ejected, emptied, gaz'd, unpitied, shunn'd,
A spectacle of ruin or of scorn
To all the host of heav'n: the happy place
Imparts to thee no happiness, no joy,
Rather inflames thy torment, representing
Lost bliss to thee no more communicable,
So never more in hell than when in heav'n.
But thou art serviceable to heav'n's King.
Wilt thou impute tobedience what thy fear
Extorts, or pleasure to do ill excites ?
What but thy malice mov'd thee to misdeem
Of righteous Job, then cruelly to’ afflict him
With all inflictions ? but his patience won.
The other service was thy chosen task,
To be a liar in four hundred mouths ;


414. Ejected, emptied, gaz'd, little before in ver. 400. Never unpitied, shunn'd,] Milton is acquainted for Nearer acquainted. fond of accumulating a cluster 423 -pleasure to do ill exof participles. So in P. L. vi. cites.) So in P. L. i. 159. Satan 852.

says to his infernal compeer, Exhausted, spiritless, afflicted, fallen.

of this be sure Dunster. To do aught good never will be our

task ; 416. the happy place &c.]

But ever to do ill our sole delight. The same noble sentiment we

Dunster. find also in Paradise Lost, ix. 467.

426. With all inflictions ? but But the hot hell that always in him his patience won.] So Mr. Fenton

burns, Though in mid heav'n, &c.

points this passage in his edition,

Thyer. and so it should be pointed. 417. Imparts to thee) In all

And the verb won I think is not the editions it is printed Imports

often used as a verb neuter, but to thee, but in the Errata of the I find it so in Spenser's Faery first edition we are desired to

Queen, b. i. cant. vi. st. 39. read Imparts to thee. The errors And he the stoutest knight that ever of the first edition are continued

2009. in the subsequent ones, even 428.-in four hundred mouths;] where they make downright Then the king of Israel gathered nonsense of the passage; we had the prophets together, about a most remarkable instance a four hundred men. 1 Kings

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