Paradise Lost. The Biblically Annotated Edition 9780881462364, 9780881462685

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PARADISE LOST

THE BIBLICALLY ANNOTATED EDITION

JOHN MILTON

PARADISE LOST. THE BIBLICALLY ANNOTATED EDITION

Edited by

Matthew Stallard

MERCER UNIVERSITY PRESS MACON, GEORGIA

MUP/H823 P440 © 2011 Introduction by Matthew Stallard Published by Mercer University Press 1400 Coleman Avenue Macon, Georgia 31207 All rights reserved First Edition Books published by Mercer University Press are printed on acid-free paper that meets the requirements of American National Standard for Information Sciences—Permanence of Paper for Printed Library Materials. Mercer University Press is a member of Green Press Initiative (greenpressinitiative.org), a nonprofit organization working to help publishers and printers increase their use of recycled paper and decrease their use of fiber derived from endangered forests. This book is printed on recycled paper. Library of Congress Cataloging-in-Publication Data Milton, John, 1608-1674. Paradise lost : the biblically annotated edition / John Milton ; edited by Matthew S. Stallard. -1st ed. p. cm. Includes bibliographical references. ISBN 978-0-88146-236-4 (hardcover : alk. paper) 978-0-88146-268-5 (paperback) 1. Milton, John, 1608-1674. Paradise lost. 2. Milton, John, 1608-1674--Sources. 3. Bible--In literature. I. Stallard, Matthew S., 1970- II. Title. PR3560.A2S73 2011 821'.4--dc22 2011002076

CONTENTS Editorial Preface / Abbreviations / Paradise Lost / Book I / Book II / Book III / Book IV / Book V / Book VI / Book VII / Book VIII / Book IX / Book X / Book XI / Book XII / Bibliography Index

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To Chester Crockett Stallard. You made me do it.

EDITORIAL PREFACE The Bible: The Most Important Intertext for Paradise Lost It is not hard for any man who hath a Bible in his hands to borrow good words and holy sayings in abundance; but to make them his own is a work of grace only from above. —Eikonoklastes (YP 3.553)1

Milton (1608–1674) was arguably one of the best-read persons of his John epoch. Milton’s commonplace book reveals that in addition to the humanistic education he received at Trinity College Cambridge (1625–1632), he also conducted his own broad reading program immediately after concluding his university studies. This program included forays into nearly every branch of learning during a period to which he affectionately referred as his “studious retirement” (1632–1638).2 The exhaustive reservoir of reading from which Milton was able to draw in creating his 1674 epic poem Paradise Lost makes the prospect of annotating an edition of this work an ambitious and seemingly overwhelming task. Even so, many fine editions currently in print commendably clarify and illuminate Milton’s use of disparate source material. In the foreword to his 1993 edition, editor Roy Flannagan suggests that the ideal and purely fictional editor of Paradise Lost should be a master of ten languages, navigation, astronomy, theology, botany, ancient history, the Renaissance canon of literature, classical literature, scholastic and Aristotelian logic, musical conventions, the history of the English Civil Wars, Milton’s voluminous polemical prose tracts, etc. (v).3 It is, of course, hard to imagine anyone other than Milton himself who could fill these qualifications adequately. Rightly so, the modern annotators of Paradise Lost have cast their nets as broadly as possible to represent the depth and breadth of Milton’s allusions, but it is my opinion that, through their efforts, the principal foundation text of this great epic has been severely “marginalized.” This practice of under reporting the presence of the Bible is not only true of 1

All quotations from Milton’s prose, unless otherwise indicated, are from The Complete Prose Works of John Milton (hereafter designated YP), ed. Don M. Wolfe, 8 vols. (New Haven: Yale University Press, 1953–82). I will cite full titles of specific works upon first reference and use abbreviated titles thereafter. 2 For a complete treatment of Milton’s reading matter and practices, see Ruth Mohl, John Milton and His Commonplace Book (New York: Ungar, 1969). 3 (New York: MacMillan; Toronto: Maxwell MacMillan Canada, 1993) v.

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editions of Paradise Lost but is also true of most scholarly editions of sixteenth- and seventeenth-century texts, perhaps owing to the fact that the original readers were simply more familiar with biblical citations than our current generation of readers and scholars. Certainly, classical sources are covered much more fully in modern editions of Paradise Lost. While Miltonists frequently assert that the Bible is the primary textual well from which Milton drew in creating Paradise Lost, little work has been done to confirm this widely held belief. Perhaps, out of an obligation to provide a balanced coverage of Milton’s other influences, current scholarly editions of Paradise Lost mostly overlook the prominence of the Bible in Milton’s text. Though interesting, I don’t think specialized editions are needed for every branch of Milton’s learning. For example, an edition featuring Miltonic astronomy would be of little value since Milton offers relatively few comments on celestial creation in the poem. On the other hand, the Bible’s influence upon the poem is pervasive. It is simply the most important single intertext for Paradise Lost. Northrop Frye notes that “it was Milton’s function to create the form of Christian vision for an English public” and that “any attempt to continue his tradition will involve a renewed study of his archetype, the Bible.” He adds, “Milton wished for nothing more than to steal as much as possible from the Bible.”4 This edition of Paradise Lost fills a current void in Milton scholarship by featuring thorough documentation of Milton’s biblical allusions. I believe these annotations are in keeping with the spirit of Milton’s poem, which explicitly engages in the education of the reader. In Of Education, Milton clearly links the lessons to be learned from Eden with the highest form of scholarly and artistic endeavor: “The end then of learning is to repair the ruins of our first parents by regaining to know God aright, and out of that knowledge to love him, to imitate him, to be like him, as we may the nearest by possessing our souls of true virtue, which being united to the heavenly grace of faith makes up the highest perfection” (YP 2.366). Frankly, Milton’s seventeenth-century audience was better equipped to detect his biblical summations. Leland Ryken suggests that “to endeavor to read him without any close acquaintance with the Bible is to evade the kind of preparation which he assumed.”5 I would also argue that noting the presence of biblical discourse in the poem for modern readers is essential in 4 Northrop Frye, in Joseph Anthony Wittreich, Visionary Poetics: Milton’s Tradition and His Legacy (San Marino: Kingsport, 1979) xiii. 5 Leland Ryken and James H. Sims, eds., Milton and Scriptural Tradition: The Bible into Poetry (Columbia: University of Missouri Press, 1984) 9.

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order to provide a solid historical grounding in the reception of the text. Christopher Hill asserts that “Milton and Bunyan did not reproduce Biblical stories, as earlier verse paraphrases had done: they re-imagined the myths in the light of the problems of their own society.”6 To locate Paradise Lost in its proper historical and cultural context, readers must acknowledge Milton’s use of the Bible and apply it to discern the parallels between his work and the religio-political environment of the mid-seventeenth-century English world. As mentioned earlier, Milton’s earliest readers would have eagerly sought the biblical references within the poem. John Broadbent captures the mood of the time: “The Bible had in any case only recently become available in English, as a product of the reformation, and also of the literacy which spread through the non-clerical classes of the 16th century. Being able to read and interpret the Bible for yourself had a significance similar to having the right to vote or the right to secular education.”7 Minimizing the significance of the Bible in Milton’s poem by omitting key allusions in the notes depreciates the reading practices of the seventeenthcentury reader and mutes Milton’s obvious project to educate the reader on biblical themes. The Importance of the Bible in Milton’s Prose That Milton places the highest premium upon biblical discourse does not surprise the experienced reader of Milton. The De Doctrina Christiana,8 began by Milton circa 1650, provides more than 8,000 biblical proof texts.9 In his tracts, Milton directly cites scripture more than 500 times,10 and he alludes to or paraphrases scripture on innumerable occasions. In his prose works, Milton frequently refers to the Bible as the measuring stick of veracity. 6

Christopher Hill, Antichrist in Seventeenth-Century England (London: Oxford University Press, 1971) 372. 7 John Broadbent, “The Poet’s Bible,” John Milton: Introductions, ed. John Broadbent (Cambridge: Cambridge University Press, 1973) 145. 8 Although some Miltonists no longer accept Milton as the writer of the De Doctrina Christiana (DDC), I take it as genuinely Milton’s on the grounds that his authorship has not been sufficiently disproved. No one denies that Milton possessed the document, personally edited and added to the text, borrowed the wording from book 1, chapter 10, for a passage in Paradise Lost, and wrote the preface to the DDC. For a discussion of the current state of the controversy, see Mark R. Kelley, Michael Lieb, and John Shawcross, Milton and the Grounds of Contention (Pittsburgh: Duquesne University Press, 2003). 9 Hill, Antichrist, 373. 10 Harris Francis Fletcher, The Use of the Bible in Milton’s Prose (New York: Haskell, 1929) 14.

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Michael Fixler wrote, “Throughout his life he bent himself to revealing and persuading, poetically and polemically, some aspect or another of the essential truth as he saw it.”11 That “truth” for Milton was found in the scriptures, which Milton considered to be the word of God. Milton’s engagement with the Bible began early in his life, and he bore the marks of its impression until he died. Milton drew no separation between personal decisions and the decisions he had to make in his public service to England as a Cromwellian secretary. Bible teaching equally influenced each sphere. In his 1654 Pro Populo Anglicano Defensio Secunda, Milton provides this autobiographical glimpse of his rising to the occasion to provide a scriptural defense against prelatical church governance: “I could not help knowing above all things the difference between divine and human law, since I had prepared myself with studies from adolescence. I could not in this crisis fail my fatherland (yea, indeed, the Church and my brothers) in the cause of the Gospel, since I had so trained myself that I could never be considered really useful if now I paid heed to other things.”12 Milton also writes of his childhood education in Apology for Smectymmuus: “Care was ever had for me with my earliest capacity, not to be negligently trained in the precepts of the Christian religion and the doctrine of holy scripture with timeliest care infused.”13 In writing about his earliest tutor, Thomas Young, son of a Perthshire Scottish minister, Milton fondly remembers “turning the pages of the huge tomes of the ancient Fathers, or the Holy Books of the true God.” 14 Commenting upon the practices at Saint Paul’s school, which Milton attended as a child, Margaret Crook writes, “In it the boys studied not only Scripture but English, and an English Bible continued to be essential.”15 The study, reading, reciting, and hearing of the Bible was not carried on randomly or haphazardly; nor was this practice restricted to the primary schools. “The habit which Milton formed at Saint Paul’s school of beginning the day with scriptural reading,” wrote Crook, “was to be further developed during his life at Cambridge, for the students’ day opened there also with scriptural reading.” 16 Milton loyally stayed in the routine for the rest of his 11 Michael Fixler, Milton and the Kingdoms of God (Chicago: Northwestern University Press, 1964) 9. 12 In J. Max Patrick and Roger H. Sundell, eds., Milton and the Art of Sacred Song (Madison: University of Wisconsin Press, 1979) 35. 13 Ibid., 88. 14 Ibid. 15 Margaret Crook, ed., The Bible and Its Literary Associations (New York: Abingdon, 1937) 283. 16 Ibid., 285.

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life. Edward Phillips, Milton’s earliest formal biographer, describes Milton’s daily Bible reading practice: “He was an early riser. (Sc: at 4 a clock mane)17 yea, after he lost his sight. He had a man read to him: the first thing he read was the Hebrew bible […] then he contemplated.”18 Consistently throughout his political career, Milton relied upon the scriptures as an authority and guide for all matters private and public. In his 1641 Of Prelatical Episcopacy, Milton argues that without the Bible as the supreme guide, humans will yield to corruption. He notes how a study of the early church fathers should move pious Christians “not to hereby to control and new fangle the Scripture, God forbid, but to mark how corruption and Apostasy crept in by degrees, and to gather up, wherever ever wee find the remaining sparks of Originall truth” (YP 1.650). The primacy of the scriptures for the Protestantism of Milton’s vision is clear. The Bible must have the final say over the theological musings of the Patristics on ecclesiology: “not weighing the Fathers in the balance of Scripture, but Scripture in the balance of the Fathers, if wee therefore making first the Gospell our rule, and set it to oppose the evill which other men seek from them, in this way of Skirmish wee shall easily master all superstition, and false doctrine” (YP 1.650). These “skirmishes” fought with his Bible at hand are at the heart of the spirit of the Reformation and “reasons which led us at first to part from Rome, that is to hold to the Scriptures against all authority” (YP 1.650). Milton’s Bible-based arguments against Prelacy, in his mind, succeeded because his opponents were “neglecting that which is clear in Scripture.” (YP 4.96). In relying upon the scriptures as the supreme arbiter of veracity and ethos, Milton did not see the Bible as infallible. In fact, he conceded that Scripture, particularly the New Testament, was mistranslated, distorted, and corrupted during the centuries of transmission. Milton wrote in his De Doctrina Christiana, The written word, I say, of the New Testament, has been liable to frequent corruption, and in some instances has been corrupted through the number, and occasionally bad faith of those by whom it has been handed down, the variety and discrepancy of the original manuscripts and printed editions. But the Spirit which leads to truth cannot be corrupted, neither is it easy to deceive a man who is really spiritual. (YP 6.552)

17 18

That is, at 4:00 A.M. Phillips quoted in Crook, 33.

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Although he did not see it as completely unadulterated, he contended that the Bible was still the surest standard by which to live. In 1641, he declared in Animadversions upon the Remonstrants Defence against Smectymnuus, “Wee shall adhere close to the Scriptures of God which hee hath left us as the just and adequate measure of truth, fitted, and proportion’d to the diligent study, memory, and use of every faithfull man, whose every part consenting and making up the harmonious Symmetry of compleat instruction, is able to set out to us a perfect man of God” (YP 1.700). In praise of the merits of scripture, Milton insisted that it was “compleat,” or lacking nothing necessary, and “set out to us a perfect man of God.” Appropriately, Milton was paraphrasing the wording of 2 Timothy 3:16, 17: “For the whole Scripture is given by inspiration of God, and is profitable to teache, to improve, to correct and to instruct in righteousness, That the man of God may be absolute, being made perfect unto all good works” (1560 Geneva Bible [hereafter GE]). The Geneva marginalia clarifies the verse by declaring “only Scripture sufficeth to lead us to perfection.” For Milton, the road to repairing the ruins of postlapsarian humanity (humans after the Fall), that is, the road to attaining “perfection” or completeness, must include biblical meditation or “diligent study, memory.” For Milton, study of the Bible was not merely a mundane intellectual exercise but a project of moral, spiritual, and societal recovery. In his 1644 tract Of Education, Milton summarizes the loftiest goal of education: “The end of learning then is to repair the ruins of our first parents by regaining to know God aright, and out of that knowledge to love him, to imitate him, to be like him, as we may the nearest by possessing our souls of true virtue, which being united to the heavenly grace of faith makes up the highest perfection” (YP 2.366). The idea of education is not reduced to improving the self or to preparing students for the job market. Instead, Milton proposes tools of literacy that will aid his students to be more obedient to the instruction found in the pages of the Bible. The “ruins” were caused by human disobedience. “Know[ing] God aright” repairs these ruins. To attempt to draw nearer to God without the aid of the scriptures is impossible, nor could one practice the “true” faith, which Milton describes in his 1659 A Treatise of Civil Power in Ecclesiastical Causes as the “only true protestant Christian religion, as it is containd in the holy scriptures” (YP 7.239). That the close perusal of the Bible should not be confined to church leaders and teachers is evident in Milton’s arguments in his 1659 Considerations Touching the Likeliest Means to Remove Hirelings Out of the

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Church. Milton maintains, “Therefore are the scriptures translated into every vulgar tongue, as being held in main matters of belief and salvation, plane and easie to the poorest: and such no less than thir teachers have the spirit to guide them in all truth” (YP 4.498). Not only does Milton prescribe that close Bible reading be “plain and easy to the poorest,” but he also contrasts the ideal annotated vernacular Bible with those possessing more scholarly yet misleading commentaries: To these I might add other helps, which we enjoy now, to make more easie the attainment of Christian religion by the meanest: the entire scripture translated into English with plenty of notes; and some where or other, I trust, may be found some wholesome bodie of divinitie, as they call it, without schoole terms and metaphysical notions which have obscured rather than explan’d our religion, and made it seem difficult without cause. (YP 7.304)

Milton clearly articulates his preference for a popular Bible that contained “plenty of notes” for clarification and could be understood with ease. That is not to say that Milton disparaged all other fields of learning and scholarship, but rather, he placed the scriptures in an obvious position of priority. Interlocutors who interpret the Bible for others would be unnecessary if each Christian would apply himself or herself to a Miltonic program of spiritual reading. To Milton, abdicating one’s responsibility to assess the Bible’s message personally is a great “heresy.” In his 1644 Areopagitica, a tract that argues against the practice of pre-publication censorship, Milton boldly proclaims, “A man may be a heritick in the truth; and if he believe things only because his Pastor sayes so, or the Assembly [the Westminster Assembly of Divines] so determines, without knowing other reason, though his belief be true, yet the very truth he holds, becomes his heresy” (YP 2.543). Milton harshly criticized the university mode of ministerial preparation for not placing the Bible in its deserved place as the foundation for other learning. He claimed that what a minister primarily needs can be found through study of the Bible in his own home and not in the seminaries. “It were much better,” Milton wrote, “there were not one divine in the universities; no schoole-divinity known, the idle sophistrie of monks, the canker of religion; and that they who intended to be ministers, were trained up in the church only by the Scripture” (YP 7.317). Further criticizing the view of some of his contemporaries that the Scriptures should only properly be studied by the highly educated or elite, after providing a plethora of Scriptural evidence in the De Doctrina Christiana, Milton remarks “that the use of Scriptures is prohibited to no one; but that, on the contrary, they are adapted for the daily hearing or

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reading of all classes and orders of men; of princes, Deut. xvii.19 of magistrates, Josh. i.8. of men of all descriptions, Deut. Xxxi. 9-11” (YP 6.257). Milton further maintains that the Bible is not for “occasional” use or merely written for specific historical moments in time, but is of universal value at any moment in the pageantry of history. In A Treatise of Civil Power, Milton further enumerates levels of society that benefit from Bible study: It is useful for teaching […] even those who are already learned and wise, 1Corinthians. x.15 as I say this to intelligent men, consider what I say, and even those who have arrived at full maturity, Phillip.iii.15: let as many of us as are adults think this—such as Timothy himself and Titus, to whom Paul wrote. Also, that it is useful to the strong, 1John ii.14: I have written to you, young men, because you are strong, and the word of God dwells in you […] Paul addressed his epistle to the Romans, i.7, 15 but Peter here says that he wrote not only to them but to all believers: 2Pet. iii.1, 2. (YP 7.247)

To summarize, Milton wants the Bible to be part of the daily reading practices of all levels of society, to be available to everyone in their vernacular language, and to provide clarifying notes to make meaning plain. He has also recommended that a minister’s training must primarily focus upon knowing the Bible above all other texts with which he may be educated. The highest goal of education is to fix the Fall of the first humans. Knowledge of God as found in the scriptures will inspire love of God, the manifestation of faith, and fine works. Bible study is the foundation stone of a fulfilling life and provides a solid structure for all institutions and government. For Milton, taken as a whole, adherence to the Scriptures is a panacea for all of humankind’s ills and shortcomings. In placing so much emphasis on the Bible as the measure of truth, Milton did not deny that knowledge of God can come from other sources. For example, his writings indicate that a study of God’s creative works tells volumes about God and that “God has left so many signs of himself in the human mind, so many traces of his presence through the whole of nature, that no sane person can fail to realize that he exists” (YP 6.130). Before concluding the chapter “Of God” in the De Doctrina Christiana, however, Milton emphasizes that the scrutiny and examination of the human mind and natural history is still insufficient for the true believer in matters of religion. He cautions that it is impossible to “form correct ideas about God guided by nature or reason alone, without the word or message of God” (YP 6.132). It would be out of place for Milton to offer any discussion about the qualities of God or the universe without heavy reliance upon what is revealed in the scriptures. Yet Milton also acknowledges that it is far beyond

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human capacity to comprehend the fullness of deity. “God as he really is, is far beyond man’s imagination, let alone his understanding” (YP 6.137). For example, in the Doctrine and Discipline of Divorce, Milton comments upon God as “author” and humans as “readers”: “Herein he appears to us, as it were, in human shape, enters into cov’nant with us, swears to keep it, binds himself like a just lawgiver to his own prescriptions, gives himself to be understood by men, judges and is judg’d, measures and is commensurate to right reason” (YP 2.292). That is to say, God, in providing guidance from the Bible, essentially enters into an agreement with humans. This agreement asserts that both humans and God exercise independence, and humans are authorized to “judge” and “measure” according to “right reason.” The Bible remains the source of authority throughout this process, but humans are given the right to delve into the Bible to assess or “read” God as “a just lawgiver” for themselves. Milton’s use of theological accommodation, the practice of referring to God in human terms or even anthropomorphizing God “in human shape” (he’s not talking about the incarnation of Christ here), is an implicit recognition that the true nature of the Divine is out of reach for humanity. Human reasoning upon and experience of the natural world is, for Milton, a valid way to grow closer to God, yet these endeavors fall short if not centered on intense meditation upon the scriptures. Indeed, learning itself does not draw one closer to Milton’s God. That is the work of scripture. The 1560 Geneva Bible comments on 1 and 2 Corinthians promote a view that is at least consonant with if not more extreme than Milton’s view. Paul, who had himself received a thorough rabbinical education at the school of Gamaliel, cautioned the primitive church against placing too much emphasis upon human learning. Commenting on 1 Corinthians 3:15 and 2 Corinthians 5:12, the Geneva Bible reads, “curious teachers of human sciences, as they which lothing at the simplicitie of Gods worde, preache philosophical speculations” and hold up “the outward shewe of wisdom and eloquence, than true godliness.” Milton’s experiential theology, his belief that humans can have a direct revelation from God, tempers the directness of the Geneva commentators with an abiding appreciation for human intellect and accomplishment. As Woodhouse writes, “It is clear, then while his theology is scriptural in basis, and drives to an extreme the Protestant tendency to exalt the authority of the Bible and minimize that of

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the church, it is also dependent on a high degree of confidence in human reason as such. His indeed is a form of rational theology.”19 How Milton Reads the Bible Consistently throughout his prose Milton recommends and attempts to model a particular method of Bible reading and explication. For Milton, understanding of scripture cannot be truly achieved through cognitive process alone but must be bolstered by the operation of God’s Holy Spirit. In his 1641 Of Reformation Touching Church-Discipline in England: And the Causes that Hitherto Have Hindered It, in some of his earliest prose work, Milton draws attention to the perils of only giving heed to the Bible or “external” scripture: “Hence men came to scan the Scriptures, by the Letter, and in the Covenant of our Redemption, magnif’id the external signs more than the quickning power of the Spirit” (YP 1.522). Such reading practices that did not heed the internal yearnings of a Bible-trained conscience, according to Milton, led to abuses in religion. Commenting upon theological “indifference,” or the category of belief and practice that is a matter of individual choice and not critical to the individual Christian’s salvation, Milton insists that the Christian cannot afford to ignore the tugging of conscience. He writes with great feeling, “[…] our dear Mother England […] could not assent to things which the Bishops thought indifferent. What more binding than Conscience? What more free than indifferency? Cruel then must that indifferency needs be, that shall violate the strict necessity of Conscience, merciless, and inhumane that free choice, and liberty that shall break sunder the bonds of religion” (YP 1.585). For Milton, the inner illumination to interpret scripture, provided by the Holy Spirit, trumps the prescriptive dictates of any religious legislative body. The testimony of the Holy Spirit manifests itself, according to Milton, in the form of the pleading of the Christian’s conscience that is biblically informed. This, according to Milton, is “the main foundation of our protestant religion” and […] we of these ages, having no other divine rule or authority from without us warrantable to one another as a common ground but the holy scripture, and no other within us but the illumination of the Holy Spirit so interpreting that scripture as warrantable only to ourselves and to such whose consciences we can so persuade, can have no other ground in matters of religion but only from the scriptures. (YP 7.242) 19

A. S. P. Woodhouse, The Heavenly Muse: A Preface to Milton, ed. Hugh MacCallum (Toronto: University of Toronto Press, 1963) 144.

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Milton echoes the views of many antinomian Protestant groups in England by asserting that the scripturally trained conscience is itself a law that must be heeded and that if an individual were to forcibly impose his conscience upon another, then “he makes himself greater not only than the church, but also than the scripture, than the conscience of other men” (YP 7.243). For Milton, to deny this interplay between Scripture, Holy Spirit, and conscience is to deny the point of the Protestant break with Rome; he writes, “for this cause do all true protestants account the pope antichrist, for that he assumes to himself this infallibility over both the conscience and the scriptures” (YP 7.243). However, it also fair to say that Milton does not go as far as some antinomian groups of the period who believed the inner light of the Holy Spirit was superior in quality to the revelation of the Bible. For Milton, there is no contradiction in asserting that “The rule and canon of faith, therefore is Scripture alone” (YP 6.267), and also maintaining that the “believer” “has the Spirit for his guide” (YP 6.265). If Scripture is the terrain, then the Holy Spirit is a knowing guide empowered to lead the sincere Christian. Each Christian is free to decide “indifferent” matters of faith, and “every man is to decide for himself through its [the scripture’s] aid, under the guidance of the Spirit of God” (YP 6.269). In this Milton is in step with most Protestants of his day. Tyndale, in his introduction to the New Testament, advised readers of the English Bible to “think that every sillable pertayneth to thine awne silf.” Generally speaking, this practice involved reading the Bible in relation to one’s personal experience of God. For Protestants in seventeenth-century England, “this inward-looking reading was understood to be the principal locus of the operation of Holy Spirit, whose special work was to enlighten the believer in the task of applying the Word of God to the heart.”20 On the other hand, those who would deliberately misread and misapply the inspired word of God or seek to promote a falsehood with a bad motive can expect no illumination by the Holy Spirit. Milton says of those who would try to separate the office of King from theocracy, “For Certain I am, the Bible is shut to them” (YP 1.573). To his opponents who insist that church tradition must also count for something, he retorts, “Let it be known then certainly who is a heretic: and that he who holds opinions in

20

Dayton Haskin, “Milton’s Strange Pantheon: The Apparent Tritheism of the De Doctrina Christiana,” The Heythrop Journal: A Quarterly Review of Philosophy and Theology 16/2 (1975): xiii.

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religion professedly from tradition or his own inventions and not from Scriptures but rather against it, is the only heretic” (YP 7.252). For Milton, the Bible is more than the marker of Protestant ideological discourse; it is the ultimate authoritative discourse. Such authority need not persuade beyond itself, and it cannot be questioned. The relation between Milton’s authority gained by quoting the Bible, the Bible’s authority, and Milton’s authorial authority intertwine in his prose. Regina Schwartz notes the complexity of this authority that is both received and given in Milton’s De Doctrina Christiana: Milton is hiding behind the Bible, filling his pages with its words, and in so doing, making its words his words; and the longer he cites the Bible and the more he appeals to its authority, the more it becomes clear that he is engaged, in De Doctrina, in an exercise of ventriloquism. Biblical authority becomes Miltonic authority […] The relation between these two authorities is not simply contradictory; rather, it is interdependent. Because Milton authorizes the Bible, the Bible in turn authorizes Milton.21

The more Milton quotes the Bible, the more authority he has, yet he is still the author. His ethos distills from his capacity to string Bible texts together in a way that constructs an argument that the Scripture’s context may not have originally supported. Milton describes his method: “I have striven to cram my pages even to overflowing, with quotations drawn from all parts of the Bible and to leave as little space as possible for my own words, even when they arise from the putting together of actual scriptural texts” (YP 6.122). What Milton says is what the Bible says, and what the Bible says is what Milton says. Milton’s method of relying upon the Bible in framing arguments concerning topics ranging across government, ecclesiology, domesticity, and education could have seemed to steer him toward a harsh form of fundamentalism. Yet I believe Milton’s insistence upon judging the outward scripture with the illumination of the Holy Spirit-fired conscience rescued him from this extremism. The right for all Christians to decide such matters for themselves without the imposition of an intrusive clergy class is at the heart of Miltonic liberty. For Milton, it is an inexcusable act for an individual to make a decision upon an important matter without consulting the scriptures, or, worse yet, to disregard the admonition of the word of God.

21

Regina M. Schwartz, Remembering and Repeating: Biblical Creation in Paradise Lost (Cambridge: Cambridge University Press, 1988) 230.

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The individual is not to abdicate or yield this responsibility to interpret scripture to an external ecclesiastic body. Milton writes further, […] no man or body of men in these times can be the infallible judge or determiners in matters of religion to any other men’s consciences but their own […] God himself in many places commands us by the same apostle [Paul], to search, to try, to judge these things ourselves: and gives us reason also, Ga. Vi, 45: “Let every man prove his own work, and then shall he have rejoicing in himself alone and not in another: for every man shall bear his own burden.” (YP 7.243)

Milton believes that the odds for an individual’s success in any endeavor rise significantly if the choice is solidly based upon guiding Scriptural principles. The more evident these principles are in the Bible, the more certain that the scriptural dictate must be heeded. Indeed, the “ThirtyNine Articles of the Church of England” declare that “Holy Scripture containeth all things necessary to salvation, so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man.”22 Clearly, Milton does not believe that the interpretation of the scriptures by a minister/priest should provide a basis for faith. The individual must personally study to see if these things are true. Hence, in presenting Scripture in his prose and poetry, Milton does not wish to provide another external reference: that would be like relying on a priest. Instead, each person must prove to himself the “truth” of scripture. In the De Doctrina Christiana, Milton writes that he wants to set an example of “how” to study the Bible and not merely to dictate doctrine. Milton does not insist that others follow his conclusions, but rather that they might benefit from imitating his methodology of relying on the Scriptures as the supreme arbiter of belief: But since it is only to the individual faith of each that the Deity has opened the way of eternal salvation, and as he requires that he who would be saved should have a personal belief of his own, I resolved not to repose on the faith of judgment of others in matters relating to God; but on the one hand, having taken the grounds of my faith from divine revelation alone, and on the other, having neglected nothing which depended on my own industry, I thought fit to scrutinize and ascertain for myself the several points of religious belief, by the most careful perusal and meditation of the Holy Scriptures for themselves. If therefore I mention what has proved beneficial in my own

22

G. R. Evans, The Language and Logic of the Bible: The Road to Reformation (Cambridge: Cambridge University Press, 1985)32.

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practice, it is in the hope that others, who have a similar wish of improving themselves, may be thereby invited to pursue the same method. (YP 6.5)

Milton’s intent is to illuminate, not to lead down a certain path. Rather, Milton demonstrates a critical “method” of inquiry that leads to his rejection of certain doctrines. No Christian knows enough to have exclusive rights to “the truth.” Milton consistently emphasizes the internal nature of faith. Although faith is in inward possession, it may be collectively inspired. Each reader reflects his own light, encouraging others to arrive at their own definition of true faith. Milton’s Bible Doctrine In discussing church doctrine, Milton attempts to strengthen his argument through adherence to scriptural precedent, even if he must do this by applying sophisticated theological and rhetorical gymnastics. In his controversial 1643 Doctrine and Discipline of Divorce: Restor’d to the Good of Both Sexes, in which he argues uphill for a scripturally backed basis for divorce on the grounds of incompatibility, Milton asserts that, without the inner testimony of the Holy Spirit, the interpretation of external scripture is fraught with “Gordian difficulties.” Milton believes that “[t]hrough the help of that illuminating Spirit which hath favor’d me, to have done no every days work: in asserting after many ages the words of Christ with other Scriptures of great concernment form burdensome and remorseless obscurity, tangled with manifold repugnances, to their native luster and consent between each other” (YP 2.340). In other words, Milton believes that what others have not been able to discern baldly in the pages of the scriptures, he is able to see and explain because the Holy Spirit has made the matter plain to him. In making his case, however, Milton does not assert that others should accept what he says as the word of the Holy Spirit. Rather, he envisions the Holy Spirit’s work as a process that illuminates the attuned Bible reader to the true meaning of Scripture. Hence, Milton reasons upon the Scriptures, which he has come to understand by means of the active force of the Holy Spirit, in order to persuade his audience. Milton couches the move toward an understanding of the Bible motivated by a Spirit-illuminated conscience in terms of spiritual maturation. Whereas true Christians once accepted scripture “on the churches word […] by the Protestant doctrine we believe the scripture not for the churches saying, but for its own as the word of God, then ought we to believe what in our conscience we apprehend the scripture to say, though the visible church

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with all her doctors gainsay; and being taught to believe them only for the scripture, they who so do are not heretics, but the best protestants” (YP 7.248). Milton does not endorse that the believer, after applying himself to the Miltonic method of Bible rumination, should then apply his knowledge only toward personal character development and salvation. Rather, Milton believes the scriptures should speak to others though the individual Bible reader. Feeling that the scriptural truths that he discerns are like a Jeremiad burning within his bones, Milton must speak this biblical “truth” or perhaps bear culpability and guilt for remaining silent. In writing against the confining of religious learning to the seminaries and against the abuses of the episcopacy who “discover within themselves with such a brazen forehead the outrageous desire of filthy lucre,” Milton demands that the scriptures should not “stand by and be mute” (YP 1.856). Or at least the scriptures as Milton reads them should not remain silent. Scripture, through Miltonic mediation, comments upon all matters, including church doctrine. Hence, in constructing his arguments about church doctrine and governance, Milton consistently invokes the Bible as his ultimate ethos. By bringing a Bible verse to bear on a subject, Milton invariably plays his ace in the hole with the Puritan reading public. In arguing against the excesses of images and altars in the church, Milton smugly quips, “If any man will contend that Ceremonies bee lawful under the Gospell, he may be answer’d otherwhere” (YP 1.589). In arguing that citizens have the right to depose a degenerate apostate monarch in his Tenure of Kings and Magistrates (1649), Milton concludes, “This, though it cannot but stand with plaine reason, shall be made good also by Scripture” (YP 2.681). Milton’s confidence in his reading the “true” meaning of scripture drips from each line of his prose. Milton wills himself not to dwell upon what he does not know about the scriptures. For him, the scriptures are keenly focused and produce clarity of meaning for the godly. He does not see this as the result of merit in Christians but rather as directly stemming from the nature of the inspired scripture itself: “And this is one depth of his wisdom, that he could so plainly reveal so great a measure of it to the gross distorted apprehension of decay’d mankind. Let others therefore dread and shun the Scriptures for their darkness, I shall wish I may deserve to be reckon’d among those who admire and dwell upon them for their clearness” (YP 1.750).

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The Bible and Paradise Lost The primacy of scripture is not less operative in Paradise Lost but may be less apparent to the reader who is not biblically attuned. Out of the disparate sources from which Milton draws in creating this work, including classical myths, epics, and comtemporaneous religious and political tracts, the Bible as a source is unique in Paradise Lost because it is the only source Milton cites as an authority. This fact alone makes the biblical presence in Milton’s work exceptionally noteworthy, yet most editions provide little in the way of biblical commentary. For example, not one of the modern editions of Paradise Lost takes notice in describing the flood of Noah that when it is time to shut the ark door, Milton writes the detail, “God made fast the door” (11.737). This line has an expressly biblical antecedent at Genesis 7:16: “And they entering in, came male & female of all flesh, as God had commanded him: and the Lord shut him in” (GE). For Milton, having God make fast the door is not a stylish flourish. It does not spring from his own fancy. For him, it is a historical grounded reality of what occurred. Isolating Milton’s use of a Bible verse is not a “picky” matter or simply a point of trivia. Neither, upon detecting a biblical echo, would it be sufficient to say, “Well, Milton is only quoting the Bible.” That an author should select to quote a small portion of a larger work should always bear noting. Moreover, since in his prose Milton unwaveringly relies upon the scriptures as his primary justification for belief and action, for moral guidance, for history, and for artistic standard, why would we expect less in his poetry? It is particularly important to weigh this question in light of how Milton views the social work performed by poets. Milton holds that the scriptures are superior to human-originated poetry: “But those frequent songs throughout the law and prophets beyond all these, not in their divine argument alone, but in the very critical art of composition may be easily made appear over all the kinds of lyric poesy, to be incomparable” (YP 4.109). Milton seeks to imitate the language of the Scriptures, the “incomparable” model, as closely as possible. Joseph Wittreich writes, Milton, for example, could give accolades to prophetic poetry because of the admiration his age bestowed upon the Bible; and he could easily subscribe to the claim made a century later by Johann Georg Hamann, that genius finds its greatest manifestations in the prophets and that ‘the Bible is

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not only the Word of God but also the highest poetry’ a poetry that instead of observing the rules rejects them.23

Furthermore, Milton argues that a good poet possesses “the inspired gift of God rarely bestowed” and that the proper use of this vocational gift is “to imbreed and cherish in a great people the seeds of virtue, and public civility, to allay the perturbations of the mind, and set the affections in right tune, to celebrate in glorious lofty Hymns the throne and equipage of God’s Almightiness, and what he works, and what he suffers to be wrought with high providence in his Church” (YP 1.816). The poetic calling, as Milton defines it, is one of creating hymns to celebrate God. Milton does this by also celebrating and highlighting at every opportunity the word of God: the Bible. He believes that in doing so he will also “cherish in a great people the seeds of virtue.” Milton holds that Bible education coupled with a conscience sensitive to the leadings of the Holy Spirit will produce a godly and virtuous Englishman and, by extension, an England that will merit God’s approval. The poetic bar Milton thus raises for himself is exceedingly high. The express purpose of Paradise Lost is “to justify the ways of God to men” (1.26). In order to do this, Milton does not rely upon the testimony of the Patristics or Protestant commentators. As always, his authority derives from biblical precedent. At times, Milton makes Paradise Lost sound so much like the Bible that one is convinced he is hearing the words of the Bible. Selecting almost at random from book 3, when God speaks, it is as a psalm being sung: […] for I will clear their senses dark, What may suffice, and soften stony hearts To pray, repent, and bring obedience due. To prayer, repentance, and obedience due, Though but endeavored with sincere intent, Mine ear shall not be slow, mine eye not shut. (3.188–93)

The repetition of phrase is a psalm-like use of Hebraic parallelism in which the thought is echoed yet subtly reworked. Here is teaching by emphasis through repetition. Here are words to be remembered. Here are the keys for the non-elect, according to the context, to reconcile with God: prayer, repentance, obedience. The imagery is purely biblical. “For I will

23

Joseph Anthony Wittreich, Visionary Poetics: Milton’s Tradition and His Legacy (San Marino: Kingsport, 1979) xix.

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clear their senses dark” is Pauline: “For now we see through a glass darkly: but then shall we see face to face. Now I know in part: but then shall I know even as I am known” (1 Cor 13:12, GE). The Geneva note on “see” reads, “The mysteries of God or taught of God.” Milton is promoting the Protestant belief that accurate knowledge (epignosis) of God is possible with the caveat that we get “what may suffice,” that is the knowledge provided will be sufficient for humans. “Soften stony hearts” is lifted from Ezekiel. In a prophecy of spiritual restoration, no doubt read by the Jewish exiles with avid interest during the captivity in Babylon in the sixth century BCE, the God of Israel declares through his prophet, “And I will give them one heart, and I will put a new spirit within their bowels: and I will take the stony heart out of their bodies, and will give them an heart of flesh” (Ezek 11:19, GE). The Geneva edition notes, “Meaning, the heart where unto nothing can enter, and regenerate them anew, so that their heart may be soft, and ready to receive my graces.” Milton’s God takes these comforting words of hope in the scriptures and applies them not to the nation of Israel but to all redeemed humankind who might avail themselves of his ransom provision. God promises that his “ear will not be slow” toward those with “sincere intent” who are prayerful, repentant, and obedient. The slow ear is entirely consistent with the imagery of Isaiah 59:1: “Behold, the Lord’s hand is not shortened, that it cannot save: neither is his ear heavy, that it cannot hear” (GE). The meaning of the metaphor is further clarified by comparing this rendering with the Great Bible and the Bishops Bible, which read, “neither is his ear so stopped.” Milton’s debt to classical epic is undeniable. Above the other subvocations Milton pursued, he was a poet. Crook wrote, “That he was both scholar and theologian cannot and must not be forgotten, for his great poetic work would have been very different had it not been for his longs years of 24 training in Biblical sources. But Milton was, after all, first and last a poet.” (Crook 287). Virgil, Homer, Ariosto, and other poetic giants of antiquity are prominently referenced throughout the poem. The use of epic allusions and practices, however, are not primary in Milton’s text nor are they used in an evidentiary manner as Milton attempts to “justify the ways of God.” Austin Dobbins writes, “To restrict one’s study to this aspect [classical epic] of Milton’s poem, however, does an injustice. Milton’s literary allusions are important. […] The basis for Milton’s picture of the War in Heaven is the

24

Crook, Bible and Its Literary Associations, 287.

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25

Bible, not the writings of the poets—great and near-great—of the past.” James Sims concurs: “The Biblical elements in the epics, therefore, cannot be 26 ignored any more than the classical elements.” The co-occurrence of images that are simultaneously biblical and classical is common in Paradise Lost. For example, in Paradise Lost, Milton describes […] four infernal rivers that disgorge into the burning lake their baleful streams: Abhorred Styx the flood of deadly hate, Sad Acheron of sorrow, black and deep; Cocytus, name of lamentation loud Heard on the rueful stream; fierce Phlegethon Whose waves of torrent fire inflame with rage. (2.574–81)

These four hellish rivers are often, and I believe correctly, viewed as Milton’s nod to the literary convention of the four classical rivers. Each are named and described in Virgil’s Aeneid: • “Thou, Chaos, and thou, Phlegethon, ye broad, silent tracts of night!” (6.265). • “Hence a road leads to the waters of Tartarean Acheron. Here, thick with mire and of fathomless flood, a whirlpool seethes and belches into Cocytus all its sand” (6.295–97). • “Thou seest the deep pools of Cocytus and the Stygian marsh, by whose power the gods fear to swear falsely” (6.323). • “The unlovely mere with its dreary water enchains them and Styx imprisons with his ninefold circles” (6.439).

Yet Milton does not leave it at this but must closely stitch the scene to his biblical subject by draining all four rivers “into the burning lake their baleful streams.” The Devil is a biblical figure who in the words of Revelation 20:10 “was cast into a lake of fire and brimstone, where that beast and that false prophet are, and shall be tormented even day and night for evermore.” Earlier in Revelation the “burning” quality of the lake is more explicitly specified: “But the beast was taken, & with him that false prophet that wrought miracles before him, whereby he deceived them that received 25 Austin Dobbins, Milton and the Book of Revelation: The Heavenly Cycle (Tuscaloosa: University of Alabama Press, 1975) 27. 26 James H. Sims, The Bible in Milton’s Epics (Gainesville: University of Florida Press, 1962) 3.

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the beasts mark, and them it worshipped his image. These both were alive cast into a lake of fire, burning with brimstone” (Rev 19:20, GE). The DouayRheims Bible renders the phrase “pool of fire,” whereas the 1568 Bishop’s Bible and the 1540 Great Bible both yield “pond of fire.” Milton adapts the classical river motif to his story, which is still essentially biblical. Because God is posited as the only legitimate “author” in Paradise Lost, much of the action in hell under the directorship of Satan merely parodies what occurs in God’s unfallen creation. For example, Satan volunteering to go to Eden to tempt the newly created humans echoes the volunteering of the Son to go and redeem humankind. Likewise, the parliament-style debate that occurs among Satan’s demons in many ways parodies the heavenly assemblies recorded in Job 1. In a similar way, not only do the four infernal rivers pay respect to Milton poetic forebears, but they also simultaneously parody the four rivers of unfallen Eden recorded in the book of Genesis: And out of Eden went a river to water the garden, and from thence it was divided, and became into four heads. The name of one is Pishon: the same compasseth the whole land of Havilah, where is gold. And the gold of that land is good: there is Bdellium, and the Onyx stone. And the name of the second river is Gihon: the same compasseth the whole land of Cush. The name also of the third river is Hiddekel: this goeth toward the Eastside of Asshur: and the fourth river is Perath. (Gen 2:10–14, GE)

Milton’s encyclopedic recall of his voluminous reading and his ability to merge images that appear in both the classical and biblical traditions is akin to the process of the great musical genius Bach who was said to be able to improvise in six musical voices simultaneously. Likewise, in his composition process, Milton demonstrates the consistent ability to draw from many sources simultaneously, to weave his literary influences effortlessly to and fro, and to keep the reader guessing as to his intention. John Steadman observes, “As a poeta doctus, a learned poet, skilled in both Biblical and classical traditions, Milton could draw freely on either or both, limited only by his sense of decorum or the demands of his argument. In different contexts he might employ them to illustrate the same point, emphasizing the analogies between them and treating the classical as a 27 figurative commentary or quasi-typological gloss on the Scriptural.” Clearly, the positing of Paradise Lost as a poem in justification of God that asserts biblically based arguments places the biblical content of the poem in 27

John M. Steadman, Milton’s Biblical and Classical Imagery (Pittsburgh: Duquesne, 1984) 1.

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the place of greatest significance. The genre of literary epic, however, is clearly classical. Milton is therefore able to draw upon either type of image in relating a story and constructing an argument that both primarily rely upon biblical antecedents, and ethos-building biblical allusions are adapted to classical forms. Any attempt to “interpret” the events of Paradise Lost without a biblical gloss is severely limiting. For example, in considering Milton’s argument between Adam and Eve over whether they should work together or separately, some might be inclined to admire Eve for her sense of independence. With whom are we to sympathize in reading this quarrel? Adam declares, “Seek not temptation then, which to avoid / were better, and most likely if from me / Thou sever not: trial will come unsought” (9.364–66). Is Adam incorrect to caution Eve about separation? Our reading of this account could clearly be affected by detecting the verbal echo in the Lord’s Prayer: “Lead us not into temptation, but deliver us from evil” (Matt 6:13, GE). The places in which the Bible provides a potentially interpretative gloss like this one are numerous and profound. I do not mean to suggest that the annotations of current scholarly editions of Paradise Lost completely ignore the biblical presence in the poem; they do not. Even critics who eschew the tracking of sources and prefer to focus on how Milton transforms his literary antecedents acknowledge that “both his epics and his tragedy of regeneration are suffused root and branch 28 with significant scriptural references.” Indeed, scriptures are sprinkled throughout the footnotes of editions by Fowler, Teskey, Leonard, Hughes, Flannagan, Madsen, Orgel, Lewalski, Pullman, and others. I contend, however, that these notes only scratch the surface of Milton’s scriptural reading. For example, in Book 3 in what is sometimes called the second invocation of the poem, the narrator bemoans his loss of sight and grieves that he can no longer gaze upon God’s creation. Although he can no longer see light, he takes solace in the wisdom of inner light: And wisdom at one entrance quite shut out. So much the rather thou celestial Light Shine inward, and the mind through all her powers Irradiate, there plant eyes, all mist from thence Purge and disperse, that I may see and tell Of things invisible to mortal sight. (3.50–55) 28

Philip J. Gallagher, Milton, the Bible, and Misogyny (Columbia: University of Missouri Press, 1990) 3.

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Here, Milton poetically prays that his mind might sprout eyes that he can discern invisible things undetected by mortal sight, and he links this divine ability with surpassing wisdom. None of the above editions make mention of what I believe to be a clear nod to Ephesians 1:17, 18 as rendered in the 1560 Geneva Bible: “That the God of our Lord Jesus Christe the Father of glorie, might geue vnto you the Sprite of wysedome, and open to you the knowledge of him. And Lighten the eyes of your myndes, that ye may knowe what that hope is.” As I’ve already suggested, the editors may have not indicated this reference out of obligation to covering Milton’s wider influences. In commenting upon these lines from the poem, Teskey sees nothing; Flannagan sees a parallel with Milton’s possession of inner light found in Animadversions and also links Milton’s imagery with Donne and Marvell; Fowler observes that the lines speculate “on blindness as an opportunity for inner illumination” but suggests no scriptural source; and Hughes understands Milton’s musings on God’s association with sunlight to be Neoplatonic in origin.29 I suspect the allusion is lost because these editors mostly rely upon the King James Authorized Version of 1611 to track down Milton’s use of the Bible. The language of the King James at Ephesians 1:17, 18 is remarkably different from Milton’s phrase in book 3 of Paradise Lost. Instead of “eyes of your myndes,” it reads “eyes of your understanding.” Hence, an over emphasis upon the King James Version has resulted in obscuring the breadth of Milton’s encyclopedic capacity for biblical allusion. This edition remedies this oversight or intentional omission by carefully comparing several Renaissance English translations of the Bible with the text of Paradise Lost. The English Bible Milton’s support of the use of English Bible translations is well documented and observed. In his final tract, Of True Religion (1673), he writes, “The Papal Antichristian Church permits not her Laity to read the Bible in their own tongue: Our Church on the contrary hath proposed it to all men, and to this end translated it into English, with profitable Notes on what is met with obscure, though what is most necessary to be known be still plainest: that all sorts and degrees of men, not understanding the Original, may read it in 29 Gordon Teskey, ed., Paradise Lost: A Norton Critical Edition (New York: Norton, 2004); Roy Flannagan, ed., John Milton: Paradise Lost (New York: Macmillan, 1993); Alastair Fowler, ed., Milton: Paradise Lost, 2nd ed. (New York: Longman, 2006); Merritt Hughes, ed., John Milton: Complete Poems and Major Prose (New York: Odyssey, 1957).

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their Mother Tongue” (YP 8.434). Whereas Milton recommends intensive study of the Bible in its original languages for those who would style themselves as teachers of the Bible, Milton clearly states in Of Education that he would consider anyone “learned” who is “competently wise in his mother dialect only” (YP 2.370). The stakes for rank-and-file English believers are high here. To read and interpret the Bible for oneself is the foundation stone of faith. It is the consensus of scholarly opinion that Milton synthesizes the language of a number of English Bible translations including the 1539 Great Bible, the 1560 Geneva Bible (including marginal references), the Bishop’s Bible of 1568, the Douay-Rheims of 1610, and the Authorized Version (King James) of 1612 (revised from the 1611 version). As tempting as it might be to track down other Bibles Milton used, I will confine my annotations to these versions because other Miltonists have already detected textual echoes from each of these translations. In 1538, Thomas Cromwell authorized Miles Coverdale (future Bishop of Exeter and chaplain to Edward VI) with the assistance of “excellent learned men” to edit what would be known as the Great Bible because of its odd size. It is also called the “Chained Bible” because it was the first English Bible to be “authorized” by the Church of England, and one copy was literally chained to a lectern in the church. At times, it is erroneously referred to as “Cranmer’s Bible” (Cranmer’s preface was not added until the 1540 edition). In the main, it was a rework of the Matthew Bible of 1537, a version by Thomas Matthew, the pseudonym of Tyndale’s associate John Rogers. The Matthew Bible was strongly indebted to the earlier translations of Tyndale’s New Testament and the Coverdale Bible of 1535. From 2 Chronicles to Malachi, the Great Bible appears to be Coverdale’s earlier version verbatim. Between 1539 and 1541, the Great Bible was revised four times. The Geneva Bible of 1560, printed by Rowland Hall, was the first English Bible produced with Roman type and also the first to incorporate the verse divisions pioneered by the continental scholar Robert Stephens. The principal scholars who worked upon this version were English Protestant divines in exile on the continent during the reign of Catholic Mary I, including William Whittingham, Anthony Gilby, Thomas Sampson, and Miles Coverdale, but the hand of many others has also been indicated. The Bible’s marginalia is full of strong anti-Catholic and Calvinist notes. Although the tone of these notes is at times harsh, most of the inoffensive notes served a practical purpose for Bible study. As Alister McGrath points

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out, “It can be seen immediately that the marginal notes anticipate the difficulties that might be encountered by readers, and provide clarification to ensure that misunderstandings did not arise.”30 This translation from the original languages relied upon Tyndale, Coverdale, and other vernacular continental Protestant translations. The team of translators appears to have heavily leaned upon the 1550 Great Bible edition for the Old Testament but also consulted the Hebrew text and various Latin translations. For the New Testament, the core text appears to be Whittingham’s 1557 translation, which is sometimes incorrectly called a “Geneva Bible,” the only part of the English Bible that appears to have been produced during the reign of Mary I. Beza’s Latin translation was also used for the Christian Greek Scriptures. One outstanding innovation found in Whittingham’s New Testament and carried over into the 1560 Geneva Bible is the use of italicized words and phrases to indicate the inclusion of words in English that were not found in the original language text but were deemed necessary to clarify the sense of the Greek and Hebrew. By 1644, the Geneva Bible had gone through more than 140 editions, produced at a rate of two or three editions a year even after the publication of the 1611 Authorized Version. The Geneva Bible enjoyed wide popularity and perhaps influenced the translators of the Authorized Version more than any other English translation. “It became the Bible of English-speaking Protestants,” F. F. Bruce comments, and “its excellence as a translation was acknowledged even by those who disagreed with the theology of the translators.”31 This Bible is known by several nicknames, including “Breeches Bible” because at Genesis 3:7 after the Fall, Adam and Eve “knew that they were naked and they sewed fig tree leaves together, and made themselves breeches.” It is also know as the “Placemakers Bible” due to the notorious misprint of the words of Jesus’ Sermon on the Mount: “Blessed are the Place-makers [instead of peacemakers]” (Matt 5:9). On account of its strong Calvinist bias found in the marginal notes, the Geneva Bible was never endorsed or adopted by the Church of England for use in the churches, but the English reading public appreciated its plainness. Geneva Bibles continued to be widely used for generations. Sixteenth-century Geneva Bibles with eighteenth-century inscriptions are commonplace.

30 Alister McGrath, In the Beginning: The Story of the King James Bible and How It Changed a Nation, a Language, and a Culture (London: Hodder, 2001) 123. 31 F. F. Bruce, The English Bible: A History of Translations (New York: Oxford University Press, 1961) 91.

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The Bishop’s Bible was an attempt to revise the Great Bible. “For reasons of scholarship,” writes Charles Butterworth, “the Great Bible was out of date in comparison with the Geneva version, while for reasons of doctrine the Geneva Bible was not acceptable on account of its marginal notes.”32 This version takes its name from Matthew Parker, the archbishop of Canterbury, who was at the head of the Reformation in England and who recommended the translation project. According to McGrath, “Parker’s anxiety was that the Geneva Bible’s annotations in effect offered an interpretation of certain biblical passages that contradicted those found in the Books of Homilies.” 33 The version, which was translated at Parker’s expense, is sometimes known as “Parker’s Bible.” A number of different scholars carried out the work of translating and revising, but Parker inspected and approved them all. Twenty editions of this Bible appeared between 1568 and 1611. It was hoped that this Bible would displace the popular Geneva Bible, but this was hardly the case. Parker, irritated that some of his clergymen had developed the practice of using the Geneva Bible, complained to Elizabeth I, writing her about “translations wich have not byn Labored in your Realme, having inspersed diverse preiudicall notis which might have ben well spared,” and including in his rules for translation to Cecil “to make no bitter notis vppon any text.”34 A. C. Partridge adds, “It is noteworthy that, although a sumptuous Bishop’s Bible was presented to Queen Elizabeth in October, 1568, she never acknowledged Archbishop Parker’s revision as the standard English Church Bible […] the Geneva Bible had not been bettered.”35 Until Parker died on 17 May 1575, no Geneva Bible was printed on English soil. Despite this fact, the Geneva remained wildly popular. David Daiches writes, “Throughout the rest of the century the Bishop’s Bible fought a losing battle with the Geneva version.” 36 In 1570, the Pope excommunicated Elizabeth I, and large numbers of prominent English Catholics left England for the continent. At Douai, France, the Englishman William Allen, who would later be elected a 32 Charles C. Butterworth, The Literary Lineage of the King James Bible (Philadelphia: University of Pennsylvania Press, 1941) 173. 33 McGrath, In the Beginning, 125. The Homilies were stock sermons approved by the crown. 34 Butterworth, Literary Lineage, 176. 35 A. C. Partridge, English Biblical Translation (London: Deutsch, 1973) 88. 36 David Daiches, The King James Version of the English Bible: An Account of the Development and Sources of the English Bible of 1611 with Special Reference to the Hebrew Tradition (Chicago: Archon, 1968) 58.

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cardinal, established a college for training English priests. In 1578, the college moved to Rheims, where Oxford scholar Gregory Martin worked with a few assistants to produce an English New Testament in 1582, yet the Bible was not printed until 1609. Martin criticized Protestant translators for not “translating word for word” but “sense for sense,” claiming that the result was “of which sort Calvin himself and his pew-fellows so much complain that they profess Satan to have gained more by these new interpreters, their number, levity of spirit, and audacity increasing daily, than he did before by keeping the word from the people.”37 The purpose of this translation is explained on the title page: “for the discovery of the corruptions of divers late translations, and for clearing the Controversies in religion, of these days.” This Bible does not represent an attempt to translate from the original tongues but rather to produce an English translation of Jerome’s Latin Vulgate. The preface rehashes the medieval charge that “both the Hebrew and Greek Editions are fouly corrupted by Jews.” To this Rhemmish New Testament, which was conceived to counteract the influence of the Geneva Bible, was added the Old Testament prepared at Douai, and the two were published together in two large tomes in 1610. Long and diatribal notes prepared by Thomas Worthington, then the president at the college, appear in these sizable quartos at the end of each Bible chapter. It appears that the Douay-Rheims Bible was not published in time to have had any measurable influence upon the 1611 Authorized Version. According to an account by William Barlow, on 14 January 1604 at what has now come to be called the Hampton Court Conference, Dr. John Reynolds, president of Corpus Christi College Oxford, “moved his Majesty, that there might be a new translation of the Bible,” claiming that Bibles in use at the time were “corrupt and not answerable to the truth of the Original.” 38 At the king’s behest, fifty-four translators from Westminster, Cambridge, and Oxford divided into six companies and undertook the translation that would come to be known as the Authorized Version or King James Version. Although James agreed to the translation, he said, “I could never yet see a Bible well translated in English; but I think that, of all, that of Geneva is the worst.”39 F. F. Bruce commented upon the heart of King James’s dislike of the Geneva: “It is evident that it was not so much the 37 In David Norton, A History of the English Bible as Literature (Cambridge: Cambridge University Press, 2000) 43. 38 In Butterworth, Literary Lineage, 206. 39 In Bruce, The English Bible, 96.

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translation as the accessories that he objected to.”40 Comments on kingship were often less than flattering. For example, the comment on Daniel 6:22 reads, “For he disobeyed the king’s wicked commandment in order to obey God, and so he did not injury to the king, who ought to command nothing by which God would be dishonored.” Similarly, Daniel 11:36 reads, “So long the tyrants will prevail as God has appointed to punish his people: but he shows that it is but for a time.” For James I, the first English King to articulate the doctrine of Divine Right (in his small book Basilikon Doron), to consider the possibility that an English king might practice “tyranny” was hard to swallow. The Puritans did not share James’s view that kingship was a divinely ordained institution. The Geneva Bible uses the word “tyranny” more than 300 times. The Authorized Version uses it zero times. Fifteen rules were drawn up for the scholars to follow in providing a new translation from the Greek and Hebrew, which they more or less heeded, including the direction that “the ordinary Bible read in the Church, commonly called the Bishop’s Bible, [was] to be followed, and as little altered as the Truth of the original will permit,” and that “these translations to be used when they agree better with the Text than the Bishops Bible: Tindoll’s, Matthews, Coverdale’s, Whitchurch’s, Geneva.” James I also made it clear that this Bible was to contain “no contentious notes” as had the Geneva Bible. Most strikingly, however, the translators chose to abandoned the practice of the Geneva Bible of, where possible, assigning a single English word to a corresponding to a word from the original languages. In the 1611 preface, the translators express pride in their translation as a vehicle to celebrate both the diversity of the English language and the variety of expressions that English is capable of forming while at the same moment disparaging the practices of the Geneva translators: Another thing we think good to admonish thee of, gentle Reader, that we have not tied ourselves to an uniformity of phrasing, or to an identity of words, as some peradventure would wish that we had done, because they observe, that some learned men somewhere have been as exact as they could that way […] But that we should express the same notion in the same particular word; as for example, if we translate the Hebrew or Greek word once by purpose, never to call it intent; if one where journeying, never traveling; if one where think, never suppose […] For is the kingdom of God become words or syllables? Why should we be in bondage to them, if we may be free? Use one precisely, when we may use another no less fit as commodiously? 40

Bruce, The English Bible, 97.

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The Authorized Version of 1611 became “authorized” in the sense that it was commissioned by James I to be the Bible read in churches. For James, it was an alternative to the “high church” Bishop’s Bible and the “low church” Geneva Bible. Studies of Milton’s use of the Bible in his prose provide indisputable evidence for Milton’s use of the Authorized Version of 1612, a revision of the 1611 Bible printed by Robert Barker. Fletcher notes that the “agreement of the majority of his quotations in English with the Authorized Version is markedly apparent” and figures that Milton used this Bible in his prose 47.7 percent of the time before his blindness.41 A number of studies of Milton’s use of the Bible in his epic poems have accepted the precedent of Fletcher’s work to indicate that Milton preferred this translation. I would like to know about the 52.3 percent of other references. Fletcher makes no attempt to read in or consider the possibility of other English Bibles of the period but rather chalks up these aberrations to Milton’s knowledge of Greek and Hebrew. In addition to the linguistic connections made between Paradise Lost and certain translations, there is also hard physical evidence. There is no reason to believe Milton owned only one kind of Bible. A number of Bibles that date to the period bear Milton’s autograph, but none of these can be accepted as definitely genuine because the chain of evidence linking them to Milton has been broken. His family Bible, a small quarto printed by R. Barker in Roman letter (a.k.a. Additional MS 32310), an Authorized Version of 1612, is in the British Museum. The scant marginalia in this Bible (terse comments upon 2 Kings 5:6, Nehemiah 8:31, Romans 15:6, and 1 Corinthians 8:12) has been reproduced in Patterson’s Columbia Milton (a collection of Milton’s complete poetic works). A 1560 Geneva Bible circulated via several public auctions until it finally disappeared in 1911. A 1588 Geneva Bible bearing Milton’s autograph and that of his third wife Elizabeth Minshull Milton is thought by most scholars to have been Elizabeth’s property before marrying Milton. Editorial Choices My annotations consist of footnotes drawn from the Bible translations that I determine most closely resemble a designated line from Paradise Lost. My criteria for linking biblical verses with lines from the poem are conservative. The ways in which the Bible interacts with Paradise Lost are varied and at times complex. Primarily, I have isolated direct verbal echoes and 41

Fletcher, Use of the Bible in Milton’s Prose, 20.

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contextual parallels. I have to some extent relied upon the taxonomies provided by Leland Ryken for Milton’s biblical allusions: “The possibilities include allusion, echo, parallel, antithesis or reversal (resulting in irony or parody), and the interpolation of detail from the Bible into a new context. The Biblical pre-text can provide imagery, scene, characterization, or action for Milton’s poetry. Intertextual reading takes place whenever a person assimilates the poetry of Milton with a simultaneous awareness of something in the Bible.” 42 Occasionally, I invite readers to “compare” a Bible text when the biblical context has an interesting inverse relation, “antithesis,” or “reversal” to the Milton context. Despite my best efforts to identify Milton’s various uses of Scripture, I do not claim that my findings are by any means definitive or exhaustive. Much more could be done to expand upon this work. Although I have done my best to narrow the focus of relevance for making my choices, in some cases I have been forced to make judgment calls. I try to supply minimal justifications for my choices in the footnotes, and I also avoid interpreting the verses in question. To the extent possible, I want to let the verses speak for themselves. There are a number of lines in the poem in which Milton deals with expressly biblical themes, but the language debars any certain identification with a specific English Bible translation. When this is the case, I assume that Milton is drawing upon his knowledge of the biblical languages of Greek and Hebrew, or that he is perhaps paraphrasing from Latin translations. In these cases, I quote from the 1560 Geneva Bible as my default translation, but I do not draw attention to the Geneva text as a source in the note. I hope that my scarcity of comment is perhaps in keeping with views of the author of the De Doctrina Christiana: “Every believer has a right to interpret the Scriptures for himself, inasmuch as he has the Spirit for his guide, and the mind of Christ in him; nay, the expositions of the public interpreter can be of no use to him, except so far as they are confirmed by his own conscience” (YP 6.264). Unlike the above, my objections to interpretation are not of the theological variety but rather are born out of an effort to maintain the integrity of a useful edition. I earnestly desire that many interpretative projects will spring from my annotations and research, but this edition is not the proper venue to explore these postulations. The edition is drawn from Fletcher’s facsimile of the second edition of Paradise Lost published in 1674. Wanting Paradise Lost to be accessible to 42

Leland Ryken, The Apocalyptic Vision in Paradise Lost (Ithaca: Cornell University Press, 1970) 21.

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undergraduates and an audience beyond the academy, I have fully modernized the orthography. There is no evidence that suggests that Milton was overly concerned with the punctuation of his text. Given the incredibly arbitrary punctuation choices made by Milton’s early printers and amanuenses, I maintain the punctuation as it appears in the 1674 version. I avoid reproducing Milton’s sporadic capitalization system in favor of only capitalizing nouns that are either clearly allegorical or titular. Fortunately, the lineation of Paradise Lost is not highly disputed, and I adopt the numberings found in the original. Writing in 1929, Harris Francis Fletcher complained that “as subjects of special study, Milton’s knowledge and use of the Bible have been almost completely neglected by scholars and students of his work […] While it has been generally accepted that Milton knew the Bible intimately and throughout his lifetime, very little beyond this unverified generality is known.”43 The critical terrain has changed little during the past eighty years. Whereas the clichéd general claim of Milton’s indebtedness to the Bible is found in any work touching upon his Paradise Lost, it is long overdue for an edition that magnifies this primary intertext. It is my sincere hope that this completed biblically annotated edition of Paradise Lost will be useful to all scholars and students of Milton alike. I have personally wished for such an edition in the past and searched to no avail. Our current education system does not provide a strong enough background in scriptural literature for most students to detect the majority of biblical allusions. James Sims bemoans that fact that “when only a handful of students in a large freshman class can recognize the story of the Prodigal Son when it is read to them from a modern English translation, there is not much hope that a poet who depends on a general sensitivity to Biblical allusion on the part of the literate reading public will be very popular reading even in academic circles.”44 That a lack of Bible literacy should discourage students of English literature from reading the pinnacle achievement of one of the finest poets and minds in the English language is both sad and avoidable. It is my hope that this edition will make Milton more accessible, comprehensible, and enjoyable to readers at all levels of education.

43 44

Fletcher, Use of the Bible in Milton’s Prose, 9. Sims, Bible in Milton’s Epics, 2.

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LIST OF ABBREVIATIONS AV—1612 Authorized Version BB—1568 Bishop’s Bible DR—1610 Douay-Rheims Bible GE—1560 Geneva Bible GT—1539 Great Bible LXX—Greek Septuagint PL—Paradise Lost Vg—Latin Vulgate YP—The Complete Prose Works of John Milton

ACKNOWLEDGMENTS This project would have been impossible without the kind assistance of many great people. I wish to thank my mentor Andrew Escobedo, for his unwavering belief in my project, for his dedication, thoughtful comments, criticism, and understanding. I am also indebted to Beth Quitslund, who offered sensitive readings, encouragement, and interest that helped me get through the frustrations of researching and writing. I wish also to thank Jeremy Webster for his much appreciated remarks and guidance. The following list of amazing and generous people offered comments, research support, or other essential assistance: Robert Ingram, Josephine Bloomfield, Joseph McLaughlin, Marsha Dutton, Kasia Marciniak, Robert DeMott, Paul Jones, Eric LeMay, Rebecca McNeer, Roy Flannagan, Edward Jones, Leland Ryken, Joseph Wittreich, Jameela Lares, Regina Schwartz, Charles Durham, John Michael Drew, Todd Snyder, William Breeze, Barbara Grueser, Helen Stallard, Ginger Buckner, Ward Buckner, David White, Sandra White, Esther Thomas, Tim Thomas. Special thanks to my patient wife Cara and our four young Miltonists: Gavin Rhys, Brody Taze, Grant Covington, and Liam David.

BOOK I ARGUMENT The first book proposes, first in brief, the whole subject, man’s disobedience, and the loss thereupon of Paradise wherein he was placed: 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 passed over, the poem hastens into the midst of things, presenting Satan with his angels now fallen into hell, described here, not in the center (for Heaven and Earth may be supposed as yet not made, certainly not yet accursed) but in a place of utter darkness, fitliest called Chaos: here Satan with his angels lying on the burning lake, thunderstruck and astonished, after a certain space recovers, as from confusion, calls up him who next in order and dignity lay by him; they confer to their miserable fall. Satan awakens all his legions, who lay till then in the same manner confounded; they rise, their numbers, array of battle, their chief leaders named according to the idols known afterwards in Canaan and the countries adjoining. To these Satan directs his speech, comforts them with hope yet of regaining Heaven, but tells them lastly of a new world and a new kind of creature to be created, according to an ancient prophecy 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 prophecy, and what to determine thereon he refers to a full council. What his associates thence attempt. Pandemonium the palace of Satan rises, suddenly built out of the deep: the infernal peers there sit in council.

BOOK I

O

f Man’s first disobedience,1 and the fruit Of that forbidden tree, whose mortal taste2 Brought death into the World, and all our woe, With loss of Eden, till one greater Man3 Restore4 us,5 and regain the blissful seat, Sing6 Heav’nly Muse, that on the secret7 top Of Oreb, or of Sinai,8 didst inspire9 That shepherd,10 who first taught11 the chosen seed,12 1

5

“For as by one man’s disobedience many became sinners: so by the obedience of one shall many become righteous” (Rom 5:19). 2 [Lines 1–2] “But as touching the tree of knowledge of good and evil, thou shalt not eat of it: for whenever thou eats thereof, thou shalt die the death” (Gen 2:17, GE). Geneva note: “By this death he meaneth the separation of man from God, who is our life and chief felicity: and also that our disobedience is the cause thereof.” (Note: My default translation, unless otherwise noted, is the Geneva Bible.) 3 “As it is also written, the first man Adam was made a living soul: and the last Adam was made a quickening spirit. The first man is of the earth, earthy: the second man is the Lord from heaven” (1 Cor 15:45, 47). 4 “He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake” (Ps 23:3, AV). Jesus restores what is lost by Adam through the Ransom. “For if by the offense of one, death reigned through one, much more shall they which receive the abundance of grace, and of the gift of righteousness, reign in life through one, (that is) Jesus Christ” (Rom 5:17). 5 Paul describes sin’s transmission to all humans from Adam onward: “Wherefore, as by one man sin entered into the world, and death by the means of sin: and so death went over all men, in so much as all men have sinned” (Rom 5:12). 6 God speaks at Mount Sinai. “And the third day, when it was morning, there was thunders and lightnings, and thick cloud upon the mount, and the sound of the trumpet exceeding louder, so that all the people, that was in the camp, was afraid” (Exod 19:16). 7 The secretiveness or reclusiveness of Yahweh: “But there arose not a prophet since in Israel like unto Moses whom the Lord knew face to face” (Deut 34:10). God’s confidential meeting with Moses: “And be ready in the morning, that thou mayest come up early unto the mount of Sinai, and wait there for me in the top of the mount. But let no man come up with thee, neither let any man be seen throughout all the mount, neither let the sheep nor cattle feed before this mount” (Exod 34:2, 3). 8 [Lines 6–7] Sinai’s top obscured or secluded by smoke: “And mount Sinai was all on smoke, because the Lord came down upon it in fire, and the smoke thereof ascended, as the smoke of a furnace, and all the mount trembled exceedingly. For the Lord came down upon mount Sinai on the top of the mount and when the Lord called Moses up into the top of the mount, Moses went up” (Exod 19:18, 20). 9 Wisdom feminized like a muse: “And being one, she can do all things, and remaining in herself, reneweth all, and according to the ages she entereth into the holy souls, and maketh them the friends of God and Prophets” (Wis 7:27); “For it is she that teacheth the knowledge of God and is the chooser of his works” (Wis 8:4, DR).

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In the beginning13 how the heav’ns and earth Rose out of Chaos: Or if Sion hill14 Delight thee more, and Siloa’s15 brook that flowed

10

10

[Lines 7–8] Moses as shepherd at Horeb: “When Moses kept the sheep of Jethro his father-in-law, Priest of Midian, and drove the flock to the back side of the desert, and came to the Mountain of God, Horeb” (Exod 3:1); “Then he remembered the days of old, Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? Where is he that put his holy spirit within him?” (Isa 63:11, AV); “Then he remembered the old time of Moses and his people, saying, where is he that brought them up out of the sea with the shepherd of his sheep? Where is he that put his holy spirit within him?” (Isa 63:11, GE). 11 [Lines 7–8] Moses as teacher at Horeb: “Forget not the day that thou stoodest before the Lord thy God in Horeb, when the Lord said unto me, gather me the people together, and I will cause them to hear my words, that they may learn to fear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children” (Deut 4:10); “And the Lord said unto Moses, Come up to me into the mountain, and be there and I will give thee tablets of stone, and the Law and the commandment, which I have written, for to teach them” (Exod 24:12); “He caused him to hear his voice, and brought him into the dark cloud, and there he gave him the commandments before his face, even the Law of life and knowledge, that he might teach Jacob the covenant, and Israel his judgments” (Sir 45:5). 12 Israel is the “chosen” nation: “Now therefore if ye will hear my voice indeed, and keep my covenant, then ye shall be my chief treasure above all people, though all the earth be mine” (Exod 19:5). 13 [Lines 7–9] Milton links God’s secret creative power with the power displayed at Sinai: “In the beginning God created the heaven and the earth. And the earth was without form and void, and darkness was upon the deep, and the Spirit of God moved upon the waters” (Gen 1:2, 3, GE). Geneva note: “He maintained this confused heap by his secret power.” Also: “In the beginning was the word, and the word was with God, and that word was God. The same was in the beginning with God. All things were made by it, and without it was made nothing that was made” (John 1:1–3). 14 “Yet have I set my king: upon my holy hill of Sion” (Ps 2:6, GE; see also GT and AV); “And many people shall go, and say, Come, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths: for the Law shall go forth of Zion, and the word of the Lord from Jerusalem” (Isa 2:3, GE; see also DR and AV); “But David took the fort of Zion: this is the city of David” (2 Sam 5:7). 15 “And said unto him, Go wash thee in the pool of Siloam (which by interpretation signifieth, sent)[.] He went his way therefore, and washed, and came again saying […] He answered, and said, The man that is called Jesus, made clay, and anointed mine eyes, and said unto me, Go to the pool Siloam and wash. And I went and washed, and received my sight” (John 9:7, 11). “But the gate of the fountain fortified Shallun, the son of Col-hozeh, the ruler of the fort part of Mizpah: he built it, and covered it, and set on the doors thereof, the locks thereof, and the bars thereof, and the wall unto the fishpool of Shelah by the King’s garden, and unto the steps that go down from the city of David” (Neh 3:15).

3

BOOK I

Fast by the oracle of God;16 I thence Invoke thy aid to my adventrous song, That with no middle flight intends to soar Above th’ Aonian mount, while it pursues Things unattempted yet in prose or rhyme. And chiefly thou O Spirit,17 that dost prefer Before all temples18 th’upright heart19 and pure,20 Instruct21 me, for thou know’st;22 thou from the first Wast present, and with mighty wings outspread, Dove-like 23 sat’st brooding on the vast Abyss,24 16

15

20

Ezekiel’s vision of God’s heavenly temple: “Afterward he brought me unto the door of the house: and behold, waters issued out from under the threshold of the house eastward: for the forefront of the house stood toward the East, and the waters ran down from under the right side of the house, at the South side of the altar” (Ezek 47:1); “Hear the voice of my petitions, when I cry unto thee, when I hold up mine hands toward thine holy Oracle” (Ps 28:2, GE; see also AV); “Also he prepared the place of the oracle in the midst of the house within, to set the Ark of the covenant of the Lord there” (1 Kgs 6:19, GE; see also AV and DR). 17 “His Spirit hath garnished the heavens, his hand hath formed the crooked serpent” (Job 26:13); “And hath filled him with an excellent spirit of wisdom, of understanding, and of knowledge, and all manner work” (Exod 35:31). Physical creation associated with the action of God’s spirit: “Again if thou send forth thy spirit, they are created, and thou renewest the face of the earth” (Ps 104:30, GE; see also AV and DR). 18 “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (1 Cor 3:16). 19 “Or know you not that your members are the temple of the Holy Ghost, who is in you, whom you have from God: and you are not your own?” (1 Cor 6:19, DR); “Do good, O Lord, to those that are good, and to the upright of heart” (Ps 125:4, DR). 20 Spirit prefers to dwell in righteous hearts over residing in temples: “But ye are not in the flesh, but in the Spirit: because the Spirit of God dwelleth in you. If any many hath not the Spirit of Christ, the same is none of his” (Rom 8:9); “That worthy thing, which was committed to thy keeping, keep through the Holy Ghost, which dwelleth in us” (2 Tim 1:14); “Or know you not that your members are the temple of the Holy Ghost which is in you, whom you have of God, and you are not your own?” (1 Cor 6:19, DR). 21 Holy Spirit as instructor: “And we have not received the spirit of the world, but the spirit which commeth of God: for to know the things that are given to us of God: Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth: joining spiritual things with spiritual things” (1 Cor 2:12, 13). 22 “And thy wisdom with thee, which knoweth thy works, which then also was present when thou madest the world, and knew what was agreeable to thy eyes, and what was right in thy commandments” (Wis 9:9, DR). 23 “And the Holy Ghost came down in a bodily shape like a dove upon him: and a voice came from heaven, saying, Thou art my dear Son, in thee do I delight” (Luke 3:22); “And Jesus as soon as he was baptized, came straight out of the water: and lo, the

4

PARADISE LOST

And mad’st it pregnant: What in me is dark25 Illumine, what is low raise and support; That, to the highth of this great argument, I may assert Eternal Providence, And justify26 the ways of God to men. Say first, for Heav’n hides nothing from thy view, Nor the deep tract of Hell,27 say first what cause Moved our grand parents, in that happy state, Favored of Heaven so highly, to fall off From their Creator, and transgress his will For one restraint, lords of the World besides.28 Who first seduced them to that foul revolt? Th’ infernal Serpent;29 he it was, whose guile,

25

30

heavens were open unto him: and John saw the Spirit of God descending like a dove, and lighting upon him” (Matt 3:16); “And John bore record, saying, I saw the Spirit descend from heaven, like unto a dove, and abide upon him” (John 1:32); “And as soon as he was come out of the water, John saw heaven cleft, in twain, and the holy Ghost descending upon him like a dove” (Mark 1:10). 24 “And the earth was without form and void, and darkness was upon the deep, and the Spirit of God moved upon the waters” (Gen 1:2). 25 “Every good gift, and every perfect gift, is from above, and commeth down from the father of lights, with whom is no variableness, neither is he changed into darkness” (Jas 1:17, GT); “If all thy body therefore be clear, having no part dark: then shall it all be full of light, even as when a candle doth light thee with brightness” (Luke 11:36, BB; see also AV). 26 To justify can mean to defend or to prove just. For an example of the latter, consider Paul’s encouragement to Christians in Rome: “God forbid: yea let God be true, and all men liars, as it is written, That thou mightest be justified in thy sayings, and overcome, when thou are judged” (Rom 3:4). Geneva note: “That thou mayest be declared just, and thy goodness and truth in performing thy promises may appear, when man either of curiosity or arrogance would judge thy works.” Compare with David’s prayer after committing adultery with Bathsheba and arranging the death of her husband Uriah the Hittite: “Against thee, against thee only have I sinned, and done evil in thy sight, that thou mayest be just when thou speakest, and pure when thou judgest” (Ps 51:4). 27 “Whether shall I go from thy Spirit? Or whether shall I flee from thy preference? If I ascend into heaven, thou art there: if I lie down in hell, thou art there” (Ps 139:7, 8); “Hell and destruction are before the Lord: how much more the hearts of the sons of men?” (Prov 15:11). 28 “And the Lord God commanded the man, saying, Thou shalt eat freely of every tree of the garden, but as touching the tree of knowledge of good and evil, thou shalt not eat of it: for whensoever thou eatest thereof, thou shalt die the death” (Gen 2:16, 17). 29 “And the great dragon, that old serpent called the devil and Satan was cast out, which deceiveth all the world, and he was cast into the earth, and his Angels were cast

5

BOOK I

Stirred up with envy and revenge, deceived30 The mother of mankind,31 what time his pride32 Had cast him out from Heaven, with all his host Of rebel Angels, by whose aid, aspiring To set himself in glory above his peers, He trusted to have equaled the Most High,33 If he opposed, and with ambitious aim Against the throne and monarchy of God34 Raised impious war in heav’n and battle proud35 With vain attempt. Him the Almighty Power Hurled headlong flaming from th’ethereal sky36 With hideous ruin and combustion down To bottomless perdition, there to dwell37

35

40

45

out with him” (Rev 12:9); “Now the serpent was more subtle than any beast of the field, which the Lord God had made: and he said to the woman, Yea, hath God indeed said, Ye shall not eat of every tree of the garden” (Gen 3:1). Geneva note: “As Satan can change himself into an Angel of light, so did he abuse the wisdom of the serpent to deceive man.” 30 “And Adam was not deceived, but the woman was deceived, and was made guilty of the transgression” (1 Tim 2:14); “But I fear lest as the serpent beguiled Eve through his subtlety: even so your minds should be corrupt from the simplicity that is in Christ” (2 Cor 11:3); “And the Lord God said to the woman: Why hast thou done this? And she answered: The serpent deceived me, and I did eat” (Gen 3:13, DR). 31 “And the man called his wife’s name Hevah, because she was the mother of all living” (Gen 3:20). 32 Satanic pride: “He may not be a young scholar, lest he being puffed up fall into the condemnation of the devil” (1 Tim 3:6, GE). Geneva note: “Lest being proud of his degree he be likewise condemned as the devil was for lifting up himself by pride.” 33 Compare with the Son’s striving to be equal to God: “Who being in the shape of God, thought it no robbery to be equal with God: But he made him self of no reputation, and took on him the shape of a servant and was made like unto men” (Phil 2:6, 7). 34 Lucifer desires to equal the most high: “For thou hast said in thine heart; I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the North. I will ascend above the heights of the clouds, I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit” (Isa 14:13–15; see also GE and DR). 35 “And there was a battle in heaven, Michael and his angels fought with the dragon, and the dragon fought and his angels” (Rev 12:7, GE; see also AV). 36 “And he said unto them. I saw Satan, as it had been lightning, fall down from heaven” (Luke 10:18). 37 “The beast that thou hast seen, was, and is not, and shall ascend out of the bottomless pit, and shall go into perdition” (Rev 17:8); “But the beast was taken, and with him that false prophet that wrought miracles before him, with which he deceived them that received the beast’s mark, and them that worshipped his image. These both were cast

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PARADISE LOST

In adamantine chains and penal fire,38 Who durst defy th’ Omnipotent to arms. Nine times the space that measures day and night To mortal men, he with his horrid crew, Lay vanquished, rolling in the fiery gulf, Confounded, though immortal. But his doom Reserved him to more wrath; for now the thought Both of lost happiness and lasting pain Torments39 him; round he throws his baleful eyes That witnessed huge affliction and dismay Mixed with obdurate pride and steadfast hate: At once as far as angels ken he views The dismal situation waste and wild.40 A dungeon horrible, on all sides round, As one great furnace flamed, yet from those flames No light, but rather darkness visible41

50

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into a pond of fire, burning with brimstone” (Rev 19:20). Satan into the abyss: “And cast him into the bottomless pit, and he shut him up, and sealed the door upon him, that he should deceive the people no more, till the thousand years were fulfilled: for after that he must be loosed for a little season” (Rev 20:3). 38 “For if God spared not the angels that sinned, but cast them down into hell, and delivered them into chains of darkness (to be punished) to be kept unto judgment” (2 Pet 2:4, GT); “The Angels also which kept not their first estate, but left their own habitation: he hath reserved in everlasting chains under darkness unto the judgment of that great day” (Jude 6); “And I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand. And he took the dragon that old serpent, which is the devil and Satan, and he bound him a thousand years” (Rev 20:1, 2). 39 “And being in hell in torments, he lift up his eyes, and saw Abraham a far off, and Lazarus in his bosom” (Luke 16:23). 40 Compare with the “waste and wild” of the early phase of the creation of Earth: “And the earth was without form and void, and darkness was upon the deep, and the Spirit of God moved upon the waters” (Gen 1:2). 41 “But if thine eye be wicked, then all thy body shall be full of darkness. Wherefore if the light that is in thee be darkness how great is that darkness” (Matt 6:23); “Take heed therefore, whether the light which is in thee be darkness” (Luke 11.35); “No power of the fire might give light, neither might the clear flames of the stars lighten the horrible night. For there appeared unto them only a sudden fire, very dreadful: so that being afraid of this vision, which they could not see, they thought the things, which they saw, to be worse” (Wis 17:5, 6); “Are not my days few? Let him cease, and leave off from me, that I may take a little comfort, before I go and shall not return, even to the land of darkness and shadow of death: Into a land, I say, dark as darkness itself, and into the shadow of

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BOOK I

Serv’d only to discover sights of woe, Regions of sorrow, doleful shades, where peace And rest can never dwell, hope never comes That comes to all; but torture without end Still urges, and a fiery deluge, fed With ever-burning sulphur unconsum’d:42 Such place Eternal Justice had prepar’d For those rebellious, here their prison ordain’d43 In utter darkness,44 and their portion45 set As far removed from God and light of heav’n As from the center thrice to th’utmost pole. O how unlike the place from whence they fell! There the companions of his fall, o’erwhelmed With floods and whirlwinds of tempestuous fire,46 He soon discerns, and weltering by his side One next himself in power, and next in crime, Long after known in Palestine, and named Beelzebub.47 To whom th’Arch-Enemy,

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death, where is none order, but the light there as darkness” (Job 10:20–22, GE; see also AV and BB). 42 “And the devil that deceived them, was cast into a lake of fire and brimstone, where the beast and the false prophet shall be tormented day and night for evermore” (Rev 20:10). 43 “And cast that unprofitable servant into utter darkness, there shall be weeping, and gnashing of teeth […] Then shall the king say unto them that shall be on the left hand, Depart from me ye cursed, into everlasting fire which is prepared for the devil and his Angels” (Matt 25:30, 41); “For they were worthy to be deprived of light, and imprisoned in darkness, who had kept thy sons shut up, by whom the incorrupt light of the law was to be given unto the world” (Wis 18:4, AV; see also DR and BB). 44 “I say unto you, that many shall come from the east and west, and shall rest with Abraham, and Isaac, and Jacob, in the kingdom of heaven: But the children of the kingdom shall be cast out into utter darkness: there shall be weeping and gnashing of teeth” (Matt 8:11, 12, BB; see also GE and GT); “Then said the king to the ministers, Take and bind him hand and foot, and cast him into utter darkness, there shall be weeping and gnashing of teeth” (Matt 22:13, GE). 45 “The lord of that servant will come in a day when he looketh not for him and at an hour when he is not aware, and will hew him in pieces, and will set him his portion with the unbelievers” (Luke 12:46, BB; see also AV and DR). 46 “Upon the wicked he shall rain snares, fire, and brimstone, and stormy tempest: this is the portion of their cup” (Ps 11:6). 47 “But when the Pharisees heard that, they said, This fellow driveth the devils no otherwise out, but through Beelzebub the prince of the devils” (Matt 12:24); “It is enough

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PARADISE LOST

And thence in heav’n call’d Satan,48 with bold words Breaking the horrid silence thus began. “If thou beest he; But O how fall’n!49 how chang’d From him, who in the happy realms of light50 Clothed51 with transcendent brightness,52 didst outshine Myriads though bright: If he whom mutual league, United thoughts and counsels, equal hope And hazard in the glorious enterprise, Joined with me once, now misery hath joined In equal ruin: into what pit thou seest From what height fallen, so much the stronger proved He with his thunder: and till then who knew The force of those dire arms? Yet not for those, Nor what the potent Victor in his rage Can else inflict do I repent or change, Though changed in outward luster, that fixed mind And high disdain from sense of injured merit, That with the mightiest raised me to contend, And to the fierce contentions brought along Innumerable force of Spirits armed53 That durst dislike his reign, and me preferring,

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for the disciple to be as his master is, and that the servant be as his Lord is. If they have called the Lord of the house Beelzebub, how much more them of his household?” (Matt 10:25); “And the Scribes which came from Jerusalem, said, He hath Beelzebub and through the chief of devils casteth out devils” (Mark 3:22); “But some of them said, He casteth out devils, through Beelzebub the chief of the devils” (Luke 11:15). 48 “Now on a day when the children of God came and stood before the Lord, Satan came also among them” (Job 1:6). 49 “How art thou fallen from heaven, O Lucifer, son of the morning? And cut down to the ground, which didst cast lots upon the nations?” (Isa 14:12). 50 “This then is the tidings which we have heard of him, and declare unto you, that God is light and in him is no darkness” (1 John 1:5); “And this city hath no need of the sun neither of the moon to lighten it: for the glory of God did light it: and the Lamb is the light of it” (Rev 21:23). 51 “For David himself. Bless the Lord, O my soul: O Lord my God, thou art exceedingly great. Thou hast put on praise and beauty: And art clothed with light as with a garment. Who stretchest out the heaven like a pavilion” (Ps 104:1, 2, DR). 52 “Thine heart was lifted up because of thy beauty, and thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground: I will lay thee before Kings that they may behold thee” (Ezek 28:17, GE; see also AV and BB). 53 “But ye are come unto the mount Sion, and to the city of the living God, the celestial Jerusalem: and to the company of innumerable Angels” (Heb 12:22).

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BOOK I

His utmost power with adverse power opposed In dubious battle on the plains of heaven, And shook his throne. What though the field be lost? All is not lost; the unconquerable will, And study of revenge, immortal hate, And courage never to submit or yield: And what is else not to be overcome? That glory never shall his wrath or might Extort from me. To bow and sue for grace With suppliant knee,54 and deify his power Who from the terror of this arm so late Doubted his empire, that were low indeed, That were an ignominy and shame beneath This downfall; since by fate the strength of gods, And this empyreal substance cannot fail,55 Since through experience of this great event In arms not worse, in foresight much advanced, We may with more successful hope resolve To wage by force or guile eternal war Irreconcilable, to our grand foe, Who now triumphs, and in th’excess of joy Sole reigning holds the tyranny of heav’n.” So spake th’apostate Angel, though in pain, Vaunting aloud, but rack’d with deep despair: And him thus answered soon his bold compeer. “O Prince, O Chief of many throned Powers,56

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“I have sworn by myself: the word is gone out of my mouth in righteousness, and shall not return, That every knee shall bow unto me, and every tongue shall swear by me” (Isa 45:23, GE; see also AV and DR). Compare with the obeisance due Jesus: “That at the Name of Jesus should every knee bow, both of things in heaven, and things in earth, and things under earth. And that every tongue should confess that Jesus Christ is the Lord, unto the praise of God the Father” (Phil 2:10, 11). 55 “And of the Angels he saith, He maketh the spirits his messengers, and his ministers a flaming fire” (Heb 1:7, GE); “For they can die no more: for as much as they are equal unto the Angels: and are the sons of God, since they are the children of the resurrection” (Luke 20:36); “Who maketh his Angels spirits: his ministers a flaming fire” (Ps 104:4, AV; see also BB and DR). 56 Prince of Power as a Satanic epithet: “Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience” (Eph 2:2, AV; see also DR).

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PARADISE LOST

That led th’ embattled Seraphim to war Under thy conduct, and in dreadful deeds Fearless, endangered heav’ns perpetual King; And put to proof his high supremacy, Whether upheld by strength, or chance, or fate, Too well I see and rue the dire event, That with sad overthrow and foul defeat Hath lost us heav’n, and all this mighty host In horrible destruction laid thus low, As far as gods and heav’nly Essences Can perish: for the mind and spirit remains Invincible, and vigor soon returns, Though all our glory extinct, and happy state Here swallow’d up in endless misery. But what if he our Conqueror, (whom I now Of force believe almighty, since no less Than such could have o’erpowered such force as ours) Have left us this our spirit and strength entire Strongly to suffer and support our pains, That we may so suffice his vengeful ire, Or do him mightier service as his thralls By right of war, whate’er his business be Here in the heart of hell to work in fire, Or do his errands in the gloomy deep; What can it then avail though yet we feel Strength undiminish’d, or eternal being To undergo eternal punishment?” Whereto with speedy words th’ Arch-Fiend replied. “Fall’n Cherub, to be weak is miserable Doing or suffering: but of this be sure, To do aught good never will be our task, But ever to do ill our sole delight, As being the contrary to his high will Whom we resist. If then his providence Out of our evil seek to bring forth good,57 Our labor must be to pervert that end, And out of good still to find means of evil;

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“And we know that all things work together for good, to them that love God, to them who are called according to his purpose” (Rom 8:28, AV).

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BOOK I

Which oft times may succeed, so as perhaps Shall grieve him, if I fail not, and disturb58 His inmost counsels from their destined aim. But see the angry Victor hath recalled His ministers of vengeance and pursuit Back to the gates of heav’n: the sulphurous hail, Shot after us in storm, o’erblown hath laid The fiery surge that from the precipice Of heav’n received us falling and the thunder, Winged with red lightning and impetuous rage, Perhaps hath spent his shafts,59 and ceases now To bellow through the vast and boundless deep. Let us not slip th’ occasion, whether scorn, Or satiate fury yield it from our foe. Seest thou yon dreary plain, forlorn and wild, The seat of desolation, void of light, Save what the glimmering of these livid flames Casts pale and dreadful? Thither let us tend From off the tossing of these fiery waves,60 There rest, if any rest can harbor there, And re-assembling our afflicted powers, Consult how we may henceforth most offend Our enemy, our own loss how repair,61 How overcome this dire calamity, What reinforcement we may gain from hope, If not what resolution from despair.”

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“And it repented the LORD that he had made man on the earth, and it grieved him at his heart” (Gen 6:6, AV). 59 “Thy bow was manifestly revealed, and others of the tribes were a sworn word, Selah. You didst cleave the earth with rivers. The mountains saw thee, and they trembled: the stream of the water passed by: the deep made a noise, and lifted up his hand on high. The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the bright shining of thy spears” (Hab 3:9–11); “Except he turn, he hath whet his sword: he hath bent his bow and made it ready” (Ps 7:12). 60 “And the devil that deceived them, was cast into a lake of fire and brimstone, where the beast and the false prophet shall be tormented day and night for evermore” (Rev 20:10). 61 Compare with Satan’s identification with an “enemy”: “And the tares are the children of the wicked. And the enemy that soweth them, is the devil. The harvest is the end of the world. And the reapers be the Angels” (Matt 13:39).

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PARADISE LOST

Thus Satan talking to his nearest mate With head uplift above the wave, and eyes That sparkling blazed, his other parts besides Prone on the flood, extended long and large Lay floating many a rood, in bulk as huge As whom the fables name of monstrous size, Titanian or Earth-born, that warred on Jove, Briar’os or Typhon, whom the den By ancient Tarsus held, or that sea-beast Leviathan, which God of all his works62 Created hugest that swim th’ ocean-stream: Him haply slumbering on the Norway foam, The pilot of some small night-founder’d skiff, Deeming some island, oft, as seamen tell, With fixed anchor in his scaly rind63 Moors by his side under the lee, while night Invests the sea, and wished morn delays:64 So stretched out huge in length the Arch-fiend lay Chain’d on the burning lake, nor ever thence65 Had ris’n, or heav’d his head, but that the will

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“No one is so fierce that dare stir him [Leviathan] up. Who is he then that can stand before me? Who hath prevented me that I should make an end? All under heaven is mine” (Job 41:1, 2); “He beholdeth all his things: he is a King over all the children of pride” (Job 41:25); “Thou breakest the head of Leviathan in pieces, and gavest him to be meat for the people in wilderness” (Ps 74:14, GE; see also AV and GT). Compare with Gen 3:1: “I will also put enmity between thee and the woman, and between thy seed and her seed. He shall break thine head, and thou shalt bruise his head”; “In that day the Lord with his force and great and mighty sword shall visit Leviathan, that piercing serpent, and he shall slay the dragon that is in the sea” (Isa 27:1). 63 “His scales are his pride, shut up together as with a close seal” (Job 41:15, AV; see also GE and DR); “His scales are as it were strong shields, to fasten together as if they were sealed” (Job 41:15, BB). 64 “Then fearing lest they should have fallen into some rough places, they cast four anchors out of the stern, and wished for the day” (Acts 27:29). 65 The chaining of rebellious angels: “For if God spared not the Angels, that had sinned, but cast them down into hell, and delivered them into chains of darkness, to be kept unto damnation” (2 Pet 2:4); “The Angels also which kept not their first estate, but left their own habitation: he hath reserved in everlasting chains under darkness unto the judgment of that great day” (Jude 6); “But the fearful and unbelieving, and the abominable, and murderers, and whore-mongers, and sorcerers, and idolaters, and all liars shall have their part in the lake which burneth with fire and brimstone, which is the second death” (Rev 20:10).

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BOOK I

And high permission of all-ruling Heaven Left him at large to his own dark designs,66 That with reiterated crimes he might Heap on himself damnation,67 while he sought Evil to others, and enrag’d might see How all his malice serv’d but to bring forth Infinite goodness, grace and mercy shown68 On Man by him seduc’d, but on himself Treble confusion, wrath, and vengeance pour’d. Forthwith upright he rears from off the pool His mighty stature; on each hand the flames Driv’n backward slope their pointing spires, and rolled In billows, leave i’ th’ midst a horrid vale. Then with expanded wings he steers his flight Aloft, incumbent on the dusky air That felt unusual weight, till on dry land, He lights, if it were land that ever burn’d With solid, as the lake with liquid fire; And such appear’d in hue, as when the force Of subterranean wind transports a hill Torn from Pelorus, or the shatter’d side Of thundering Etna, whose combustible And fueled entrails thence conceiving fire,69 Sublimed with mineral fury, aid the winds, And leave a singed bottom all involv’d With stench and smoke: Such resting found the sole 66

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[Lines 213–14] God grants “high permission” for Satan’s affliction of Job: “Then the Lord said unto Satan, Lo, all that he hath is in thine hand: only upon himself shalt thou not stretch out thine hand. So Satan departed from the presence of the Lord” (Job 1:2); “Then the Lord said unto Satan, Lo, he is in thine hand, but save his life” (Job 2:6). 67 The unrepentant heap God’s judgment upon themselves. “But thou, after thy stubbornness and heart that cannot repent, heapest unto thy self wrath against the day of vengeance, when shall be opened the righteous judgment of God” (Rom 2:5, GE; see also BB). 68 “Surely the rage of man shall turn to thy praise: the remnant of the rage shalt thou restrain” (Ps 76:10, GE). Geneva note: “For the end shall show that his enemy was able to bring nothing to pass, also you shalt bridle their rage, that they shall not compass their purpose.” 69 “But the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars shall have their part in the lake which burneth with fire and brimstone, which is the second death” (Rev 20:10).

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PARADISE LOST

Of unblest feet.70 Him followed his next mate, Both glorying to have scap’d the Stygian flood71 As gods, and by their own recover’d strength, Not by the sufferance of supernal Power. “Is this the region, this the soil, the clime,” Said then the lost Archangel, “this the seat That we must change for Heaven, this mournful gloom For that celestial light? Be it so, since he Who now is sovereign can dispose and bid What shall be right: farthest from him is best Whom reason hath equaled, force hath made supreme Above his equals. Farewell, happy fields, Where joy for ever dwells: hail, horrors! hail Infernal world! and thou, profoundest hell Receive thy new possessor: one who brings A mind not to be changed by place or time. The mind is its own place, and in itself Can make a heav’n of hell, a hell of heav’n. What matter where, if I be still the same, And what I should be, all but less than he Whom thunder hath made greater? Here at least We shall be free; th’ Almighty hath not built Here for his envy, will not drive us hence: Here we may reign secure, and in my choice To reign is worth ambition though in hell: Better to reign in hell than serve in heav’n.72 But wherefore let we then our faithful friends,

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[Lines 237–38] Verbal echo of “such resting found the sole of unblest feet”: “But the dove found no rest for the sole of her foot: therefore she returned unto him into the Ark (for the waters were upon the whole earth) and he put forth his hand, and took her, and pulled her to him into the Ark” (Gen 8:9). 71 [Lines 238–39] Compare with the “feet” of Pharaoh who is likewise likened to a monstrous sea-beast: “Son of man, take up a lamentation for Pharaoh King of Egypt, and say unto him, Thou art like a lion of the nations and art as a dragon in the sea: thou casted out thy rivers and troubled the waters with thy feet, and stamped in their rivers. Geneva note: “Thus the scriptures compare tyrants to cruel and huge beasts which devour all that are weaker than they and such as they may overcome.” 72 Contrast with the attitude of David who preferred the presence of God: “For a day in thy courts is better than a thousand elsewhere: I had rather be a door keeper in the House of my God, than to dwell in the tabernacles of wickedness” (Ps 84:10).

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BOOK I

Th’ associates and copartners of our loss Lie thus astonished on th’ oblivious pool,73 And call them not to share with us their part74 In this unhappy mansion,75 or once more With rallied arms to try what may be yet Regained in heav’n, or what more lost in hell?” So Satan spake, and him Beelzebub Thus answer’d. ”Leader of those armies bright, Which but th’ Omnipotent, none could have foiled, If once they hear that voice, their liveliest pledge Of hope in fears and dangers, heard so oft In worst extremes, and on the perilous edge Of battle when it raged, in all assaults Their surest signal, they will soon resume New courage and revive, though now they lie Groveling and prostrate on yon lake of fire,76 As we erewhile, astounded and amaz’d, No wonder, fall’n such a pernicious height.” He scarce had ceased when the superior Fiend Was moving toward the shore; his ponderous shield Ethereal temper, massy, large and round, Behind him cast; The broad circumference Hung on his shoulders like the moon, whose orb Through optic glass the Tuscan artist views At ev’ning from the top of Fesole, Or in Valdarno, to descry new lands, Rivers or mountains in her spotty globe. His spear, to equal which the tallest pine 73

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“But the fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all liars, they shall have their portion in the pool burning with fire and brimstone, which is the second death” (Rev 21:8, DR). 74 The “part” reserved for the Devil and his angels: “Then shall he say unto them on the left hand, Depart from me ye cursed, into everlasting fire which is prepared for the devil and his angels” (Matt 25:41). 75 Compare with Jesus’ description of heaven: “In my father’s house are many mansions: If it were not so, I would have told you. I go to prepare a place for you” (John 14:2, GT; see also AV and DR). BB and GE have “dwelling places” instead of “mansions.” 76 “And the devil that deceived them, was cast into a lake of fire and brimstone, where the beast and the false prophet shall be tormented even day and night forevermore” (Rev 20:10).

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PARADISE LOST

Hewn on Norwegian hills, to be the mast Of some great admiral, were but a wand, He walked with to support uneasy steps Over the burning marl, not like those steps On Heaven’s azure, and the torrid clime Smote on him sore besides, vaulted with fire; Nathless he so endur’d, till on the beach Of that inflamed sea he stood and call’d His legions, Angel Forms, who lay entranc’d Thick as autumnal leaves that strow the brooks77 In Vallombrosa, where th’ Etrurian shades78 High over-arched embower; or scattered sedge79 Afloat, when with fierce winds Orion arm’d80 Hath vexed the Red-Sea coast, whose waves o’erthrew Busiris and his Memphian chivalry, While with perfidious hatred they pursu’d The sojourners of Goshen, who beheld81 From the safe shore their floating carcasses And broken chariot-wheels. So thick bestrown82 Abject and lost lay these, covering the flood,

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The host of the wicked compared to fallen leaves: “And all the host of heaven shall be dissolved, and the heavens shall be folded like a book: and all their hosts shall fall as the leaf falleth from the vine, and as it falleth from the fig tree” (Isa 34:4, GE; see also AV and DR). 78 The presence of shade linked with evil: “Yea, though I should walk through the valley of the shadow of death, I will fear no evil for thou art with me: thy rod and thy staff, they comfort me” (Ps 23:4). 79 “But the wicked are like the raging sea, that cannot rest, whose waters cast up mire and dirt” (Isa 57:20). 80 “He maketh the stars Arcturus, Orion and Pleiades, and the chambers of the South” (Job 9:9). 81 “And thou shalt dwell in the land of Goshen, and shall be near me, thou and thy children, and thy children’s children, and thy sheep, and thy beasts, and all that thou hast” (Gen 45:10); “And Israel dwelled in the land of Egypt, in the country of Goshen: and they had their possessions therein, and grew and multiplied exceedingly” (Gen 47:27). 82 “And the Egyptians pursued and went after them to the midst of the Sea, even all Pharaoh’s horses, his chariots, and his horsemen. For he took off their chariot wheels, and they drove them with much ado: so that the Egyptians every one said, I will flee from the face of Israel: for the Lord fighteth for them against the Egyptians. Thus the Lord saved Israel the same day out of the hand of the Egyptians and Israel saw the Egyptians dead upon the Sea bank” (Exod 14:23, 25, 30); “Pharaoh’s chariots and his host hath he cast into the Sea: his chosen captains also were drowned in the red sea” (Exod 15:4).

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BOOK I

Under amazement of their hideous change. He call’d so loud that all the hollow deep Of Hell resounded. “Princes, Potentates, Warriors, the flow’r of heav’n, once yours, now lost, If such astonishment as this can seize Eternal Spirits: or have ye chos’n this place After the toil of battle to repose Your wearied virtue, for the ease you find To slumber here, as in the vales of heav’n? Or in this abject posture have ye sworn To adore the Conqueror? who now beholds Cherub and Seraph rolling in the flood83 With scatter’d arms and ensigns, till anon His swift pursuers from heav’n gates discern Th’ advantage, and, descending tread us down Thus drooping, or with linked thunderbolts Transfix us to the bottom of this gulf. Awake, arise, or be forever fall’n.”84 They heard, and were abashed, and up they sprung Upon the wing, as when men wont to watch On duty, sleeping found by whom they dread, Rouse and bestir themselves ere well awake. Nor did they not perceive the evil plight In which they were, or the fierce pains not feel; Yet to their General’s voice they soon obey’d85 Innumerable. As when the potent rod Of Amram’s son in Egypt’s evil day86 83

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“The Seraphim stood upon it: every one had six wings: with twain he covered his face, and with twain he covered his feet, and with twain he did fly. Then flew one of the Seraphims unto me with an hot coal in his hand, which he had taken from the altar with the tongs” (Isa 6:2, 6). 84 Satan echoes the words of God who pleads with the sleeping/sinner to arise from death/sin: “Wherefore he saith: Awake thou that sleepest, and arise from the dead, and Christ shall give thee light” (Eph 5:14, AV). 85 “Know ye not, that whomsoever ye commit yourselves as servants to obey: his servants ye are to whom ye obey: whether it be of sin unto death, or of obedience unto righteousness” (Rom 6:16). 86 “Moreover ye shall talk this rod in thine hand, wherewith thou shalt do miracles. Then Moses took his wife, and his sons, and put them on an ass, and returned toward the land of Egypt, and Moses took the rod of God in his hand” (Exod 4:16, 20); “And Amram

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PARADISE LOST

Wav’d round the coast, up-call’d a pitchy cloud Of locusts, warping on the eastern wind, That o’er the realm of impious Pharaoh hung Like night, and darken’d all the land of Nile:87 So numberless were those bad Angels seen Hovering on wing under the cope of hell, ‘Twixt upper, nether, and surrounding fires; Till, as a signal giv’n, th’ uplifted spear Of their great Sultan waving to direct Their course, in even balance down they light On the firm brimstone, and fill all the plain; A multitude, like which the populous North Pour’d never from her frozen loins, to pass Rhene or the Danaw, when her barbarous sons88 Came like a deluge on the South, and spread89 Beneath Gibraltar to the Libyan sands. Forthwith, form every squadron and each band The heads and leaders thither haste where stood Their great Commander; godlike shapes, and forms Excelling human; princely Dignities, And Powers that erst in heaven sat on thrones; Though of their names90 in heav’nly records now

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too Iochebed his father’s sister to his wife, and she bare him Aaron and Moses (and Amram lived and hundred thirty and seven year” (Exod 6:20). 87 [Lines 338–43] “And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an East wind upon the land all that day, and all that night: and when it was morning, the East wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they: before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened, and they did eat every herb of the land, and all the fruit of the trees, which the hail had left, and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt” (Exod 10:12–15, AV). 88 “Notwithstanding thou shalt not build the house, but thy son which shall come out of thy loins, he shall build an house unto my name” (2 Chr 6:9). 89 Enemies of the godly proceed like a deluge. “So shall they fear the Name of the Lord from the West, and his glory from the rising of the sun: for the enemy shall come like a flood: but the Spirit of the Lord shall chase him away” (Isa 59:19, GE; see also AV).

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BOOK I

Be no memorial, blotted out91 and razed By their rebellion, from the Books of Life.92 Nor had they yet among the sons of Eve Got them new names, till wandering o’er the earth,93 Through God’s high sufferance for the trial of man, By falsities and lies the greatest part Of mankind they corrupted to forsake94 God their Creator, and th’invisible Glory of him, that made them, to transform Oft to the image of a brute, adorn’d95 90

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“Him that overcometh, will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the Name of my God, and the name of the city of my God, which is the new Jerusalem, which cometh down out of heaven from my God, and I will write upon him my new Name” (Rev 3:12). 91 “For thou hast maintained my judgment and my cause: thou hast sat on the throne, who judgest justice. Thou hast rebuked the Gentiles, and the wicked one hath perished; thou hast blotted out their name for ever and ever” (Ps 9:4, 5, DR). 92 “He that overcometh, shall be thus clothed in white array, and I will not blot out his name out of the book of life, and I will confess his name before my father, and before his Angels” (Rev 3:5, BB; see also AV); “And there shall enter into it no unclean thing: neither whatsoever worketh abomination or maketh lies: but they which are written in the Lamb’s Book of life” (Rev 21:27); “Yet now, if thou wilt forgive their sin; and if not, blot me, I pray thee, out of thy Book, which thou hast written. And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my Book” (Exod 32:32, 33, AV). 93 “Then the Lord said unto Satan, Whence comest thou? And Satan answered the Lord saying, From compassing the earth to and fro, and from walking in it” (Job 1:7); “Then the Lord said unto Satan, Whence comest thou? And Satan answered the Lord saying, From compassing the earth to and fro, and from walking in it” (Job 2:2). 94 “Thus saith the Lord, For the transgressions of Judah, and for sure, I will not turn to it, because they have cast away the Law of the Lord, and have not kept his commandments, and their lies caused them to err after the which their fathers have walked” (Amos 2.4, GE; see also DR). 95 “For his invisible things, that is to say, his eternal power and Godhead, are understand and seen, by the things made from the creation of the world to thinkest that they should be without excuse: Because that when they knew God, they glorified him not as God, neither were thankful, but waxed full of vanities in their imaginations, and their foolish hearts were blinded. When they counted themselves wise, they became fools: For they turned the glory of the incorruptible God, to the similitude of the image of mortal man, and of birds, and four footed beasts, and of creeping beasts. Wherefore, God gave them even up unto their heart’s lust, unto uncleanness, to defile their own bodies between themselves: Which turned the truth of God unto a lie, and worshipped and served the creatures, neglecting the Creator, which is blessed forever” (Rom 1:20–25); “Then all the people plucked from themselves the golden earrings, which were in their ears, and they brought them unto Aaron. Who received them at their hands, and fashioned it with the

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With gay religions full of pomp and gold, And devils to adore for deities:96 Then were they known to men by various names, And various idols through the heathen world. Say, Muse, their names then known, who first, who last, Rous’d from the slumber on that fiery couch, At their great Emperor’s call, as next in worth Came singly where he stood on the bare strand, While the promiscuous crowd stood yet aloof. The chief were those who from the pit of Hell Roaming to seek their prey on Earth, durst fix97 Their seats long after, next the seat of God,98 Their altars by his altar gods ador’d99

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graving tool, and made of it a molten calf: then they said, These be thy gods, of Israel, which brought thee out of the land of Egypt” (Exod 32:3, 4); “O lord, my strength, my power, and refuge in time of trouble. The Gentiles shall come unto thee from the ends of the world and say: Verily our fathers have cleaved unto lies, their idols are but vain and unprofitable. How can a man make those his gods which are not able to be gods?” (Jer 16:19, 20, GE; see also BB). 96 “Nay, but I say, that things which the Gentiles offer, they offer to devils, and not unto God: and I would not that ye should have fellowship with the devils” (1 Cor 10:20, GE; see also GT and BB); “They offered unto devils, not to God, but to gods whom they knew not: knew gods that came newly up, whom their fathers feared not” (Deut 32:17); “For all the gods of the people are idols: but the Lord made the heavens. Strength and glory are before him: power and beauty are in his Sanctuary” (Ps 96:5, 6, GE; see also GT and BB); “And served their idols, which were their ruin. Yea, they offered their sons, and their daughters unto devils” (Ps 106:36, 37, GE; see also AV). 97 “Be sober and watch, for your adversary the devil as a roaring lion walketh about, seeking whom he may devour” (1 Pet 5:8); “There is a conspiracy of her Prophets in the midst thereof like a roaring lion, ravening the prey: they have devoured fowls: they have taken the riches and precious things: they have made her many widows in the midst thereof” (Ezek 22:25); “Then the Lord said unto Satan, Whence comest thou? And Satan answered the Lord saying, From compassing the earth to and fro, and from walking in it” (Job 1:7). 98 “And there I will declare myself unto thee, and from above the mercy seat between the two Cherubims, which are upon the Ark of the Testimony, I will tell thee all things which I will give thee in commandment unto the children of Israel” (Exod 25:22). 99 “Albeit they set their thresholds by my thresholds, and their posts by my posts (for there was but a wall between me and them) yet have they defiled my holy Name with their abominations, that they have committed: wherefore I have consumed them in my wrath” (Ezek 43:8); “He put also the carved image, which he had made, in the house of God: whereof God had said to David and to Solomon his son, In this house and in Jerusalem, which I have chosen before all the tribes of Israel, will I put my name forever”

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Among the nations round, and durst abide Jehovah thundering out of Sion, thron’d100 Between the Cherubim; yea, often plac’d101 Within his sanctuary itself their shrines, Abominations;102 and with cursed things

385

(2 Chr 33:7); “And set it by the brazen altar which was before the Lord, and brought it in farther before the house between the altar and the house of the Lord, and set it on the north side of the altar” (2 Kgs 16:14). 100 “The Lord also shall roar out of Zion, and utter his voice from Jerusalem, and the heavens, and the earth shall shake, but the Lord will be the hope of his people, and the strength of the children of Israel” (Joel 3:16); “And he said, The Lord shall roar from Zion, and utter his voice from Jerusalem, and the dwelling places of the shepherds shall perish, and the top of Carmel shall wither” (Amos 1:2); “And David arose and went, with all the people that were with him of the men of Judah to fetch the ark of God, upon which the name of the Lord of Hosts is invoked, who sitteth over it upon the cherubims” (2 Sam 6:2, DR); “Lord of hosts, God of Israel who sitteth upon the cherubims, thou alone art the God of all the kingdoms of the earth, thou hast made heaven and earth” (Isa 37:16, DR). 101 “And within the oracle he made two Cherubims of an olive tree, ten cubits high” (1 Kgs 6:23); “So the priests brought the ark of the covenant of the Lord unto his place, in the oracle of the house, into the most holy place, even under the wings of the Cherubims. For the Cherubims stretched out their wings over the place of the Ark, and the Cherubims covered the Ark, and the bars thereof above” (1 Kgs 8:6, 7); “And mount Sinai was all on smoke, because the Lord came down upon it in fire, and the smoke thereof ascended, as the smoke of a furnace, and all the mount trembled exceedingly” (Exod 20:18); “Hear, o thou shepherd of Israel, thou that leadest Joseph like sheep: show thy brightness, thou that fittest between the Cherubims” (Ps 80:1, GE). 102 “For the children of Judah have done evil in my sight, saith the Lord: they have set their abominations in the House, whereupon my Name is called, to pollute it. And they have built the high place of Topheth, which is in the valley of Ben-Hinnom to burn their sons and their daughters in the fire, which I commanded them not, neither came it in mine heart” (Jer 7:30); “Then said he unto me, Son of man, lift up thine eyes now toward the North. So I lifted up mine eyes toward the North, and behold, northward, at the gate of the altar, this idol of indignation was in the entry. He said furthermore unto me, Son of man, seest thou not what they do even the great abominations that the house of Israel committeth here to cause me to depart from my Sanctuary but yet turn thee and thou shalt see greater abominations” (Ezek 8:5, 6); “And there I will declare myself unto thee, and from above the mercy seat between the two Cherubims, which are upon the ark of the testimony, I will tell thee all things which I will give thee in commandment unto the children of Israel” (Exod 25:22); “And Hezekiah prayed before the Lord, and said, O Lord God of Israel, which dwellest between the Cherubims, thou art very God alone over all the kingdoms of the earth: thou hast made the heaven and the earth” (2 Kgs 19:15); “Then did Solomon build an high place for Chemosh the abomination of Moab, in the mountain that is over against Jerusalem, and unto Molech the abomination of the children of Ammon” (1 Kgs 11:7, GE). Geneva note: “thus the scripture termeth, whatsoever man

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His holy rites, and solemn feasts profan’d, And with their darkness durst affront, his light.103 First Moloch, horrid king besmear’d with blood Of human sacrifice,104 and parents’ tears, Though for the noise of drums and timbrels loud Their children’s105 cries unheard, that passed through fire106

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doeth reverence and serve as God.” “As for the beauty of his ornament, he set it in majesty: but they made the images of their abominations, and of their detestable things therein: therefore have I set it far from them” (Ezek 7:20, AV). 103 “Be not coupled with the infidels by an unequal yoke: for what fellowship hath righteousness, with unrighteousness? And what company hath light, with darkness?” (2 Cor 6:14). [Lines 389–99] Compare with the apostasy of King Manasseh of Judah: “And he did evil in the sight of the Lord, according to the idols of the nations, which the Lord destroyed from before the face of the children of Israel. And he turned, and built up the high places, which Ezechias, his father, had destroyed: and he set up altars to Baal, and made groves, as Ahab, the king of Israel, had done: and he adored all the host of heaven, and served them. And he built altars in the house of the Lord, of which the Lord said: In Jerusalem I will put my name. And he built altars for all the host of heaven, in the two courts of the temple of the Lord. And he made his son pass through fire: and he used divinations, and observed omens, and appointed pythons, and multiplied soothsayers, to do evil before the Lord, and to provoke him. He set also an idol of the grove, which he had made, in the temple of the Lord: concerning which the Lord said to David, and to Solomon his son: In this temple, and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my name for ever” (2 Kgs 21:2–7, DR). 104 “And he sacrificed all the priests of the high places that were there, upon the altars, and burnt men’s bones upon them, and returned to Jerusalem” (2 Kgs 23.20, BB; see also GE). 105 “Also thou shalt not give thy children to offer them unto Molech, neither shalt thou defile the Name of thy God: for I am the Lord” (Lev 18:21, GE). Geneva note: “Which was an idol of the Ammonites unto whom they burned and sacrificed their children.” “Thou shalt say also to the children of Israel, Whosoever he be of the children of Israel, or of the strangers that dwell in Israel, that giveth his children unto Molech, he shall die the death, the people of the land shall stone him to death” (Lev 20:2, GE; see also BB); “They have builded high places for Baal in the valley of the children of Hennom; to cause their sons and daughters to pass through fire in the honor of Moloch, which I never commanded them: neither came it ever in my thought to make Judah sin with such abomination” (Jer 32:35, BB). 106 “He defiled also Topheth, which was in the valley of the children of Hinnom, that no man should make his son or his daughter pass through the fire to Molech” (2 Kgs 23:10, GE). Geneva note: “Which was a valley near to Jerusalem, and signifieth a tablet, because they smote on the tablet while their children were burning, that their cries should not be heard, where after Josiah commanded carrions to be cast.” “Yea they sacrificed their sons, and their daughters unto devils, And shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the

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To his grim idol.107 Him the Ammonite108 Worshiped in Rabba and her watery plain,109 In Argob and in Basan, to the stream Of utmost Arnon.110 Nor content with such Audacious neighborhood, the wisest heart111 Of Solomon he led by fraud to build His temple right against the temple of God On that opprobrious hill, and made his grove112

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land was polluted with blood” (Ps 106:37, 38, AV; see also DR); “But he walked in the way of the kings of Israel, yea and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel” (2 Kgs 16:3, AV); “And they have built the high places of Baalim, to burn their children with fire for a holocaust to Baalim: which I did not command, nor speak of, neither did it once come into my mind” (Jer 19:5, DR). 107 “But you have born Siccuth your King and Chiun your images, and the star of your gods, which you made to yourselves” (Amos 5:26). 108 “But Solomon worshipped Astarthe, the goddess of the Sidonians, and Moloch, the idol of the Ammonites” (1 Kgs 11:5, DR). 109 “Therefore Joab sent messengers to David, saying I have fought against Rabbah, and have taken the city of waters” (2 Sam 12:27). 110 “And this land which we possessed at that time, from Aroer, which is by the river of Arnon, and half mount Gilead, and the cities thereof, gave I unto the Reubenites and Gadites” (Deut 3:12); “Then they went through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land Moab, and pitched on the other side of Arnon, and came not within the coast of Moab: for Arnon was the border of Moab” (Judg 11:18). 111 “And God gave Solomon wisdom and understanding exceeding much, and a large heart, even as the sand that is on the seashore. And Solomon’s wisdom excelled the wisdom of all the children of the east and all the wisdom of Egypt. For he was wiser than any man: yea, than were Ethan the Ezrahite, than Heman, than Chalcol, than Darda the sons of Mahol: and he was famous throughout all nations round about” (1 Kgs 4:29–31); “For when Solomon was old, his wives turned his heart after other gods, for his heart was not perfect with the Lord his God, as was the heart of David his father” (1 Kgs 11:4). 112 “Moreover the King defiled the high places that were before Jerusalem and on the right hand of the mount of corruption (which Solomon the King of Israel had built for Ashtoreth the idol of the Zidonians, and for Chemosh the idol of the Moabites, and for Milchom the abomination of the children of Ammon)” (2 Kgs 23:13); “Thou shalt plant thee no grove of any trees near unto the altar of the Lord thy God, which thou shalt make thee” (Deut 16:21); “Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table” (1 Kgs 18:19); “And he set the image of the grove, that he had made, in the house, whereof the Lord had said to David and to Solomon his son, In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, will I put my Name forever” (2 Kgs 21:7); “For they also made them high places, and images,

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The pleasant valley of Hinnom, Tophet thence And black Gehenna call’d, the type of Hell.113 Next Chemos, th’ obscene dread of Moab’s sons,114 From Aroar to Nebo, and the wild Of southmost Abarim; in Hesebon115 And Horonaim, Seon’s real, beyond116 The flowery dale of Sibma clad with vines,117

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and groves on every high hill, and under every green tree” (1 Kgs 14:23, GE; see also GT and BB); “And Ahab made a grove, and Ahab proceeded, and did provoke the Lord God of Israel more than all the Kings of Israel that were before him” (1 Kgs 16:33, GE; see also AV); “Then the King commanded Hilkiah the high priest and the priests of the second order, and the keepers of the door, to bring out of the Temple of the Lord all the vessels that were made for Baal, and for the grove, and for all the host of heaven, and he burnt them without Jerusalem in the fields of Kedron, and carried the powder of them into Bethel” (2 Kgs 23:4, GE; see also AV). 113 The Greek term (Gehenna) is used by Jesus to describe (Hinnom) where the Jews once practiced human sacrifice. “And fear ye not them which kill the body, but are not able to kill the soul: but rather fear him, which is able to destroy both soul and body in hell” (Matt 10:28); “And they have built the high place of Topheth, which is in the valley of Ben-Hinnom to burn their sons and their daughters in the fire, which I commanded them not, neither came it in mine heart” (Jer 7:31). 114 “Then did Solomon build an high place for Chemosh the abomination of Moab, in the mountain that is over against Jerusalem, and unto Molech the abomination of the children of Ammon” (1 Kgs 11:7); “For because thou hast trusted in thy works and in thy treasures, thou shalt also be taken, and Chemosh shall go forth into captivity with his Priests and his princes together. And Moab shall be ashamed of Chemosh as the house of Israel was ashamed of Beth-el their confidence” (Jer 48:7, 13). 115 “Then Moses went from the plain of Moab up into mount Nebo unto the top of Pisgah that is over against Jericho: and the Lord showed him all the land of Gilead, unto Dan” (Deut 34:1); “And they removed from Almon-diblathaim, and pitched in the mountains of Abarim before Nebo” (Num 33:47). 116 “Mine heart shall cry for Moab: his fugitives shall flee unto Zoar, an heifer of three years old: for they shall go up with weeping by the mounting up of Luhith: and by the way of Horonaim they shall raise up a cry of destruction” (Isa 15:5); “For Heshbon was the city of Sihon the king of the Amorites, which had fought beforetime against the king of the Moabites, and had taken all his land out of his hand, even unto Arnon” (Num 21:26); “As Sihon King of the Amorites, and Og King of Bashan, and all the kingdoms of Canaan” (Ps 135:11); “As Sihon King of the Amorites: for his mercy endureth forever” (Ps 136:19); “A voice of crying shall be from Horonaim with desolation and great destruction. Moab is destroyed: her little ones have caused their cry to be heard. For at the going up of Luhith, the mourner shall go up with weeping: for in the going down of Horonaim, the enemies have heard a cry of destruction” (Jer 48:3–5). 117 “O vine of Sibmah, I will weep for thee, as I wept for Iazer: thy plants are gone over the sea, they are come to the sea of Iazer: the destroyer is fallen upon thy summer fruits,

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BOOK I

And Eleale to th’ Asphaltic Pool. Peor his other name, when he entic’d Israel in Sittim on their march from Nile To do him wanton rites, which cost them woe.118 Yet thence his lustful orgies he enlarg’d Even to that hill of scandal, by the grove119 Of Moloch homicide, lust hard by hate;120 Till good Josiah drove them thence to Hell.121 With these came they, who from the bord’ring flood Of old Euphrates to the brook that parts122

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and upon thy vintage” (Jer 48:32, GE; see also AV); “For ye vineyards of Heshbon are cut down, and the vine of Sibmah: the lords of the heathen have broken the principal vines thereof: they are come unto Iaazer: they wandered in the wilderness: her goodly branches stretched out themselves, and went over the sea. Therefore will I weep with the weeping of Iaazer, and of the vine of Sibmah, O Heshbon: and Elealeh, I will make thee drunk with my tears, because upon thy summer fruits, and upon thy harvest a shouting is fallen” (Isa 16:8, 9); “And the children of Reuben built Heshbon, and Elealeh, and Kiriathaim” (Num 32:37). 118 “And there died in that plague, four and twenty thousand, And the name of the Midianitish woman, yet was slain, was Cozbi the daughter of Zur, who was head over the people of his fathers house in Midian” (Num 25:9, 15); “Now while Israel abode in Shittim, the people began to commit whoredom with the daughters of Moab: Which called the people unto the sacrifice of their gods, and the people ate, and bowed down to their gods. And Israel coupled himself unto Baal Peor: wherefore the wrath of the Lord was kindled against Israel” (Num 25:1–3); “I found Israel like grapes in the wilderness: I saw your fathers as the first ripe in the fig tree at her first time: but they went to BaalPeor, and separated themselves unto that shame, and their abominations were according to their lovers” (Hos 9:10). 119 “For Solomon followed Ashtaroth the god of the Zidonians, and Milcom the abomination of the Ammonites. So Solomon wrought wickedness in the sight of the Lord, but continued not to follow the Lord, as did David his father. Then did Solomon build an high place for Chemosh the abomination of Moab, in the mountain that is over against Jerusalem, and unto Molech the abomination of the children of Ammon” (1 Kgs 11:5–7). 120 “Then Amnon hated her exceedingly, so that the hatred wherewith he hated her, was greater than the love, wherewith he had loved her: and Amnon said unto her, Up, get thee hence” (2 Sam 15:13). 121 “And in the eight years of his reign (when he was yet a child) he began to seek after the God of David his father: and in the twelfth year he began to purge Judah, and Jerusalem from the high places, and the groves, and the carved images, and molten images: And they broke down in his sight the altars of Baalim, and he caused to cut down the images that were on high upon them: he broke also the groves, and the carved images, and the molten images, and stamped them to powder, and strowed it upon the graves of them that had sacrificed unto them” (2 Chr 34:3, 4).

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Egypt from Syrian ground, had general names Of Baalim and Ashtaroth, those male,123 These feminine.124 For Spirits when they please Can either sex assume, or both; so soft And uncompounded is their essence pure, Not tied or manacl’d with joint or limb, Nor founded on the brittle strength of bones, Like cumbrous flesh; but in what shape they choose Dilated or condens’d, bright or obscure,125 Can execute their airy purposes, And works of love or enmity fulfill. For those the race of Israel oft forsook Their living strength, and unfrequented left His righteous altar, bowing lowly down To bestial gods; for which their heads as low Bow’d down in battle, sunk before the spear Of despicable foes. With these in troop Came Astoreth, whom the Phoenicians call’d Astarte, Queen of Heaven, with crescent horns;126

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122

“The name also of the third river is Hiddekel: this goeth toward the Eastside of Asshur: and the fourth river is Perath” (Gen 2:14); “In that same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates” (Gen 15:18); “But David pursued, he and four hundred men: (for two hundred abode behind, which were so faint that they could not go over the brook Besor.)” (1 Sam 30:10, AV). 123 “And the children of Israel wrought wickedness again in the sight of the Lord, and served Baalim and Ashtaroth, and the gods of Aram, and the gods of Zidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines, and forsook the Lord and served not him” (Judg 10:6); “Then the children of Israel did put away Baalim and Ashtaroth, and served the Lord only” (1 Sam 7:4). 124 Demonic gods can assume the form of males or females. “Then the children of Israel did wickedly in the sight of the Lord, and served Baalim, and forsook the Lord God of their fathers, which brought them out of the land of Egypt, and followed other gods, even the gods of the people that were round about them, and bowed unto them, and provoked the Lord to anger” (Judg 2:11–13, GE). Geneva note: “These were idols, which had the form of an ewe or sheep among the Sidonians.” 125 “And no marvel, for Satan himself is changed into the fashion of an Angel of light” (2 Cor 11:14). 126 “The children gather wood, and the fathers kindle the fire, and the women knead the dough to make cakes to the Queen of heaven and to pour out drink offerings unto other gods, that they may provoke me unto anger” (Jer 7:18); “For Solomon followed Ashtaroth the god of the Zidonians, and Milcom the abomination of the Ammonites” (1

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To whose bright image nightly by the moon127 Sidonian virgins paid their vows and songs’ In Sion also not unsung, where stood Her temple on th’ offensive mountain, built128 By that uxorious king, whose heart though large, Beguil’d by fair idolatresses, fell To idols foul.129 Thammuz came next behind,130 Whose annual wound in Lebanon allur’d The Syrian damsels to lament his fate In amorous ditties all a summer’s day, While smooth Adonis from his native work

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Kgs 11:5); “But we will do whatsoever thing goeth out of our own mouth, as to burn incense unto the Queen of heaven, and to pour out drink offerings unto her, as we have done, both we and our fathers, our Kings and our princes in the cities of Judah, and in the streets of Jerusalem: for then had we plenty of vitals and were well and felt none evil. But since we left off to burn incense to the Queen of heaven, and to pour out drink offerings unto her, we have had scarceness of all things, and have been consumed by the sword and by the famine. And when we burnt incense to ye Queen of heaven, and poured out drink offerings unto her, did we make her cakes to make her glad, and pour out drink offerings unto her without our husbands?” (Jer 44:17–19). 127 “And he caused me to enter into the entry of the gate of the Lords house, which was toward the North: and behold there sat women mourning for Tammuz” (Ezek 8:14, GE). Geneva note: “The Jews write that this a Prophet of the idols, who after his death was once a year mourned for in the night.” 128 “The high places also that were at Jerusalem, on the right side of the Mount of Offence, which Solomon, king of Israel, had built to Astaroth, the idol of the Sidonians, and to Chamos, the scandal of Moab, and to Melchom, the abomination of the children of Ammon, the king defiled” (2 Kgs 23:13, DR). 129 “And God gave Solomon wisdom and understanding exceeding much, and a large heart, even as the sand that is on the sea shore, And Solomon’s wisdom excelled the wisdom of all the children of the East and all the wisdom of Egypt. For he was wiser then any man: yea, then were Ethan the Ezrahite, the Heman, then Chalcol, then Darda the sons of Mahol: and he was famous throughout all nations round about” (1 Kgs 4:29–31, GE; see also BB). 130 “But King Solomon loved many outlandish women: both the daughter of Pharaoh, and the women of Moab, Ammon, Edom, Zidon and Heth, Of the nations, whereof the Lord had said unto the children of Israel, Go not ye in to them, nor let them come in to you: for surely they will turn your hearts after their gods, to them, I say, did Solomon join in love. And he had seven hundred wives, that were princesses, and three hundred concubines, and his wives turned away his heart. For when Solomon was old, his wives turned his heart after other gods, so that his heart was not perfect with the Lord his God, as was the heart of David his father. For Solomon followed Ashtaroth the god of the Zidonians, and Milcom the abomination of the Ammonites” (1 Kgs 11:1–5).

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Ran purple to the sea, suppos’d with blood Of Thammuz yearly wounded: the love-tale Infected Sion’s daughters with like heat, Whose wanton passions in the sacred porch Ezekiel saw, when, by the vision led131 His eye surveyed the dark idolatries Of alienated Judah.132 Next came one Who mourn’d in earnest, when the captive ark Maim’d his brute image, head and hands lopt off133 In his own temple, on the grunseledge, Where he fell flat, and sham’d his worshippers: Dagon his name, sea-monster, upward man And downward fish:134 yet had his temple high135

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131

“And he stretched out the likeness of an hand, and took me by an hairy lock of mine head, and the Spirit lifted me up between the earth, and the heaven, and brought me by a Divine vision to Jerusalem, into the entry of the inner gate that lieth toward the North, where remained the idol of indignation, which provoked indignation” (Ezek 8:3). 132 “Then said he unto me, Son of man, hast thou seen what the Ancients of the house of Israel do in the dark, every one in the chamber of his imagery? For they say, The Lord seeth us not, the Lord hath forsaken the earth. Again he said also unto me, Turn thee again, and thou shalt see greater abominations that they do. And he caused me to enter into the entry of the gate of the Lords house, which was toward the North: and behold there sat women mourning for Tammuz. Then said he unto me, Hast thou seen this, O son of man? Turn thee again, and thou shalt see greater abominations then these. And he caused me to enter into the inner court of the Lord’s house, and behold, at the door of the Temple of the Lord, between the porch and the altar were about five and twenty men with their backs toward the Temple of the Lord, and their faces toward the East, and they worshipped the sun, toward the East” (Ezek 8:12–16). 133 “And when they of Ashdod rose the next day in the morning, behold, Dagon was fallen upon his face on the ground before the Ark of the Lord, and they took up Dagon, and set him in his place again. Also they rose up early in the morning the next day, and behold, Dagon was fallen upon his face on the ground before the Ark of the Lord, and the head of Dagon and the two palms of his hands were cut off upon the threshold: only the stump of Dagon was left to him. Therefore the Priests of Dagon, and all that come into Dagon’s house tread not on the threshold of Dagon in Ashdod, unto this day” (1 Sam 5:3– 5). 134 “Even the Philistines took the Ark of God, and brought it into the house of Dagon, and set it by Dagon” (1 Sam 5:2, GE). Geneva note: “Which was their chief idol, and as some write, from the hand downward was like a fish, and upwards like a man.” “And when they were up early in the next morning, behold, Dagon lay upon the ground before the ark of ye Lord, and his head, and his two hands cut off upon the threshold, and only the shape of a fish was left on him” (1 Sam 5:4, GT).

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Rear’d in Azotus, dreaded through the coast Of Palestine, in Gath and Ascalon136 And Accaron and Gaza’s frontier bounds.137 Him follow’d Rimmon, whose delightful seat138 Was fair Damascus, on the fertile banks Of Abbana and Pharphar, lucid streams.139 He also against the house of God was bold: A leper once he lost, and gain’d a king,140 Ahaz141 his sottish conqueror, whom he drew 135

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“So these are the golden emerods, which the Philistines gave for a sin offering to the Lord: for Ashdod one, for Gaza one, for Askelon one, for Gath one, and for Ekron one” (1 Sam 6:17). 136 “Then the Princes of the Philistines gathered them together for to offer a great sacrifice unto Dagon their god, and to rejoice: for they said, Our god hath delivered Samson our enemy into our hands” (Judg 16:23). 137 “Then the border of the Canaanites was from Zidon, as thou comest to Gerar until Azzah, and as thou goest unto Sodom, and Gomorrah, and Admah, and Zeboijm, even unto Lasha” (Gen 10:19); “For Azzah shall be forsaken, and Ashkelon desolate: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up” (Zeph 2:4). 138 “And King Ahaz went unto Damascus to meet Tiglath Pileser King of Asshur: and when King Ahaz saw the altar that was at Damascus, he sent to Urijah the Priest the pattern of the altar, and the fashion of it, and all the workmanship thereof” (2 Kgs 16:10); “For he sacrificed unto the gods of Damascus, which plagued him, and he said, Because the gods of the Kings of Aram helped them, I will sacrifice unto them, and they will help me: yet they were his ruin, and of all Israel” (2 Chr 28:13); “Herein the Lord be merciful unto thy servant, that when my master goeth into the house of Rimmon, to worship there, and leaneth on mine hand, and I bow myself in the house of Rimmon: when I do bow down, I say, in the house of Rimmon, the Lord be merciful unto thy servant in this point” (2 Kgs 5:18). 139 “Are not Abanah and Pharpar, rivers of Damascus, better then all the waters of Israel? May I not wash me in them, and be cleansed? So he turned, and departed in displeasure” (2 Kgs 5:12). 140 “And when the King of Israel had read the letter, he rent his clothes, and said, Am I God, to kill and to give life, that he doth send to me, that I should heal a man from his leprosy? Wherefore consider, I pray you, and see how he seeketh a quarrel against me. But when Elisha the man of God had heard that the King of Israel had rent his clothes, he sent unto the King, saying, Wherefore hast thou rent thy clothes? Let him come now to me, and he shall know that there is a Prophet in Israel” (2 Kgs 5:7, 8); “And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules burden of earth? For thy servant will henceforth offer neither burnt offering, nor sacrifice unto other gods, but unto the Lord” (2 Kgs 5:17, AV). 141 “And King Ahaz went unto Damascus to meet Tiglath Pileser King of Asshur: and when King Ahaz saw the altar that was at Damascus, he sent to Urijah the Priest the pattern of the altar, and the fashion of it, and all the workmanship thereof. And Urijah the

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God’s altar to disparage and displace For one of Syrian mode, whereon to burn His odious off’rings, and adore the gods Whom he had vanquished.142 After these appear’d A crew who under names of old renown, Osiris, Isis, Orus and their train With monstrous shapes and sorceries abus’d Fanatic Egypt and her priests, to seek Their wandering gods disguis’d in brutish forms Rather than human. Nor did Israel scape Th’ infection when their borrow’d gold143 compos’d144

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Priest made an altar in all points like to that which King Ahaz had sent from Damascus, so did Vriiah the Priest against King Ahaz came from Damascus. So when the King was come from Damascus, the King saw the altar: and the King drew near to the altar and offered thereon. And he burnt his burnt offering, and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings besides the altar, and set it by the brazen altar which was before the Lord, and brought it in farther before the house between the altar and the house of the Lord, and set it on the North side of the altar. And King Ahaz commanded Vriiah the Priest, and said, Upon the great altar set on fire in the morning the burnt offering, and in the even the meat offering, and the King’s burnt offering and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings: and pour thereby all the blood of the burnt offering, and all the blood of the sacrifice, and the brazen altar shall be for me to inquire of God. And Vriiah the Priest did according to all that King Ahaz had commanded. And King Ahaz brake the borders of the bases, and took the caldrons from off them, and took down the sea from the brazen oxen that were under it, and put it upon a pavement of stones” (2 Kgs 16:10–17). 142 Ahaz apostatizes by serving the God of his enemies: “And in ye time of his tribulation did he yet trespass more against the Lord, (this is King Ahaz). For he sacrificed unto the gods of Damascus, which plagued him, and he said, Because the gods of the Kings of Aram helped them, I will sacrifice unto them, and they will help me: yet they were his ruin, and of all Israel” (2 Chr 28:22, 23). 143 “And the children of Israel did according to the saying of Moses, and they asked of the Egyptians jewels of silver and jewels of gold, and raiment. And the Lord gave the people favor in the sight of the Egyptians: and they granted their request: so they spoiled the Egyptians” (Exod 12:35, 36, GE). Geneva note: “Or, lent them” (see also AV and BB). 144 “Then all ye people plucked from them selves the golden earrings, which were in their ears, and they brought them unto Aaron. Who received them at their hands, and fashioned it with the graving tool, and made of it a molten calf: then they said, These be thy gods, O Israel, which brought thee out of ye lad of Egypt” (Exod 32:3, 4); “And the children of Israel stripped themselves of their ornaments, by the mount Horeb” (Exod 33:6, AV); “So the children of Israel laid aside their ornaments by Mount Horeb” (Exod 33:6, DR).

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The calf in Oreb: and the rebel king Doubl’d that sin in Bethel and in Dan,145 Lik’ning his Maker to the grazed ox 146 Jehovah, who in one night when he pass’d From Egypt marching, equal’d with one stroke Both her first-born and all her bleating gods.147 Belial came last, than whom a Spirit more lewd148 Fell not from Heaven, or more gross to love Vice for itself: To him no temple stood Or altar smoked; yet who more oft than he In temples and at altars, when the priest Turns atheist, as did Eli’s sons, who fill’d With lust and violence the house of God.149 In courts and palaces he also reigns And in luxurious cities, where the noise

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145 “And Israel rebelled against the house of David unto this day. And when all Israel had heard that Jeroboam was come again, they sent and called him unto the assembly, and made him King over all Israel: none followed the house of David, but the tribe of Judah only. Whereupon the King took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold, O Israel, thy gods, which brought thee up out of the land of Egypt. And he set the one in Beth-el, and the other set he in Dan” (1 Kgs 12:19, 20, 28, 29). 146 “They made a calf in Horeb: and worshipped the molten image. Thus they changed their glory, into the similitude of an ox that eateth grass. They forgot God their Savior: which had done great things in Egypt” (Ps 106:19–21, AV; see also DR). 147 “Now they departed from Rameses the first month, even the fifteenth day of the first month, on the morrow after the Passover: and the children of Israel went out with a high hand in the sight of all the Egyptians. (For the Egyptians buried all their first born, which the Lord had smitten among them: upon their gods also the Lord did execution)” (Num 33:3, 4, GE; see also GT and BB); “For I will pass through the land of Egypt this same night, and will smite all the first born of Egypt, from man to beast, and upon all the gods of Egypt I will execute judgment: I am the Lord. And at midnight the Lord smote the first born in the land of Egypt, from the first born in the land of Egypt, from the first born of Pharaoh that sat on his seat, until the first born of the captivity that was in prison, and all the first born of cattle” (Exod 12:12, 29, BB; see also AV and DR). 148 “And what concord hath Christ, with Belial? Either what part hath the believer, with the infidel?” (2 Cor 6:15). 149 [Lines 495–96] “Now the sons of Eli were wicked men, and knew not the Lord. And if any man said unto him, Let them burn the fat according to the custom, then take as much as thine heart desireth: then he would answer, No, but thou shalt give it now: and if thou wilt not, I will take it by force. So Eli was very old, and heard all that his sons did unto all Israel, and how they lay with the women that assembled at the door of the tabernacle of the Congregation” (1 Sam 2:12, 16, 22).

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Of riot ascends above their loftiest tow’rs, And injury and outrage: And when night Darkens the streets, then wander forth the sons150 Of Belial, flown with insolence and wine.151 Witness the streets of Sodom, and that night In Gibeah, when the hospitable doors Expos’d a matron to avoid worse rape.152 These were the prime in order and in might; The rest were long to tell, though far renown’d Th’ Ionian gods, of Javan’s issue held153

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“Wicked men are gone out from among you, and have drawn away the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known” (Deut 13:13). 151 “Now the sons of Eli were sons of Belial, they knew not the Lord” (1 Sam 2:12, AV; see also BB). 152 “And all that saw it, said, There was no such thing done or seen since the time that the children of Israel came up from the land of Egypt unto this day: consider the matter, consult and give sentence” (Judg 19:30, GE). Geneva note: “For this was like the sin of Sodom, for there God called down fire and brimstone from heaven.” “Behold, here is my daughter, a virgin, and his concubine: them will I bring out now, and humble them, and do with them what seemeth you good: but to this man do not this villainy. But the men would not hearken to him: therefore ye man took his concubine, and brought her out unto them: and they knew her and abused her all the night unto the morning: and when the day began to spring, they let her go” (Judg 19:24, 25); “Now as they were making their hearts merry, behold, the men of the city, certain sons of Belial, beset the house round about, and beat at the door, and spoke to the master of the house, the old man, saying; Bring forth the man that came into thine house, that we may know him” (Judg 19:22, AV); “While they were making merry, and refreshing their bodies with meat and drink, after the labor of the journey, the men of that city, sons of Belial (that is, without yoke), came and beset the old man’s house, and began to knock at the door, calling to the master of the house, and saying: Bring forth the man that came into thy house, that we may abuse him” (Judg 19:22, DR); “But before they went to bed, the men of the city, even the men of Sodom compassed the house round about from the young even to the old, all the people from all quarters. Who crying unto Lot said to him, Where are the men, which came to thee this night? Bring them out unto us that we may know them. Then Lot went out at the door unto them, and shut the door after him, and said, I pray you, my brethren, do not so wickedly. Behold now, I have two daughters, which have not known man: them will I bring out now unto you, and do to them as seemeth you good: only unto these men do nothing: for therefore are they come under the shadow of my roof. Then they said, Away hence, and they said, He is come alone as a stranger, and shall he judge and rule? We will now deal worse with thee then with them. So they pressed sore upon Lot himself, and came to break the door” (Gen 19:4–9); “And shall say unto the Elders of his city, This our son is stubborn and disobedient, and he will not obey our admonition: he is a rioter, and a drunkard” (Deut 21:20).

33

BOOK I

Gods, yet confessed later than Heav’n and Earth154 Their boasted parents; Titan Heav’n’s first-born With his enormous brood, and birthright seized By younger Saturn, he from mightier Jove His own and Rhea’s son like measure found; So Jove usurping reign’d: these first in Crete And Ida known, thence on the snowy top Of cold Olympus rul’d the middle air155 Their highest heav’n; or on the Delphian cliff, Or in Dodona, and through all the bounds Of Doric land; or who with Saturn old Fled over Adria to th’ Hesperian fields, And o’er the Celtic roam’d the utmost isles. All these and more came flocking; but with looks Downcast and damp, yet such wherein appear’d Obscure some glimpse of joy, to have found their Chief Not in despair, to have found themselves not lost156 In loss itself; which on his count’nance cast

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153 Prophecy that God’s deeds will be proclaimed in distant Javan and Ionia via a great Diaspora: “And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul and Lud, that draw the bow, to Tubal and Javan, to the Iles afar off, that have not heard my fame, neither have seen my glory, and they shall declare my glory among the Gentiles” (Isa 66:19, AV); “And I will set a sign among them, and I will send of them that shall be saved, to the Gentiles into the sea, into Africa, and Lydia them that draw the bow: into Italy, and Greece, to the islands afar off, to them that have not heard of me, and have not seen my glory. And they shall declare my glory to the Gentiles” (Isa 66:19, DR; see also GT). 154 The novelty of the latercomer gods of the Gentiles exposed: “They offered unto devils, not to God, but to gods whom they knew not: new gods that came newly up, whom their fathers feared not” (Deut 32:17, GE). Geneva note: “Scriptures calleth new whatsoever man [?] be the error never so old.” “The sons of Japheth were Gomer and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras” (Gen 10:2, GE). Geneva note: “Of Madai and Javan came the Medes and Grekes.” “They of Javan, Tubal and Meshech were thy merchants, concerning the lives of men, and they brought vessels of brass for thy merchandise” (Ezek 27:13, GE). Geneva note: “Of Grecia, Italie and Cappadocia.” 155 Pagan deities, like Satan, are rulers of the air: “In the which in time passed ye walked, according to the course of this world, after the governor that ruleth in the air, the spirit that now worketh in the children of disobedience” (Eph 2:2, BB; see also GE and GT). 156 “He that will save his life, shall loose it: and he that loseth this life for my sake, shall save it” (Matt 10:39).

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Like doubtful hue: but he his wonted pride Soon recollecting, with high words, that bore Semblance of worth, not substance, gently rais’d Their fainting courage, and dispelled their fears. Then straight commands that at the warlike sound Of trumpets loud and clarions be upreared His mighty standard; that proud honor claim’d Azazel as his right, a Cherub tall:157 Who forthwith from the glittering staff unfurled Th’ imperial ensign, which full high advanc’d Shone like a meteor streaming to the wind With gems and golden luster rich emblazed, Seraphic arms and trophies: all the while Sonorous metal blowing martial sounds: At which the universal host upsent A shout that tore Hell’s concave, and beyond Frighted the reign of Chaos and old Night. All in a moment through the gloom were seen Ten thousand banners rise into the air With orient colors waving: with them rose A forest huge of spears: and thronging helms Appear’d, and serried shields in thick array Of depth immeasurable: Anon they move In perfect phalanx to the Dorian mood Of flutes and soft recorders; such as rais’d To height of noblest temper hero’s old Arming to battle, and instead of rage Deliberate valor breath’d, firm, and unmov’d With dread of death to flight or foul retreat, Nor wanting power to mitigate and suage With solemn touches, troubl’d thoughts, and chase Anguish and doubt and fear and sorrow and pain

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157 “Then Aaron shall cast lots over the two he goats: one lot for the Lord, and the other for the Scape goat. But the goat, on which the lot shall fall to be the Scape goat, shall be presented alive before the Lord, to make reconciliation by him, and to let him go (as a Scape goat) into the wilderness. And he that carried forth the goat, called the Scape goat, shall wash his clothes, and wash his flesh in water, and after that shall come into the host” (Lev 16:8, 10, 26, GE). Geneva note (v. 10): “In Ebrewe it is called Azazel, which some say is a mountain near Sinai whether this goat was sent but rather it is called the scape goat because he was not offered, but sent into the desert.”

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BOOK I

From mortal or immortal minds. Thus they Breathing united force with fixed thought Mov’d on in silence to soft pipes that charm’d Their painful steps o’er the burnt soil; and now Advanc’d in view, they stand, a horrid front Of dreadful length and dazzling arms, in guise Of warriors old with order’d spear and shield, Awaiting what command their mighty Chief Had to impose: he through the armed files Darts his experience’d eye, and soon traverse The whole battalion views, their order due, Their visages and stature as of gods, Their number last he sums. And now his heart158 Distends with pride, and hard’ning159 in his strength Glories: for never since created Man,160 Met such embodied force, as named with these Could merit more than that small infantry Warr’d on by cranes: though all the giant brood Of Phlegra with th’ heroic race were join’d That fought at Thebes and Ilium, on each side Mix’d with auxiliar gods; and what resounds In fable or romance of Uther’s son Begirt with British and Armoric knights; And all who since, baptiz’d or infidel Jousted in Aspramont, or Montalban, Damasco, or Marocco, or Trebisond, Or whom Biserta sent from Afric shore

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“And the wrath of the Lord was again kindled against Israel, and he moved David against them, in that he said, Go, number Israel and Judah” (2 Sam 24:1, GE). Geneva note: “The Lord permitted Satan, as 1 Chronicles 21.3.” 159 [Lines 571–72] Compare with the hardening of Pharaoh’s heart: “But when Pharaoh saw that he had rest given him, he hardened his heart, and hearkened not unto them, as the Lord had said” (Exod 8:15; see also Exod 7:12, 13; 8:15, 32; 9:7, 12, 34). 160 “And Satan stood up against Israel, and provoked David to number Israel. Therefore David said to Joab, and to the rulers of the people, Go, and number Israel from Beer-sheba even to Dan, and bring it to me, that I may know the number of them” (1 Chr 21:1, 2). A prideful heart results in the fall of the mighty. Daniel recounts to Belshazzar the abasing of Nebuchadnezzar: “But because his heart was lofty, and his mind strengthened in pride, he was deposed from his kingly throne, and they took his glory from him” (Dan 5:20, BB; see also AV and DR).

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PARADISE LOST

When Charlemagne with all his peerage fell By Fontarabbia. Thus far these beyond Compare of mortal prowess, yet observed Their dread Commander: he above the rest In shape and gesture proudly eminent Stood like a tower; his form had yet not lost All her original brightness, nor appear’d161 Less than Archangel ruin’d, and th’ excess Of glory obscur’d: as when the sun ris’n Looks through the horizontal misty air Shorn of his beams, or from behind the moon In dim eclipse disastrous twilight sheds On half the nations, and with fear of change Perplexes monarchs. Darken’d so, yet shone Above them all th’ Archangel: but his face Deep scars of thunder had intrenched, and care Sat on his faded cheek, but under brows Of dauntless courage, and considerate pride Waiting revenge: cruel his eye, but cast Signs of remorse and passion to behold The fellows of his crime, the followers rather (Far other once beheld in bliss) condemn’d For ever now to have their lot in pain, Millions of Spirits for his fault amerc’d Of Heav’n, and from eternal splendors flung For his revolt, yet faithful how they stood, Their glory withered. As when heaven’s fire Hath scathed the forest oaks, or mountain pines, With singed top their stately growth though bare Stands on the blasted heath. He now prepar’d To speak; whereat their doubl’d ranks they bend From wing to wing, and half enclose him round With all his peers: attention held them mute. Thrice he assay’d, and thrice, in spite of scorn, Tears such as Angels weep, burst forth: at last Words interwove with sighs found out their way.

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“Thine heart was lifted up because of thy beauty, and thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground: I will lay thee before Kings that they may behold thee” (Ezek 28:17, GE; see also AV and BB).

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BOOK I

“O myriads of immortal Spirits, O Powers Matchless, but with th’ Almighty, and that strife Was not inglorious, though th’ event was dire, As this place testifies, and this dire change Hateful to utter. But what power of mind Forseeing or presaging, from the depth Of knowledge past or present, could have fear’d How such united force of gods, how such As stood like these, could ever know repulse? For who can yet believe, though after loss, That all these puissant legions, whose exile Hath emptied Heav’n,162 shall fail to re-ascend Self-rais’d, and repossess their native seat? For me be witness all the host of Heaven, If counsels different, or danger shunn’d By me, have lost our hopes. But he who reigns Monarch in Heav’n till then as one secure Sat on his throne, upheld by old repute, Consent or custom, and his regal state Put forth at full, but still his strength conceal’d, Which tempted our attempt, and wrought our fall. Henceforth his might we know, and know our own So as not either to provoke, or dread New war, provok’d; our better part remains163 To work in close design, by fraud or guile What force effected not: that he no less At length from us may find, who overcomes By force, hath overcome but half his foe. Space may produce new Worlds; whereof so rife There went a fame in Heav’n that he ere long Intended to create, and therein plant A generation, whom his choice regard Should favor equal to the Sons of Heaven: Thither, if but to pry, shall be perhaps 162

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“And his tail drew the third part of the stars of heaven and cast them to the earth. And the dragon stood before the woman which was ready to be delivered: for to devour her child as soon as it were born” (Rev 12:4). 163 “But one thing is needful, Mary hath chosen the good part, which shall not be taken away from her” (Luke 10:42).

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Our first eruption, thither, or elsewhere; For this infernal pit shall never hold Celestial Spirits in bondage, nor th’Abyss Long under darkness cover.164 But these thoughts Full counsel must mature: Peace is despaired, For who can think submission? War then, war Open or understood must be resolv’d.” He spake: and to confirm his words, outflew Millions of flaming swords, drawn from the thighs Of mighty Cherubim; the sudden blaze165 Far round illumin’d Hell: highly they rag’d166 Against the Highest, and fierce with grasped arms167 Clashed on their sounding shields the din of war, Hurling defiance toward the vault of Heav’n. There stood a hill not far, whose grisly top Belched fire and rolling smoke; the rest entire Shone with a glossy scurf, undoubted sign That in his womb was hid metallic ore, The work of sulphur. Thither, winged with speed, A numerous brigade hastened: as when bands Of pioneers, with spade and pickaxe armed,

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164 “And I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand. And he took the dragon that old serpent, which is the devil and Satan, and he bound him a thousand years: And cast him into the bottomless pit, and he shut him up, and sealed the door upon him, that he should deceive the people no more, till the thousand years were fulfilled: for after that he must be loosed for a little season” (Rev 20:1–3); “The Angels also which kept not their first estate, but left their own habitation: he hath reserved in everlasting chains under darkness unto the judgment of that great day” (Jude 6). 165 “So he drove out the man: and he placed at the East of the garden of Eden, Cherubims, and a flaming sword, which turned every way, to keep the way of the tree of life” (Gen 3:24, AV); “And he cast out Adam: and placed before the paradise of pleasure Cherubims, and a flaming sword, turning every way, to keep the way of the tree of life” (Gen 3:24, DR). 166 “The Lord also thundered in the heaven, and the Highest gave his voice, hailstones and coals of fire” (Ps 18:13, GE). Geneva note: “Thundered, lightened, and hailed.” “And the Lord thundered from heaven, and the Highest gave his voice: hail and coals of fire” (Ps 18:13, DR). 167 “Why do the heathen rage, and the people murmur in vain? The Kings of the earth band themselves, and the princes are assembled together against the Lord, and against his Christ” (Ps 2:1, 2).

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BOOK I

Forerun the royal camp, to trench a field, Or cast a rampart. Mammon led them on, Mammon, the least erected Spirit that fell168 From Heaven; for even in Heaven his looks and thoughts Were always downward bent, admiring more The riches of heav’n’s pavement, trodd’n gold,169 Than aught divine or holy else enjoy’d In vision beatific;170 by him first Men also, and by his suggestion taught, Ransack’d the centre, and with impious hands Rifled the bowels of their mother Earth For treasures better hid. Soon had his crew Open’d into the hill a spacious wound And digg’d out ribs of gold. Let none admire171 That riches grow in Hell; that soil may best Deserve the precious bane. And here let those Who boast in mortal things, and wond’ring tell Of Babel,172 and the works of Memphian kings Learn how their greatest monuments of fame,173

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168 “No man can serve two masters: for either he shall hate the one and love the other, or else he shall lean to the one and despise the other. Ye cannot serve God, and Mammon” (Matt 6:24, BB; see also GE and GT); “And I say unto you: make you friends of the unrighteous mammon, that when ye shall have need, they may receive you into everlasting habitations. So then, if ye have not been faithful in the unrighteous mammon, who will believe you in that which is true? No servant can serve two masters: for either he shall hate the one, and love the other: or else he shall lean to the one, and despise the other. Ye cannot serve God and mammon” (Luke 16:9, 11, 13, GT). 169 “The twelve gates were twelve pearls, and every gate is of one pearl, and the street of the city is pure gold, as shining glass” (Rev 21:21, 22). 170 “Blessed are the pure in heart: for they shall see God” (Matt 5:8). 171 [Lines 685–90] Satan creates his capital by acquiring gold as the Spanish conquistador digs out the ribs of mother earth and leaves a gaping wound. Compare with God’s creation of woman out of the rib of man: “Therefore the Lord God caused an heavy sleep to fall upon the man, and he slept: and he took one of his ribs, and closed up the flesh in stead thereof. And the rib which the Lord God had taken from the man, made he a woman, and brought her to the man” (Gen 2:21–23). 172 “And Cush begat Nimrod, who began to be mighty in the earth. He was a mighty hunter before the Lord. Wherefore it is said, As Nimrod the mighty hunter before the Lord. And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar” (Gen 10:8–10).

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And strength and art are easily outdone By Spirits reprobate, and in an hour What in an age they with incessant toil And hands innumerable scarce perform, Nigh on the plain in many cells prepar’d, That underneath had veins of liquid fire Sluic’d from the lake, a second multitude With wondrous art founded the massy ore, Severing each kind, and scumm’d the bullion-dross: A third as soon had form’d within the ground A various mould, and from the boiling cells By strange conveyance fill’d each hollow nook, As in an organ from one blast of wind To many a row of pipes the sound-board breathes. Anon out of the earth a fabric huge Rose like an exhalation, with the sound Of dulcet symphonies and voices sweet, 174 Built like a temple, where pilasters round175 Were set, and Doric pillars overlaid With golden architrave; nor did there want Cornice or frieze, with bossy sculptures grav’n, The roof was fretted gold. Not Babylon, Nor great Alcairo such magnificence Equal’d in all their glories, to enshrine Belus or Serapis their gods,176 or seat Their kings, when Egypt with Assyria strove

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“And they said: Come, let us make a city and a tower, the top whereof may reach to heaven; and let us make our name famous before we be scattered abroad into all lands” (Gen 11:4, DR). 174 “And his brother’s name was Jubal, who was the father of all that play on the harp and organs. And Zillah also bare Tubal-kain, who wrought cunningly every craft of brass and of iron: and the sister of Tubal-kain was Naamah” (Gen 4:21, 22). 175 “And when the house was built, it was built of stone perfect, before it was brought, so that there was neither hammer, nor axe, nor any tool of iron heard in the house, while it was in building” (1 Kgs 6:7). 176 “I will also visit Bel in Babel, and I will bring out of his mouth, that which he hath swallowed up, and the nations shall run no more unto him, and the wall of Babel shall fall” (Jer 51:44, GE). Geneva note: “That is, his gifts and presents which he had received as part of the spoil of other nations and which the idolaters brought unto him from all countries.”

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In wealth and luxury. Th’ ascending pile Stood fixed her stately height, and straight the doors Op’ning their brazen folds discover wide Within, her ample spaces, o’er the smooth And level pavement: from the arched roof Pendant by subtle magic many a row Of starry lamps and blazing cressets fed With naphtha and asphaltus yielded light As from a sky. The hasty multitude Admiring enter’d, and the work some praise And some the architect: his hand was known In Heav’n by many a towered structure high, Where scepter’d Angels held their residence, And sat as Princes, whom the supreme King Exalted to such power, and gave to rule, Each in his Hierarchy, the Orders bright. Nor was his name unheard or unadored In ancient Greece; and in Ausonian land Men call’d him Mulciber; and how he fell From Heav’n they fabl’d, thrown by angry Jove Sheer o’er the crystal battlements: from morn To noon he fell, from noon to dewy eve, A summer’s day; and with the setting sun Dropt from the zenith like a falling star, On Lemnos, th’ Aegaean isle: thus they relate, Erring; for he with this rebellious rout Fell long before; nor aught avail’d him now To have built in Heav’n high towers; nor did he scape By all his engines, but was headlong sent, With his industrious crew to build in Hell. Meanwhile the winged Heralds by command Of sovereign power, with awful ceremony And trumpet’s sound, throughout the host proclaim A solemn council forthwith to be held At Pandemonium, the high capital Of Satan and his peers. Their summons called From every band and squared regiment By place or choice the worthiest: they anon With hundreds and with thousands trooping came

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Attended. All access was thronged; the gates And porches wide, but chief the spacious hall (Though like a covered field, where champions bold Wont ride in armed, and at the Soldan’s chair Defied the best of Paynim chivalry To mortal combat, or career with lance), Thick swarmed, both on the ground and in the air, Brushed with the hiss of rustling wings. As bees In spring-time, when the Sun with Taurus rides. Pour forth their populous youth about the hive In clusters; they among fresh dews and flowers Fly to and fro, or on the smoothed plank, The suburb of their straw-built citadel, New rubb’d with balm, expatiate and confer Their state-affairs. So thick the airy crowd Swarm’d and were straiten’d; till the signal giv’n, Behold a wonder! they but now who seemed In bigness to surpass Earth’s giant sons177 Now less than smallest dwarfs, in narrow room Throng numberless, like that pygmean race178 Beyond the Indian mount, or faery elves, Whose midnight revels, by a forest-side Or fountain some belated peasant sees, Or dreams he sees, while overhead the Moon Sits arbitress, and nearer to the Earth Wheels her pale course, they on their mirth and dance Intent, with jocund music charm his ear; At once with joy and fear his heart rebounds. Thus incorporeal Spirits to smallest forms Reduc’d their shapes immense, and were at large,

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“There were giants in the earth in those days: yea, and after that the sons of God came unto the daughters of men, and they had borne them children, these were mighty men, which in old time were men of renown” (Gen 6:4). 178 Milton puns on the word “pig” and recalls Jesus expelling demons that pass into swine: “And he said unto them go your ways. Then they went out, and departed into the heard of swine. And behold, the whole heard of swine was carried with violence from a steep down place into the sea, and died in the water” (Matt 8:32). The demons are “numberless”: “And he asked him, What is thy name? and he answered saying, My name is Legion, for we are many” (Mark 5:9; see also Luke 8:30).

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Though without number still amidst the hall Of that infernal court. But far within And in their own dimensions like themselves The great Seraphic Lords and Cherubim In close recess and secret conclave sat A thousand demi-gods on golden seats, Frequent and full. After short silence then And summons read, the great consult began.

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THE ARGUMENT The consultation begun, Satan debates whether another battle be to be hazarded for the recovery of heaven: some advise it, others dissuade: A third proposal is preferred, mentioned before by Satan, to search the truth of that prophecy or tradition in heaven concerning another world, and another kind of creature equal or not much inferior to themselves, about this time to be created: their doubt who should be sent on this difficult search: Satan their chief undertakes alone the voyage, is honored and applauded. The council thus ended, the rest betake them several ways and to several employments, as their 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 a length they are opened, 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.

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igh on a throne of royal state, which far Outshone the wealth or Ormus and of Ind, Or where the gorgeous East with richest hand Showers on her kings barbaric pearl and gold, Satan exalted sat, by merit rais’d To that bad eminence; and from despair Thus high uplifted beyond hope, aspires Beyond thus high, insatiate to pursue Vain war with Heav’n, and by success untaught His proud imaginations1 thus displayed. “Powers and Dominions, Deities of heav’n,2 For, since no deep within her gulf can hold Immortal vigor, though oppressed and fall’n, I give not heav’n for lost: from this descent Celestial Virtues rising will appear More glorious and more dread than from no fall, And trust themselves to fear no second fate: Me though just right, and the fixed laws of heav’n Did first create your leader, next, free choice, With what besides, in council or in fight, Hath been achieved of merit, yet this loss Thus far at least recovered, hath much more Established in a safe, unenvied throne Yielded with full consent. The happier state In Heaven, which follows dignity, might draw Envy from each inferior; but who here Will envy whom the highest place exposes Foremost to stand against the thunderer’s aim Your bulwark, and condemns to greatest share 1

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God opposes those with proud imaginations: “He hath showed strength with his arm: he hath scattered the proud in the imagination of their hearts” (Luke 1:51). 2 Angelic ranks: “For I am persuaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come…” (Rom 8:38). The extent of the Son’s authority: “For by him were all things created, which are in heaven, and which are in earth, things visible and invisible: whether they be Thrones or Dominions, or Principalities, or Powers, all things were created by him, and for him” (Col 1:16, GE; see also AV). Geneva note: “He sets forth the angels with glorious names, so that by the comparison of most excellent spirits, we may understand how far surpassing the excellency of Christ is, in whom alone we have to content ourselves with, and let go of all angels.”

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Of endless pain? Where there is, then, no good For which to strive, no strife can grow up there From faction: for none sure will claim in Hell Precedence; none whose portion is so small Of present pain that with ambitious mind Will covet more. With this advantage then To union, and firm faith, and firm accord, More than can be in Heaven, we now return To claim our just inheritance of old, Surer to prosper than prosperity Could have assured us; and by what best way, Whether of open war or covert guile, We now debate. Who can advise may speak.” He ceas’d; and next him Moloch, scepter’d king Stood up, the strongest and the fiercest Spirit That fought in Heav’n; now fiercer by despair: His trust was with th’ Eternal to be deemed Equal in strength, and rather than be less Cared not to be at all; with that care lost Went all his fear: of God, or hell, or worse He recked not, and these words thereafter spake. “My sentence is for open war: of wiles, More unexpert, I boast not: them let those Contrive who need, or when they need, not now. For, while they sit contriving, shall the rest, Millions that stand in arms, and longing wait The signal to ascend, sit lingering here Heaven’s fugitives, and for their dwelling-place Accept this dark opprobrious den of shame, The prison of his tyranny who reigns By our delay? No, let us rather choose Armed with hell flames and fury, all at once O’er Heaven’s high towers to force resistless way, Turning our tortures into horrid arms Against the torturer; when, to meet the noise Of his almighty engine he shall hear

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Infernal thunder, and, for lightning,3 see Black fire and horror shot with equal rage Among his angels, and his throne itself Mixed with Tartarean sulphur and strange fire,4 His own invented torments.5 But perhaps The way seems difficult, and steep to scale With upright wing against a higher foe. Let such bethink them, if the sleepy drench Of that forgetful lake benumb not still, That in our proper motion we ascend Up to our native seat: descent and fall To us is adverse. Who but felt of late When the fierce foe hung on our broken rear Insulting, and pursued us through the deep, With what compulsion and laborious flight We sunk thus low? Th’ ascent is easy, then; Th’ event is fear’d; Should we again provoke Our stronger, some worse way his wrath6 may find

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3 John describes God’s throne seen in his vision: “And out of the throne proceeded lightnings, and thundrings, and voices, and there were seven lamps of fire burning before the throne, which are the seven spirits of God” (Rev 4:5). 4 Aaron’s sons were executed by Yahweh for their use of “strange fire” at the tabernacle: “But Nadab and Abihu, the sons of Aaron, took either of them his censor, and put fire therein, and put incense thereupon, and offered strange fire before the Lord, which he had not commanded them. Therefore a fire went out from the Lord, and devoured them: so they died before the Lord” (Lev 10:1, 2). Geneva note: “Not taken of the altar which was sent from heaven, and endured till the captivity of Babylon.” “And Nadab and Abihu died before the Lord, when they offered strange fire before the Lord in the wilderness of Sinai, and had no children: but Eleazar and Ithamar served in the Priests office in the sight of Aaron their father” (Num 3:4); “And Nadab and Abihu died, because they offered strange fire before the Lord” (Num 26:61). God’s throne likened to fire: “I beheld, till the thrones were set up, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire” (Dan 7:9). 5 “For if God spared not the angels that sinned, but delivered them, drawn down by infernal ropes to the lower hell, unto torments, to be reserved unto judgment” (2 Pet 2:4, DR). All other translations: “delivered them into chains of darkness.” 6 [Lines 83–88] “For behold, the Lord will come with fire, and his chariots like a whirlwind, that he may recompense his anger with wrath, and his indignation with the flame of fire. For the Lord will judge with fire, and with his sword all flesh, and the slain of the Lord shall be many” (Isa 66:15, 16). Not AV, which expresses “wrath” as “to render his anger with fury.”

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To our destruction, if there be in hell Fear to be worse destroy’d: what can be worse Than to dwell here, driven out from bliss, condemn’d In this abhorred deep to utter woe; Where pain of unextinguishable fire7 Must exercise us without hope of end The vassals of his anger,8 when the scourge Inexorably, and the torturing hour, Calls us to penance? More destroyed than thus We should be quite abolished, and expire. What fear we then? What doubt we to incense His utmost ire? which to the height enraged, Will either quite consume9 us, and reduce To nothing this essential, happier far Than miserable to have eternal being:10 Or, if our substance be indeed divine, And cannot cease to be, we are at worst On this side nothing; and by proof we feel Our power sufficient to disturb his heaven, And with perpetual inroads to alarm,

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Unextinguishable fire: “Wherefore, if thy hand or thy foot cause thee to offend, cut them off, and cast them from thee: it is better for thee to enter into life, halt, or maimed, then having two hands, or two feet, to be cast into everlasting fire” (Matt 18:8); “Wherefore, if thine hand cause thee to offend, cut it off: it is better for thee to enter into life, maimed, then having two hands, to go into hell, into the fire that never shall be quenched, where their worm dieth not, and the fire never goeth out” (Mark 9:43, 44). Compare with the destruction of Sodom and Gomorrah with “eternal fire”: “As Sodom and Gomorrah and the neighboring cities, in like manner, having given themselves to fornication and going after other flesh, were made an example, suffering the punishment of eternal fire” (Jude 7). 8 Pun upon “vessels of wrath”: “What and if God would, to show his wrath, and to make his power known, suffer with long patience the vessels of wrath, prepared to destruction?” (Rom 9:22). 9 “For the Lord thy God is a consuming fire, and a jealous God” (Deut 4:24, GE). Geneva note: “To those that come not unto him with love and reverence, but rebel against him.” “For even our God is a consuming fire” (Heb 12:29). 10 [Lines 94–98] The rebel angels see no reason to fear angering God. Compare with Jesus’ assessment of Judas: “Surely the Son of man goeth his way, as it is written of him: but woe be to that man, by whom the Son of man is betrayed: it had been good for that man, if he had never been born” (Matt 26:24); “Truly the Son of man goeth his way, as it is written of him: but woe be to that man, by whom the Son of man is betrayed: it had been good for that man, if he had never been borne” (Mark 14:21).

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Though inaccessible, his fatal throne: Which if not victory is yet revenge.” He ended frowning, and his look denounced Desperate revenge, and battle dangerous To less than gods. On th’ other side up rose Belial, in act more graceful and humane. A fairer person lost not Heaven; he seemed For dignity composed, and high exploit. But all was false and hollow; though his tongue Dropped manna,11 and could make the worse appear The better reason, to perplex and dash Maturest counsels: for his thoughts were low; To vice industrious, but to nobler deeds Timorous and slothful. Yet he pleased the ear, And with persuasive accent thus began. “I should be much for open war, O Peers, As not behind in hate, if what was urg’d Main reason to persuade immediate war Did not dissuade me most, and seem to cast Ominous conjecture on the whole success; When he who most excels in fact of arms, In what he counsels and in what excels Mistrustful, grounds his courage on despair And utter dissolution, as the scope Of all his aim, after some dire revenge. First, what revenge? The towers of Heaven are filled 11

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Manna that fell from heaven was the main food provided by God to the Israelites during their forty-year trek in the wilderness: “(The Man also was as coriander seed, and his color like the color of bdellium. The people went about and gathered it, and ground it in mills, or beat it in mortars, and baked it in a cauldron, and made cakes of it, and the taste of it was like unto the taste of fresh oil. And when the dew fell down upon the host in the night, the Man fell with it)” (Num 11:7–9); “And when the dew that was fallen was ascended, behold, a small round thing was upon the face of the wilderness, small as the hoar frost on the earth. And when the children of Israel saw it, they said one to another, It is manna, for they wist not what it was. And Moses said unto them, This is the bread which the Lord hath given you to eat. And the children of Israel did eat manna forty years, until they came unto a land inhabited: they did eat manna until they came to the borders of the land of Canaan” (Exod 16:14, 15, 35); “In the stead whereof thou hast fed thine own people with Angel’s food, and sent them bread ready from heaven without their labor, which had abundance of all pleasures in it and was meat for all tastes” (Wis 16:20).

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With armed watch, that render all access Impregnable: oft on the bordering Deep Encamp their legions, or with obscure wing Scout far and wide into the realm of Night, Scorning surprise. Or, could we break our way By force, and at our heels all Hell should rise With blackest insurrection to confound Heaven’s purest light, yet our great Enemy, All incorruptible,12 would on his throne Sit unpolluted, and th’ ethereal mold, Incapable of stain would soon expel Her mischief, and purge off the baser fire13 Victorious. Thus repulsed, our final hope Is flat despair: we must exasperate Th’ Almighty Victor to spend all his rage; And that must end us, that must be our cure, To be no more; sad cure; for who would lose, Though full of pain, this intellectual being, Those thoughts that wander through eternity, To perish rather, swallowed up and lost In the wide womb of uncreated night,14 Devoid of sense and motion? And who knows, Let this be good, whether our angry Foe Can give it, or will ever? How he can Is doubtful; that he never will is sure. Will he, so wise, let loose at once his ire, Belike through impotence or unaware, To give his enemies their wish, and end Them in his anger whom his anger saves To punish endless? ‘Wherefore cease we then?’ Say they who counsel war. ‘We are decreed, Reserved and destined to eternal woe;

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“For they turned the glory of the incorruptible God to the similitude of the image of a corruptible man, and of birds, and four footed beasts, and of creeping things” (Rom 1:23). Not GT, which reads “immortal God” after Tyndale’s 1535 translation. 13 [Lines 137–42] God is impervious to any fire that might be used against him: “Which maketh his spirits his messengers, and a flaming fire his ministers” (Ps 104:4). 14 Contrast with God’s creation of darkness and evil: “I form the light and create darkness: I make peace and create evil: I the Lord do all these things” (Isa 45:7).

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Whatever doing, what can we suffer more, What can we suffer worse?’ Is this then worst, Thus sitting, thus consulting, thus in arms? What when we fled amain, pursued and struck With heaven’s afflicting thunder, and besought The Deep to shelter us? This hell then seemed A refuge from those wounds. Or when we lay Chained on the burning lake?15 That sure was worse. What if the breath16 that kindled those grim fires, Awaked, should blow them into sevenfold rage17 And plunge us in the flames; or from above Should intermitted vengeance arm again His red right hand18 to plague us? What if all Her stores were opened, and this firmament Of Hell should spout her cataracts of fire,19

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15 “And cast him into the bottomless pit, and he shut him up, and sealed the door upon him, that he should deceive the people no more, till the thousand years were fulfilled: for after that he must be loosed for a little season […] And the devil that deceived them, was cast into a lake of fire and brimstone, where that beast and that false prophet are, and shall be tormented even day and night for evermore” (Rev 20:3, 10). 16 “For Tophet is prepared of old: it is even prepared for the King: he hath made it deep and large: the burning thereof is fire and much wood: the breath of the Lord, like a river of brimstone, doth kindle it” (Isa 30:33). Geneva note: “Here it is taken for hell where the wicked are tormented.” See also BB. AV and DR do not identity Tophet as a type of “hell.” 17 [Lines 170–74] Milton’s Moloch effectively compares God to the tyrant Nebuchadnezzar: “Then was Nebuchadnezzar full of rage, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he charged and commanded that they should heat the furnace at once seven times more then it was wont to be heat” (Dan 3:19, GE). AV and GT use “fury,” which is preferred to BB’s “full of indignation.” Geneva note: “This declareth that the more, that tyrants rage, and the more witty they show themselves in inventing strange, and cruel punishments, the more is God glorified by his servants to whom he giveth patience and constancy to abide the cruelty of their punishment: for either he delivereth them from death or else for this life them a better.” 18 God’s right hand punishes rebels: “Show thy marvelous mercies, thou that art the Savior of them that trust in thee, from such as resist thy right hand” (Ps 17:7, GE). Geneva note: “For all rebel against thee, which trouble thy Church.” God’s right hand associated with fiery justice: “The Lord came from Sinai, and rose up from Seir unto them, and appeared clearly from mount Paran, and he came with ten thousands of Saints, and at his right hand a fiery Law for them” (Deut 33:2). 19 [Lines 174–76] Compare with the description of the commencement of the Great Flood: “In the six hundredth year of Noah’s life in the second month, the seventeenth day

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Impendent horrors, threatening hideous fall One day upon our heads; while we perhaps Designing or exhorting glorious war, Caught in a fiery tempest, shall be hurled Each on his rock transfixed, the sport and prey Or racking whirlwinds, or for ever sunk Under yon boiling ocean, wrapt in chains, There to converse with everlasting groans, Unrespited, unpitied, unreprieved, Ages of hopeless end? This would be worse. War, therefore, open or concealed, alike My voice dissuades; for what can force or guile With him, or who deceive his mind, whose eye Views all things at one view? He from Heaven’s height All these our motions vain sees20 and derides,21 Not more almighty to resist our might Than wise to frustrate all our plots and wiles. Shall we, then, live thus vile, the race of Heaven Thus trampl’d, thus expell’d to suffer here Chains and these torments? Better these than worse, By my advice; since fate inevitable Subdues us, and omnipotent decree,

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of the month, in the same day were all the fountains of the great deep broken up, and the windows of heaven were opened” (Gen 7:11); “The fountains also of the deep and the windows of heaven were stopped and the rain from heaven was restrained” (Gen 8:2). 20 [Lines 189–91] God’s way of “seeing”: “But the Lord said unto Samuel, Look not on his countenance, nor on the height of his stature, because I have refused him: for God seeth not as man seeth: for man looketh on the outward appearance, but the Lord beholdeth the heart” (1 Sam 16:7); “The Lord is in his holy palace: the Lord’s throne is in the heaven: his eyes will consider: his eye lids will try the children of men. The Lord will try the righteous: but the wicked and him that loveth iniquity, doth his soul hate” (Ps 11:4, 5, GE). Geneva note: “Though all the green earth be out of order, yet God will execute judgment from heaven.” “For who hath despised the day of the small things? But they shall rejoice, and shall see the stone of tin in the hand of Zerubbabel: these seven are the eyes of the Lord, which go through the whole world” (Zech 4:10); “The eyes of the Lord in every place behold the evil and the good” (Prov 15:3); “For the eyes of the Lord behold all the earth to show himself strong with them that are of perfect heart toward him: thou hast then done foolishly in this: therefore from henceforth thou shalt have wars” (2 Chr 16:9). 21 “He that dwelleth in heaven shall laugh at them: and the Lord shall deride them” (Ps 2:4, DR). AV and DR, “hold in derision.” GT, “laugh them to scorn.”

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The Victor’s will. To suffer, as to do, Our strength is equal, nor the law unjust That so ordains. This was at first resolved, If we were wise, against so great a foe Contending, and so doubtful what might fall. I laugh when those who at the spear are bold And venturous, if that fail them, shrink, and fear What yet they know must follow, to endure Exile, or ignominy, or bonds, or pain, The sentence of their Conqueror; This is now Our doom; which if we can sustain and bear, Our Supreme Foe in time may much remit His anger, and perhaps, thus far removed, Not mind us not offending, satisfied With what is punished; whence these raging fires Will slacken, if his breath stir not their flames. Our purer essence then will overcome Their noxious vapor; or, inured, not feel; Or, changed at length, and to the place conformed In temper and in nature, will receive Familiar the fierce heat, and, void of pain; This horror will grow mild, this darkness light, Besides what hope the never-ending flight Of future days may bring, what chance, what change Worth waiting, since our present lot appears For happy though but ill, for ill not worst, If we procure not to ourselves more woe.” Thus Belial, with words clothed in reason’s garb, Counseled ignoble ease and peaceful sloth, Not peace; and after him thus Mammon spake. “Either to disenthrone the King of Heaven We war, if war be best, or to regain Our own right lost. Him to unthrone we then May hope, when everlasting fate shall yield To fickle chance, and Chaos judge the strife. The former, vain to hope, argues as vain The latter: for what place can be for us Within Heaven’s bound, unless Heaven’s Lord supreme We overpower? Suppose he should relent

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And publish grace to all, on promise made Of new subjection; with what eyes could we Stand in his presence humble, and receive Strict laws imposed, to celebrate his throne With warbled hymns, and to his Godhead sing Forced hallelujahs, while he lordly sits Our envied sovereign, and his altar breathes Ambrosial odors and ambrosial flowers, Our servile offerings? This must be our task In Heaven, this our delight. How wearisome Eternity so spent in worship paid To whom we hate. Let us not then pursue By force impossible, by leave obtained Unacceptable, though in Heaven, our state Of splendid vassalage, but rather seek Our own good from ourselves, and from our own Live to ourselves, though in this vast recess, Free, and to none accountable, preferring Hard liberty before the easy yoke22 Of servile pomp. Our greatness will appear Then most conspicuous when great things of small, Useful of hurtful, prosperous of adverse, We can create, and in what place soe’er Thrive under evil, and work ease out of pain Through labor and endurance. This deep world Of darkness do we dread? How oft amidst Thick clouds and dark doth Heaven’s all-ruling Sire Choose to reside, his glory unobscured, And with the majesty of darkness round Covers his throne, from whence deep thunders roar.23

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“Come unto me, all ye that are weary and laden, and I will ease you. Take my yoke on you, and learn of me that I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden light” (Matt 11:28–30). Not DR, which renders “my yoke is sweet.” 23 [Lines 262–67] “He made darkness his secret place, and his pavilion round about him, even darkness of waters, and clouds of the air. At the brightness of his presence his clouds passed, hailstones and coals of fire. The Lord also thundered in the heaven, and the Highest gave his voice, hailstones and coals of fire” (Ps 18:11–13, GE; see also DR, “covert”); “Clouds and darkness are round about him: righteousness and judgment are the foundation of his throne” (Ps 97:2); “And they were as one, blowing trumpets, and

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BOOK II

Mustering their rage, and Heaven resembles Hell! As he our darkness, cannot we his light Imitate when we please?24 This desert soil Wants not her hidden luster, gems and gold; Nor want we skill or art from whence to raise Magnificence; and what can Heaven show more? Our torments also may, in length of time, Become our elements, these piercing fires As soft as now severe, our temper changed Into their temper; which must needs remove The sensible of pain. All things invite To peaceful counsels, and the settled state Of order, how in safety best we may Compose our present evils, with regard Of what we are and where, dismissing quite All thoughts of war. Ye have what I advise.” He scarce had finished, when such murmur filled Th’ assembly as when hollow rocks retain The sound of blustering winds, which all night long Had roused the sea, now with hoarse cadence lull Sea-faring men o’erwatched, whose bark by chance Or pinnace, anchors in a craggy bay After the tempest: such applause was heard As Mammon ended, and his sentence pleased, Advising peace: for such another field They dreaded worse than Hell: so much the fear Of thunder and the sword of Michael25

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singing, and made one sound to be heard in praising and thanking the Lord, and when they lift up their voice with trumpets and with cymbals, and with instruments of music, and when they praised the Lord, singing, For he is good, because his mercy lasteth for ever) then the house, even the house of the Lord was filled with a cloud, so that the Priests could not stand to minister, because of the cloud: for the glory of the Lord had filled the house of God. Then Solomon said, The Lord hath said that he would dwell in the dark cloud” (2 Chr 5:13–6:1); “Then spake Solomon, The Lord said, that he would dwell in the dark cloud” (1 Kgs 8:12). 24 [Lines 269–70] Compare with the attitude of Lucifer: “I will ascend above the height of the clouds, and I will be like the most high. But thou shalt be brought down to the grave, to the sides of the pit” (Isa 14:14, 15). 25 “And there was a battle in heaven, Michael and his Angels fought against the dragon, and the dragon fought and his angels” (Rev 12:7); “But the prince of the kingdom

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Wrought still within them; and no less desire To found this nether empire, which might rise, By policy and long process of time, In emulation opposite to Heaven. Which when Beelzebub26 perceived, than whom, Satan except, none higher sat, with grave Aspect he rose, and in his rising seemed A pillar27 of state. Deep on his front engraven Deliberation sat, and public care; And princely counsel in his face yet shone, Majestic, though in ruin. Sage he stood With Atlantean shoulders, fit to bear The weight of mightiest monarchies; his look Drew audience and attention still as night Or summer’s noontide air, while thus he spake. “Thrones and Imperial Powers, Offspring of Heaven, Ethereal Virtues; or these titles now Must we renounce, and, changing style, be called Princes of Hell? for so the popular vote Inclines, here to continue, and build up here A growing empire; doubtless; while we dream, And know not that the King of Heaven hath doomed This place our dungeon, not our safe retreat Beyond his potent arm, to live exempt From Heaven’s high jurisdiction, in new league Banded against his throne, but to remain In strictest bondage, though thus far removed, Under th’ inevitable curb, reserved His captive multitude. For he, to be sure, In height or depth, still first and last28 will reign

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of Persia withstood me one and twenty days: but lo, Michael one of the chief princes, came to help me, and I remained there by the Kings of Persia” (Dan 10:13). 26 [Lines 299–300] “But when the Pharisees heard it, they said, This man casteth the devils no otherwise out, but through Beelzebub the prince of devils” (Matt 12:24). 27 Compare with the apostles: “And when James, and Cephas, and John, knew of the grace that was given unto me, which are counted to be pillars, they gave to me and to Barnabas the right hands of fellowship, that we should preach unto the Gentiles, and they unto the Circumcision” (Gal 2:9). 28 God is first and last: “And he said unto me, It is done, I am Alpha and Omega, the beginning and the end. I will give to him it is a thirst, of the well of the water of life

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Sole king, and of his kingdom lose no part29 By our revolt, but over Hell extend His empire, and with iron30 scepter rule31 Us here, as with his golden32 those in Heaven. What sit we then projecting peace and war? War hath determined us and foiled with loss Irreparable; terms of peace yet none Vouchsafed or sought; for what peace will be given To us enslaved, but custody severe, And stripes and arbitrary punishment Inflicted? And what peace can we return, But, to our power, hostility and hate, Untamed reluctance, and revenge, though slow, Yet ever plotting how the Conqueror least May reap his conquest, and may least rejoice In doing what we most in suffering feel? Nor will occasion want, nor shall we need With dangerous expedition to invade Heaven, whose high walls fear no assault or siege, Or ambush from the Deep. What if we find Some easier enterprise? There is a place (If ancient and prophetic fame in Heaven Err not) another World, the happy seat Of some new race, called Man, about this time

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freely” (Rev 21:6); “I am Alpha and Omega, the beginning and the end, the first and the last” (Rev 22:13); “I am Alpha and Omega, the beginning and the ending, saith the Lord, Which is, and Which was, and Which is to come, even the Almighty” (Rev 1:8). 29 Kingdom posts vacated by demons will be filled by resurrected humans: “And made us Kings and Priests unto God even his Father, to him I say be glory, and dominion for evermore, Amen” (Rev 1:6). 30 Contrast: “Thy throne, O God, is for ever and ever: the scepter of thy kingdom is a scepter of righteousness” (Ps 45:6). 31 “And out of his mouth went out a sharp sword, that with it he should smite the heathen: for he shall rule them with a rod of iron: for he it is that treadeth the wine press of the fierceness and wrath of almighty God” (Rev 19:15); “Thou shalt rule them with a rod of iron, and shalt break them in pieces like a potter’s vessel” (Ps 2:9, DR). Instead of rule, BB and GT have “bruise them,” and AV has “crush them.” 32 Ahasuerus, King of Persia, extends mercy to Esther with a wave of his golden scepter: “And when the King saw Esther the Queen standing in the court, she found favor in his sight: and the King held out the golden scepter that was in his hand: so Ester drew near, and touched the top of the scepter” (Esth 5:2).

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To be created like to us, though less33 In power and excellence, but favored more Of him who rules above; so was his will Pronounced among the gods, and by an oath34 That shook Heaven’s35 whole circumference confirmed.36 Thither let us bend all our thoughts, to learn What creatures there inhabit, of what mold Or substance, how endued, and what their power And where their weakness: how attempted best, By force of subtlety. Though Heaven be shut, And Heaven’s high Arbitrator sit secure In his own strength, this place may lie exposed

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“Thou hast made him a little less than the angels, thou hast crowned him with glory and honor” (Ps 8:5, DR). Compare with GE’s “lower than God.” Other translations have “lower than angels.” “But one in a certain place hath testified, saying: What is man, that thou art mindful of him? Or the son of man, that thou visitest him? Thou hast made him a little lower than the angels: thou hast crowned him with glory and honor and hast set him over the works of thy hands. Thou hast subjected all things under his feet. For in that he hath subjected all things to him he left nothing not subject to him. But now we see not as yet all things subject to him. But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honor: that, through the grace of God he might taste death for all” (Heb 2:6–9, DR). AV and BB have “little lower.” GE have “little inferior to.” 34 [Lines 352–53] Abraham nearly sacrifices his son Isaac in obedience to the command of God: “And said, By my self have I sworn (saith ye Lord) because thou hast done this thing, and hast not spared thine only son” (Gen 22:16); “I have sworn by my self: the word is gone out of my mouth in righteousness, and shall not return, That every knee shall bow unto me, and every tongue shall swear by me” (Isa 45:23). 35 “Whose voice then shook the earth and now hath declared, saying, Yet once more will I shake, not the earth only, but also heaven” (Heb 12:26). 36 [Lines 348–53] “Making man” is linked in the scriptures with shaking the heavens. However, as the Geneva note makes clear, the connotation of “make” is in a different sense. “I will make a man more precious then fine gold, even a man above the wedge of gold of Ophir. Therefore I will shake the heaven, and the earth shall remove out of her place in the wrath of the Lord of hosts, and in the day of his fierce anger” (Isa 13:12, 13, GE). Geneva note: “He noteth the great slaughter that shall be, being the enemy shall neither for gold, or silver spare a man’s life.” Not DR, which has “voice moved the earth.” [Lines 352–53] Confirmed by oath: “For when God made promise to Abraham, because he had no greater to swear by, he swore by him self, saying: Surely, blessing I will bless thee, and multiplying, multiply thee. And so after that he had tarried patiently, he enjoyed the promise. For men verily swear by the greater, and an oath for confirmation, is to them an end of all strife. Wherein God willing very abundantly to show unto the heirs of promise, the stableness of his counsel, confirmed by an oath” (Heb 6:13–17; see also AV).

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The utmost border of his kingdom, left To their defense who hold it: here perhaps Some advantageous act may be achieved By sudden onset, either with Hell fire To waste his whole creation, or possess All as our own, and drive, as we were driven, The puny habitants; or, if not drive, Seduce them to our party, that their God May prove their foe, and with repenting37 hand Abolish his own works. This would surpass Common revenge, and interrupt his joy In our confusion, and our joy upraise In his disturbance; when his darling sons, Hurled headlong to partake with us, shall curse Their frail original, and faded bliss, Faded so soon! Advise if this be worth Attempting, or to sit in darkness38 here Hatching vain empires.” Thus Beelzebub Pleaded his devilish counsel, first devised By Satan, and in part proposed: for whence, But from the author of all ill, could spring So deep a malice, to confound the race Of mankind in one root, and Earth with Hell To mingle and involve, done all to spite The great Creator? But their spite still serves His glory to augment.39 The bold design

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“Therefore ye Lord said, I will destroy from the earth the man, whom I have created, from man to beast, to the creeping thing, and to the fowl of the heaven: for I repent it I have made them” (Gen 6:7). Geneva note: “God doth never repent, but he speaketh after our capacity because he did destroy him and in that, as it were, did disavow him to be his creature.” 38 Rebels “sit in darkness”: “Such as sit in darkness and in the shadow of death: being bound in affliction and iron: Because they rebelled against the words of God: and condemned the counsel of the most high: Therefore he brought down their heart with labor: they fell down, and there was none to help” (Ps 107:10–12, AV; see also BB and GT). 39 [Lines 385–86] “Surely the rage of man shall turn to thy praise: the remnant of the rage shalt thou restrain” (Ps 76:10). Joseph’s slavery in Egypt, despite being an evil to be personally endured, results in a good to God’s glory: “When ye thought evil against me, God disposed it to good, that he might bring to pass, as it is this day, and save much people alive” (Gen 50:20).

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Pleased highly those infernal States, and joy Sparkled in all their eyes: with full assent They vote: whereat his speech he thus renews. “Well have ye judged, well ended long debate, Synod of Gods, and, like to what ye are,40 Great things resolved, which from the lowest deep Will once more lift us up, in spite of fate, Nearer our ancient seat; perhaps in view Of those bright confines, whence, with neighboring arms And opportune excursion, we may chance Re-enter Heaven; or else in some mild zone Dwell not unvisited of Heaven’s fair light, Secure, and at the brightening orient beam Purge off this gloom; the soft delicious air, To heal the scar of these corrosive fires, Shall breathe her balm. But, first, whom shall we send41 In search of this new world, whom shall we find Sufficient?42 Who shall tempt with wand’ring feet

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40 The rebel angels strive to be “like” the most high: “How art thou fallen from heaven, O Lucifer, son of the morning? and cut down to the ground, which didst cast lots upon the nations? Yet thou saidst in thine heart, I will ascend into heaven, and exalt my throne above beside the stars of God: I will sit also upon the mount of the Congregation in the sides of the North. I will ascend above the height of the clouds, and I will be like the most high” (Isa 14:12–14). Compare the rebels’ rejoicing at their plans to create Pandemonium with the angelic response to God’s creative works: “When the stars of the morning praised me together, and all the children of God rejoiced” (Job 38:7, GE). Geneva note on “children of God”: “Meaning, the Angels.” 41 Beelzebub mocks the words of the angel who commissions the prophet Isaiah: “Also I heard the voice of the Lord, saying, Whom shall I send? and who shall go for us? Then I said, Here am I, send me. And he said, Go, and say unto this people, Ye shall hear in deed, but ye shall not understand: ye shall plainly see, and not perceive” (Isa 6:8, 9). 42 [Lines 402–10] Milton’s Beelzebub echoes God when he asks for volunteers among the angelic host to move against wicked King Ahab of Israel: “Again he said, Hear thou therefore the word of the Lord. I saw the Lord sit on his throne, and all the host of heaven stood about him on his right hand and on his left hand. And the Lord said, Who shall entice Ahab that he may go and fall at Ramoth Gilead? And one said on this manner and another said on that manner. Then there came forth a spirit, and stood before the Lord, and said, I will entice him. And the Lord said unto him, Wherewith? And he said, I will go out, and be a false spirit in the mouth of all his prophets. Then he said, Thou shalt entice him, and shalt also prevailed: go forth, and do so” (1 Kgs 22:19–22); “Again he said, Therefore hear ye the word of the Lord: I saw the Lord sit upon his throne, and all the host of heaven standing at his right hand, and at his left. And the Lord said, Who shall

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The dark unbottom’d43 infinite Abyss And through the palpable obscure44 find out His uncouth way, or spread his airy flight, Upborne with indefatigable wings Over the vast abrupt, ere he arrive The happy Isle? What strength, what art can then Suffice, or what evasion bear him safe Through the strict senteries and stations thick Of Angels watching round? Here he had need All circumspection: and we now no less Choice in our suffrage; for on whom we send The weight of all, and our last hope, relies.” This said, he sat; and expectation held His look suspense, awaiting who appeared To second, or oppose, or undertake The perilous attempt. But all sat mute, Pondering the danger with deep thoughts; and each In other’s countenance read his own dismay, Astonished. None among the choice and prime Of those Heaven-warring champions could be found So hardy as to proffer or accept Alone, the dreadful voyage; till, at last, Satan, whom now transcendent glory45 raised Above his fellows,46 with monarchal pride

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persuade Ahab King of Israel, that he may go up, and fall at Ramoth Gilead? And one spake and said thus, and another said that. Then there came forth a spirit and stood before the Lord, and said, I will persuade him. And the Lord said unto him, Wherein? And he said, I will go out, and be a false spirit in the mouth of all his Prophets. And he said, Thou shalt persuade, and shalt also prevail: go forth and do so” (2 Chr 18:18–21). 43 “And cast him into the bottomless pit, and he shut him up, and sealed the door upon him, that he should deceive the people no more, till the thousand years were fulfilled: for after that he must be loosed for a little season” (Rev 20:3). Not DR, which as “into the depth.” 44 Like the “felt” darkness cast by Yahweh in the ninth plague upon Egypt: “Again ye Lord said unto Moses, Stretch out thine hand toward heaven, that there may be upon the land of Egypt darkness, even darkness that may be felt” (Exod 10:21). Geneva note on the “darkness that may be felt”: “Because it was so thick.” 45 “And no marvel: for Satan himself is transformed into an Angel of light” (2 Cor 11:14).

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Conscious of highest worth, unmoved thus spake.47 “O Progeny of Heaven, Empyreal Thrones, With reason hath deep silence and demur Seized us, though undismayed. Long is the way And hard, that out of Hell leads up to light. Our prison strong, this huge convex of fire, Outrageous to devour, immures us round Ninefold; and gates of burning adamant, Barred over us, prohibit all egress. These passed, if any pass, the void profound Of unessential Night receives him next Wide-gaping, and with utter loss of being Threatens him, plunged in that abortive gulf. If thence he scape, into whatever world, Or unknown region, what remains him less Than unknown dangers, and as hard escape. But I should ill become this throne, O Peers, And this imperial sovereignty, adorned With splendor, armed with power, if aught proposed And judged of public moment in the shape Of difficulty or danger, could deter Me from attempting. Wherefore do I assume These royalties, and not refuse to reign, Refusing to accept as great a share Of hazard as of honor, due alike To him who reigns, and so much to him due Of hazard more as he above the rest High honored sits? Go, therefore, mighty Powers, Terror of Heaven, though fallen; intend at home, While here shall be our home, what best may ease The present misery, and render Hell More tolerable; if there be cure or charm

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Compare with the exaltation of the Son: “Thou hast loved righteousness and hated iniquity. Wherefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows” (Heb 1:9). 47 [Lines 427–29] Compare with God’s kingship: “For God is the King of all the earth: sing praises every one that hath understanding” (Ps 47:7). The note indicates God’s willingness to share his glory whereas Satan glorifies himself above his peers. Geneva note: “God hath chosen us above all other nations to enjoy a most glorious inheritance.”

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To respite, or deceive, or slack the pain Of this ill mansion:48 intermit no watch Against a wakeful foe, while I abroad Through all the coasts of dark destruction seek Deliverance for us all. This enterprise None shall partake with me.” Thus saying, rose The Monarch, and prevented all reply; Prudent lest, from his resolution raised, Others among the chief might offer now, Certain to be refused, what erst they feared; And so refused might in opinion stand His rivals, winning cheap the high repute Which he through hazard huge must earn. But they Dreaded not more th’ adventure than his voice Forbidding; and at once with him they rose. Their rising all at once was as the sound Of thunder heard remote. Towards him they bend With awful reverence prone, and as a God Extol him equal to the Highest in Heaven. Nor failed they to express how much they praised, That for the general safety he despised His own: for neither do the Spirits damned Lose all their virtue; lest bad men should boast Their specious deeds on earth, which glory excites, Or close ambition varnished o’er with zeal. Thus they their doubtful consultations dark Ended, rejoicing in their matchless Chief: As, when from mountain-tops the dusky clouds Ascending, while the north wind sleeps, o’erspread Heaven’s cheerful face, the louring element Scowls o’er the darkened landscape snow or shower, If chance the radiant sun, with farewell sweet, Extend his evening beam, the fields revive, The birds their notes renew, and bleating herds Attest their joy, that hill and valley rings. O shame to men! Devil with devil damned Firm concord holds, men only disagree 48

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“In my father’s house are many mansions: If it were not so, I would have told you. I go to prepare a place for you” (John 14:2, GT; see also DR and AV).

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Of creatures rational,49 though under hope Of heavenly grace, and, God proclaiming peace, Yet live in hatred, enmity, and strife Among themselves, and levy cruel wars Wasting the earth, each other to destroy: As if (which might induce us to accord) Man had not hellish foes enow besides, That day and night for his destruction wait. The Stygian council thus dissolved; and forth In order came the grand infernal Peers: Midst came their mighty Paramount, and seemed Alone th’ antagonist of Heaven, nor less Than Hell’s dread Emperor, with pomp supreme, And god-like imitated state: him round A globe of fiery Seraphim enclosed With bright emblazonry, and horrent arms. Then of their session ended they bid cry With trumpet’s regal sound the great result: Toward the four winds four speedy Cherubim50 Put to their mouths the sounding alchemy, By herald’s voice explained; the hollow Abyss Heard far and wide, and all the host of Hell With deafening shout returned them loud acclaim.51

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[Lines 496–98] “But Jesus knew their thoughts, and said to them, Every kingdom divided against it self, is brought to naught: and every city or house, divided against it self, shall not stand. So if Satan cast out Satan, he is divided against himself: how shall then his kingdom endure?” (Matt 12:25, 26). 50 “And then shall appear the sign of the Son of man in heaven: and then shall all the kindred of the earth mourn, and they shall see the Son of man come in the clouds of heaven with power and great glory. And he shall send his Angels with a great sound of a trumpet, and they shall gather together his elect, from the four winds, and from the one end of the heavens unto the other” (Matt 24:30, 31); “And after that, I saw four Angels stand on the four corners of the earth, holding the four winds of the earth, that the winds should not blow on the earth, neither on the sea, neither on any tree” (Rev 7:1). 51 [Lines 515–20] The four winds are regenerative. The call to unite all rebels goes forth like the clarion call to collect the scattered Israelites after the foretold Diaspora foretold by Ezek: “Then said he unto me, Prophesy unto the wind: prophesy, son of man, and say to the wind, Thus saith the Lord God, Come from the four winds, O breath, and breathe upon these slain, that they may lieu” (Ezek 37:9, GE). Geneva note: “Signifying, all parts where as the Israelites were scattered that is, the faithful shall be brought to the same unity of spirit, and doctrine, wherever they are scattered through the world.”

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Thence more at ease their minds, and somewhat raised By false presumptuous hope, the ranged Powers Disband; and, wandering, each his several way Pursues, as inclination or sad choice Leads him perplexed, where he may likeliest find Truce to his restless thoughts, and entertain The irksome hours, till his great Chief return. Part on the plain, or in the air sublime, Upon the wing or in swift race contend, As at th’ Olympian games or Pythian fields; Part curb their fiery steeds, or shun the goal With rapid wheels, or fronted brigades form: As when, to warn proud cities, war appears Waged in the troubled sky, and armies rush To battle in the clouds; before each van Prick forth the airy knights, and couch their spears, Till thickest legions close; with feats of arms From either end of heaven the welkin burns. Others, with vast Typhoean rage more fell Rend up both rocks and hills, and ride the air In whirlwind; Hell scarce holds the wild uproar. As when Alcides, from Oechalia crowned With conquest, felt th’ envenomed robe, and tore Through pain up by the roots Thessalian pines, And Lichas from the top of Oeta threw Into th’ Euboic sea. Others, more mild, Retreated in a silent valley, sing With notes angelical to many a harp Their own heroic deeds, and hapless fall By doom of battle and complain that fate Free virtue should enthrall to force or chance. Their song was partial; but the harmony (What could it less when Spirits immortal sing?) Suspended Hell, and took with ravishment The thronging audience. In discourse more sweet (For eloquence the soul, song charms the sense) Others apart sat on a hill retired, In thoughts more elevate, and reasoned high Of providence, foreknowledge, will, and fate,

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Fixed fate, free will, foreknowledge absolute, And found no end, in wandering mazes lost. Of good and evil much they argued then, Of happiness and final misery, Passion and apathy, and glory and shame: Vain wisdom all, and false philosophy:52 Yet, with a pleasing sorcery, could charm Pain for a while or anguish, and excite Fallacious hope, or arm th’ obdured breast With stubborn patience as with triple steel. Another part, in squadrons and gross bands, On bold adventure to discover wide That dismal world, if any clime perhaps Might yield them easier habitation, bend Four ways their flying march, along the banks Of four infernal rivers, that disgorge Into the burning lake53 their baleful streams; Abhorred Styx the flood of deadly hate, Sad Acheron of sorrow, black and deep; Cocytus, named of lamentation loud Heard on the rueful stream; fierce Phlegethon, Whose waves of torrent fire inflame with rage. Far off from these, a slow and silent stream, Lethe, the river of oblivion, rolls Her watery labyrinth, whereof who drinks Forthwith his former state and being forgets, Forgets both joy and grief, pleasure and pain.54

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“Beware lest there be any man that spoil you through philosophy, and vain deceit, through the traditions of men, according to the rudiments of the world, and not after Christ. For in him dwelleth all the fullness of the Godhead bodily” (Col 2:8). 53 “But the beast was taken, and with him that false prophet that wrought miracles before him, whereby he deceived them that received the beast’s mark, and them that worshipped his image. These both were alive cast into a lake of fire, burning with brimstone” (Rev 19:20, GE; see also AV; compare DR’s “pool of fire” and BB and GT’s “pond of fire”); “And the devil that deceived them, was cast into a lake of fire and brimstone, where that beast and that false prophet are, and shall be tormented even day and night for evermore” (Rev 20:10). 54 [Lines 575–86] A parody of the four Edenic rivers while simultaneously a nod to the literary convention of the four classical rivers: “And out of Eden went a river to water the garden, and from thence it was divided, and became into four heads. The name of one is

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Beyond this flood a frozen continent Lies dark and wild, beat with perpetual storms Of whirlwind and dire hail, which on firm land Thaws not, but gathers heap, and ruin seems Of ancient pile; all else deep snow and ice, A gulf profound as that Serbonian bog Betwixt Damiata and Mount Casius old, Where armies whole have sunk: the parching air Burns frore, and cold performs th’ effect of fire.55 Thither, by harpy-footed Furies hail’d, At certain revolutions all the damned Are brought; and feel by turns the bitter change Of fierce extremes, extremes by change more fierce, From beds of raging fire to starve in ice Their soft ethereal warmth, and there to pine Immovable, infixed, and frozen round Periods of time, thence hurried back to fire.56 They ferry over this Lethean sound Both to and fro, their sorrow to augment, And wish and struggle, as they pass, to reach The tempting stream, with one small drop to lose In sweet forgetfulness all pain and woe, All in one moment, and so near the brink;57 But Fate withstands, and, to oppose th’ attempt, Medusa with Gorgonian terror guards

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Pishon: the same compasseth the whole land of Havilah, where is gold. And the gold of that land is good: there is Bdellium, and the Onyx stone. And the name of the second river is Gihon: the same compasseth the whole land of Cush. The name also of the third river is Hiddekel: this goeth toward the Eastside of Asshur: and the fourth river is Perath” (Gen 2:10–14). 55 [Lines 588–95] “When the cold North wind bloweth, an ye is frozen of the water, it abideth upon all the gathering together of water, and clotheth the waters as with a breastplate. It devoureth the mountains, and burneth the wilderness, and destroyeth that that is green, like fire” (Eccl 43:20–21). 56 [Lines 600–603] Compare: “As the dry ground and heat consume the snow waters, so shall the grave the sinners” (Job 24:19). Geneva note: “As the dry ground is never full with waters, so will they never cease sinning, till they come to the grave.” 57 [Lines 594–609] Compare with the hot and cold persecution heaped upon the godly: “The sun shall not smite thee by day, nor the moon by night” (Ps 121:6, GE). Geneva note: “Neither heat nor cold, nor any incommodity shall be able to destroy God’s Church: albeit for a time they may molest it.”

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The ford, and of itself the water flies All taste of living wight, as once it fled The lip of Tantalus. Thus roving on In confused march forlorn, th’ adventurous bands, With shuddering horror pale, and eyes aghast, Viewed first their lamentable lot, and found No rest. Through many a dark and dreary vale They passed, and many a region dolorous,58 O’er many a frozen, many a fiery alp, Rocks, caves, lakes, fens, bogs, dens, and shades of death, A universe of death, which God by curse Created evil,59 for evil only good;60 Where all life dies, death lives,61 and Nature breeds, Perverse, all monstrous, all prodigious things, Abominable, inutterable, and worse Than fables yet have feigned or fear conceived, Gorgons, and Hydras, and Chimeras dire. Meanwhile the Adversary62 of God and Man,

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[Lines 618–19] Compare with Jesus’ description of demons expelled from humans: “Now when the unclean spirit is gone out of a man, he walketh throughout dry places, seeking rest, and findeth none” (Matt 12:43); “When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest: and when he findeth none he saith, I will return unto mine house whence I came out” (Luke 11:24). 59 God creates evil: “I form the light and create darkness: I make peace and create evil: I the Lord do all these things” (Isa 45:7). Geneva note: “I send peace and war, prosperity and adversity, as Amos 3.6.” 60 God’s creation of evil is in the best interest of some: “Moreover, death and blood, and strife, and sword, oppression, famine, destruction, and punishment. These things are all created for the wicked, and for their sakes came the flood also” (Eccl 40:9, 10); “Every good giving, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning” (Jas 1:7). Geneva note: “Seeing all good things come of God, we ought not to make him the maker of evil.” 61 “And death and hell were cast into the lake of fire: this is the second death” (Rev 20:14). 62 Satan as adversary of God: “Now on a day when the children of God came and stood before the Lord, Satan came also among them” (Job 1:6, GE). Geneva note: “This declareth that although Satan be adversary to God, yet he is compelled to obey him, and do him all homage, without whose permission, and appointment he can do nothing.” Satan’s torment of Job demonstrates his role as adversary to man: “Then the Lord said unto Satan, Lo, he is in thine hand, but save his life. So Satan departed from the presence of the Lord, and smote Job with sore boils, from the sole of his foot unto his crown” (Job 2:6, 7);

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Satan, with thoughts inflamed of highest design, Puts on swift wings, and toward the gates of Hell Explores his solitary flight: sometimes He scours the right hand coast, sometimes the left; Now shaves with level wing the deep, then soars Up to the fiery concave towering high. As when far off at sea a fleet descried Hangs in the clouds, by equinoctial winds Close sailing from Bengala, or the isles Of Ternate and Tidore, whence merchants bring Their spicy drugs; they on the trading flood, Through the wide Ethiopian to the Cape, Ply stemming nightly toward the pole: so seemed Far off the flying Fiend. At last appear Hell-bounds, high reaching to the horrid roof, And thrice threefold the gates; three folds were brass, Three iron, three of adamantine rock, Impenetrable, impaled with circling fire, Yet unconsumed. Before the gates there sat On either side a formidable Shape. The one seemed woman to the waist, and fair, But ended foul in many a scaly fold, Voluminous and vast, a serpent armed With mortal sting.63 About her middle round A cry of hell-hounds never-ceasing barked With wide Cerberean mouths full loud, and rung A hideous peal; yet, when they list, would creep, If aught disturbed their noise, into her womb, And kennel there; yet there still barked and howled Within unseen. Far less abhorred than these Vexed Scylla, bathing in the sea that parts Calabria from the hoarse Trinacrian shore; Nor uglier follow the night-hag, when call’d In secret, riding through the air she comes, Lured with the smell of infant blood, to dance With Lapland witches, while the laboring moon

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“Be sober, and watch: for your adversary the devil as a roaring lion walketh about, seeking whom he may devour” (1 Pet 5:8). 63 “The sting of death is sin: and ye strength of sin is the Law” (1 Cor 15:56).

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Eclipses at their charms. The other shape,64 If shape it might be called that shape had none Distinguishable in member, joint, or limb; Or substance might be called that shadow seemed, For each seemed either; black it stood as Night, Fierce as ten Furies terrible as hell, And shook a dreadful dart: what seemed his head The likeness of a kingly crown65 had on. Satan was now at hand, and from his seat The monster moving onward came as fast With horrid strides; Hell trembled as he strode. Th’ undaunted Fiend what this might be admir’d, Admired, not feared (God and his Son except, Created thing naught valued he nor shunned), And with disdainful look thus first began. “Whence and what art thou, execrable Shape, That dar’st, though grim and terrible, advance Thy miscreated front athwart my way

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64 Death appears at Line 666: “Here is wisdom. Let him that hath wit, count the number of the beast: for it is the number of a man, and his number is six hundredth threescore and six” (Rev 13:18). Death personified as enemy: “For he must reign till he hath put all his enemies under his feet. The last enemy that shall be destroyed, is death” (1 Cor 15:25, 26). Sin precedes death: “For when ye were the servants of sin, ye were freed from righteousness. What fruit had ye then in those things, whereof ye are now ashamed? For the end of those things is death. But now being freed from sin, and made servants unto God, ye have your fruit in holiness, and the end, everlasting life. For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord” (Rom 6:20–23). 65 Bildad the Shuhite, one of Job’s false comforters, describes death as the king of fear: “His hope shall be rooted out of his dwelling, and shall cause him to go to the King of fear” (Job 18:14). Not AV’s “king of terror.” Personified death “reigns” over all humans as king: “Wherefore, as by one man sin entered into ye world, and death by sin, and so death went over all men: in who all men have sinned. For unto the time of the Law was sin in the world, but sin is not imputed, while there is no law. But death reigned from Adam to Moses, even over them also that sinned not after the like manner of the transgression of Adam, which was the figure of him that was to come. But yet the gift is not so, as is the offence: for if through the offence of that one, many be dead, much more the grace of God, and the gift by grace, which is by one man Jesus Christ, hath abounded unto many. Neither is the gift so, as that which entered in by one that sinned: for the fault came of one offence unto condemnation: but the gift is of many offences to justification. For if by the offence of one, death reigned through one, much more shall they which receive that abundance of grace, and of that gift of that righteousness, reign in life through one, that is, Jesus Christ” (Rom 5:12–17).

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To yonder gates? Through them I mean to pass, That be assured, without leave asked of thee: Retire; or taste thy folly, and learn by proof, Hell-born, not to contend with Spirits of Heaven.” To whom the Goblin full of wrath replied, “Art thou that traitor Angel? art thou he, Who first broke peace in Heaven and faith, till then Unbroken, and in proud rebellious arms Drew after him the third part66 of Heaven’s sons, Conjured against the highest, for which both thou And they, outcast from God, are here condemned To waste eternal days in woe and pain? And reckon’st thou thyself with Spirits of Heaven Hell-doomed, and breath’st defiance here and scorn, Where I reign king, and, to enrage thee more, Thy king and lord? Back to thy punishment, False fugitive, and to thy speed add wings, Lest with a whip of scorpions67 I pursue Thy lingering, or with one stroke of this dart Strange horror seize thee, and pangs unfelt before.” So spake the grisly terror, and in shape, So speaking and so threatening, grew tenfold More dreadful and deform. On th’ other side, Incensed with indignation, Satan stood Unterrified, and like a comet burned, That fires the length of Ophiuchus huge In th’ arctic sky, and from his horrid hair Shakes pestilence and war.68 Each at the head Leveled his deadly aim; their fatal hands No second stroke intend; and such a frown 66

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“And there appeared another wonder in heaven: for behold, a great red dragon having seven heads, and ten horns, and seven crowns upon his heads: And his tail drew the third part of the stars of heaven, and cast them to the earth. And the dragon stood before the woman, which was ready to be delivered, to devour her child, when she had brought it forth” (Rev 12:3, 4). 67 “Now, my father laid a sore yoke upon you, but I will yet lay more thereon: My father correct you with scourges, but I will nurture you with scorpions” (1 Kgs 12:11, GE; see also AV and DR “rods” and “scourges”). Geneva note: “or, Scorpions.” 68 [Lines 707–11] Compare: “And he said unto them, I saw Satan, like lightning, fall down from heaven” (Luke 10:18).

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Each cast at th’ other as when two black clouds, With heaven’s artillery fraught, came rattling on Over the Caspian, then stand front to front Hovering a space, till winds the signal blow To join their dark encounter in mid-air. So frowned the mighty combatants that Hell Grew darker at their frown; so matched they stood; For never but once more was wither like To meet so great a foe.69 And now great deeds Had been achieved, whereof all Hell had rung, Had not the snaky Sorceress, that sat Fast by Hell-gate and kept the fatal key, Risen, and with hideous outcry rushed between. “O father, what intends thy hand,” she cried, “Against thy only son?70 What fury, O son,71 Possesses thee to bend that mortal dart Against thy father’s head? And know’st for whom? For him who sits above, and laughs72 the while At thee, ordained his drudge to execute Whate’er his wrath, which he calls justice, bids, His wrath, which one day will destroy ye both.”73 She spake, and at her words the hellish Pest Forbore, then these to her Satan returned: “So strange thy outcry, and thy words so strange Thou interposest, that my sudden hand Prevented, spares to tell thee yet by deeds

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[Lines 719–22] Satan has lordship over death: “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part with thee, that through death he might expel him that had lordship over death, that is the devil” (Heb 2:14; see also GT; DR, “empire of death”; AV, “power of death”). 70 Parody of John’s epithet for Jesus: “No man hath seen God at any time: that only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18); “For God so loved the world, that he hath given his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life” (John 3:16). 71 Death’s parentage: “Then when lust hath conceived, it bringeth forth sin, and sin when it is finished, bringeth forth death” (Jas 1:15). 72 God sits and laughs: “He that sitteth in the heavens shall laugh: the Lord shall have them in derision” (Ps 2:4, AV). Other translations render “sitteth” as “dwelleth.” 73 [Lines 733–34] “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part with them, that he might destroy through death, him that had the power of death, that is the devil” (Heb 2:14).

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What it intends; till first I know of thee, What thing thou art, thus double-form’d, and why In this infernal vale first met thou call’st Me father, and that phantasm call’st my son? I know thee not, nor ever saw till now Sight more detestable than him and thee.” T’ whom thus the Portress of Hell-gate replied; “Hast thou forgot me, then; and do I seem Now in thine eye so foul, once deemed so fair In Heav’n, when at th’ assembly, and in sight Of all the Seraphim with thee combin’d In bold conspiracy against Heaven’s King,74 All on a sudden miserable pain Surprised thee, dim thine eyes and dizzy swum In darkness, while thy head flames thick and fast Threw forth, till on the left side opening wide, Likest to thee in shape and countenance bright, Then shining heavenly fair, a goddess armed, Out of thy head I sprung. Amazement seized All th’ host of Heaven; back they recoiled afraid At first, and called me Sin,75 and for a sign76 Portentous held me; but, familiar grown, I pleased, and with attractive graces won The most averse, thee chiefly, who, full oft Thyself in me thy perfect image viewing, Becam’st enamor’d; and such joy thou took’st With me in secret that my womb conceived

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Like Milton’s Satan, the biblical Lucifer aspires to supplant the Most High: “Yet thou saidst in thine heart, I will ascend into heaven, and exalt my throne above beside the stars of God: I will sit also upon the mount of the Congregation in the sides of the North. I will ascend above the height of the clouds, and I will be like the most high” (Isa 14:13, 14). 75 The origin of sin: “He that comitteth sin, is of the devil: for the devil sinneth from the beginning: for this purpose was made manifest that Son of God, that he might loose the works of the devil” (1 John 3:8). 76 At the moment of sin’s birth, Satan becomes flawed. That anointed cherub is “perfect […] till iniquity is found” in him. Satan compared with the King of Tyre: “Thou art the anointed Cherub, that covereth, and I have set thee in honor: thou was upon the holy mountain of God: thou hast walked in the midst of the stones of fire. Thou was perfect in thy ways from the day that thou was created, till iniquity was found in thee” (Ezek 28:14, 15).

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A growing burden. Meanwhile war arose, And fields were fought in Heaven: wherein remained (For what could else?) to our Almighty Foe Clear victory, to our part loss and rout Through all the Empyrean. Down they fell, Driven headlong from the pitch of Heaven, down Into this Deep; and in the general fall I also; at which time this powerful key Into my hands was given, with charge to keep These gates for ever shut, which none can pass Without my opening. Pensive here I sat Alone; but long I sat not, till my womb, Pregnant by thee, and now excessive grown, Prodigious motion felt and rueful throes. At last this odious offspring whom thou seest, Thine own begotten, breaking violent way, Tore through my entrails, that, with fear and pain Distorted, all my nether shape thus grew Transformed: but he my inbred enemy Forth issued, brandishing his fatal dart, Made to destroy. I fled, and cried out Death; Hell trembled at the hideous name, and sighed From all her caves, and back resounded Death. I fled, but he pursued (though more, it seems, Inflamed with lust than rage), and, swifter far, Me overtook his mother, all dismayed, And in embraces forcible and foul Engendering with me, of that rape begot These yelling monsters that with ceaseless cry Surround me, as thou saw’st, hourly conceived And hourly born, with sorrow infinite To me, for when they list, into the womb That bred them they return, and howl and gnaw My bowels, their repast; then, bursting forth Afresh, with conscious terrors vex me round, That rest or intermission none I find. Before mine eyes in opposition sits Grim Death, my son and foe, who set them on, And me his parent would full soon devour

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For want of other prey, but that he knows His end with mine involved, and knows that I Should prove a bitter morsel, and his bane, Whenever that shall be: so Fate pronounced. But thou, O father, I forewarn thee, shun His deadly arrow; neither vainly hope To be invulnerable in those bright arms, Through tempered heavenly; for that mortal dint, Save he who reigns above, none can resist.” She finished; and the subtle Fiend his lore Soon learned, now milder, and thus answered smooth. “Dear daughter, since thou claim’st me for thy sire, And my fair son here show’st me, the dear pledge Of dalliance had with thee in Heaven, and joys Then sweet, now sad to mention, through dire change Befallen us unforeseen, unthought of, know I come no enemy, but to set free From out this dark and dismal house of pain Both him and thee, and all the heavenly host Of Spirits that in our just pretenses armed, Fell with us from on high. From them I go This uncouth errand sole, and one for all Myself expose, with lonely steps to tread Th’ unfounded Deep, and through the void immense To search, with wandering quest, a place foretold Should be, and, by concurring signs, ere now Created vast and round, a place of bliss In the purlieus of Heav’n; and therein placed A race of upstart creatures, to supply Perhaps our vacant room, though more removed, Lest Heaven, surcharged with potent multitude, Might hap to move new broils. Be this, or aught Than this more secret, now designed, I haste To know; and, this once known, shall soon return, And bring ye to the place where thou and Death Shall dwell at ease, and up and down unseen Wing silently the buxom air, embalmed With odors. There ye shall be fed and filled

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Immeasurably; all things shall be your prey.”77 He ceased, for both seemed highly pleased, and Death Grinned horrible a ghastly smile, to hear His famine should be filled, and blessed his maw Destined to that good hour. No less rejoiced His mother bad, and thus bespake her sire. “The key of this infernal Pit by due, And by command of Heaven’s all-powerful King, I keep, by him forbidden to unlock These adamantine gates; against all force Death ready stands to interpose his dart, Fearless to be o’ermatched by living might. But what owe I to his commands above, Who hates me, and hath hither thrust me down Into this gloom of Tartarus78 profound, To sit in hateful office here confined, Inhabitant of Heaven and heavenly born, Here in perpetual agony and pain, With terrors and with clamors compassed round Of mine own brood, that on my bowels feed: Thou art my father, thou my author, thou My being gav’st me;79 whom should I obey But thee? whom follow? Thou wilt bring me soon To that new world of light and bliss, among The gods who live at ease, where I shall reign80 At thy right hand voluptuous, as beseems

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[Lines 840–44] “Like sheep they lie in grave: death devoureth them, and the righteous shall have domination over them in the morning: for their beauty shall consume, when they shall go from their house to grave” (Ps 49:14). AV, “death shall feed.” BB and GT, “death gnaweth.” BB and GT both use “hell” instead of grave (Hebrew she’ol). 78 Sinful angels cast into “hell.” The Greek word found in the biblical text is not hades in this instance but tartarus, the only such occurrence: “For if God spared not the Angels that had sinned, but cast them down into hell, and delivered them into chains of darkness, to be kept unto damnation” (2 Pet 2:4). 79 “Thou wast perfect in thy ways from the day that thou was created, till iniquity was found in thee” (Ezek 28:15). 80 The reign of sin: “That as sin had reigned unto death, so might grace also reign by righteousness unto eternal life, through Jesus Christ our Lord” (Rom 5:21); “Let not sin reign therefore in your mortal body, it ye should obey it in the lusts thereof” (Rom 6:12).

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BOOK II

Thy daughter and thy darling, without end.” Thus saying, from her side the fatal key, Sad instrument of all our woe, she took; And, towards the gate rolling her bestial train, Forthwith the huge portcullis high up-drew, Which, but herself, not all the Stygian Powers Could once have moved; then in the key-hole turns Th’ intricate wards, and every bolt and bar Of massy iron or solid rock with ease Unfastens. On a sudden open fly, With impetuous recoil and jarring sound Th’ infernal doors, and on their hinges grate Harsh thunder, that the lowest bottom shook Of Erebus. She opened; but to shut Excelled her power: the gates wide open stood,81 That with extended wings a bannered host Under spread ensigns marching, might pass through With horse and chariots ranked in loose array; So wide they stood, and like a furnace-mouth Cast forth redounding smoke and ruddy flame. Before their eyes in sudden view appear The secrets of the hoary Deep,82 a dark Illimitable ocean, without bound, Without dimension; where length, breadth, and height, And time and place are lost; where eldest Night And Chaos,83 ancestors of Nature, hold 81

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[Lines 883–84] Compare with the power granted to the “two witnesses” in John’s vision: “These have power to shut heaven, that it rain not in the days of their prophesying, and have power over waters to turn them into blood, and to smite the earth with all manner plagues, as often as they will” (Rev 11:6). [Lines 883–95] The gates of the heavenly temple are never shut because there is no night. By contrast, Milton’s hellish gates stay open despite “eldest night.” “And the gates of it shall not be shut by day: for there shall be no night there” (Rev 21:25). [Lines 883–89] Compare with the gate and way leading to destruction described by Jesus: “Enter in at the straight gate: for it is the wide gate, and broad way that leadeth to destruction: and many there be which go in thereat” (Matt 7:13). 82 Leviathan in the hoary deep: “He maketh a path to shine after him: one would think the depth as an hoar head” (Job 41:32, GE; see also BB and AV). Not DR’s “the deep as growing old.” Not GT’s “path to be seen after him.” 83 Chaos precedes creative works: “And the earth was without form and void, and darkness was upon the deep, and the Spirit of God moved upon the waters” (Gen 1:2).

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Eternal anarchy, amidst the noise Of endless wars, and by confusion stand. For Hot, Cold, Moist, and Dry, four champions fierce, Strive here for mastery, and to battle bring Their embryon atoms; they around the flag Of each his faction, in their several clans, Light-armed or heavy, sharp, smooth, swift, or slow, Swarm populous, unnumbered as the sands Of Barca or Cyrene’s torrid soil, Levied to side with warring winds, and poise Their lighter wings. To whom these most adhere He rules a moment: Chaos umpire sits, And by decision more embroils the fray By which he reigns: next him, high arbiter, Chance governs all. Into this wild Abyss,84 The womb of Nature, and perhaps her grave,85 Of neither sea, nor shore, nor air, nor fire, But all these in their pregnant causes mixed Confusedly, and which thus must ever fight, Unless th’ Almighty Maker them ordain His dark materials to create more worlds, Into this wild Abyss the wary Fiend Stood on the brink of Hell and looked a while, Pondering his voyage; for no narrow frith He had to cross. Nor was his ear less pealed With noises loud and ruinous (to compare Great things with small) than when Bellona storms With all her battering engines, bent to raze Some capital city; or less than if this frame Of Heaven were falling, and these elements

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The abyss: “And the fifth Angel blew the trumpet, and I saw a star fall from heaven unto the earth, and to him was given the key of the bottomless pit. And he opened the bottomless pit, and there arose the smoke of the pit, as the smoke of a great furnace, and the sun, and the air were darkened by the smoke of the pit” (Rev 9:1, 2). “Bottomless pit,” Greek . 85 Juxtaposition of grave and womb: “The horse leach hath two daughters which cry, Give, give. There be three things that will not be satisfied: yea, four that say not, It is enough. The grave, and the barren womb, the earth that cannot be satisfied with water, and the fire that saith not, It is enough” (Prov 30:15, 16). Not DR, which renders she’ol as “hell.”

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In mutiny had from her axle torn The steadfast Earth. At last his sail-broad vans He spread for flight, and, in the surging smoke Uplifted, spurns the ground; thence many a league, As in a cloudy chair ascending rides Audacious; but, that seat soon failing, meets A vast vacuity. All unawares, Fluttering his pennons vain, plumb-down he drops Ten thousand fathom deep, and to this hour Down had been falling, had not by ill chance, The strong rebuff of some tumultuous cloud, Instinct with fire and nitre, hurried him As many miles aloft. That fury stayed, Quenched in a boggy Syrtis,86 neither sea, Nor good dry land: nigh foundered, on he fares, Treading the crude consistence, half on foot, Half flying; behooves him now both oar and sail. As when a gryphon through the wilderness With winged course, o’er hill or moory dale, Pursues the Arimaspian, who by stealth Had from his wakeful custody purloined The guarded gold; so eagerly the Fiend O’er bog or steep, through strait, rough, dense, or rare, With head, hands, wings, or feet, pursues his way, And swims, or sinks, or wades, or creeps, or flies. At length a universal hubbub wild Of stunning sounds, and voices all confused, Borne through the hollow dark, assaults his ear With loudest vehemence. Thither he plies Undaunted, to meet there whatever Power Or Spirit of the nethermost Abyss Might in that noise reside, of whom to ask Which way the nearest coast of darkness lies Bordering on light; when straight behold the throne Of Chaos, and his dark pavilion87 spread

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86 Paul encountered these treacherous sandbanks off of the coast of North Africa: “Which they took up and used all help, undergirding the ship, fearing least they should have fallen into Syrtes, and they strake sail, and so were carried” (Acts 27:17). All translations except AV, which renders Syrtis as “the quicksands.”

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Wide on the wasteful deep;88 with him enthroned Sat sable-vested Night, eldest of things, The consort of his reign; and by them stood Orcus and Ades, and the dreaded name Of Demogorgon; Rumour next, and Chance, And Tumult, and Confusion, all embroiled, And Discord with a thousand various mouths. T’ whom Satan, turning boldly, thus. “Ye Powers And Spirits of this nethermost abyss, Chaos and ancient Night, I come no spy With purpose to explore or to disturb The secrets of your realm; but, by constraint Wandering this darksome desert, as my way Lies through your spacious empire up to light, Alone and without guide, half lost, I seek, What readiest path leads where your gloomy bounds Confine with Heaven; or, if some other place, From your dominion won, th’ Ethereal King Possesses lately, thither to arrive I travel this profound. Direct my course: Directed, no mean recompense it brings To your behoof, if I that region lost, All usurpation thence expelled, reduce To her original darkness and your sway (Which is my present journey), and once more Erect the standard there of ancient Night. Yours be th’ advantage all, mine the revenge!” Thus Satan; and him thus the Anarch old, With faltering speech and visage incomposed, Answered: “I know thee, stranger, who thou art,89

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87 “He made darkness his secret place, and his pavilion round about him, even darkness of waters, and clouds of the air” (Ps 18:11). Not DR’s “covert.” Nebuchadnezzar to dominate Israel: “And say unto them, Thus saith the Lord of hosts the God of Israel, Behold, I will send and bring Nebuchadnezzar the King of Babel my servant, and will set his throne upon these stones that I have hid, and he shall spread his pavilion over them” (Jer 43:10, GE; see also AV). Not DR’s “throne,” and not BB or GT’s “tent.” 88 [Lines 960–63] “And the earth was without form and void, and darkness was upon the deep, and the Spirit of God moved upon ye waters” (Gen 1:2).

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That mighty leading Angel, who of late Made head against Heaven’s King, though overthrown. I saw and heard, for such a numerous host Fled not in silence 90 through the frighted deep With ruin upon ruin, rout on rout, Confusion worse confounded; and Heaven-gates Poured out by millions her victorious bands, Pursuing. I upon my frontiers here Keep residence; if all I can will serve That little which is left so to defend, Encroached on still through our intestine broils Weakening the scepter of old Night: first, Hell, Your dungeon, stretching far and wide beneath; Now lately Heaven and Earth, another world Hung o’er my realm, linked in a golden chain To that side Heaven from whence your legions fell: If that way be your walk,91 you have not far; So much the nearer danger. Go, and speed; Havoc, and spoil, and ruin, are my gain.” He ceased; and Satan stayed not to reply, But, glad that now his sea 92 should find a shore, With fresh alacrity and force renewed Springs upward, like a pyramid of fire, Into the wild expanse, and through the shock Of fighting elements, on all sides round Environed, wins his way; harder beset

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Recognition of Satan is similar to how the expelled demons respond to Jesus: “Saying, Let us alone, what have we to do with thee, thou Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the holy One of God” (Mark 1:24, AV). 90 Compare the noise made by Satan’s fall with Ezekiel’s description of the destruction of Assyria: “I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit, and all the excellent trees of Eden, and the best of Lebanon: even all that are nourished with waters, shall be comforted in the nether parts of the earth” (Ezek 31:16). 91 Contrast with the “way” and “walk” proposed in David’s psalm of petition: “Teach me thy way, O Lord, and I will walk in thy truth: knit mine heart unto thee, that I may fear thy Name” (Ps 86:11). 92 Perhaps Satan’s crew is likened to a “sea” that might follow him after he corrupts humankind. The wicked are as the sea: “But the wicked are like the raging sea, that can not rest, whose waters cast up mire and dirt” (Isa 57:20).

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And more endangered than when Argo passed Through Bosporus betwixt the justling rocks, Or when Ulysses on the larboard shunned Charybdis, and by th’ other whirlpool steered. So he with difficulty and labor hard Moved on, with difficulty and labor he; But, he once passed, soon after, when Man fell, Strange alteration! Sin and Death amain, Following his track such was the will of Heaven, Paved after him a broad and beaten way93 Over the dark Abyss, whose boiling gulf94 Tamely endured a bridge of wondrous length, From Hell continued, reaching th’ utmost orb Of this frail World; by which the Spirits perverse With easy intercourse pass to and fro To tempt or punish mortals, except whom God and good Angels guard95 by special grace. But now at last the sacred influence Of light appears, and from the walls of Heaven Shoots far into the bosom of dim Night A glimmering dawn. Here Nature first begins Her farthest verge, and Chaos to retire, As from her outmost works, a broken foe, With tumult less and with less hostile din; That Satan with less toil, and now with ease, Wafts on the calmer wave by dubious light, And, like a weather-beaten vessel, holds Gladly the port, though shrouds and tackle torn; Or in the emptier waste, resembling air Weighs his spread wings, at leisure to behold Far off th’ empyreal Heaven, extended wide In circuit, undetermined square96 or round,97

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93 “Enter in at the straight gate: for it is the wide gate, and broad way that leadeth to destruction: and many there be which go in there at” (Matt 7:13). 94 Jesus’ parable of the Rich Man and Lazarus describes the great gulf separating heaven and hell: “Besides all this, between you and us there is a great gulf set, so that they which would go from hence to you, can not: neither can they come from thence to us” (Luke 16:26). DR calls this “a great chaos,” whereas GT designates “a great space set.” 95 Guardian angels: “Are they not all ministering spirits, sent forth to minister, for their sakes which shall be heirs of salvation?” (Heb 1:14).

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With opal towers and battlements adorned Of living sapphire,98 once his native seat;99 And, fast by, hanging in a golden chain, This pendent World, in bigness as a star Of smallest magnitude close by the moon. Thither, full fraught with mischievous revenge, Accursed, and in a cursed hour, he hies.

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96 Heavenly city is a square: “And the city lay four square, and the length is as large as the breadth of it, and he measured the city with the reed, twelve thousand furlongs: and the length, and the breadth, and the height of it are equal” (Rev 21:16). 97 Heaven is a circle: “The clouds hide him that he can not see, and he walketh in the circle of heaven” (Job 22:14; see also AV’s “circuit of heaven”). Not BB’s “top of heaven” or DR’s “poles of heaven.” 98 “But if thou wilt make me an altar of stone, thou shalt not build it of hewn stones: for if thou lift up thy tool upon them, thou hast polluted them” (Exod 20:25). 99 John’s description of heavenly New Jerusalem: “And ye building of the wall of it was of Jasper: and the city was pure gold, like unto clear glass. And the foundations of the wall of the city were garnished with all manner of precious stones: the first foundation was Jasper: the second of Sapphire: the third of a Chalcedony: the fourth of an Emerald: The fifth of a Sardonix: the sixth of a Sardius: the seventh of a Chrysolite: the eight of a Beryl: the ninth of a Topaz: the tenth of a Chrysoprasus: the eleventh of a Jacinth: the twelfth an Amethyst. And the twelve gates were twelve pearls, and every gate is of one pearled, and the street of the city is pure gold, as shining glass” (Rev 21:18–21).

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THE ARGUMENT God, sitting on His throne, sees Satan flying towards this world, then newly created; shows 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 seduced. 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 he majesty of God by aspiring to Godhead, and therefore with all his progeny devoted to death must die, unless some one can be found sufficient to answer for his offence, and undergo his punishment. The Son of God freely offers himself a ransom for man: he 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 by hymning to their harps in full choir, celebrate the Father and the Son. Meanwhile Satan alights upon the bare convex of this world’s outermost orb; where wandering he first finds a place, since called the Limbo of Vanity; what persons and things fly up thither; thence comes to the gate of heaven, described 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 zealous desire to behold the new creation and man whom God had placed there, inquires of him the place of his habitation, and is directed; alights first on mount Niphates.

H

ail,1 holy Light,2 offspring of Heaven firstborn,3 Or of th’ Eternal coeternal beam4 May I express thee unblam’d? Since God is light,5 And never but in unapproached light6 Dwelt from eternity, dwelt then in thee, Bright effluence of bright essence increate. Or hear’st thou rather pure7 ethereal stream,8 Whose fountain who shall tell?9 Before the sun, Before the Heavens10 thou wert, and at the voice11

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Compare with the angel Gabriel’s greeting to Mary. “And the Angel went in unto her, and said, Hail thou that art freely beloved: the Lord is with thee: blessed art thou among women” (Luke 1:28). 2 Light is made before all other material creations and is associated with God himself: “In the beginning God created the heaven and the earth” (Gen 1:3, GE). Geneva note: “The light was made before either sun or moon was created: therefore we must not attribute that to the creatures that God’s instruments, which only appertaineth to God.” Light is associated with holiness the opposite of corruption or sin: “And that light shineth in the darkness, and the darkness comprehended it not” (John 1:5). Geneva note: “Man’s mind is full of darkness because of the corruption thereof.” 3 “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light, Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son, In whom we have redemption through his blood, that is, the forgiveness of sins, Who is the image of the invisible God, the first begotten of every creature” (Col 1:12–15). 4 “Then spake Jesus again unto them, saying, I am that light of the world: he that followeth me, shall not walk in darkness, but shall have that light of life” (John 8:12); “As long as I am in the world, I am the light of the world” (John 9:5); “I am come a light into the world, that whosoever believeth in me, should not abide in darkness” (John 12:46). 5 “This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness” (1 John 1:5). 6 Unapproached light: “Who only hath immortality, dwelling in the light, which no man can approach unto, whom no man hath seen, nor can see: to whom be honor and power everlasting. Amen” (1 Tim 6:16, AV). GT, BB, and BE have “none can attain.” 7 “For she is a vapor of the power of God, and a certain pure emanation of the glory of the almighty God: and therefore no defiled thing cometh into her. For she is the brightness of eternal light, and the unspotted mirror of God’s majesty, and the image of his goodness” (Wis 7:25, 26, DR). 8 [Lines 6–7] “For she is the breath of the power of God, and a pure influence that floweth from the glory of the Almighty: therefore can no defiled thing come unto her. For she is the brightness of the everlasting light, the undefiled mirror of the majesty of God, and the image of his goodness” (Wis 7:25, 26). 9 [Lines 5–8] Who knows where light dwells? “Where is the way where light dwelleth? and where is the place of darkness?” (Job 38:19).

PARADISE LOST

Of God, as with a mantle,12 didst invest The rising world of waters13 dark and deep,14 Won from the void15 and formless16 infinite. Thee I re-visit now with bolder wing, Escap’d the Stygian pool, though long detain’d In that obscure sojourn, while in my flight Through utter and through middle darkness borne, With other notes than to the Orphean lyre I sung of Chaos and eternal Night; Taught by the heavenly Muse to venture down The dark descent, and up to re-ascend, Though hard and rare: Thee I revisit safe, And feel thy sovran vital lamp; but thou Revisit’st not these eyes, that roll in vain To find thy piercing ray, and find no dawn; So thick a drop serene hath quench’d their orbs, Or dim suffusion veil’d. Yet not the more

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“Then God made the firmament, and separated the waters, which were under the firmament, from the waters which were above the firmament. And it was so. And God called the firmament Heaven. So the evening and the morning were the second day” (Gen 1:7). 11 “Then God said, Let there be light: And there was light. And God saw the light that it was good, and God separated the light from the darkness. And God called the light, Day, and the darkness, he called Night. So the evening and the morning were the first day” (Gen 1:3–5). 12 “Which covereth himself with light as with a garment, and spreadeth the heavens like a curtain” (Ps 104:2). 13 “Again God said, Let there be a firmament in the midst of the waters: and let it separate the waters from the waters […] And God said, Let there be lights in the firmament of the heaven, to separate the day from the night, and let them be for signs, and for seasons, and for days and years” (Gen 1:6, 14). 14 “Or who hath shut up the Sea with doors, when it issued and came forth as out of the womb: When I made the clouds as a covering thereof, and darkness as the swaddling bands thereof” (Job 38:9, 10). Geneva note: “As though a great sea were but as a little babe in the hands of God to turn to and fro.” 15 God’s creative works are made of nothing: “Through faith we understand that the world was ordained by the word of God, so that the things which we see, are not made of things which did appear” (Heb 11:3). Geneva note: “For God made all things out of nothing.” 16 [Lines 11–12] “And the earth was without form and void, and darkness was upon the deep, and the Spirit of God moved upon the waters” (Gen 1:2, GE; see also AV and BB).

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Cease I to wander, where the Muses haunt, Clear spring, or shady grove, or sunny hill, Smit with the love of sacred song; but chief Thee Sion and the flowery brooks17 beneath, That wash thy hallow’d18 feet, and warbling flow, Nightly I visit: nor sometimes forget Those other two equaled me in Fate, Thy sovran command, that Man should find grace; Blind Thamyris, and blind Maeonides, And Tiresias, and Phineus, prophets old: Then feed on thoughts, that voluntary move Harmonious numbers; as the wakeful bird Sings darkling, and in shadiest covert hid Tunes her nocturnal note. Thus with the year Seasons return; but not to me returns Day, or the sweet approach of even or morn,19 Or sight of vernal bloom, or summer’s rose, Or flocks, or herds, or human face divine;20 But cloud instead, and ever-during dark Surrounds me, from the cheerful ways of men Cut off, and for the book of knowledge fair Presented with a universal blank Of nature’s works to me expung’d and ras’d, And wisdom at one entrance quite shut out. 17

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[Lines 30–31] Waters below Mount Zion: “Because this people hath refused the waters of Shiloh that run softly, and rejoice with Rezin, and the son of Remaliah” (Isa 8:6, GE). Geneva note: “Which was a fountain at the foot of mount Zion, out of which ran a small river through the city: meaning which they of Judah, distrusting their own power, which was small, desired such power and riches as they saw in Syria and Israel.” Hezekiah, king of Judah, stops the Jerusalem’s water supply in preparation for Sennacherib’s siege of the city: “Then he took counsel with his princes and his nobles, to stop the water of the fountains without the city: and they did help him” (2 Chr 32:3). 18 “Them will I bring also to mine holy mountain, and make them joyful in mine House of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar: for mine House shall be called an house of prayer for all people” (Isa 56:7). 19 Compare “sweet approach” with joyful outgoings: “They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning, and evening to rejoice” (Ps 65:8, AV; see also DR and GT). Not GE’s “make east and west rejoice” or BB’s “morning and evening to praise thee.” 20 “Thus God created the man in his image: in the image of God created he him: he created them male and female” (Gen 1:27).

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PARADISE LOST

So much the rather thou, celestial Light,21 Shine inward, and the mind through all her powers Irradiate; there plant eyes, all mist from thence Purge and disperse, that I may see and tell22 Of things invisible to mortal sight. Now had the Almighty Father from above, From the pure empyrean where he sits High thron’d above all highth,23 bent down his eye His own works24 and their works at once to view:25 About him all the Sanctities of Heaven26 Stood thick as stars,27 and from his sight receiv’d Beatitude past utterance;28 on his right

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[Lines 51–53] Light inward (upon hearts) and minds: “For God that commanded the light to shine out of darkness, is he which hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor 4:6). 22 Eyes of mind that you may see: “The eyes of your minds being lightened, that ye may know what the hope is of his calling, and what the riches of the glory of his inheritance [is] in the saints” (Eph 1:18, BB). GT has “eyes of your mind to know.” GE and AV have “eyes of your understanding.” DR has “eyes of your heart.” 23 God throned above all height: “I know a man in Christ above fourteen years ago, (whether he were in the body, I can not tell, or out of the body, I can not tell: God knoweth) which was taken up into the third heaven” (2 Cor 12:2). 24 “Behold, heaven, and the heaven of heavens is the Lord’s thy God, and the earth, with all that therein is” (Deut 10:14). 25 “The Lord looked down from heaven upon the children of men, to see if there were any that would understand, and seek God” (Ps 14:2). 26 [Lines 58–60] “This shall be written for the generation to come: and the people, which shall be created, shall praise the Lord. For he hath looked down from the height of his Sanctuary: out of the heaven did the Lord behold the earth” (Ps 102:18, 19, GE; see also AV). Not DR or BB, which omit “height.” 27 As thick as stars: “The Lord your God hath multiplied you: and behold, ye are this day as the stars of heaven in number” (Deut 1:10). [Lines 57–61] “A fiery stream issued, and came forth from before him: thousand thousands ministered unto him, and ten thousand thousands stood before him: the judgment was set, and the books opened” (Dan 7:10). [Lines 60–62] Myriads of angels around the throne of God loudly rendering praise: “Then I beheld, and I heard the voice of many Angels round about the throne, and about the beasts and the Elders, and there were ten thousand times ten thousand, and thousand thousands, Saying with a loud voice, Worthy is the Lamb that was killed to receive power, and riches, and wisdom, and strength, and honor, and glory, and praise” (Rev 5:11, 12). 28 “Saying with a loud voice, Worthy is the Lamb that was killed to receive power, and riches, and wisdom, and strength, and honor, and glory, and praise” (Rev 7:11); “But as it

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The radiant image of his glory sat,29 His only son;30 on earth he first beheld Our two first parents, yet the only two Of mankind in the happy garden plac’d31 Reaping immortal fruits of joy and love, Uninterrupted joy, unrivall’d love, In blissful solitude; he then survey’d Hell and the gulf32 between, and Satan there Coasting the wall of Heaven on this side Night In the dun air sublime, and ready now To stoop with wearied wings, and willing feet, On the bare outside of this world, that seem’d Firm land imbosom’d, without firmament,33 Uncertain which, in ocean or in air. Him God beholding from his prospect high, Wherein past, present, future, he beholds, Thus to his only Son foreseeing spake. “Only begotten Son,34 seest thou what rage35

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is written, The things which eye hath not seen, neither ear hath heard, neither came into mans heart, are, which God hath prepared for them that love him” (1 Cor 2:9). 29 [Line 63] Linking of glory and image with the Son: “but in these last days he hath spoken unto us by his son, whom he hath made heir of all things, by whom also he made the world. Which (son) being the brightness of his glory, and the very image of his substance, bearing up all things with the word of his power, hath in his own person purged our sins, and is set on the right hand of the majesty on high” (Heb 1:2, 3, GT; see also BB and AV). DR has “figure of his substance.” GE has “engraved form.” 30 “And that Word was made flesh, and dwelt among us, (and we saw the glory thereof, as the glory of the only begotten Son of the Father) full of grace and truth […] No man hath seen God at any time: that only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:14, 18); “For God so loved the world, that he hath given his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life” (John 3:16). 31 “And the Lord God had planted a paradise of pleasure from the beginning: wherein he placed man whom he had formed” (Gen 2:8, DR). The other translations do not call Eden a “paradise” but simply read “garden.” Also, all other translations read “he put” man in the garden instead of “placed.” 32 “Beyond all this, between us and you there is a great gulf set, so that they which would go from hence to you, can not, neither may come from thence to us” (Luke 16:26, BB; see also AV and GE). GT has “great space.” DR has “great chaos.” 33 [Lines 74–76] “He stretcheth out the North over the empty place, and hangeth the earth upon nothing” (Job 26:7).

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PARADISE LOST

Transports our Adversary? whom no bounds Prescrib’d no bars of Hell, nor all the chains Heap’d on him there, nor yet the main abyss Wide interrupt, can hold; so bent he seems On desperate revenge, that shall redound Upon his own rebellious head.36 And now, Through all restraint broke loose, he wings his way Not far off Heaven, in the precincts of light, Directly towards the new created world, And man there plac’d, with purpose to assay If him by force he can destroy, or, worse,

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34 “He that believeth in him, is not condemned: but he that believeth not, is condemned already, because he hath not believed in the Name of that only begotten Son of God” (John 3:18); “Herein was that love of God made manifest amongst us, because God sent that his only begotten son into this world, that we might live through him” (1 John 4:9). 35 [Lines 80–81] “Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabitants of the earth, and of the sea: for the devil is come down unto you, which hath great wrath, knowing that he hath but a short time” (Rev 12:12). 36 “I will also put enmity between thee and the woman, and between thy seed and her seed. He shall break thine head, and thou shalt bruise his heel” (Gen 3:15, GE). Geneva note on the seed of the serpent: “He chiefly meaneth Satan by whose motion and craft the serpent deceived the woman.” Geneva note on the breaking of the serpent’s head: “That is, the power of sin and death.” God executes Nabal the husband of Abigail: “Now when David heard, that Nabal was dead, he said, Blessed be the Lord that hath judged the cause of my rebuke of ye hand of Nabal, and hath kept his servant from evil: for the Lord hath recompensed the wickedness of Nabal upon his own head. Also David sent to commune with Abigail to take her to his wife” (1 Sam 25:39); “Then hear thou in heaven, and do, and judge thy servants, in recompensing the wicked to bring his way upon his head, and in justifying the righteous, to give him according to his righteousness” (2 Chr 6:23); “Hear, O our God (for we are despised) and turn their shame upon their own head, and give them unto a prayer in the land of their captivity” (Neh 4:4); “His mischief shall return upon his own head, and his cruelty shall fall upon his own pate” (Ps 7:16, GE; see also AV). DR has “sorrow” instead of mischief. GT has “travail.” BB has “labor.” “Yea, and what have you to do with me, O Tyrus and Zidon and all the coast of Palestine? will ye render me a recompense? and if ye recompense me, swiftly and speedily will I render your recompense upon your head” (Joel 3:4). Geneva note: “He taketh the cause of his Church in hand against ye enemy, as though the injury were done to himself.” “Also all the wickedness of the men of Shechem did God bring upon their heads. So upon them came the curse of Jotham the son of Jerubbaal” (Judg 9:57); “And when she came before the King, he commanded by letters, Let this wicked devise (which he imagined against the Jews) turn upon his own head, and let them hang him and his sons on the tree” (Esth 9:25). Geneva note: “These are the words of the Kings commandment to disannul Haman’s wicked enterprise.”

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By some false guile pervert; and shall pervert;37 For man will hearken to his glozing lies, And easily transgress the sole command, Sole pledge of his obedience: So will fall38 He and his faithless progeny: Whose fault?39 Whose but his own? ingrate, he had of me All he could have; I made him just and right, Sufficient to have stood, though free to fall. Such I created all the ethereal Powers And Spirits, both them who stood, and them who fail’d; Freely they stood who stood, and fell who fell. Not free, what proof could they have given sincere Of true allegiance, constant faith or love, Where only what they needs must do appear’d, Not what they would? what praise could they receive? What pleasure I from such obedience40 paid, When will and reason (reason also is choice) 37

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[Line 92] In a similar way, the God of the Bible sanctions the use of “false guile” on occasion. “And he said: I will go out, and be a false spirit in the mouth of all his prophets. He said, Thou shalt persuade him and prevail: Go forth then, and do even so” (1 Kgs 22:22, BB; see also GE and GT). Not DR and AV’s “lying spirit.” 38 [Lines 98–102] Both God and his ways are just and right: “Perfect is the work of the mighty God: for all his ways are judgment. God is true, and without wickedness: just, and righteous is he” (Deut 32:4). Geneva note: “The Hebrew word is rock noting that God only is mighty, faithful, and constant in his promise.” 39 [Lines 96–97] The fault rests with man. “Now therefore, O inhabitants of Jerusalem and men of Judah, judge, I pray you, between me, and my vineyard. What could I have done any more to my vineyard that I have not done unto it? Why have I looked that it should bring forth grapes, and it bringeth forth wild grapes?” (Isa 5:3, 4, GE). Geneva note: “He maketh the judges in their own cause for as much as it was evident that they were the cause of their own ruin.” God’s creations of humans is deemed “very good”: “And God saw all that he had made, and lo, it was very good. So the evening and the morning were the sixth day” (Gen 1:31); “Only lo, this have I found, that God hath made man righteous: but they have sought many inventions” (Eccl 7:29, GE). Geneva note: “And so are the cause of their own destruction.” [Lines 98–99] “Thus God created the man in his image: in the image of God created he him: he created them male and female” (Gen 1:27). Geneva note: “This image and likeness of God in man is expanded (at) Ephesians 4.24: where it is written that man was created after God in righteousness and true holiness, meaning by these two words all perfection, as wisdom, truth, innocence, power, etc.” 40 [Lines 103–10] God desires worshipful obedience given freely and not under compulsion: “As every man wisheth in his heart, so let him give, not grudgingly, or of necessity: for God loveth a cheerful giver” (1 Cor 9:7).

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PARADISE LOST

Useless and vain, of freedom both despoil’d, Made passive both, had serv’d necessity, Not me? they therefore, as to right belong ‘d, So were created, nor can justly accuse Their Maker, or their making, or their fate, As if predestination over-rul’d41 Their will dispos’d by absolute decree Or high foreknowledge they themselves decreed Their own revolt, not I; if I foreknew, Foreknowledge had no influence on their fault, Which had no less proved certain unforeknown. So without least impulse or shadow of fate, Or aught by me immutably foreseen, They trespass, authors to themselves in all Both what they judge, and what they choose; for so I form’d them free: and free they must remain, Till they enthrall themselves; I else must change Their nature, and revoke the high decree Unchangeable, eternal, which ordain’d Their freedom: they themselves ordain’d their fall. The first sort by their own suggestion fell, Self-tempted, self-deprav’d: man falls, deceiv’d By the other first: Man therefore shall find grace, The other none: In mercy and justice both, Through heaven and earth, so shall my glory excel; But mercy,42 first and last shall brightest shine.”43 Thus while God spake, ambrosial fragrance44 fill’d

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[Lines 111–14] “But, O man, who art thou which pleadest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?” (Rom 9:20). 42 “Be it far from thee from doing this thing, to slay the righteous with the wicked: and that the righteous should be even as the wicked, be it far from thee. Shall not the Judge of all the world do right?” (Gen 18:25). [Lines 132–34] Linking of glory and mercy: “And that the Gentiles might glorify God for his mercy, as it is written, For this cause I will praise thee among the Gentiles, and sing unto thy name” (Rom 15:9, BB). DR has “honor.” GT and GE have “praise.” 43 [Lines 132–34] Mercy is superior to a strictly just judicial decision: “For judgment without mercy to him that hath not done mercy. And mercy exalteth itself above judgment” (Jas 2:13, DR). Other translations have “mercy rejoiceth against judgment.” 44 Compare with fragrance issuing from drink offerings: “And for a drink offering, thou shalt offer the third part of an Hin of wine, for a sweet savor unto the Lord” (Num

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All Heaven, and in the blessed Spirits elect45 Sense of new joy ineffable diffus’d. Beyond compare the Son of God was seen Most glorious; in him all his Father shone Substantially express’d;46 and in his face Divine compassion47 visibly appear’d,48 Love without end,49 and without measure50 grace,51 Which uttering, thus he to his Father spake. “O Father, gracious was that word which clos’d Thy sovran command, that Man should find grace; For which both Heaven and earth shall high extol Thy praises, with the innumerable sound Of hymns and sacred songs,52 wherewith thy throne

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15:7). Geneva note: “The liquor was so called because it was poured on the thing that was offered.” 45 “Wherefore, brethren, give rather diligence to make your calling and election sure: for if ye do these things, ye shall never fall. For by this means an entering shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ” (2 Pet 1:10, 12). “I charge thee before God and the Lord Jesus Christ, and the elect Angels, that thou observe these things without preferring one to an other, and do nothing partially” (1 Tim 5:21). 46 “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high” (Heb 1:3, AV). GT and BB have “very image.” DR has “substance.” GE has “engraved form.” 47 “But when he saw the multitude, he had compassion upon them, because they were dispersed, and scattered abroad, as sheep having no shepherd” (Matt 9:36). “But thou, O Lord, art a God full of compassion, and gracious: long suffering, and plenteous in mercy and truth” (Ps 86:15, AV; see also GT). Not GE’s “pitiful God.” 48 “Who is the image of the invisible God, the first begotten of every creature” (Col 1:15). 49 “Now before the feast of the Passover, when Jesus knew that his hour was come, that he should depart out of this world unto the Father, forasmuch as he loved his own which were in the world, unto the end he loved them” (John 13:1). 50 “For he whom God hath sent, speaketh the words of God: for God giveth him not the Spirit by measure. The Father loveth the Son, and hath given all things into his hand” (John 2:34, 35). 51 “And that Word was made flesh, and dwelt among us, (and we saw the glory thereof, as the glory of the only begotten Son of the Father) full of grace and truth” (John 1:14, 15). 52 “Let the word of Christ dwell in you plenteously in all wisdom, teaching and admonishing your own selves, in Psalms, and hymns, and spiritual songs, singing with a grace in your hearts to the Lord” (Col 3:16).

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PARADISE LOST

Encompass’d shall resound thee ever blest.53 For should Man finally be lost, should Man, Thy creature late so lov’d, thy youngest son, Fall circumvented thus by fraud, though join’d With his own folly? that be from thee far, That far be from thee,54 Father, who art judge Of all things made, and judgest only right. Or shall the Adversary55 thus obtain His end, and frustrate thine? shall he fulfill His malice, and thy goodness bring to naught, Or proud return, though to his heavier doom, Yet with revenge accomplish’d, and to Hell Draw after him the whole race of mankind, By him corrupted? or wilt thou thyself Abolish thy creation, and unmake For him, what for thy glory thou hast made? So should thy goodness and thy greatness both Be question’d and blasphem’d without defense.”56 To whom the great Creator thus replied. “O son, in whom my soul hath chief delight,57

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“Which turned the truth of God unto a lie, and worshipped and served the creature, forsaking the Creator, which is blessed for ever, Amen” (Rom 1:25, GE; see also AV and DR); “Of whom are the fathers, and of whom concerning the flesh, Christ came, who is God over all, blessed for ever, Amen” (Rom 9:5, GE; see also AV and DR). 54 [Lines 153–55] “That be far from thee, that thou shouldst do this, and to slay the righteous with the ungodly, and that the righteous should be as the ungodly. That be far from thee. Should not the judge of all the world do according to right?” (Gen 18:25, GT; see also BB and AV). 55 “Be sober, and watch: for your adversary the devil as a roaring lion walketh about, seeking whom he may devour” (1 Pet 5:8). 56 [Lines 165–66] Compare with Moses’ pleading with Yahweh after God declared his intentions to exterminate the Israelites in the wilderness in order to create a new nation out of the progeny of Moses: “But Moses said unto the Lord, When the Egyptians shall hear it, (for thou brought this people by thy power from among them). Then they shall say to the inhabitants of this land, (for they have heard that thou, Lord, art among this people, and that thou, Lord, art seen face to face, and that thy cloud standeth over them, and that thou goest before them by day time in a pillar of a cloud, and in a pillar of fire by night) that thou wilt kill this people as one man: so the heathen which have heard the fame of thee, shall thus say, Because the Lord was not able to bring this people into the land, which he swore unto them, therefore hath he slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying” (Num 14:13–17).

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Son of my bosom,58 Son who art alone. My word,59 my wisdom, and effectual60 might,61 All hast thou spoken62 as my thoughts are,63 all As my eternal purpose64 hath decreed; Man shall not quite be lost, but sav’d who will;65 Yet not of will in him,66 but grace67 in me 57

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“And lo, a voice came from heaven, saying, This is my beloved Son, in whom I am well pleased” (Matt 3:17); “While he yet spake, behold, a bright cloud overshadowed them: and lo, there came a voice out of the cloud, saying: This is my dear son, in whom I delight, hear him” (Matt 17:5, GT). All other translations have “well-pleased.” “And there came a voice from heaven: Thou art my dear son, in whom I delight” (Mark 1:11, GT). [Lines 168–72] “Behold, my servant: I will stay upon him: mine elect, in whom my soul delighteth: I have put my Spirit vapor him: he shall bring forth judgment to the Gentiles” (Isa 42:1, GE). Geneva note on servant: “That is Christ, who in respect of his manhood is called here servant. The Prophets used to make mention of Christ after that they have declared any great promise, because he is the full action whereupon all the promises are made and ratified.” Geneva note on “I will stay upon him”: “For I have committed all my power to him, as to a most faithful steward. Some read, I will constantly bless him in his office, by giving him fullness of my Spirit.” Geneva note on “judgment”: “He only is acceptable unto me and they that come unto me by him for there is no other means of reconciliation.” 58 “No man hath seen God at any time: that only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18). 59 “In the beginning was that Word, and that Word was with God, and that Word was God. This same was in the beginning with God. All things were made by it, and without it was made nothing that was made” (John 1:1–3). 60 “Whereof I was made a Minister, according to the gift of the grace of God given unto me, by the effectual working of his power” (Eph 3:7, AV). 61 Wisdom and power: “But unto them which are called, both of the Jews and Grecians, we preach Christ, the power of God, and the wisdom of God” (1 Cor 1:24). 62 “For he whom God hath sent, speaketh the words of God: for God giveth him not the Spirit by measure” (John 3:34). 63 [Lines 170–71] “He that loveth me not, keepeth not my words, and the word which ye hear, is not mine, but the Father’s which sent me” (John 14:24); “Then said Jesus unto them, When ye have lift up the Son of man, then shall ye know that I am he, and that I do nothing of my self, but as my Father hath taught me, so I speak these things […] I speak that which I have seen with my Father: and ye do that which ye have seen with your father” (John 8:28, 38); “And I know that his commandment is life everlasting: the things therefore that I speak, I speak them so as the Father said unto me” (John 12:50). 64 “According to the eternal purpose, which he wrought in Christ Jesus our Lord” (Eph 3:11). Not DR’s “prefinition of worlds.” 65 [Lines 173–74] “But as many as received him, to them he gave prerogative to be the sons of God, even to them that believe in his Name. Which are borne not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:12, 13).

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Freely vouchsaf’d; once more I will renew His lapsed powers, though forfeit; and enthrall’d By sin to foul exorbitant desires; Upheld by me, yet once more he shall stand On even ground against his mortal foe; By me upheld, that he may know how frail68 His fallen condition is, and to me owe All his deliverance, and to none but me. Some I have chosen69 of peculiar grace, Elect above the rest; so is my will:70 The rest shall hear me call,71 and oft be warn’d Their sinful state, and to appease betimes The incensed Deity, while offer’d grace Invites; for I will clear their senses dark,72 What may suffice, and soften stony hearts73

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66 “So then it is not in him that willeth, nor in him that runneth, but in God that showeth mercy” (Rom 9:16). 67 “But God which is rich in mercy, through his great love wherewith he loved us, even when we were dead by sins, hath quickened us together in Christ, by whose grace ye are saved […] For by grace are ye saved through faith, and that not of your selves: it is the gift of God, not of works, least any man should boast himself” (Eph 2:4, 5, 8, 9). 68 “Lord, make me to know mine end, and the measure of my days, what it is: that I may know how frail I am” (Ps 39:4, AV). All other translations omit “frail.” 69 “Ye have not chosen me, but I have chosen you, and ordained you, that ye go and bring forth fruit, and that your fruit remain, that whatsoever ye shall ask of the Father in my Name, he may give it you” (John 15:16); “Therefore he hath mercy on whom he will, and whom he will, he hardeneth” (Rom 9:18). 70 “O the deepness of the riches, both of the wisdom, and knowledge of God! How unsearchable are his judgments, and his ways past finding out!” (Rom 11:33). 71 “For this cause also thank we God without ceasing, that when ye received the word of God, which ye heard of us, ye received it not as the word of men, but as it is in deed the word of God, which also worketh in you that believe” (1 Thess 2:13). 72 [Lines 183–88] Distinction made between those who are called and chosen: “For many are called, but few chosen” (Matt 22:14). Geneva note: “By the outward and general calling.” [Lines 185–88] Contrast with those who choose to remain in a “dark” and sinful condition: “Yet if thou wilt early seek unto God, and pray to the Almighty, If thou be pure and upright, then surely he will awake up unto thee, and he will make the habitation of thy righteousness prosperous. And though thy beginning be small, yet thy latter end shall greatly increase” (Job 8:5–7, GE). Geneva note: “That is, if you turn back while God calleth thee to repentance.” 73 “A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your body, and I will give you an heart of flesh” (Ezek 36:26).

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To pray, repent, and bring obedience due. To prayer, repentance, and obedience due, Though but endeavour’d with sincere intent,74 Mine ear75 shall not be slow, mine eye not shut.76 And I will place within them as a guide, My umpire Conscience;77 whom if they will hear,78 Light after light,79 well used, they shall attain, And to the end, persisting, safe arrive. This my long sufferance, and my day of grace, They who neglect and scorn, shall never taste;80 But hard be harden’d,81 blind be blinded more, That they may stumble on, and deeper fall;82 74

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[Lines 189–92] Making “stony” hearts soft: “And I will give them one heart, and I will put a new spirit within their bowels: and I will take the stony heart out of their bodies, and will give them an heart of flesh” (Ezek 11:19, GE). Geneva note: “Meaning, the heart where unto nothing can enter, and regenerate them anew, so that their heart may be soft, and ready to receive my graces.” 75 “Behold, the Lord’s hand is not shortened, that it can not save: neither is his ear heavy, that it cannot hear” (Isa 59:1, GE). Compare with GT and BB’s “neither is his ear so stopped.” 76 [Line 193] God’s eyes and ears: “The eyes of the Lord are upon the righteous, and his ears are open unto their cry” (Ps 34:15). 77 “Which show the effect of the Law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another, or excusing,” (Rom 2:15); “Whereof the baptism that now is, answering that figure, (which is not a putting away of the filth of the flesh, but a confident demanding which a good conscience maketh to God) saveth us also by the resurrection of Jesus Christ” (1 Pet 3:21). 78 Compare with the parable of the Rich Man and Lazarus: “Abraham said unto him, They have Moses and the Prophets: let them hear them” (Luke 16:29). 79 “The people which sate in darkness, saw great light: and to them which sate in the region, and shadow of death, light is risen up” (Matt 4:16). The light of progressive revelation: “But the way of the righteous shineth as the light, that shineth more and more unto the perfect day” (Prov 4:18, GE). Geneva note: “Signifying that the godly increase daily in knowledge and perfection, till they come to full perfection which is when they shall be joined to their head in the heavens.” 80 Contrast with Jesus’ words to the Pharisees: “Verily, verily I say unto you, If a man keep my saying, he shall never see death. Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the Prophets: and thou sayest, If a man keep my saying, he shall never taste of death” (John 8:51, 52, AV). 81 “But when Pharaoh saw that he had rest given him, he hardened his heart, and hearkened not unto them, as the Lord had said” (Exod 8:15). 82 [Lines 200–201] The Geneva note links hardened hearts with falling. “Unto whom he said, This is the rest: give rest to him that is weary: and this is the refreshing, but they

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And none but such from mercy I exclude. But yet all is not done; Man disobeying, Disloyal, breaks his fealty, and sins Against the high supremacy of Heaven, Affecting God-head, and, so losing all, To expiate his treason hath naught left, But to destruction sacred and devote,83 He, with his whole posterity, must die,84 Die he or justice must; unless for him Some other able, and as willing, pay The rigid satisfaction, death for death.85 Say, heavenly Powers, where shall we find such love?86 Which of you will be mortal, to redeem Man’s mortal crime, and just the unjust87 to save?

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would not hear. Therefore shall the word of the Lord be unto them precept upon precept, precept vapor precept, Line unto line, Line unto line, there a little and there a little, that they may go, and fall backward, and be broken, and be snared, and be taken” (Isa 28:12, 13, GE). Geneva note: “Because they will not receive the word of God, when it is offered, it cometh of their own malice, if after their hearts be so hardened, that they care not for it, as before.” 83 Compare with the devotion to destruction of all spoil from Jericho: “And the city shall be an execrable thing, both it, and all that are therein, unto the Lord: only Rahab the harlot shall live, she, and all that are with her in the house: for she hid the messengers that we sent. Notwithstanding, be ye ware of the execrable thing, lest ye make your selves execrable, and in taking of the execrable thing, make also the host of Israel execrable, and trouble it” (Josh 6:17, 18). Geneva note on “execrable”: “That is, appointed wholly to be destroyed.” 84 Death through sin: “Wherefore, as by one man sin entered into ye world, and death by sin, and so death went over all men: in who all men have sinned” (Rom 5:12). Sin incurs death: “Behold, all souls are mine, both the soul of the father, and also the soul of the son are mine: the soul that sinneth, it shall die” (Ezek 18:4a). 85 [Lines 210–12] “Whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousness, by the forgiveness of the sins that are passed, through the patience of God, to show at this time his righteousness, that he might be just, and a justifier of him which is of the faith of Jesus” (Rom 3:25, 26); “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part with them, that he might destroy through death, him that had the power of death, that is the devil” (Rom 2:14). 86 Compare with the volunteerism exhibited by the prophet Isaiah upon his commission: “Also I heard the voice of the Lord, saying, Whom shall I send? And who shall go for us? Then I said, Here am I, send me” (Isa 6:8).

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Dwells in all Heaven charity so dear?” He asked, but all the heavenly choir stood mute, And silence was in Heaven:88 on Man’s behalf Patron or intercessor89 none appear’d, Much less that durst upon his own head draw The deadly forfeiture, and ransom90 set. And now without redemption all mankind Must have been lost, adjudg’d to Death and Hell By doom severe, had not the Son of God, In whom the fullness dwells of love divine,91 His dearest mediation thus renew’d. “Father, thy word is past, Man shall find grace; And shall grace not find means, that finds her way, The speediest of thy winged messengers, To visit all thy creatures, and to all Comes unprevented,92 unimplor’d, unsought?93 Happy for Man, so coming; he her aid Can never seek, once94 dead in sins,95 and lost;

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87 Just for the unjust: “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, and was put to death concerning the flesh, but was quickened by the spirit” (1 Pet 3:18). 88 “And when he had opened the seventh seal, there was silence in heaven about half an hour” (Rev 8:1). 89 “And for this cause is he the Mediator of the new Testament, that through death which was for the redemption of the transgressions that were in the former Testament, they which were called, might receive the promise of eternal inheritance” (Heb 9:15); “My little children, these things write I unto you, that ye sin not: and if any man sin, we have an Advocate with the Father, Jesus Christ, the Just” (1 John 2:1); “For I am sure, that my Redeemer liveth, and he shall stand the last on the earth” (Job 19:25). 90 “Even as the Son of man came not to be served, but to serve, and to give his life for the ransom of many” (Matt 20:28, GE; see also AV and BB). Not DR or GT’s “redemption.” “For even the Son of man came not to be served, but to serve, and to give his life for the ransom of many” (Mark 10:45, GE; see also AV and BB); “Who gave himself a ransom for all men, to be that testimony in due time” (1 Tim 2:6). Not DR’s “redemption.” 91 “For in him dwelleth all the fullness of the Godhead bodily” (Col 2:9); “The Father loveth the Son, and hath given all things into his hand” (John 3:35). 92 “But unto thee have I cried, O Lord, and in the morning shall my prayer prevent thee” (Ps 88:13, AV; see also DR [87:14]). GE, BB, and GT have “early shall my prayer.” 93 [Lines 227–31] “For there is no difference: for all have sinned, and are deprived of the glory of God, and are justified freely by his grace, through the redemption that is in Christ Jesus” (Rom 2:23, 24).

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Atonement for himself, or offering96 meet, Indebted and undone, hath none to bring;97 Behold me then: me for him, life for life98 I offer: on me let thine anger fall; Account me Man; I for his sake will leave Thy bosom, and this glory next to thee Freely put off,99 and for him lastly die Well pleased; on me let Death wreak all his rage. Under his gloomy power I shall not long Lie vanquished. Thou hast given me to possess Life in myself for ever;100 by thee 101 I live; Though now to Death I yield, and am his due, All that of me can die, yet, that debt paid, Thou wilt not leave me in the loathsome grave His prey, nor suffer my unspotted soul For ever with corruption there to dwell;102

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“God spake once or twice, I have heard it, that power belongeth unto God” (Ps 62:11). 95 “And you which were dead in sins, and in the uncircumcision of your flesh, hath he quickened together with him, forgiving you all your trespasses” (Col 2:13, GE). DR has “dead in the offences.” GT has “dead through sin.” AV and BB have “dead in your sins.” “Having abolished in his flesh the enmity, even the Law of Commandments contained in Ordinances, for to make in himself, of twain, one new man, so making peace” (Eph 2:15, AV). Other translations have “dead by sins.” 96 [Lines 234–37] “Above, when he said, Sacrifice and offering, and burnt offerings, and sin offerings thou wouldst not have, neither hadst pleasure therein (which are offered by the Law). Then said he, Lo, I come to do thy will, O God, he taketh away the first, that he may establish the second. By the which will we are sanctified, even by the offering of the body of Jesus Christ once made” (Heb 10:8–10). 97 [Lines 232–35] By works alone, a man cannot ransom himself: “Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given to us through Christ Jesus before the world was” (2 Tim 1:9). 98 “Therefore thine eye shall have no compassion, but life for life, eye for eye, tooth for tooth, hand for hand, foot for foot” (Deut 19:21). 99 “Who being in the form of God, thought it no robbery to be equal with God: But he made himself of no reputation, and took on him the form of a servant, and was made like unto men, and was found in shape as a man” (Phil 2:6, 7). 100 [Lines 243–44] “For as the Father hath life in himself, so likewise hath he given to the Son to have life in himself” (John 5:26). 101 “And now glorify me, thou Father, with thine own self, with the glory which I had with thee before the world was” (John 17:5).

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But I shall rise victorious, and subdue My vanquisher, spoiled of his vaunted spoil.103 Death his death’s104 wound shall then receive, and stoop Inglorious, of his mortal sting105 disarmed; I through the ample air in triumph106 high Shall lead Hell captive107 maugre Hell, and show The powers of darkness108 bound. Thou, at the sight Pleased, out of Heaven shalt look down and smile, While, by thee raised, I ruin all my foes; Death last,109 and with his carcass glut the grave; 102

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[Lines 247–49] “For thou wilt not leave my soul in the grave: neither wilt thou suffer thine holy one to see corruption” (Ps 16:10, GE). Geneva note on “thou”: “This chiefly meant of Christ, by whose resurrection all his members have immortality.” All other translations render she’ol as “hell” instead of “grave.” [Lines 247–49] “Him, I say, being delivered by the determinate counsel, and foreknowledge of God, after you had taken, with wicked hands you have crucified and slain. Whom God hath raised up, and loosed the sorrows of death, because it was impossible that he should be holden of it. For David saith concerning him, I beheld the Lord always before me: for he is at my right hand, that l should not be shaken. Therefore did mine heart rejoice, and my tongue was glad, and moreover also my flesh shall rest in hope, because thou wilt not leave my soul in grave, neither wilt suffer thine Holy One to see corruption” (Acts 2:23–27, GE). Other translations have “leave my soul in hell.” 103 [Line 252–54] Rule spoiled including rule of death (see PL 2.673): “And hath spoiled rule and power, and hath made a show of them openly, and triumphed over them in his own person” (Col 2:15, GE). 104 “And death and hell were cast into the lake of fire: this is the second death” (Rev 20:14). 105 The “sting” of death: “O death where is thy sting? O grave where is thy victory?” (1 Cor 15:55). Death to death: “I will redeem them from the power of the grave, and deliver them from death: O death, I will be thy death: O hell, I will be thy sting: yet can I see no comfort” (Hos 13:14, BB; see also GT). 106 “Now thanks be unto God, which always maketh us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place” (1 Cor 2:14); “And hath spoiled the Principalities, and Powers, and hath made a show of them openly, and hath triumphed over them in the same cross” (Col 2:15). 107 [Lines 254–56] “Thou art gone up on high: thou hast led captivity captive, and received gifts for men: yea, even the rebellious hast thou led, that the Lord God might dwell there” (Ps 68:18); “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men” (Eph 4:8). 108 “When I was daily with you in the Temple, ye stretched not forth the hands against me: but this is your very hour, and the power of darkness” (Luke 22:53); “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son” (Col 1:13). 109 “The last enemy that shall be destroyed, is death” (1 Cor 15:26).

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Then, with the multitude of my redeemed, Shall enter Heaven, long absent, and return, Father, to see thy face, wherein no cloud Of anger shall remain, but peace assured And reconcilement: wrath shall be no more Thenceforth, but in thy presence joy entire.”110 His words here ended; but his meek aspect Silent yet spake, and breathed immortal love To mortal men, above which only shone Filial obedience: as a sacrifice Glad to be offered, he attends the will111 Of his great Father.112 Admiration seized All Heaven, what this might mean, and whither tend, Wondering; but soon th’ Almighty thus replied. “O thou in Heaven and Earth the only peace Found out for mankind under wrath,113 O thou My sole complacence! Well thou know’st how dear To me are all my works; nor Man the least, Though last created, that for him I spare114 Thee from my bosom and right hand, to save, By losing thee a while, the whole race lost.

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110 “Thou wilt show me the path of life: in thy presence is the fullness of joy: and at thy right hand there are pleasures for evermore” (Ps 16:11). Not DR’s “thou shalt fill me with joy.” “Therefore the redeemed of the Lord shall return and come to Zion with praise: and everlasting joy shall be upon their heads: they shall obtain joy and gladness, and sorrow and mourning shall flee away” (Isa 35:10). 111 “Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not: but a body hast thou ordained me. In burnt offerings, and sin offerings thou hast had no pleasure. Then I said, Lo, I come (In the beginning of the book it is written of me) that I should do thy will, O God” (Heb 10:5–7). 112 [Lines 268–71] “And Samuel said, Hath the Lord as great pleasure in burnt offerings and sacrifices, as when the voice of the Lord is obeyed? Behold, to obey is better than sacrifice, and to hearken is better than the fat of rams” (1 Sam 15:22). [Lines 269–71] “Sacrifice and offering thou didst not desire: (for mine ears hast thou prepared) burnt offering and sin offering hast thou not required. Then said I, Lo, I come: for in the roll of the book it is written of me, I desired to do thy good will, O my God: yea, thy Law is within mine heart” (Ps 40:6–8). 113 [Lines 274–75] Only the Son can deliver peace to mankind: “For he is our peace, which hath made of both one, and hath broken the stop of the partition wall” (Eph 2:14). 114 “Who spared not his own Son, but gave him for us all to death, how shall he not with him give us all things also?” (Rom 8:32).

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Thou, therefore, whom thou only canst redeem, Their nature also to thy nature join; And be thyself Man among men on Earth, Made flesh,115 when time shall be, of virgin116 seed, By wondrous birth; be thou in Adam’s room The head117 of all mankind, though Adam’s son. As in him perish all men, so in thee, As from a second118 root,119 shall be restored As many as are restored, without thee none. His crime makes guilty all his sons; thy merit, Imputed,120 shall absolve them who renounce Their own both righteous and unrighteous deeds, And live in thee transplanted,121 and from thee

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“And that Word was made flesh, and dwelt among us, (and we saw the glory thereof, as the glory of the only begotten Son of the Father) full of grace and truth” (John 1:14). 116 “Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and she shall call his name Immanuel” (Isa 7:14); “Behold, a virgin shall be with child, and shall bear a son, and they shall call his name Emmanuel, which is by interpretation, God with us” (Matt 1:23). Not GT’s “maid.” 117 “But I will that ye know, that Christ is the head of every man: and the man is the woman’s head: and God is Christ’s head” (1 Cor 11:3); “And he is the head of the body of the Church: he is the beginning, and the first begotten of the dead, that in all things he might have the preeminence” (Col 1:18). 118 [Lines 287–89] “For as in Adam all die, even so in Christ shall all be made alive, […] As it is also written, The first man Adam was made a living soul: and the last Adam was made a quickening Spirit. Howbeit that was not first which is spiritual: but that which is natural, and afterward that which is spiritual. The first man is of the earth, earthly: the second man is the Lord from heaven” (1 Cor 15:22, 45–47). 119 Jesus identified as a “root”: “And shall make him prudent in the fear of the Lord: for he shall not judge after the sight of his eyes, neither reprove by the hearing of his ears” (Isa 11:1, GE). Geneva note: “Because of the captivity of Babylon was a figure of the spiritual captivity under sin, he showeth that our true deliverance must come by Christ for as David came out of Jesse a man without dignity: so Christ should come of a poor carpenters house as out of a dead stock.” “I Jesus have sent mine Angel, to testify unto you these things in the Churches: I am the root and the generation of David, and the bright morning star” (Rev 22:16). 120 [Lines 290–94] “But to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. Even as David declareth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed are they, whose iniquities are forgiven, and whose sins are covered. Blessed is the man, to whom the Lord imputeth not sin” (Rom 4:5–8).

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Receive new life.122 So Man, as is most just, Shall satisfy for Man, be judged and die, And dying rise, and rising with him raise His brethren,123 ransomed124 with his own dear life. So heavenly love shall outdo hellish hate, Giving to death, and dying to redeem,125 So dearly to redeem what hellish hate So easily destroyed, and still destroys

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121 [Lines 290–95] “But ye are of him in Christ Jesus, who of God is made unto us wisdom and righteousness, and sanctification, and redemption” (1 Cor 1:30). Not DR, which omits “righteousness.” Note on transplanted: “Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father: even so we also should walk in newness of life. For if we have been planted together in the likeness of his death: we shall be also in the likeness of his resurrection” (Rom 6:4, 5, AV). DR has “complanted.” GT, GE, and BB have “grafted.” “But he answered and said, Every plant which mine heavenly Father hath not planted, shall be rooted up” (Matt 15:13). 122 [Lines 290–94] “(As it is written, I have made thee a father of many nations) even before God whom he believed, who quickeneth the dead, and calleth those things which be not, as though they were. Which Abraham above hope, believed under hope, that he should be the father of many nations: according to that which was spoken to him, So shall thy seed be. And he not weak in the faith, considered not his own body, which was now dead, being almost an hundredth year old, neither the deadness of Sarah’s womb. Neither did he doubt of the promise of God through unbelief, but was strengthened in the faith, and gave glory to God, being fully assured that he which had promised, was also able to do it” (Rom 5:17–21). 123 “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part with them, that he might destroy through death, him that had the power of death, that is the devil, and that he might deliver all them, which for fear of death were all their life time subject to bondage. For he in no sort took on him the Angels’ nature, but he took on him the seed of Abraham. Wherefore in all things it behooved him to be made like unto his brethren, that he might be merciful, and a faithful high Priest in things concerning God, that he might make reconciliation for the sins of the people” (Heb 2:14–17). 124 “Even as the Son of man came not to be served, but to serve, and to give his life for the ransom of many” (Matt 20.28, GE; see also AV and BB); “For those which he knew before, he also predestinate to be made like to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he predestinate, them also he called, and whom he called, them also he justified, and whom he justified, them he also glorified” (Rom 8:29, 30). 125 “For if when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life” (Rom 5:10). “Even as the son of man came, not to be served, but to do service, and to give his life to a redemption for many” (Matt 20:28, GT; see also DR).

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In those who, when they may, accept not grace. Nor shalt thou, by descending to assume Man’s nature, lessen or degrade thine own. Because thou hast, though throned126 in highest bliss Equal127 to God, and equally enjoying God-like fruition, quitted all, to save A world from utter loss, and hast been found By merit more than birthright Son of God, Found worthiest to be so by being good, Far more than great or high; because in thee Love hath abounded128 more than glory abounds;129 Therefore thy humiliation shall exalt130 With thee thy manhood also to this throne: Here shalt thou sit131 incarnate, here shalt reign Both God and Man, Son both of God and Man, Anointed132 universal King;133 all power134 I give thee; reign for ever, and assume Thy merits; under thee, as head135 supreme,

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126 “Thy throne, O God, is for ever and ever: the scepter of thy kingdom is a scepter of righteousness” (Ps 45:6, GE; see also AV and DR). Not BB or GT, which use “seat” for “throne.” 127 “Who being in the form of God, thought it no robbery to be equal with God” (Phil 2:6); “Therefore the Jews sought the more to kill him: not only because he had broken the Sabbath: but said also that God was his Father, and made himself equal with God” (John 5:18); “I and my Father are one” (John 10:30). 128 “Moreover the Law entered thereupon that the offence should abound: nevertheless, where sin abounded, there grace abounded much more” (Phil 1.9, GE; see also BB and AV). Compare GT’s “may increase.” Compare DR’s “charity may more and more abound.” 129 “Moreover the Law entered thereupon that the offence should abound: nevertheless, where sin abounded, there grace abounded much more” (Rom 5:20). 130 “But he made himself of no reputation, and took on him the form of a servant, and was made like unto men, and was found in shape as a man” (Phil 2:7). 131 “Who being the brightness of the glory, and the engraved form of his person, and bearing up all things by his mighty word, hath by himself purged our sins, and sitteth at the right hand of the Majesty in the highest places” (Heb 1:3). 132 “Thou hast loved righteousness and hated iniquity. Wherefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows” (Heb 1:9). 133 “Which in due time he shall show, that is blessed and Prince only, the King of Kings and Lord of Lords” (1 Tim 6:15). 134 [Lines 317–18] “And Jesus came, and spake unto them, saying, All power is given unto me, in heaven, and in earth” (Matt 28:18).

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Thrones, Princedoms, Powers, Dominions136 I reduce: All knees to thee137 shall bow, of them that bide In Heaven, or Earth, or under Earth in Hell.138 When thou, attended gloriously from Heaven, Shalt in the sky appear139, and from thee send The summoning Archangels to proclaim140 Thy dread tribunal;141 forthwith from all winds,142 The living, and forthwith the cited dead Of all past ages, to the general doom Shall hasten; such a peal shall rouse their sleep.143

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“But let us follow the truth in love, and in all things, grow up into him, which is the head, that is, Christ” (Eph 4:15). 136 “For by him were all things created, which are in heaven, and which are in earth, things visible and invisible: whether they be Thrones or Dominions, or Principalities, or Powers, all things were created by him, and for him” (Col 1:16); “Which he wrought in Christ, when he raised him from the dead, and set him at his right hand in the heavenly places, far above all principality, and power, and might, and domination, and every Name, that is named, not in this world only, but also in that that is to come” (Eph 1:20, 21). 137 “Wherefore God hath also highly exalted him, and given him a Name above every name” (Phil 2:9). 138 [Lines 321–22] “That at the Name of Jesus should every knee bow, both of things in heaven, and things in earth, and things under the earth” (Phil 2:10). 139 [Lines 323–24] “And then shall appear the sign of the Son of man in heaven: and then shall all the kindred of the earth mourn, and they shall see the Son of man come in the clouds of heaven with power and great glory. And he shall send his Angels with a great sound of a trumpet, and they shall gather together his elect, from the four winds, and from the one end of the heavens unto the other” (Matt 24:30, 31). 140 [Lines 324–25] “For the Lord himself shall descend from heaven with a shout, and with the voice of the Archangel, and with the trumpet of God: and the dead in Christ shall rise first” (1 Thess 4:16). [Lines 324–25] “And to you which are troubled, rest with us, when the Lord Jesus shall show himself from heaven with his mighty Angels” (2 Thess 1:7). 141 [Lines 322–26] “Cast therefore that unprofitable servant into utter darkness: there shall be weeping and gnashing of teeth. And when the Son of man commeth in his glory, and all the holy Angels with him, then shall he sit upon the throne of his glory, and before him shall be gathered all nations, and he shall separate them one from another, as a shepherd separateth the sheep from the goats” (Matt 25:30–32). 142 “And after that, I saw four Angels stand on the four corners of the earth, holding the four winds of the earth, that the winds should not blow on the earth, neither on the sea, neither on any tree” (Rev 7:1). [Lines 326–27] Four winds revive the dead: “Then said he unto me, Prophecy unto the wind: prophecy, son of man, and say to the wind, Thus saith the Lord God, Come from the four winds, O breath, and breathe upon these slain, that they may lieu” (Ezek 37:9).

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Then, all thy saints144 assembled, thou shalt judge Bad Men and Angels; they, arraigned, shall sink Beneath thy sentence;145 Hell, her numbers full, Thenceforth shall be for ever shut. Meanwhile The world shall burn,146 and from her ashes spring New Heaven and Earth,147 wherein the just shall dwell,148 And, after all their tribulations long, See golden days, fruitful of golden deeds, With joy and peace triumphing, and fair truth. Then thou thy regal scepter shalt lay by,149 For regal scepter then no more shall need, God shall be all in all.150 But, all ye Gods,151

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[Lines 326–29] “And I saw a great white throne, and one that sat on it, from whose face fled away both the earth and heaven, and their place was no more found. And I saw the dead, both great and small stand before God: and the books were opened, and another book was opened, which is the book of life, and the dead were judged of those things, which were written in the books, according to their works” (Rev 20:11, 12); “Behold, I show you a secret thing, We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye at the last trumpet: for the trumpet shall blow, and the dead shall be raised up incorruptible, and we shall be changed” (1 Cor 15:51, 52). Not DR’s “shall all indeed rise again.” 144 “And Enoch also the seventh from Adam, prophesied of such, saying, Behold, the Lord commeth with thousands of his Saints, to give judgment against all men, and to rebuke all the ungodly among them of all their wicked deeds, which they have ungodly committed, and of all their cruel speakings, which wicked sinners have spoken against him” (Jude 14, 15). 145 [Lines 330–32] The Son to do all judging: “For the Father judgeth no man, but hath committed all judgment unto the Son” (John 5:22). 146 “For fire is kindled in my wrath, and shall burn unto the bottom of hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains” (Deut 32:22). 147 “And I saw a new heaven, and a new earth: for the first heaven, and the first earth were passed away, and there was no more sea” (Rev 21:1). 148 “But the day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a noise, and the elements shall melt with heat, and the earth with the works that are therein, shall be burnt up. Seeing therefore that all these things must be dissolved, what manner persons ought ye to be in holy conversation and godliness, looking for, and hasting unto the coming of that day of God, by the which the heavens being on fire, shall be dissolved, and the elements shall melt with heat? But we look for new heavens, and a new earth, according to his promise, wherein dwelleth righteousness” (2 Pet 3:10–13). 149 “For he must reign till he hath put all his enemies under his feet” (1 Cor 15:25).

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Adore him, who to compass all this dies; Adore the Son, and honor him as me.”152 No sooner had the Almighty ceased, but all The multitude of Angels, with a shout Loud as from numbers without number, sweet As from blest voices, uttering joy, Heaven rung With jubilee, and loud Hosannas153 filled The eternal regions:154 Lowly reverent Towards either throne they bow, and to the ground With solemn adoration down they cast Their crowns155 inwove with amaranth and gold; Immortal156 amarant, a flower which once

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[Lines 340–41] “And when all things shall be subdued unto him, then shall the Son also himself be subject unto him, that did subdue all things under him, that God may be all in all” (1 Cor 15:28). 151 “Confounded be all they that serve graven images, and that glory in idols: worship him all the gods” (Ps 97:7, GE; see also BB, AV, and GT). Not DR’s “adore him all you his angels.” “I have said, Ye are gods, and ye all are children of the most High” (Ps 82:6). 152 [Lines 341–43] “And again, when he bringeth in his first begotten Son into the world, he saith, And let all the Angels of God worship him” (Heb 1:6); “Because that all men should honor the Son, as they honor the Father: he that honoureth not the Son, the same honoureth not the Father, which hath sent him” (John 5:23). 153 Jesus’s triumphal entry into Jerusalem: “Moreover, the people that went before, and they also that followed, cried, saying, Hosanna to the Son of David, Blessed be he that cometh in the Name of the Lord, Hosanna thou which art in the highest heavens […] But when the chief priests and Scribes saw the marvels that he did, and the children crying in the Temple, and saying, Hosanna to the Son of David, they disdained” (Matt 21:9, 15); “Blessed be the kingdom that cometh in the Name of the Lord of our father David: Hosanna, O thou which art in the highest heavens” (Mark 11:10); “Took branches of palm trees, and went forth to meet him, and cried, Hosanna, Blessed is the King of Israel that cometh in the Name of the Lord” (John 12:13); “O Lord, I pray thee, save now: O Lord, I pray thee now give prosperity” (Ps 118:25). 154 [Lines 345–49] “And one cried to another, and said, Holy, holy, holy is the Lord of hosts: the whole world is full of his glory” (Isa 6:3). [Lines 345–49] “When the stars of the morning praised me together, and all the children of God rejoiced” (Job 38:7, GE). Geneva note on “children of god”: “Meaning, the angels.” 155 [Lines 351–52] “The four and twenty Elders fell down before him that sat on the throne and worshipped him that liveth for evermore, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory and honor, and power: for thou hast created all things, and for thy wills sake they are, and have been created” (Rev 4:10, 11). 156 “…to an immortal and undefiled inheritance, which never shall fade away, but is reserved in heaven for you” (1 Pet 1:4, GT; see also GE). Others have “incorruptible.”

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In Paradise,157 fast by the tree of life,158 Began to bloom; but soon for man’s offence To Heaven removed, where first it grew, there grows, And flowers aloft shading the fount159 of life, And where the river160 of bliss through midst of Heaven Rolls o’er Elysian flowers her amber stream; With these that never fade161 the Spirits elect Bind their resplendent locks inwreathed with beams; Now in loose garlands thick thrown off, the bright Pavement, that like a sea of jasper162 shone, Impurpled with celestial roses smiled. Then, crowned again, their golden harps163 they took,

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“How that he was taken up into Paradise, and heard words which cannot be spoken, which are not possible for man to utter” (2 Cor 12:4). 158 “Let him that hath an ear, hear, what the Spirit saith unto the Churches, To him that overcometh, will I give to eat of the tree of life which is in the midst of the Paradise of God” (Rev 2:7). 159 “For the Lamb, which is in the midst of the throne, shall govern them, and shall lead them unto the lively fountains of waters, and God shall wipe away all tears from their eyes” (Rev 7:17). 160 “They shall be abundantly satisfied with the fatness of thy house: and thou shalt make them drink of the river of thy pleasures” (Ps 36:8, AV; see also DR [85:10]). Not GE, BB, or GT’s “well of life.” “And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God, and of the Lamb. In the midst of the street of it, and of either side of the river, was the tree of life, which bare twelve manner of fruits, and gave fruit every month: and the leaves of the tree served to heal the nations with” (Rev 22:1, 2); “Yet there is a River, whose streams shall make glad the city of God: even the Sanctuary of the Tabernacles of the most High” (Ps 46:4); “Thou visits the earth, and waters it: thou makest it very riche: the River of God is full of water: thou preparest them corn: for so thou appointest it” (Ps 65:9). 161 [Lines 352–60] The crowns of the elect are woven with incorruptible flower that never “fade”: “And when the chief shepherd shall appear, ye shall receive a crown of glory that fadeth not away” (1 Pet 5:4, AV). All other translations have “incorruptible.” 162 “And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne were four beasts full of eyes before and behind” (Rev 4:6). Compare with the adornment of the Lamb’s wife and the city of New Jerusalem: “Having the glory of God: and her shining was like unto a stone most precious, as a Jasper stone clear as crystal […] And the building of the wall of it was of Jasper: and the city was pure gold, like unto clear glass. And the foundations of the wall of the city were garnished with all manner of precious stones: the first foundation was Jasper: the second of Sapphire: the third of a Chalcedonie: the fourth of an Emerald” (Rev 21:11, 18, 19).

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Harps ever tuned, that glittering by their side Like quivers hung, and with preamble sweet Of charming symphony they introduce Their sacred song, and waken164 raptures high; No voice exempt, no voice but well could join Melodious part, such concord is in Heaven. Thee, Father, first they sung Omnipotent,165 Immutable,166 Immortal, Infinite, Eternal King; the Author of all being, Fountain of light, thyself invisible167 Amidst the glorious brightness where thou sit’st168 Throned inaccessible,169 but when thou shadest The full blaze of thy beams, and, through a cloud170

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“And when he had taken the Book, the four beasts and the four and twenty Elders fell down before the Lamb, having every one harps and golden vials full of odors, which are the prayers of the Saints” (Rev 5:8). 164 “Awake my tongue, awake viol and harp: I will awake early. I will praise thee, O Lord, among the people, and I will sing unto thee among the nations” (Ps 57:8). Not DR’s “arise.” AV has “awake up my glory.” BB has “awake by my glory.” 165 “And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth” (Rev 19:6, AV). All other translations have “almighty.” 166 “For I am the Lord: I change not, and the sons of Jacob are not consumed” (Mal 3:6). Geneva note: “They murmur against God, because they saw not his help ever present to defend them: and there he accuseth them of ingratitude, and showeth that in that they are not daily consumed, it is a token, that he doth still defend them: and so his mercy toward them never changeth.” 167 [Lines 373–75] “Now unto the king eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever. Amen” (1 Tim 1:17, AV). All others render “eternal” as “everlasting.” 168 [Lines 372–76] Father of lights: “Every good giving, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning” (Jas 1:7). 169 [Lines 376–77] “Which in his times he shall show, who is the Blessed and only Mighty, the King of kings and Lord of lords: Who only hath immortality and inhabiteth light inaccessible: whom no man hath seen, nor can see: to whom be honor and empire everlasting. Amen” (1 Tim 6:15, 16, DR). AV has “no man can approach.” GE, GT, and BB have “no man can attain.” Note on inaccessible: “Who will grant me that I might know and find him, and come even to his throne” (Job 23:3, DR). GT, BB, and AV have “seat” instead of throne. GE has “place.” 170 [Lines 376–78] “And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like consuming fire on the top of the

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Drawn round about thee like a radiant shrine,171 Dark with excessive bright thy skirts172 appear,173 Yet dazzle Heaven, that brightest Seraphim Approach not, but with both wings veil their eyes.174 Thee next they sang of all creation first,175

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mountain, in the eyes of the children of Israel” (Exod 24:16, 17); “Clouds and darkness are round about him: righteousness and judgment are the foundation of his throne” (Ps 97:2). [Lines 376–78] Glory, cloud, and brightness in the presence of God: “Then the glory of the Lord went up from the Cherub, and stood over the door of the house, and the house was filled with the cloud, and the court was filled with the brightness of the Lords glory” (Ezek 10:4); “He holdeth back the face of his throne: and spreadeth his cloud upon it” (Job 26:9). The dedication of the Solomaic Temple: “And they were as one, blowing trumpets, and singing, and made one sound to be heard in praising and thanking the Lord, and when they lift up their voice with trumpets and with cymbals, and with instruments of music, and when they praised the Lord, singing, For he is good, because his mercy lasteth for ever) then the house, even the house of the Lord was filled with a cloud, so that the Priests could not stand to minister, because of the cloud: for the glory of the Lord had filled the house of God. Then Solomon said, The Lord hath said that he would dwell in the dark cloud” (2 Chr 5:13–6:1). 171 [Lines 375–79] Moses permitted to behold a fraction of God’s glory: “Again he said, I beseech thee, show me thy glory. And he answered, I will make all my good go before thee, and I will proclaim the Name of the Lord before thee: for I will show mercy to whom I will show mercy, and will have compassion on whom I will have compassion. Furthermore he said, Thou canst not see my face, for there shall no man see me, and live. Also the Lord said, Behold, there is a place by me, and thou shalt stand upon the rock: And while my glory passeth by, I will put thee in a cleft of the rock, and will cover thee with mine hand while I pass by. After I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen” (Exod 24:16, 17). 172 Jesus at the transfiguration: “And was transfigured before them: and his face did shine as the Sun, and his clothes were as white as the light” (Matt 17:2). Not DR’s “garments as white as snow.” “In the year of the death of King Uzziah, I saw also the Lord sitting upon an high throne, and lifted up, and the lower parts thereof filled the Temple” (Isa 6:1, GE). Geneva note on parts: “Of his garment, or of his throne.” AV, DR, and BB have “his train.” 173 [Lines 379–80] “Which covereth himself with light as with a garment, and spreadeth the heavens like a curtain” (Ps 104:2). 174 [Lines 381–82] “The Seraphims stood upon it: every one had six wings: with twain he covered his face, and with twain he covered his feet, and with twain he did fly” (Isa 6:2, GE). Geneva note: “They were angels so called, because they were of a fiery color, to signify that they burnt in the love of God, or were light as fire to execute his will. Signifying, that they were not able to endure the brightness of Gods glory. Whereby was declared that man was not able to see the brightness of God in them. Which thing declareth the prompt obedience of the Angels to execute God’s commandment.”

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Begotten Son,176 Divine Similitude,177 In whose conspicuous countenance,178 without cloud Made visible, the Almighty Father shines, Whom else no creature can behold;179 on thee Impressed the effulgence of his glory abides, Transfused on thee his ample Spirit180 rests.181 He Heaven of Heavens and all the Powers therein By thee created;182 and by thee threw down The aspiring Dominations:183 Thou that day Thy Father’s dreadful thunder didst not spare,

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175 “And unto the Angel of the Church of the Laodiceans write, These things saith Amen, the faithful and true witness, that beginning of the creatures of God” (Rev 3:14). [Lines 383–84] “Which is the image of the invisible God, first begotten before all creatures” (Col 1:15, GT). All others have “firstborn.” 176 “For God so loved the world, that he hath given his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life” (John 3:16). [Lines 384–89] “No man hath seen God at any time: that only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18). God’s glory reflected in the Son: “Jesus said unto him, I have been so long time with you, and hast thou not known me, Philip? He that hath seen me, hath seen my Father: how then sayest thou, Show us thy Father?” (John 14:9). 177 “Whom he hath made heir of all things, by whom also he made the worlds, who being the brightness of the glory, and the engraved form of his person, and bearing up all things by his mighty word, hath by himself purged our sins, and sitteth at the right hand of the Majesty in the highest places” (Heb 1:2, 3). 178 Face of God revealed in the face of the Son: “For God that commanded the light to shine out of darkness, is he which hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor 4:6). 179 “Furthermore he said, Thou canst not see my face, for there shall no man see me, and lieu” (Exod 33:20). Geneva note: “For Moses saw not his face in full majesty, but as man’s weakness could bear.” 180 “For he whom God hath sent, speaketh the words of God: for God giveth him not the Spirit by measure” (John 3:34). 181 Messianic prophecy: “And the Spirit of the Lord shall rest upon him: the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge, and of the fear of the Lord” (Isa 11:2). Not GT’s “spirit shall light.” 182 [Lines 390–91] The role of the Son in creation: “For by him were all things created, which are in heaven, and which are in earth, things visible and invisible: whether they be Thrones or Dominions, or Principalities, or Powers, all things were created by him, and for him” (Col 1:16). 183 [Lines 391–92] Aspiring dominations, rebel angels, cast down: “For if God spared not the Angels that had sinned, but cast them down into hell, and delivered them into chains of darkness, to be kept unto damnation” (2 Pet 2:4).

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Nor stop thy flaming chariot-wheels,184 that shook185 Heaven’s everlasting frame,186 while o’er the necks Thou drovest of warring Angels disarrayed. Back from pursuit thy Powers with loud acclaim Thee only extolled, Son of thy Father’s might, To execute fierce vengeance187 on his foes, Not so on Man: Him through their malice fallen, Father of mercy and grace,188 thou didst not doom So strictly, but much more to pity incline: No sooner did thy dear and only Son Perceive thee purposed not to doom frail Man So strictly, but much more to pity inclined, He to appease thy wrath, and end the strife Of mercy and justice189 in thy face discerned, Regardless of the bliss wherein he sat Second to thee, offered himself to die For Man’s offence.190 O unexampled love, Love nowhere to be found less than Divine!191 Hail, Son of God, Savior of Men, thy name 184

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The fiery heavenly chariot of paternal deity: “And I saw as the appearance of amber, and as the similitude of fire round about within it to look to, even from his loins upward: and to look to, even from his loins downward, I saw as a likeness of fire, and brightness round about it” (Ezek 1:27); “And he spake unto the man clothed with linen, and said, Go in between the wheels, even under the Cherub, and fill thine hands with coals of fire from between the Cherubims, and scatter the over the city. And he went in my sight” (Ezek 10:2). 185 “He looketh on the earth and it trembleth: he toucheth the mountains, and they smoke” (Ps 104:2). 186 Said of God, “The pillars of heaven tremble and quake at his reproof” (Job 26:11). 187 “And I will execute a vengeance in my wrath and indignation upon the heathen, which they have not heard” (Mic 5:15). Not GT’s “thus will I be avenged.” 188 Grace and the father of mercy: “Grace be with you, and peace from God our Father, and from the Lord Jesus Christ. Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort” (2 Cor 1:2, 3). 189 [Lines 406–407] Mercy and justice together with peace (pun on appease): “Mercy and truth have met each other: justice and peace have kissed” (Ps 84:11, DR; others 85:10). All others have “righteousness” instead of “justice.” 190 [Lines 409–10] “Who was delivered for our offences, and was raised again for our justification” (Rom 4.25, AV). All others have “our sins.” 191 [Lines 410–11] God’s love is superior to man’s and cannot be compared: “Herein is that love, not that we loved God, but that he loved us, and sent his Son to be a reconciliation for our sins” (1 John 4:10).

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Shall be the copious matter of my song Henceforth, and never shall my heart thy praise Forget, nor from thy Father’s praise disjoin. Thus they in Heaven, above the starry sphere, Their happy hours in joy and hymning spent. Mean while upon the firm opacous globe Of this round world, whose first convex divides The luminous inferior orbs, enclosed From Chaos, and the inroad of Darkness old, Satan alighted walks: A globe far off It seemed, now seems a boundless continent Dark, waste, and wild, under the frown of Night Starless exposed, and ever-threatening storms Of Chaos blustering round, inclement sky; Save on that side which from the wall of Heaven, Though distant far, some small reflection gains Of glimmering air less vexed with tempest loud: Here walked the Fiend at large in spacious field. As when a vulture on Imaus bred, Whose snowy ridge the roving Tartar bounds, Dislodging from a region scarce of prey To gorge the flesh of lambs or yeanling kids,192 On hills where flocks are fed, flies toward the springs Of Ganges or Hydaspes, Indian streams; But in his way lights on the barren plains Of Sericana, where Chineses drive With sails and wind their cany wagons light: So, on this windy sea of land, the Fiend Walked up and down alone, bent on his prey;193 Alone, for other creature in this place, Living or lifeless, to be found was none;

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192 Satan preys upon both lambs (the godly) and goats (the ungodly): “And before him shall be gathered all nations, and he shall separate them one from another, as a shepherd separateth the sheep from ye goats. And he shall set the sheep on his right hand, and the goats on the left” (Matt 25:32, 33). 193 [Line 441] “Then the Lord said unto Satan, Whence commest thou? And Satan answered the Lord, saying, From compassing the earth to and fro, and from walking in it” (Job 1:7). Satan walks as a hunting lion: “Be sober, and watch: for your adversary the devil as a roaring lion walketh about, seeking whom he may devour” (1 Pet 5:8). Not DR’s “as a roaring lion goeth about.”

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None yet, but store hereafter from the earth Up hither like aerial vapors flew Of all things transitory and vain, when sin With vanity had filled the works of men: Both all things vain, and all who in vain things Built their fond hopes of glory or lasting fame,194 Or happiness in this or the other life; All who have their reward195 on earth, the fruits Of painful superstition and blind zeal, Naught seeking but the praise of men, here find Fit retribution, empty as their deeds; All the unaccomplished works of Nature’s hand, Abortive, monstrous, or unkindly mixed, Dissolved on earth, fleet hither, and in vain, Till final dissolution, wander here; Not in the neighboring moon as some have dreamed; Those argent fields more likely habitants, Translated Saints,196 or middle Spirits hold Betwixt the angelical and human kind. Hither of ill-joined sons and daughters born First from the ancient world those giants came With many a vain exploit, though then renowned:197

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[Lines 446–49] Vanity and hope: “Because the creature is subject to vanity, not of it own will, but by reason of him, which hath subdued it under hope” (Rom 8:20). 195 Compare with Jesus judgment upon the hypocrites who receive their “reward”: “And when thou prayest, be not as the hypocrites: for they love to stand, and pray in the Synagogues, and in the corners of the streets, because they would be seen of men. Verily I say unto you, they have their reward” (Matt 6:5). 196 “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son” (Col 1:13). Specialized use of “translated” suggests a transferral to heaven: “By faith Enoch was translated, that he should not see death, and was not found, because God had translated him: For before his translation he had this testimony, that he pleased God” (Heb 11:5, AV; see also GT, BB, and DR). Not GE’s “by faith was Enoch taken away.” Geneva note indicates that exactly where Enoch was taken cannot be stated with certainty. “And Enoch walked with God, and he was no more seen: for God took him away” (Gen 5:24, GE). Geneva note: “To show that where was a better life prepared, and to be a testimony of the immortality of souls and bodies. As to inquire where he became, is mere curiosity.” “And as they went walking and talking, behold, there appeared a chariot of fire, and horses of fire, and did separate them twain. So Elijah went up by a whirl wind into heaven” (2 Kgs 2:11).

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The builders next of Babel on the plain Of Sennaar, and still with vain design,198 New Babels, had they wherewithal, would build: Others came single; he, who, to be deemed A God, leaped fondly into Aetna flames, Empedocles; and he, who, to enjoy Plato’s Elysium, leaped into the sea, Cleombrotus; and many more too long, Embryos, and idiots, eremites, and friars White, black, and gray, with all their trumpery. Here pilgrims roam, that strayed so far to seek In Golgotha 199 him dead, who lives in Heaven;200 And they, who to be sure of Paradise, Dying, put on the weeds of Dominick, Or in Franciscan think to pass disguised; They pass the planets seven, and pass the fixed, And that crystalline sphere whose balance weighs The trepidation talked, and that first moved; And now Saint Peter at Heaven’s wicket seems To wait them with his keys,201 and now at foot

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197 [Lines 463–65] “So when men began to be multiplied upon the earth, and there were daughters borne unto them, then the sons of God saw the daughters of men that they were fair, and they took them wives of all that they liked […] There were giants in the earth in those days: yea, and after that the sons of God came unto the daughters of men, and they had borne them children, these were mighty men, which in old time were men of renown” (Gen 6:1, 2, 4). Not DR’s “famous men.” Geneva note on renowned: “Which usurped authority over others and did degenerate from the simplicity, wherein their fathers lived.” 198 [Lines 466–68] “And as they went from the East, they found a plain in the land of Shinar, and there they abode […] Also they said, Go to, let us build us a city and a tower, whose top may reach unto the heaven, that we may get us a name, lest we be scattered upon the whole earth […] And the Lord said, Behold, the people is one, and they all have one language, and this they begin to do, neither can they now be stopped from whatsoever they have imagined to do” (Gen 11:2, 4, 6). 199 Golgotha or Skull Place, the site of Jesus’ execution: “And he bare his own cross, and came into a place named of dead men’s Skulls, which is called in Hebrew, Golgotha” (John 19:17). 200 Jesus’ followers “seek” him after his death: “And as they were afraid, and bowed down their faces to the earth, they said to them, Why seek ye him that liveth, among the dead? He is not here, but is risen: remember how he spake unto you, when he was yet in Galilee” (Luke 24:5, 6).

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Of Heaven’s ascent they lift their feet, when lo A violent cross wind from either coast Blows them transverse, ten thousand leagues awry Into the devious air, then might ye see Cowls, hoods, and habits, with their wearers tossed And fluttered into rags; then relics, beads, Indulgences, dispenses, pardons, bulls, The sport of winds: all these, upwhirled aloft, Fly o’er the backside of the world far off Into a Limbo large and broad, since called The Paradise of Fools, to few unknown Long after; now unpeopled, and untrod. All this dark globe the Fiend found as he passed, And long he wandered, till at last a gleam Of dawning light turned thither-ward in haste His traveled steps: far distant he descries Ascending by degrees magnificent Up to the wall of Heaven a structure high; At top whereof, but far more rich, appeared The work as of a kingly palace-gate, With frontispiece of diamond and gold Embellished; thick with sparkling orient gems202 The portal shone, inimitable on earth By model, or by shading pencil, drawn. The stairs were such as whereon Jacob saw Angels ascending and descending, bands Of guardians203 bright,204 when he from Esau fled

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Jesus gives Peter the keys to the kingdom: “And I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind upon earth, shall be bound in heaven: and whatsoever thou shalt loose on earth, shall be loosed in heaven” (Matt 16:19). 202 [Lines 503–509] The walls and gates of heavenly Jerusalem: “And the twelve gates were twelve pearls, and every gate is of one pearl, and the street of the city is pure gold, as shining glass” (Rev 21:21). [Lines 503–509] “For Jerusalem shall be built up with Sapphires, and emeralds, and thy walls with precious stones, and thy towers, and thy bulwarks with pure gold” (Tob 13:16). 203 Geneva note stresses the guardian or ministering role of angels in Jacob’s vision: “Then he dreamed, and behold, there stood a ladder upon the earth, and the top of it reached up to heaven: and lo, the Angels of God went up and down by it. And behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac: the land, upon the which thou sleepest, will I give thee and thy seed” (Gen 28:12,

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To Padan-Aram, in the field of Luz Dreaming by night under the open sky And waking cried, “This is the gate of Heaven.”205 Each stair mysteriously was meant, nor stood There always, but drawn up to Heaven sometimes Viewless; and underneath a bright sea flowed Of jasper, or of liquid pearl, whereon Who after came from earth, failing arrived Wafted by Angels,206 or flew o’er the lake Rapt in a chariot drawn by fiery steeds.207 The stairs were then let down, whether to dare The Fiend by easy ascent, or aggravate His sad exclusion from the doors of bliss.208 Direct against which opened from beneath, Just o’er the blissful seat of Paradise, A passage down to the Earth, a passage wide, Wider by far than that of after-times Over mount Sion, and, though that were large, Over the Promised Land209 to God so dear;

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GE). See also AV and DR’s “ascending and descending.” Geneva note: “Christ is the ladder whereby God and man are joined together, and by whom the Angels minster unto us: all graces by him are given unto us, and we by him ascend into heaven.” 204 [Lines 511–12] “And he said unto him, Verily, verily I say unto you, hereafter shall ye see heaven open, and the Angels of God ascending, and descending upon that Son of man” (John 1:51). 205 “And he was afraid, and said, How fearful is this place! This is none other but the house of God, and this is the gate of heaven” (Gen 28:17). 206 Compare with Jesus’ parable of the rich man and Lazarus, where Lazarus is “carried by the angels to Abraham’s bosom”: “There was a certain rich man, which was clothed in purple and fine linen, and fared well and delicately every day. Also there was a certain beggar named Lazarus, which was laid at his gate full of sores, and desired to be refreshed with the crumbs that fell from the rich mans table: yea, and the dogs came and licked his sores. And it was so that the beggar died, and was carried by the Angels into Abrahams bosom. The rich man also died, and was buried” (Luke 16:19–22). “And Enoch walked with God, and he was no more seen: for God took him away” (Gen 5:24). 207 “And as they went on, walking and talking together, behold, a fiery chariot and fiery horses parted them both asunder: and Elias went up by a whirlwind into heaven” (2 Kgs 2:11, DR). Other translations have “horses of fire.” 208 Heaven’s door: “After this I looked, and behold, a door was open in heaven, and the first voice which I heard, was as it were of a trumpet talking with me, saying, Come up hither, and I will show thee things which must be done hereafter” (Rev 4:1).

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By which, to visit oft those happy tribes, On high behests his angels to and fro Passed frequent, and his eye with choice regard From Paneas, the fount of Jordan’s flood To Beersaba,210 where the Holy Land Borders on Egypt and the Arabian shore;211 So wide the opening seemed, where bounds were set To darkness,212 such as bound the ocean wave. Satan from hence, now on the lower stair That scaled by steps of gold to Heaven-gate, Looks down with wonder at the sudden view Of all this world at once. As when a scout, Through dark? and desert ways with peril gone All night; at last by break of cheerful dawn Obtains the brow of some high-climbing hill, Which to his eye discovers unaware The goodly prospect of some foreign land First seen, or some renowned metropolis With glistering spires and pinnacles adorned, Which now the rising sun gilds with his beams: Such wonder seized, though after Heaven seen, The Spirit malign,213 but much more envy seized, 209

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“Then the Lord said unto Abram, (after that Lot was departed from him) Lift up thine eyes now, and look from the place where thou art, Northward, and Southward, and Eastward, and Westward: For all the land, which thou seest, will I give unto thee and to thy seed for ever” (Gen 13:14, 15). 210 Beersheba marks the southern boundary of Israel: “And all Israel from Dan to Beersheba knew that faithful Samuel was the Lords Prophet” (1 Sam 3:20); “Then all the children of Israel went out, and the Congregation was gathered together as one man, from Dan to Beersheba, with the land of Gilead, unto the Lord in Mizpeh” (Judg 20:1); “Wherefore the place is called Beer-sheba, because there they both swore. Thus made they a covenant at Beer-sheba: afterward Abimelech and Phichol his chief captain rose up, and turned again unto the land of the Philistines. And Abraham planted a grove in Beersheba, and called there on the Name of the Lord, the everlasting God” (Gen 21:31–33). 211 [Lines 531–37] God eyes the Promised Land with “choice regard”: “This land doth the Lord thy God care for: the eyes of the Lord thy God are always upon it, from the beginning of the year, even unto the end of the year” (Deut 11:12). 212 [Lines 538–39] “God putteth an end to darkness, and he trieth the perfection of all things: he setteth a bond of darkness, and of the shadow of death” (Job 28:3, GE). Geneva note: “There is nothing but it is compassed within certain limits and hath an end, but God’s wisdom.”

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At sight of all this world beheld so fair. Round he surveys (and well might, where he stood So high above the circling canopy Of night’s extended shade,) from eastern point Of Libra to the fleecy star that bears Andromeda far off Atlantic seas Beyond the horizon; then from pole to pole He views in breadth,214 and without longer pause Down right into the world’s first region throws His flight precipitant, and winds with ease Through the pure marble air his oblique way Amongst innumerable stars, that shone Stars distant, but nigh hand seemed other worlds; Or other worlds they seemed, or happy isles, Like those Hesperian gardens famed of old, Fortunate fields, and groves, and flowery vales, Thrice happy isles; but who dwelt happy there He staid not to inquire: Above them all The golden sun, in splendor likest Heaven, Allured his eye; thither his course he bends Through the calm firmament, (but up or down, By center, or eccentric, hard to tell, Or longitude,) where the great luminary Aloof the vulgar constellations thick, That from his lordly eye keep distance due, Dispenses light from far; they, as they move Their starry dance in numbers that compute Days, months, and years, towards his all-cheering lamp215

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213 “The spirit malign.” “I write unto you, fathers, because you have known him who is from the beginning. I write unto you, young men, because you have overcome the wicked one. I write unto you, babes, because you have known the Father. I write unto you, young men, because you are strong, and the word of God abideth in you, and you have overcome the wicked one” (1 John 2:13, 14, DR). BB, GT, and GE speak much more generally of the wicked as a class in lieu of singling out “the wicked one.” 214 Contrast with the limited scope of humans who cannot view the “breadth of the earth”: “Hast thou perceived the breadth of the earth? Tell if thou knowest all this” (Job 38:18, GE; see also AV and DR). BB and GT have “how broad the earth is.” 215 [Lines 580–81] “And God said, Let there be lights in the firmament of the heaven, to separate the day from the night, and let them be for signs, and for seasons, and for days and years” (Gen 1:14). Geneva note: “By lights he meaneth the sun, the moon, and the

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Turn swift their various motions, or are turned By his magnetic beam, that gently warms The universe, and to each inward part With gentle penetration, though unseen, Shoots invisible virtue even to the deep; So wondrously was set his station bright. There lands the Fiend, a spot like which perhaps Astronomer in the sun’s lucent orb Through his glazed optic tube yet never saw. The place he found beyond expression bright, Compared with aught on earth, metal or stone; Not all parts like, but all alike informed With radiant light, as glowing iron with fire; If metal, part seemed gold, part silver clear; If stone, carbuncle most or chrysolite, Ruby or topaz, to the twelve that shone In Aaron’s breast-plate,216 and a stone besides

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stars.” Geneva note on “signs and seasons”: “Of things appertaining to natural and political orders and seasons.” 216 “Onyx stones, and stones to be set in the Ephod, and in the breast plate” (Exod 25:7); “Also thou shalt put in the breast plate of judgment the Urim and the Thummim, which shall be upon Aaron’s heart, when he goeth in before the Lord: and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually” (Exod 28:30). Geneva note: “Urim signifieth light, and Thummim perfection: declaring that the stones of the breast plate were most clear, and of perfect beauty: by Urim also is meant knowledge, and Thummim holiness, showing what virtues are required in the Priests.” [Lines 595–98] “Also thou shalt make the breast plate of judgment with broidered work: like the work of the Ephod shalt thou make it: of gold, blue silk, and purple, and scarlet, and fine twined linen shalt thou make it. Four square it shall be and double, an hand breadth long and an hand breadth broad. Then thou shalt set it full of places for stones, even four rows of stones: the order shall be this, a ruby, a topaz, and a carbuncle in the first row. And in the second row thou shalt set an emerald, a sapphire, and a diamond. And in the third row a turquoise, an achate, and an hematite. And in the fourth row a chrysolite, an onyx, and a jasper: and they shall be set in gold in their embossments” (Exod 28:15–20). [Lines 595–98] Walls and gates of heaven: “And ye building of the wall of it was of Jasper: and the city was pure gold, like unto clear glass. And the foundations of the wall of ye city were garnished with all manner of precious stones: the first foundation was Jasper: the second of Sapphire: the third of a Chalcedonie: the fourth of an Emerald: the fifth of a Sardonyx: the sixth of a Sardius: the seventh of a Chrysolite: the eight of a Beryl: the ninth of a Topaz: the tenth of a Chrysoprasus: the eleventh of a Jacinth: the twelfth an Amethyst. And the twelve gates were twelve pearls, and every gate is of one pearl, and the street of the city is pure gold, as shining glass” (Rev 21:18–21).

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Imagined rather oft than elsewhere seen, That stone, or like to that which here below Philosophers in vain so long have sought, In vain, though by their powerful art they bind Volatile Hermes, and call up unbound In various shapes old Proteus from the sea, Drained through a limbeck to his native form. What wonder then if fields and regions here Breathe forth Elixir pure, and rivers run Potable gold, when with one virtuous touch The arch-chemic sun, so far from us remote, Produces, with terrestrial humor mixed Here in the dark so many precious things Of color glorious, and effect so rare? Here matter new to gaze the Devil met Undazzled; far and wide his eye commands; For sight no obstacle found here, nor shade, But all sun-shine, as when his beams at noon217 Culminate from the equator, as they now Shot upward still direct, whence no way round Shadow from body opaque can fall; and the air, No where so clear, sharp’ned his visual ray To objects distant far, whereby he soon Saw within ken a glorious Angel stand, The same whom John saw also in the sun:218 His back was turned, but not his brightness hid; Of beaming sunny rays a golden tiar Circled his head, nor less his locks behind Illustrious on his shoulders fledge with wings Lay waving round; on some great charge employed He seemed, or fixed in cogitation deep.

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217 The sun is unneeded in the brightness of heaven: “And this city hath no need of the sun, neither of the moon to shine in it: for the glory of God did light it: and the Lamb is the light of it” (Rev 21:23). 218 [Lines 622–23] The Angel of the Sun: “And I saw an Angel stand in the sun, who cried with a loud voice, saying to all the fowls that did fly by the midst of heaven, Come, and gather your selves together unto the supper of ye great God, that ye may eat the flesh of Kings, and the flesh of high Captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all freemen, and bondmen, and of small and great” (Rev 19:17, 18).

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Glad was the Spirit impure; as now in hope To find who might direct his wandering flight To Paradise the happy seat of Man, His journey’s end and our beginning woe. But first he casts to change his proper shape, Which else might work him danger or delay: And now a stripling Cherub he appears, Not of the prime, yet such as in his face Youth smiled celestial, and to every limb Suitable grace diffused, so well he feigned; Under a coronet his flowing hair219 In curls on either cheek played; wings he wore Of many a colored plume, sprinkled with gold; His habit fit for speed succinct, and held Before his decent steps a silver wand. He drew not nigh unheard; the Angel bright,220 Ere he drew nigh, his radiant visage turned, Admonished by his ear, and straight was known The Archangel Uriel,221 one of the seven222 219

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Satan’s flowing hair is a sign of his unnatural assumption of an innocent form: “Doth not nature it self teach you, that if a man have long hear, it is a shame unto him?” (1 Cor 11:4). 220 [Lines 634–45] “For such false apostles are deceitful workers, and transform themselves into the Apostles of Christ. And no marvel: for Satan himself is transformed into an Angel of light. Therefore it is no great thing, though his ministers transform themselves, as though they were the ministers of righteousness, whose end shall be according to their works” (2 Cor 11:4). 221 “And unto these things Uriel the archangel gave them answer, and said, Even when the number of seeds is filled in you: for he hath weighed the world in the balance” (2 Esd 4:36, AV). Other translations name “Jeremial” as the archangel. “And the angel that was sent unto me, whose name was Uriel, gave me an answer” (2 Esd 4:1, AV). “Where is Uriel the angel, who came unto me at the first? For he hath caused me to fall into many trances, and mine end is turned into corruption, and my prayer to rebuke” (2 Esd 10:28, AV). 222 Association of Uriel with the number seven: “And so I fasted seven days, mourning and weeping, like as Uriel the angel commanded me” (2 Esd 5:2, AV); “John, to the seven Churches which are in Asia, Grace be with you, and peace from him, Which is, and Which was, and Which is to come, and from the seven Spirits which are before his Throne,And from Jesus Christ, which is that faithful witness, and that first begotten of the dead, and that Prince of the Kings of the earth, unto him that loved us, and washed us from our sins in his blood, And made us Kings and Priests unto God even his Father, to him I say be glory, and dominion for evermore, Amen. Behold, he cometh with clouds,

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Who in God’s presence, nearest to his throne, Stand ready at command, and are his eyes223 That run through all the Heavens, or down to the Earth Bear his swift errands over moist and dry,224 O’er sea and land: him Satan thus accosts. “Uriel, for thou of those seven Spirits that stand In sight of God’s high throne, gloriously bright, The first art wont his great authentic will Interpreter through highest Heaven to bring, Where all his sons225 thy embassy attend; And here art likeliest by supreme decree Like honor to obtain, and as his eye To visit oft this new creation round; Unspeakable desire to see, and know All these his wondrous works, but chiefly Man, His chief delight and favor, him for whom All these his works so wondrous he ordained, Hath brought me from the choirs of Cherubim

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and every eye shall see him: yea, even they which pierced him through: and all kindred of the earth shall wail before him, Even so, Amen” (Rev 1:4–6). Geneva note: “That is, from the holy ghost: or these seven Spirits were ministers before God the Father and Christ whom after he calleth the horns and eyes of the Lamb, chap 5, 6 [of Rev]. In like phrases Paul taketh God, and Christ, and the Angels to witness, 1 Timothy 5.21.” “And I saw the seven Angels, which stood before God, and to them were given seven trumpets” (Rev 8:2). 223 [Lines 648–52] The seven eyes of God: “For who hath despised the day of the small things? But they shall rejoice, and shall see the stone of tin in the hand of Zerubbabel: these seven are the eyes of the Lord, which go through the whole world” (Zech 4:10, GE). Geneva note: “That is, God hath seven eyes, meaning, a continual presence, so that neither Satan nor any power in the world can go about or bring anything to pass to under his work.” [Lines 648–52] Raphael also one of the seven angels that attends upon God’s throne: “I am Raphael one of the seven holy Angels, which present the prayers of the Saints, and which go forth before his holy majesty” (Tob 12:15). 224 [Lines 648–52] Seven spirits of God act as God’s eyes: “And I saw: and behold in the midst of the throne and of the four living creatures and in the midst of the ancients, a Lamb standing, as it were slain, having seven horns and seven eyes: which are the seven Spirits of God, sent forth into all the earth” (Rev 5:6, DR). 225 Angelic assembly in heaven: “And it came to pass, when on a certain day the sons of God came, and stood before the Lord, and Satan came amongst them, and stood in his sight” (Job 2:1, DR; see also AV). Not GE, BB, or GT’s “children of God.” “When the morning stars praised me together, and all the sons of God made a joyful melody?” (Job 38:7, DR; see also AV).

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Alone thus wandering. Brightest Seraph, tell In which of all these shining orbs hath Man His fixed seat, or fixed seat hath none, But all these shining orbs his choice to dwell; That I may find him, and with secret gaze Or open admiration him behold,226 On whom the great Creator hath bestowed Worlds, and on whom hath all these graces poured; That both in him and all things, as is meet, The universal Maker we may praise; Who justly hath driven out his rebel foes To deepest Hell, and, to repair that loss, Created this new happy race of Men To serve him better: Wise are all his ways.” So spake the false dissembler unperceived; For neither Man nor Angel can discern Hypocrisy, the only evil that walks Invisible, except to God alone, By his permissive will, through Heaven and Earth: And oft, though wisdom wake, suspicion sleeps At wisdom’s gate, and to simplicity Resigns her charge, while goodness thinks no ill Where no ill seems: Which now for once beguiled Uriel, though regent of the sun, and held The sharpest-sighted Spirit of all in Heaven; Who to the fraudulent impostor foul, In his uprightness,227 answer thus returned. “Fair Angel, thy desire, which tends to know

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226 Satan’s words echo Herod’s diabolical intentions when he sent the wise men to seek out the infant Jesus: “And sent them to Beth-leem, saying, Go, and search diligently for the babe: and when ye have found him, bring me word again, that I may come also, and worship him” (Matt 2:8). 227 “My words are in the uprightness of mine heart, and my lips shall speak pure knowledge” (Job 33:3). Like upright minded Uriel, Abraham must speak the truth. The Geneva note indicates that Abraham meant no harm. Likewise, in ignorance, Uriel says too much to Satan: “Said not he unto me, She is my sister? yea, and she her self said, He is my brother: with an upright mind, and innocent hands have I done this” (Gen 20:5, GE). Geneva note: “As one faulting by ignorance, and not doing evil of purpose.” Not AV’s “integrity of mind. GT has “pure heart.” BB has “single heart.” DR has “simplicity of heart.”

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The works of God, thereby to glorify The great Work-master, leads to no excess That reaches blame, but rather merits praise The more it seems excess, that led thee hither From thy empyreal mansion thus alone, To witness with thine eyes what some perhaps Contented with report, hear only in Heaven: For wonderful indeed are all his works, Pleasant to know, and worthiest228 to be all Had in remembrance229 always with delight;230 But what created mind can comprehend Their number,231 or the wisdom232 infinite 233

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“The works of the Lord are great, and ought to be sought out of all them that love them. His work is beautiful and glorious, and his righteousness endureth forever. He hath made his wonderful works to be had in remembrance: the Lord is merciful and full of compassion” (Ps 111:2–4, BB; see also GT). GE, BB, and DR omit “worthy.” 229 “My soul hath them in remembrance, and is humbled in me” (Lam 3:20). Compare with God’s favorable remembrance of Cornelius, the first recorded Gentile convert to Christianity: “And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God” (Acts 10:31). 230 [Lines 702–704] “The works of the Lord are great, and ought to be sought out of al them that love them. His work is beautiful and glorious, and his righteousness endureth for ever. He hath made his wonderful works to be had in remembrance: the Lord is merciful and full of compassion” (Ps 111:2–4, GE; see also AV and DR). Not GT or BB, which use “marvelous works” instead of “wonderful works.” “When I behold thine heavens, even the works of thy fingers, the moon and the stars which thou hast ordained, What is man, say I, that thou art mindful of him? And the son of man, that thou visits him” (Ps 8:3, 4, GE; see also DR, GT, and BB). Not AV’s “work” instead of “works.” 231 [Lines 705–706] Works of God without number: “I will praise thee, for thou art fearfully magnified: wonderful are thy works, and my soul knoweth right well. My bone is not hidden from thee, which thou hast made in secret: and my substance in the lower parts of the earth. Thy eyes did see my imperfect being, and in thy book all shall be written: days shall be formed, and no one in them. But to me thy friends, O God, are made exceedingly honorable: their principality is exceedingly strengthened. I will number them, and they shall be multiplied above the sand, I rose up and am still with thee” (Ps 138:14–18, DR; others 139:14–18). BB and GT have “counsels unto me…how great is the sum.” AV and GE have “thy thoughts unto me […] how great is the sum.” 232 [Lines 706–707] Wisdom, the Son personified, as a co-creator of the heavens: “When he prepared the heavens, I was there, when he set the compass upon the deep. When he established the clouds above, when he confirmed the fountains of the deep, when he gave his decree to the Sea, that the waters should not pass his commandment: when he appointed the foundations of the earth, then was I with him as a nourisher, and I was daily his delight rejoicing always before him” (Prov 8:27–30, GE). Geneva note: “He

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That brought them forth, but hid their causes deep? I saw when at his word234 the formless235 mass, This world’s material mould, came to a heap: Confusion heard his voice, and wild uproar Stood ruled, stood vast infinitude confined; Till at his second bidding Darkness fled, Light shone,236 and order from disorder sprung: Swift to their several quarters hasted then The cumbrous elements, earth, flood, air, fire, And this ethereal quintessence of Heaven Flew upward, spirited with various forms, That rolled orbicular, and turned to stars Numberless, as thou seest, and how they move; Each had his place appointed, each his course, The rest in circuit walls this universe. Look downward on that globe, whose hither side With light from hence, though but reflected, shines; That place is Earth, the seat of Man; that light

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declareth the eternity of the Son of God, which is meant by this word Wisdom, who was before all time and ever present with the Father.” Geneva note on “nourisher”: “Some read a chief worker: signifying that this Wisdom, even Christ Jesus, was equal with God his Father, and created, preserved and still worketh with him as John 5.17.” 233 Everlasting wisdom: “The Lord by wisdom hath laid the foundation of the earth, and hath established the heavens through understanding” (Prov 3:19, GE). Geneva note: “Hereby, he showeth that this wisdom, whereof he speaketh is everlasting, because it was before all creatures and that all things even the whole world were made by it.” 234 [Lines 708–11] God’s spoken word creates the world: “Through faith we understand that the world was ordained by the word of God, so that the things which we see, are not made of things which did appear” (Heb 11:3). 235 “And the earth was without form and void, and darkness was upon the deep, and the Spirit of God moved upon the waters” (Gen 1:2; see also BB and AV). Not DR’s “vacant.” Not GT’s “empty.” 236 [Lines 710–13] The source of the light could now be discerned. This is God’s second bidding for light; the first being Genesis 1:3. “And God said, Let there be lights in the firmament of the heaven, to separate the day from the night, and let them be for signs, and for seasons, and for days and years. And let them be for lights in the firmament of the heaven to give light upon the earth. And it was so. God then made two great lights: the greater light to rule the day, and the less light to rule the night: he made also the stars. And God set them in the firmament of the heaven, to shine upon the earth, and to rule in the day, and in the night, and to separate the light from the darkness: and God saw that it was good” (Gen 1:14–18).

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His day, which else, as the other hemisphere Night would invade; but there the neighboring moon (So call that opposite fair star) her aid Timely interposes, and her monthly round Still ending, still renewing, through mid Heaven, With borrowed light her countenance triform Hence fills and empties to enlighten the Earth, And in her pale dominion checks the night. That spot, to which I point, is Paradise, Adam’s abode; those lofty shades, his bower. Thy way thou canst not miss, me mine requires.” Thus said, he turned; and Satan, bowing low, As to superior Spirits is wont in Heaven, Where honor due and reverence none neglects, Took leave, and toward the coast of earth beneath, Down from the ecliptic, sped with hoped success, Throws his steep flight in many an airy wheel; Nor stayed, till on Niphates’ top he lights.

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BOOK IV THE ARGUMENT 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 despair; but at length confirms himself in evil, journeys on to Paradise, who outward prospects and situation is described, overleaps the bounds, sits in the shape of a cormorant on the Tree of Life, as the highest in the Garden to look about him. The garden described; Satan’s first sight of Adam and Eve; his wonder at their excellent form and happy state, but with resolution to work their fall; overhears their 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 their state by some other means. Meanwhile Uriel descending on a sunbeam warns Gabriel, who had in charge the gate of Paradise, that some evil spirit had escaped the deep, and passed 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 ere morning. Night coming on, Adam and Eve discourse of going to their rest; their bower described; their evening worship. Gabriel drawing forth his bands of nightwatch to walk the round of Paradise, appoints two strong angels to Adam’s bower, lest the evil 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 questioned, he scornfully answers, prepares resistance, but hindered by a sign from Heaven, flies out of Paradise.

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, for that warning voice, which he who saw Th’ Apocalypse, heard cry in Heaven aloud, Then when the Dragon, put to second rout, Came furious down to be revenged on men, “Woe to the inhabitants on earth!”1 that now, While time was, our first parents had been warned The coming of their secret foe, and scaped, Haply so ‘scaped his mortal snare; For now Satan, now first inflamed with rage, came down, The tempter2 ere th’ accuser3 of mankind, To wreak on innocent frail Man his loss4 Of that first battle, and his flight to Hell:5 Yet, not rejoicing in his speed, though bold, Far off and fearless, nor with cause to boast, Begins his dire attempt; which nigh the birth

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Satan cast out of heaven having great anger, and a loud voice proclaims woe for the earth: “And there was a battle in heaven, Michael and his Angels fought against the dragon, and the dragon fought and his angels. But they prevailed not, neither was their place found any more in heaven. And the great dragon, that old serpent, called the devil and Satan, was cast out, which deceiveth all the world: he was even cast into the earth, and his angels were cast out with him. Then I heard a loud voice in heaven, saying, Now is salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. But they overcame him by that blood of that Lamb, and by that word of their testimony, and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabitants of the earth, and of the sea: for the devil is come down unto you, which hath great wrath, knowing that he hath but a short time” (Rev 7:7–12). 2 Satan as tempter: “Then came to him the tempter, and said, If thou be the Son of God, command that these stones be made bread” (Matt 4:3). 3 Satan as accuser: “Then I heard a loud voice in heaven, saying, Now is salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night” (Rev 12:10). 4 [Lines 8–11] Satan’s envious motive: “Nevertheless, through envy of the Devil came death into the world: and they that hold of his side, prove it” (Wis 2:24). 5 [Lines 8–12] Compare with the second recorded account of Satan’s coming to accuse and tempt humans: “Now on a day when the children of God came and stood before the Lord, Satan came also among them. Then the Lord said unto Satan, Whence comest thou? And Satan answered the Lord, saying, From compassing the earth to and fro, and from walking in it. And the Lord said unto Satan, Hast thou not considered my servant Job, how none is like him in the earth? An upright and just man, one that feareth God, and escheweth evil?” (Job 1:6–8).

PARADISE LOST

Now rolling boils in his tumultuous breast, And like a devilish engine back recoils Upon himself; horror and doubt distract His troubled thoughts, and from the bottom stir The Hell within him; for within him Hell He brings, and round about him, nor from Hell One step, no more than from himself can fly By change of place: Now conscience wakes despair That slumbered, wakes the bitter memory Of what he was, what is, and what must be Worse; of worse deeds worse sufferings must ensue. Sometimes towards Eden which now in his view Lay pleasant,6 his grieved look he fixes sad, Sometimes towards Heaven, and the full-blazing sun, Which now sat high in his meridian tow’r: Then much revolving, thus in sighs began. “O thou that with surpassing glory crowned, Lookest from thy sole dominion like the God Of this new world;7 at whose sight all the stars Hide their diminished heads; to thee I call, But with no friendly voice, and add thy name Of Sun, to tell thee how I hate thy beams8

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The garden is pleasant to view: “And the Lord God planted a garden Eastward in Eden, and there he put the man whom he had made. (For out of the ground made the Lord God to grow every tree pleasant to the sight, and good for meat: the tree of life also in the midst of the garden, and the tree of knowledge of good and of evil” (Gen 2:8, 9, GE). Not BB or DR’s “pleasant to eat.” 7 In the Geneva note, by contrast, the Sun is the servant of man. “Take therefore good heed unto yourselves: for ye saw no image in the day that the Lord spake unto you in Horeb out of the midst of the fire: […] And lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars with all the host of heaven, shouldst be driven to worship them and serve them, which the Lord thy God hath distributed to all people under the whole heaven” (Deut 4:15, 19, GE). Geneva note: “He hath appointed them to serve man.” 8 [Lines 29–37] Satan’s antipathy toward the Sun. Compare with Malachi’s account of the “sun of righteousness” and the Geneva note: “For behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble, and the day that commeth, shall burn them up, saith the Lord of hosts, and shall leave them neither root nor branch. But unto you that fear my Name, shall the sun of righteousness arise, and health shall be under his wings, and ye shall go forth, and grow up as fat calves” (Mal 4:1, 2, GE). Geneva note: “Meaning Christ, who with his wings or beams of

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That bring to my remembrance from what state I fell,9 how glorious once above thy sphere; Till pride and worse ambition threw me down Warring in Heav’n against Heav’n’s matchless King: Ah, wherefore! he deserved no such return From me, whom he created what I was In that bright eminence,10 and with his good Upbraided none;11 nor was his service hard.12 What could be less than to afford him praise, The easiest recompense, and pay him thanks, How due! yet all his good proved ill in me, And wrought but malice; lifted up so high I sdained subjection, and thought one step higher Would set me highest, and in a moment quit The debt immense of endless gratitude, So burdensome still paying, still to owe, Forgetful what from him I still received, And understood not that a grateful mind By owing owes not, but still pays, at once Indebted and discharged; what burden then?

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his grace should lighten, and comfort his Church, Ephesians 5.14, and he is called the sun of righteousness, because in himself he hath all perfection, and also the justice of the father dwelleth in him whereby he regenateth us into righteousness, cleanseth us from the filth of this world, and reformeth us to the image of God.” Evildoers hate light: “For every man that evil doeth, hateth the light, neither commeth to light, least his deeds should be reproved” (John 3:20). 9 [Lines 38–39] Compare with the resurrected Christ’s counsel to the Ephesian church to remember from where they had fallen: “Remember therefore from whence thou art fallen, and repent, and do the first works: or else I will come against thee shortly, and will remove thy candlestick out of his place, except thou amend” (Rev 2:5). 10 [Lines 43–44] “Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. By the multitude of thy merchandise, they have filled the midst of thee with cruelty, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering Cherub from the midst of the stones of fire. Thine heart was lifted up because of thy beauty, and thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to ye ground: I will lay thee before Kings that they may behold thee” (Ezek 28:15–17). 11 [Lines 44–45] God does not “upbraid”: “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not: and it shall be given him” (Jas 1:5, AV). GE has “reproacheth not.” GR and BB have “casteth no man in the teeth.” 12 Serving God is not difficult or grievous: “For this is the love of God, that we keep his commandments: and his commandments are not burdenous” (1 John 5:3).

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O, had his powerful destiny ordained Me some inferior angel, I had stood Then happy; no unbounded hope had raised Ambition. Yet why not? some other Power As great might have aspired, and me, though mean Drawn to his part; but other Powers as great Fell not, but stand unshaken, from within Or from without, to all temptations armed. Hadst thou the same free will and power to stand? Thou hadst: whom hast thou then or what to accuse, But Heaven’s free love dealt equally to all? Be then his love accursed, since love or hate, To me alike, it deals eternal woe. Nay, cursed be thou; since against his thy will Chose freely what it now so justly rues. Me miserable! which way shall I fly Infinite wrath, and infinite despair? Which way I fly is hell; myself am hell; And in the lowest deep a lower deep Still threatening to devour me opens wide, To which the Hell I suffer seems a Heaven. O, then, at last relent: Is there no place Left for repentance, none for pardon left?13 None left but by submission; and that word Disdain forbids me, and my dread of shame Among the Spirits beneath, whom I seduced With other promises and other vaunts Than to submit, boasting I could subdue The Omnipotent. Aye me! they little know How dearly I abide that boast so vain, Under what torments inwardly I groan: While they adore me on the throne of Hell.

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13 [Lines 79–80] No place for repentance: “For ye know how that afterward also when he would have inherited the blessing, he was rejected: for he found no place to repentance, though he sought that blessing with tears” (Heb 12:17). Eternal punishment for the devil’s angels: “Then shall he say unto them on the left hand, Depart from me ye cursed, into everlasting fire, which is prepared for the devil and his angels” (Matt 25:41). Eternal punishment decreed for Satan: “And the devil that deceived them, was cast into a lake of fire and brimstone, where that beast and that false prophet are, and shall be tormented even day and night for evermore” (Rev 20:10).

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With diadem and scepter high advanced The lower still I fall, only supreme In misery; Such joy ambition finds. But say I could repent, and could obtain By act of grace, my former state; how soon Would highth recall high thoughts, how soon unsay What feigned submission swore? Ease would recant Vows made in pain, as violent and void. For never can true reconcilement grow Where wounds of deadly hate have pierced so deep: Which would but lead me to a worse relapse And heavier fall: so should I purchase dear Short intermission bought with double smart. This knows my Punisher; therefore as far From granting he, as I from begging, peace; All hope excluded thus, behold, instead Of us outcast, exiled, his new delight, Mankind created, and for him this world. So farewell, hope; and with hope farewell fear, Farewell, remorse! all good to me is lost; Evil, be thou my good;14 by thee at least Divided empire with Heaven’s King I hold By thee, and more than half perhaps will reign; As Man ere long, and this new world, shall know.” Thus while he spake, each passion dimmed his face Thrice changed with pale, ire, envy, and despair; Which marred his borrowed visage, and betrayed Him counterfeit, if any eye beheld. For heavenly minds from such distempers foul Are ever clear.15 Whereof he soon aware, Each perturbation smoothed with outward calm, Artificer of fraud; and was the first

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14 The danger of mistaking evil for good: “Woe unto them that speak good of evil, and evil of good, which put darkness for light, and light for darkness, that put bitter for sweet, and sweet for sour” (Isa 5:20). 15 [Lines 114–19] Angels were not capable of deception, “for heavenly minds from such stempers foul are ever clear.” Falsehood is a satanic invention: “Ye are of your father the devil, and the lusts of your father ye will do: he hath been a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, then speaketh he of his own: for he is a liar, and the father thereof” (John 8:44).

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That practiced falsehood under saintly show,16 Deep malice to conceal, couched with revenge: Yet not enough had practiced to deceive Uriel once warned; whose eye pursued him down The way he went, and on the Assyrian mount Saw him disfigured, more than could befall Spirit of happy sort; his gestures fierce He marked and mad demeanor, then alone, As he supposed, all unobserved, unseen. So on he fares, and to the border comes Of Eden, where delicious Paradise,17 Now nearer, crowns with her enclosure green, As with a rural mound, the champaign head Of a steep wilderness, whose hairy sides With thicket overgrown, grotesque and wild, Access denied;18 and overhead upgrew Insuperable height of loftiest shade, Cedar, and pine, and fir, and branching palm, A sylvan scene, and, as the ranks ascend, Shade above shade, a woody theatre Of stateliest view. Yet higher than their tops The verdurous wall of Paradise upsprung; Which to our general sire gave prospect large Into his nether empire neighboring round. And higher than that wall a circling row Of goodliest trees, loaden with fairest fruit,19 Blossoms and fruits at once of golden hue,

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“And no marvel: for Satan himself is transformed into an Angel of light” (2 Cor 11:14). 17 Eden as paradise: “And the Lord God had planted a paradise of pleasure from the beginning: wherein he placed man whom he had formed” (Gen 2:8, DR). Geneva note on map of Eden found on p. 2: “In this country and most plentiful land, Adam dwelt, and thus was called Paradise: that is, a garden of pleasure, because of the fruitfulness and abundance thereof.” All other Bibles omit “paradise” in referring to Eden. 18 [Lines 133–37] Compare Eden with the virgin Shulamite maiden: “My sister my spouse is as a garden enclosed, as a spring shut up, and a fountain sealed up” (Song 4:12). BB has “a garden well locked.” 19 “And every plant of the field, before it was in the earth, and every herb of the field, before it grew: for the Lord God had not caused it to rain upon the earth, neither was there a man to till the ground” (Gen 2:5).

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Appeared, with gay enameled colors mixed:20 On which the sun more glad impressed his beams Than in fair evening cloud, or humid bow, When God hath showered the earth; so lovely seemed That landscape: And of pure now purer air Meets his approach, and to the heart inspires Vernal delight and joy, able to drive All sadness but despair: Now gentle gales, Fanning their odoriferous wings, dispense Native perfumes, and whisper whence they stole Those balmy spoils. As when to them who fail Beyond the Cape of Hope, and now are past Mozambic, off at sea north-east winds blow Sabean odors from the spicy shore Of Araby the blest; with such delay Well pleased they slack their course, and many a league Cheered with the grateful smell old Ocean smiles: So entertained those odorous sweets the Fiend, Who came their bane; though with them better pleased Than Asmodeus with the fishy fume21 That drove him, though enamored, from the spouse Of Tobit’s son,22 and with a vengeance sent 20

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[Lines 147–49] Abundant fruit near the tree of life. Compare with fruit in John’s vision of the New Jerusalem: “In the midst of the street of it, and of either side of the river, was the tree of life, which bore twelve manner of fruits, and gave fruit every month: and the leaves of the tree served to heal the nations with” (Rev 22:2); “And the earth brought forth the bud of the herb, that seedeth seed according to his kind, also the tree that beareth fruit, which hath his seed in it self according to his kind: and God saw that it was good” (Gen 1:12). 21 “And when they had supped, they brought Tobias in unto her. And as he went, he remembered the words of Raphael, and took coals for perfumes, and put the heart and liver of the fish thereupon, and made perfume. The which smell when the evil spirit had smelled, he fled into the utmost parts of Egypt, whom the Angel bound. And after that they were both shut in, Tobias rose out of the bed, and said, Sister, arise and let us pray, that God would have pity on us” (Tob 8:1–4). 22 [Lines 166–71] The devil Asmodeus kills seven husbands of Sarah. The angel Raphael advises Tobit, the eighth husband, to burn the liver of a fish to ward off Asmodeus. “Then the young man answered the Angel, I have heard, brother Azarias, that this made hath been given to seven men, who all died in the marriage chamber: And I am the only begotten son of my father, and I am afraid, lest I go into her, and die as the others: for a wicked spirit loveth her, which hurteth nobody, but those which come into

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From Media post to Egypt, there fast bound. Now to the ascent of that steep savage hill Satan had journeyed on, pensive and slow; But further way found none, so thick entwined, As one continued brake, the undergrowth Of shrubs and tangling bushes had perplexed All path of man or beast that passed that way. One gate there only was, and that looked east On the other side: which when the arch-felon saw, Due entrance he disdained; and, in contempt, At one flight bound high over-leaped all bound Of hill or highest wall, and sheer within ‘Lights on his feet. As when a prowling wolf, Whom hunger drives to seek new haunt for prey, Watching where shepherds pen their flocks23 at eve In hurdled cotes amid the field secure, Leaps o’er the fence with ease into the fold: Or as a thief, bent to unhoard the cash Of some rich burgher, whose substantial doors, Cross-barred and bolted fast, fear no assault, In at the window climbs, or o’er the tiles: So clomb this first grand thief into God’s fold;24

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her: wherefore I also fear lest I die, and bring my father’s and my mother’s life because of me to the grave with sorrow, for they have no other son to bury them” (Tob 6:13, 14). 23 [Lines 183–85] Compare with the grievous wolves that Paul warned would afflict the “flock” of the church: “For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock” (Acts 20:29). [Lines 183–85] Unfaithful princes of Judah likened to wolves who prey upon the flock of God: “Her princes in the midst thereof are like wolves, ravening the prey to shed blood, and to destroy souls for their own covetous lucre” (Ezek 22:27). 24 [Lines 185–93] Satan resembles the thief of Jesus’ parable who does not enter via the door into the sheepfold but rather “climbeth up another way”: “Verily, verily I say unto you, He that entreth not in by the door into the sheepfold, but climbeth up another way, he is a thief and a robber. But he that goeth in by the door, is the shepherd of the sheep […] The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and have it in abundance” (John 10:1, 2, 10). [Lines 188–92] Joel warns of God’s scourge who will attack apostate Judah like a thief. “A fire devoureth before him, and behind him a flame burneth up: the land is as the garden of Eden before him, and behind him a desolate wilderness, so that nothing shall escape him […] They shall run to and fro in the city: they shall run upon the wall: they shall climb up upon the houses, and enter in at the windows like the thief” (Joel 2:3, 9).

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So since into his church lewd25 hirelings26 climb. Thence up he flew, and on the tree of life,27 The middle28 tree and highest there that grew, Sat like a cormorant;29 yet not true life Thereby regained, but sat devising death To them who lived; nor on the virtue thought Of that life-giving plant, but only used For prospect, what well used had been the pledge Of immortality.30 So little knows Any, but God alone, to value right The good before him, but perverts best things To worst abuse, or to their meanest use. Beneath him with new wonder now he views, To all delight of human sense exposed, 25

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Compare with the Bible’s account of certain men who instigated trouble for the primitive church: “But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people” (Acts 17:5, AV). GE has “wicked fellows.” GT and BB have “evil men.” DR has “of the rascal sort certain naughty men.” 26 False shepherd hirelings would leave the church vulnerable to the “wolves”: “But an hireling, and he which is not the shepherd, neither the sheep are his own, seeth the wolf coming, and he leaveth the sheep, and fleeth, and the wolf catcheth them, and scattereth the sheep” (John 10:12). 27 “For out of the ground made the Lord God to grow every tree pleasant to the sight, and good for meat: the tree of life also in the midst of the garden, and the tree of knowledge of good and of evil” (Gen 2:9). 28 “Let him that hath an ear, hear, what the Spirit saith unto the Churches, To him that overcometh, will I give to eat of the tree of life which is in the midst of the Paradise of God” (Rev 2:7). DR omits “midst.” Compare with the location of Jesus’ “tree,” often read by reformers as a great antitypical “tree of life.” See also Peter’s words: “The God of our fathers hath raised up Jesus, whom ye slew, and hanged on a tree. Him hath God lift up with his right hand, to be a Prince and a Savior, to give repentance to Israel, and forgiveness of sins” (Acts 5:30, 31). “Where they crucified him, and two other with him, on either side one, and Jesus in the midst” (John 19:18). 29 Cormorant associated with the presence of death and destruction in ancient Edom: “The cormorant and the bittern shall possess it, the owl also and the raven shall dwell in it, and he shall stretch out upon it the Line of confusion, and the stones of emptiness” (Isaiah 34:11, AV). All other translations have “pelican.” 30 [Lines 199–201] After the fall, God places cherubim to guard the way to the tree of life to prevent fallen humans from eating of it and living immortally: “And the Lord God said, Behold, the man is become as one of us, to know good and evil. And now lest he put forth his hand, and take also of ye tree of life and eat and live for ever” (Gen 3:22).

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In narrow room, Nature’s whole wealth,31 yea more, A Heaven on Earth: For blissful Paradise Of God the garden was, by him in the east Of Eden planted; Eden stretched her line32 From Auran eastward to the royal towers Of great Seleucia, built by Grecian kings, Of where the sons of Eden long before Dwelt in Telassar:33 In this pleasant soil His far more pleasant garden God ordained; Out of the fertile ground he caused to grow All trees of noblest kind for sight, smell, taste; And all amid them stood the tree of life,34 High eminent, blooming ambrosial fruit Of vegetable gold; and next to life, Our death, the tree of knowledge, grew fast by, Knowledge of good bought dear by knowing ill. Southward through Eden went a river large, Nor changed his course, but through the shaggy hill Passed underneath engulfed; for God had thrown That mountain as his garden-mould high raised

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“And every plant of the field, before it was in the earth, and every herb of the field, before it grew: for the Lord God had not caused it to rain upon the earth, neither was there a man to till the ground […] For out of the ground made the Lord God to grow every tree pleasant to the sight, and good for meat: the tree of life also in the midst of the garden, and the tree of knowledge of good and of evil” (Gen 2:5, 9). 32 God as the great surveyor of the earth: “Who hath laid the measures thereof, if thou knowest, or who hath stretched the Line over it” (Job 38:5, GE). See also AV and DR. Not GT and BB’s “spread the line.” [Lines 209–10] “And the Lord God planted a garden Eastward in Eden, and there he put the man whom he had made” (Gen 2:8). 33 [Lines 213–14] A second Eden mentioned in the Bible: “Behold, thou hast heard what the Kings of Asshur have done to all lands, how they have destroyed them: and shalt thou be delivered? Have the gods of the heathen delivered them which my fathers have destroyed? As Gozan, and Haran, and Rezeph, and the children of Eden, which were in Thelasar?” (2 Kgs 19:11, 12); “Behold, thou hast heard what the Kings of Asshur have done to all lands in destroying them, and shalt thou be delivered? Have the gods of the nations delivered them, which my fathers have destroyed? As Gozan, and Haran, and Rezeph, and the children of Eden, which were at Telassar?” (Isa 37:11, 12); “They of Haram and Canneh and Eden, the merchants of Sheba, Asshur and Chilmad were thy merchants” (Ezek 27:23). 34 “Moreover, out of the ground made the Lord God to grow every tree, that was fair to sight, and pleasant to eat: The tree of life in the midst of the garden, and the tree of knowledge of good and evil” (Gen 2:9).

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Upon the rapid current, which, through veins Of porous earth with kindly thirst up-drawn, Rose a fresh fountain, and with many a rill Watered the garden;35 thence united fell Down the steep glade, and met the nether flood, Which from his darksome passage now appears, And now, divided into four main streams, Runs diverse, wandering many a famous realm And country, whereof here needs no account;36 But rather to tell how, if Art could tell, How from that sapphire fount the crisped brooks, Rolling on orient pearl and sands of gold,37 With mazy error under pendant shades Ran nectar, visiting each plant, and fed Flowers worthy of Paradise, which not nice Art In beds and curious knots, but Nature boon Poured forth profuse on hill, and dale, and plain, Both where the morning sun first warmly smote The open field, and where the unpierced shade Imbrowned the noontide bowers: Thus was this place A happy rural seat of various view; Groves whose rich trees wept odorous gums and balm, Others whose fruit, burnished with golden rind, Hung amiable, Hesperian fables true, If true, here only, and of delicious taste: Betwixt them lawns, or level downs, and flocks

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2:6). 36 [Lines 223–35] “And out of Eden went a river to water the garden, and from thence it was divided, and became into four heads. The name of one is Pishon: the same compasseth the whole land of Havilah, where is gold. And the gold of that land is good: there is Bdellium, and the Onyx stone. And the name of the second river is Gihon: the same compasseth the whole land of Cush. The name also of the third river is Hiddekel: this goeth toward the Eastside of Asshur: and the fourth river is Perath” (Gen 2:10–14). 37 “The name of one is Pishon: the same compasseth the whole land of Havilah, where is gold. And the gold of that land is good: there is Bdellium, and the Onyx stone” (Gen 2:11, 12); “Thou hast been in Eden the garden of God: every precious stone was in thy garment, the ruby, the topaz and the diamond, the Chrysolite, the onyx, and the jasper, the sapphire, emerald, and the carbuncle and gold: the workmanship of thy timbrels, and of thy pipes was prepared in thee in the day that thou wast created” (Ezek 28:13).

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Grazing the tender herb, were interposed, Or palmy hillock; or the flowery lap Of some irriguous valley spread her store, Flowers of all hue, and without thorn38 the rose: Another side, umbrageous grots and caves Of cool recess, o’er which the mantling vine Lays forth her purple grape, and gently creeps Luxuriant; mean while murmuring waters fall Down the slope hills, dispersed, or in a lake, That to the fringed bank with myrtle crowned Her crystal mirror holds, unite their streams. The birds their choir apply; airs, vernal airs, Breathing the smell of field and grove, attune The trembling leaves, while universal Pan, Knit with the Graces and the Hours in dance, Led on the eternal Spring. Not that fair field Of Enna, where Proserpine gathering flowers, Herself a fairer flower by gloomy Dis Was gathered, which cost Ceres all that pain To seek her through the world; nor that sweet grove Of Daphne by Orontes, and the inspired Castalian spring, might with this Paradise Of Eden strive; nor that Nyseian isle Girt with the river Triton, where old Cham, Whom Gentiles Ammon call and Libyan Jove, Hid Amalthea, and her florid son Young Bacchus, from his step-dame Rhea’s eye; Nor where Abassin kings their issue guard, Mount Amara, though this by some supposed True Paradise under the Ethiop line By Nilus’ head, enclosed with shining rock, A whole day’s journey high, but wide remote From this Assyrian garden, where the Fiend Saw, undelighted, all delight, all kind Of living creatures, new to sight, and strange: Two of far nobler shape, erect and tall, Godlike erect, with native honor clad

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Contrast with the presence of thorns outside of Eden after the fall: “Thorns also, and thistles shall it bring forth to thee, and thou shalt eat the herb of the field” (Gen 3:18).

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In naked39 majesty seemed lords of all: And worthy seemed; for in their looks divine The image 40 of their glorious Maker shone, Truth, wisdom, sanctitude severe and pure, (Severe, but in true filial freedom placed,) Whence true authority in men; though both Not equal, as their sex not equal seemed; For contemplation he and valor formed; For softness she and sweet attractive grace; He for God only, she for God in him:41 His fair large front and eye sublime declared Absolute rule; and hyacinthine42 locks Round from his parted forelock manly hung Clustering, but not beneath his shoulders broad: She, as a veil, down to the slender waist Her unadorned golden tresses wore Disheveled, but in wanton ringlets waved As the vine curls her tendrils, which implied Subjection,43 but required with gentle sway,44 39

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“And they were both naked, the man and his wife, and were not ashamed” (Gen 2:25). 40 “Furthermore God said, Let us make man in our image according to our likeness, and let them rule over the fish of the sea, and over the fowl of the heaven, and over the beasts, and over all the earth, and over every thing that creepeth and moveth on the earth. Thus God created the man in his image: in the image of God created he him: he created them male and female” (Gen 1:26, 27). 41 [Line 299] “But I will that ye know, that Christ is the head of every man: and the man is the woman’s head: and God is Christ’s head […] but the woman is the glory of the man. For the man is not of the woman, but the woman of the man. For the man was not created for the woman’s sake: but the woman for the man’s sake” (1 Cor 11:3, 7b–9). 42 Purple hair was a mark of the beauty of the Shulamite maiden: “Thine head upon thee is as scarlet, and the bush of thine head like purple: the King is tied in the rafters” (Song 7:5). 43 “For a man ought not to cover his head: for as much as he is the image and glory of God: but the woman is the glory of the man […] Judge in your selves, Is it comely that a woman pray unto God uncovered? […] But if a woman have long hair, it is a praise unto her: for her hear is given her for a covering” (1 Cor 11:7, 13, 15). [Lines 308–11] “It is a true saying, For if we be dead together with him, we also shall live together with him” (2 Tim 2:11). 44 [Lines 299–308] Pre-lapsarian hair adheres to the PauLine directive: “Doth not nature it self teach you, that if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a praise unto her” (1 Cor 11:14, 15a).

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And by her yielded, by him best received, Yielded with coy submission, modest pride, And sweet, reluctant, amorous delay. Nor those mysterious parts were then concealed; Then was not guilty shame, dishonest shame Of nature’s works, honor dishonorable,45 Sin-bred, how have ye troubled all mankind With shows instead, mere shows of seeming pure, And banished from man’s life his happiest life, Simplicity and spotless innocence! So passed they naked on, nor shunned the sight Of God or Angel; for they thought no ill: So hand in hand they passed, the loveliest pair, That ever since in love’s embraces met; Adam the goodliest man of men since born His sons, the fairest of her daughters Eve. Under a tuft of shade that on a green Stood whispering soft, by a fresh fountain side They sat them down; and, after no more toil Of their sweet gardening labor than sufficed To recommend cool Zephyr, and made ease More easy, wholesome thirst and appetite More grateful, to their supper-fruits they fell, Nectarine fruits which the compliant boughs Yielded them, side-long as they sat recline On the soft downy bank damasked with flowers: The savory pulp they chew, and in the rind Still as they thirsted, scoop the brimming stream; Nor gentle purpose, nor endearing smiles Wanted, nor youthful dalliance, as beseems Fair couple, linked in happy nuptial league, Alone as they. About them frisking played All beasts of the earth, since wild, and of all chase In wood or wilderness, forest or den; Sporting the lion ramped, and in his paw

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45 Contrast: “And upon those members of the body which we think less honorable, we owe more honor: And our uncomely parts, have more comeliness on. For our comely members need it not: But God hath tempered the body together, and hath given the more honor to that [part] which lacked” (1 Cor 12:23, 24, BB; see also AV).

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Dandled the kid; bears, tigers, ounces, pards, Gamboled before them; the unwieldy elephant,46 To make them mirth, used all his might, and wreathed His Lithe Proboscis; close the Serpent sly, Insinuating, wove with Gordian twine His braided train, and of his fatal guile Gave proof unheeded; others on the grass Couched, and now filled with pasture gazing sat, Or bedward ruminating; for the sun, Declined, was hasting now with prone career To the ocean isles, and in the ascending scale Of Heaven the stars that usher evening rose: When Satan still in gaze, as first he stood, Scarce thus at length failed speech recovered sad. “O Hell! what do mine eyes with grief behold! Into our room of bliss thus high advanced Creatures of other mould, earth-born perhaps, Not Spirits, yet to heavenly Spirits bright Little inferior;47 whom my thoughts pursue With wonder, and could love, so lively shines In them divine resemblance, and such grace The hand that formed them on their shape hath poured. Ah! gentle pair, ye little think how nigh Your change approaches, when all these delights Will vanish, and deliver ye to woe; More woe, the more your taste is now of joy; Happy, but for so happy ill secured Long to continue, and this high seat your Heaven Ill fenced for Heaven to keep out such a foe 46

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Compare with the restoration prophecy for Israel: “The wolf also shall dwell with the lamb, and the leopard shall lie with the kid, and the calf, and the lion, and the fat beast together, and a little child shall lead them” (Isa 11:6). 47 “But one in a certain place witnessed, saying, What is man, that thou shouldst be mindful of him? or the son of man, that thou wouldst consider him? Thou madest him a little inferior to ye Angels: thou crowned him with glory and honor, and hast set him above the works of thine hands” (Heb 2:6, 7, GE). DR has “little less than angels.” GB and AV have “a little lower than the angels.” BB has “for a little while lower than the angels.” [Lines 360–62] “What is man, say I, that thou art mindful of him? And the son of man, that thou visitest him? For thou hast made him a little lower than God, and crowned him with glory and worship” (Ps 8:4, 5).

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As now is entered; yet no purposed foe To you, whom I could pity thus forlorn, Though I unpitied: League with you I seek, And mutual amity, so strait, so close, That I with you must dwell, or you with me Henceforth; my dwelling haply may not please, Like this fair Paradise, your sense; yet such Accept your Maker’s work; he gave it me, Which I as freely give:48 Hell shall unfold, To entertain you two, her widest gates, And send forth all her kings; there will be room, Not like these narrow limits, to receive Your numerous offspring; if no better place,49 Thank him who puts me loath to this revenge On you who wrong me not for him who wronged. And should I at your harmless innocence Melt, as I do, yet public reason just, Honor and empire with revenge enlarged, By conquering this new world, compels me now To do what else, though damned, I should abhor.” So spake the Fiend, and with necessity, The tyrant’s plea, excused his devilish deeds. Then from his lofty stand on that high tree Down he alights among the sportful herd Of those four-footed kinds, himself now one, Now other, as their shape served best his end Nearer to view his prey, and, unespied, To mark what of their state he more might learn By word or action marked. About them round A lion now he stalks with fiery glare;50

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48 “He that spared not his own son, but delivered him up for us all: how shall he not with him also freely give us all things?” (Rom 8:32, AV). DR translates “given us all things.” Others translate “give us all things also.” [Lines 380–81] “Heal the sick: cleanse the lepers: raise up the dead: cast out the devils. Freely ye have received, freely give” (Matt 10:8, GE; see also BB and AV). DR has “gratis give ye.” GT has “give freely.” 49 [Lines 381–85] Judgment pronounced upon Babylon/Lucifer is similar to Satan’s claim for Adam and Eve: “Hell beneath is moved for thee to meet thee at thy coming, raising up the dead for thee, even all the princes of the earth, and hath raised from their thrones all the Kings of the nations” (Isa 14:9). Not DR’s “princes” instead of “kings.”

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Then as a tiger, who by chance hath spied In some purlieu two gentle fawns at play, Straight couches close, then, rising, changes oft His couchant watch, as one who chose his ground, Whence rushing, he might surest seize them both, Griped in each paw: when, Adam first of men To first of women Eve thus moving speech, Turned him, all ear to hear new utterance flow. “Sole partner, and sole part, of all these joys, Dearer thyself than all; needs must the Power That made us, and for us this ample world, Be infinitely good, and of his good As liberal and free as infinite; That raised us from the dust,51 and placed us here In all this happiness, who at his hand Have nothing merited, nor can perform Aught whereof he hath need;52 he who requires From us no other service than to keep This one, this easy charge, of all the trees In Paradise that bear delicious fruit So various, not to taste that only tree Of knowledge, planted by the tree of life;53 So near grows death to life, whate’er death is, Some dreadful thing no doubt; for well thou know’st God hath pronounced it death to taste that tree, The only sign of our obedience left, Among so many signs of power and rule

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[Line 402] “Be sober, and watch: for your adversary the devil as a roaring lion walketh about, seeking whom he may devour” (1 Pet 5:8). 51 “In the sweat of thy face shalt thou eat bread, till thou return to the earth: for out of it wast thou taken, because thou art dust, and to dust shalt thou return” (Gen 3:19). 52 [Lines 414–19] Humans cannot give God anything because God gives all things: “God that made the world, and all things that are therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands, neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life and breath and all things” (Acts 17:24, 25). 53 [Lines 421–24] “And the Lord God commanded the man, saying, Thou shalt eat freely of every tree of the garden, but of the tree of knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof, thou shalt die the death” (Gen 2:16, 17).

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Conferred upon us, and dominion given Over all other creatures that possess Earth, air, and sea.54 Then let us not think hard One easy prohibition, who enjoy Free leave so large to all things else, and choice Unlimited of manifold delights: But let us ever praise him, and extol His bounty, following our delightful task, To prune these growing plants, and tend these flowers, Which were it toilsome, yet with thee were sweet.” To whom thus Eve replied. “O thou for whom And from whom I was formed,55 flesh of thy flesh,56 And without whom am to no end, my guide And head!57 what thou hast said is just and right. For we to him indeed all praises owe, And daily thanks; I chiefly, who enjoy So far the happier lot, enjoying thee Pre-eminent by so much odds, while thou Like consort to thyself canst no where find.58 That day I oft remember, when from sleep I first awaked, and found myself reposed Under a shade on flowers, much wondering where And what I was, whence thither brought, and how. Not distant far from thence a murmuring sound Of waters issued from a cave, and spread Into a liquid plain, then stood unmoved

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[Lines 430–32] “And God blessed them, and God said unto them: Grow, and increase and replenish the earth, and subdue it, and have dominion of the fish of the sea, and foul of the air: and of every living things that moveth upon the earth” (Gen 1:28, GE; see also AV and BB). GE and DR have “rule over” instead of “dominion.” 55 [Lines 440–41] “Neither was the man created for the woman: but the woman for the man” (1 Cor 11:9, AV; see also DR and BB). GT and GE have “the woman for the man’s sake.” 56 “Then the man said, This now is bone of my bones, and flesh of my flesh. She shall be called woman, because she was taken out of man” (Gen 2:23). 57 “But I will that ye know, that Christ is the head of every man: and the man is the woman’s head: and God is Christ’s head” (1 Cor 11:3). 58 [Line 448] “The man therefore gave names unto all cattle, and to the foul of the heaven, and to every beast of the field: but for Adam found he not an help meet for him” (Gen 2:20).

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Pure as the expanse of Heaven; I thither went With unexperienced thought, and laid me down On the green bank, to look into the clear Smooth lake, that to me seemed another sky. As I bent down to look, just opposite A shape within the watery gleam appeared, Bending to look on me: I started back, It started back; but pleased I soon returned, Pleased it returned as soon with answering looks Of sympathy and love; there I had fixed Mine eyes till now, and pined with vain desire, Had not a voice thus warned me; ‘What thou seest, What there thou seest, fair Creature, is thyself; With thee it came and goes: but follow me, And I will bring thee where no shadow stays Thy coming, and thy soft embraces, he Whose image thou art; him thou shalt enjoy Inseparably thine, to him shalt bear Multitudes like thyself, and thence be called Mother59 of human race.’ What could I do, But follow straight, invisibly thus led? Till I espied thee, fair indeed and tall, Under a platan; yet methought less fair, Less winning soft, less amiably mild, Than that smooth watery image: Back I turned; Thou following cryedst aloud, ‘Return, fair Eve; Whom flyest thou? whom thou flyest, of him thou art, His flesh, his bone;60 to give thee being I lent Out of my side61 to thee, nearest my heart, Substantial life, to have thee by my side Henceforth an individual solace dear; Part of my soul I seek thee, and thee claim

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59 [Lines 474–76] “(And the man called his wife’s name Eve, because she was the mother of all living)” (Gen 3:20). 60 “Then the man said, This now is bone of my bones, and flesh of my flesh. She shall be called woman, because she was taken out of man” (Gen 2:23). 61 [Lines 483–84] “Therefore the Lord God caused an heavy sleep to fall upon the man, and he slept: and he took one of his ribs, and closed up the flesh instead thereof. And the rib which the Lord God had taken from the man, made he a woman, and brought her to the man” (Gen 2:21, 22).

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My other half’: With that thy gentle hand Seized mine: I yielded; and from that time see How beauty is excelled by manly grace, And wisdom, which alone is truly fair.” So spake our general mother, and with eyes Of conjugal attraction unreproved, And meek surrender, half-embracing leaned On our first father; half her swelling breast Naked met his, under the flowing gold Of her loose tresses hid: he in delight Both of her beauty, and submissive charms, Smiled with superior love, as Jupiter On Juno smiles, when he impregns the clouds That shed Mayflowers; and pressed her matron lip With kisses pure: Aside the Devil turned For envy; yet with jealous leer malign Eyed them askance, and to himself thus plained. “Sight hateful, sight tormenting! thus these two, Imparadised in one another’s arms, The happier Eden, shall enjoy their fill Of bliss on bliss; while I to Hell am thrust, Where neither joy nor love, but fierce desire, Among our other torments not the least, Still unfulfilled with pain of longing pines. Yet let me not forget what I have gained From their own mouths: All is not theirs, it seems; One fatal tree there stands, of knowledge called, Forbidden them to taste: Knowledge forbidden? Suspicious, reasonless. Why should their Lord Envy them that? Can it be sin to know? Can it be death? And do they only stand By ignorance? Is that their happy state, The proof of their obedience and their faith? O fair foundation laid whereon to build Their ruin! hence I will excite their minds With more desire to know, and to reject Envious commands, invented with design To keep them low, whom knowledge might exalt

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Equal with Gods:62 aspiring to be such, They taste and die: What likelier can ensue But first with narrow search I must walk round This garden, and no corner leave unspied; A chance but chance may lead where I may meet Some wandering Spirit of Heaven by fountain side, Or in thick shade retired, from him to draw What further would be learned. Live while ye may, Yet happy pair; enjoy, till I return, Short pleasures, for long woes are to succeed!” So saying, his proud step he scornful turned, But with sly circumspection, and began Through wood, through waste, o’er hill, o’er dale, his roam Meanwhile in utmost longitude, where Heaven With earth and ocean meets, the setting sun Slowly descended, and with right aspect Against the eastern gate of Paradise Leveled his evening rays: It was a rock Of alabaster, piled up to the clouds, Conspicuous far, winding with one ascent Accessible from earth, one entrance high; The rest was craggy cliff, that overhung Still as it rose, impossible to climb. Betwixt these rocky pillars Gabriel63 sat, Chief of the angelic guards,64 awaiting night; About him exercised heroic games The unarmed youth of Heaven, but nigh at hand Celestial armory, shields, helms, and spears, Hung high with diamond flaming, and with gold. 62

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[Lines 523–26] Satan plans to stimulate within the humans a “desire to know.” Compare with his words to Eve: “Then the serpent said to the woman, Ye shall not die at all, but God doeth know, that when ye shall eat thereof, your eyes shall be opened, and ye shall be as gods, knowing good and evil” (Gen 3:4, 5). 63 “And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision” (Dan 8:16); “And the Angel answered, and said unto him, I am Gabriel that stand in the presence of God, and am sent to speak unto thee, and to show thee these good tidings” (Luke 1:19). 64 [Lines 449–50] Compare with guards placed by God at Eden after the Fall: “Thus he cast out man, and at the East side of the garden of Eden he set the Cherubim, and the blade of a sword shaken, to keep the way of the tree of life” (Gen 3:24).

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Thither came Uriel, gliding through the even On a sun-beam, swift as a shooting star In autumn thwarts the night, when vapors fired Impress the air, and shows the mariner From what point of his compass to beware Impetuous winds: He thus began in haste. “Gabriel, to thee thy course by lot65 hath given Charge and strict watch, that to this happy place No evil thing approach or enter in. This day at highth of noon came to my sphere A Spirit, zealous, as he seemed, to know More of the Almighty’s works, and chiefly Man, God’s latest image: I described his way Bent all on speed, and marked his airy gait; But in the mount that lies from Eden north, Where he first lighted, soon discerned his looks Alien from Heaven, with passions foul obscured: Mine eye pursued him still, but under shade Lost sight of him: One of the banished crew, I fear, hath ventured from the deep, to raise New troubles; him thy care must be to find.” To whom the winged warrior thus returned. “Uriel, no wonder if thy perfect sight, Amid the sun’s bright circle where thou sitst, See far and wide: In at this gate none pass The vigilance here placed, but such as come Well known from Heaven; and since meridian hour No creature thence: If Spirit of other sort,

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65 [Line 561] Compare with the lots that were cast to determine the temple duties of the Hebrew priests: “And it came to pass, as he executed the Priest’s office before God, as his course came in order, according to the custom of the Priests office, his lot was to burn incense, when he went into the Temple of the Lord” (Luke 1:8, 9); “And they cast lots, charge against charge, as well small as great, the cunning man as the scholar” (1 Chr 25:8); “And they cast lots both small and great for the house of their fathers, for every gate […] (For of the battles and of the spoils they did dedicate to maintain the house of the Lord)” (1 Chr 26:13, 27); “Notwithstanding, the land shall be divided by lot: according to the names of the tribes of their fathers they shall inherit” (Num 26:55); “And ye shall inherit the land by lot according to your families: to the more ye shall give more inheritance, and to the fewer the less inheritance. Where the lot shall fall to any man, that shall be his: according to the tribes of your fathers shall ye inherit” (Num 33:54).

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So minded, have o’erleaped these earthly bounds On purpose, hard thou know’st it to exclude Spiritual substance with corporeal bar. But if within the circuit of these walks, In whatsoever shape he lurk, of whom Thou tell'st, by morrow dawning I shall know.” So promised he; and Uriel to his charge Returned on that bright beam, whose point now raised Bore him slope downward to the sun now fallen Beneath the Azores; whether the prime orb, Incredible how swift, had thither rolled Diurnal, or this less voluble earth, By shorter flight to the east, had left him there Arraying with reflected purple and gold The clouds that on his western throne attend. Now came still Evening on, and Twilight gray Had in her sober livery all things clad; Silence accompanied; for beast and bird, They to their grassy couch, these to their nests Were slunk, all but the wakeful nightingale; She all night long her amorous descant sung; Silence was pleased: Now glowed the firmament With living sapphires: Hesperus, that led The starry host, rode brightest, till the moon, Rising in clouded majesty, at length Apparent queen unveiled her peerless light, And o’er the dark her silver mantle threw. When Adam thus to Eve. “Fair Consort, the hour Of night, and all things now retired to rest, Mind us of like repose; since God hath set Labor and rest, as day and night, to men Successive; and the timely dew of sleep, Now falling with soft slumberous weight, inclines Our eye-lids: Other creatures all day long Rove idle, unemployed, and less need rest; Man hath his daily work of body or mind Appointed, which declares his dignity,

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And the regard of Heaven on all his ways;66 While other animals unactive range, And of their doings God takes no account. To-morrow, ere fresh morning streak the east With first approach of light, we must be risen, And at our pleasant labor, to reform Yon flowery arbors, yonder alleys green, Our walk at noon, with branches overgrown, That mock our scant manuring, and require More hands than ours to lop their wanton growth: Those blossoms also, and those dropping gums, That lie bestrown, unsightly and unsmooth, Ask riddance, if we mean to tread with ease; Mean while, as Nature wills, night bids us rest.” To whom thus Eve, with perfect beauty adorned “My Author67 and Disposer, what thou bidd'st Unargued I obey: So God ordains; God is thy law, thou mine: To know no more Is woman’s happiest knowledge, and her praise. With thee conversing I forget all time;68 All seasons, and their change, all please alike. Sweet is the breath of Morn, her rising sweet, With charm of earliest birds: pleasant the sun, When first on this delightful land he spreads

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[Lines 618–20] The Divine commission for humans to maintain the Garden of Eden: “Then the Lord God took the man, and put him into the garden of Eden, that he might dress it and keep it” (Gen 2:15). Agricultural work was considerably more difficult after the Fall: “Also to Adam he said, Because thou hast obeyed the voice of thy wife, and hast eaten of the tree, (whereof I commanded thee, saying, Thou shalt not eat of it) cursed is the earth for thy sake: in sorrow shalt thou eat of it all the days of thy life. Thorns also, and thistles shall it bring forth to thee, and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat bread, till thou return to the earth: for out of it wast thou taken, because thou art dust, and to dust shalt thou return” (Gen 3:17–19). Geneva note on thorns: “These are not natural fruits of the earth, but proceed of the corruption of sin.” 67 Eve responds to Adam as her “author.” Compare with the biblical relationship between the church and Christ: “Looking unto Jesus the author and finisher of our faith, who for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the throne of God” (Heb 12:2, GE; see also AV and DR). Not GT or BB’s “captain and finisher.” 68 Love makes time pass more quickly: “And Jacob served seven years for Rachel, and they seemed unto him but a few days, because he loved her” (Gen 29:20).

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His orient beams, on herb, tree, fruit, and flower, Glistering with dew;69 fragrant the fertile earth After soft showers; and sweet the coming on Of grateful Evening mild; then silent Night, With this her solemn bird, and this fair moon, And these the gems of Heaven, her starry train: But neither breath of Morn, when she ascends With charm of earliest birds; nor rising sun On this delightful land; nor herb, fruit, flower, Glistering with dew; nor fragrance after showers; Nor grateful Evening mild; nor silent Night, With this her solemn bird, nor walk by moon, Or glittering star-light, without thee is sweet. But wherefore all night long shine these? for whom This glorious sight, when sleep hath shut all eyes?” To whom our general ancestor replied. “Daughter of God and Man, accomplished Eve, These have their course to finish round the earth, By morrow evening, and from land to land In order, though to nations yet unborn, Ministering light prepared,70 they set and rise; Lest total Darkness should by night regain Her old possession, and extinguish life In Nature and all things; which these soft fires Not only enlighten, but with kindly heat Of various influence foment and warm, Temper or nourish, or in part shed down Their stellar virtue on all kinds that grow On earth, made hereby apter to receive Perfection from the sun’s more potent ray. These then, though unbeheld in deep of night, Shine not in vain; nor think, though men were none, That Heaven would want spectators, God want praise: 69

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Like Solomon’s Shulamitess, Eve compares the presence of her beloved to the rising sun: “Until the day break, and the shadows flee away: return, my well beloved, and be like a roe, or a young hart upon the mountains of Bethel” (Song 2:17). 70 God “prepared” light for humans: “The day is thine, and the night is thine: thou hast prepared the light and the sun” (Ps 74:16). Not DR’s “hast made the morning light” (73:16).

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Millions of spiritual creatures walk the earth Unseen, both when we wake, and when we sleep: All these with ceaseless praise his works behold Both day and night: How often from the steep Of echoing hill or thicket have we heard Celestial voices to the midnight air, Sole, or responsive each to others note, Singing their great Creator? oft in bands While they keep watch, or nightly rounding walk, With heavenly touch of instrumental sounds In full harmonic number joined, their songs Divide the night, and lift our thoughts to Heaven.” Thus talking, hand in hand alone they passed On to their blissful bower: it was a place Chosen by the sovran Planter,71 when he framed All things to Man’s delightful use; the roof Of thickest covert was inwoven shade Laurel and myrtle, and what higher grew Of firm and fragrant leaf; on either side Acanthus, and each odorous bushy shrub, Fenced up the verdant wall; each beauteous flower, Iris all hues, roses, and jessamine, Reared high their flourished heads between, and wrought Mosaic; underfoot the violet, Crocus, and hyacinth, with rich inlay Broidered the ground, more colored than with stone Of costliest emblem: Other creature here, Bird, beast, insect, or worm, durst enter none, Such was their awe of Man. In shadier bower More sacred and sequestered, though but feigned, Pan or Sylvanus never slept, nor Nymph Nor Faunus haunted. Here, in close recess, With flowers, garlands, and sweet-smelling herbs, Espoused Eve decked first her nuptial bed; And heavenly choirs the hymenean sung, What day the genial Angel to our sire Brought her in naked beauty more adorned,

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God as “planter”: “And the Lord God planted a garden Eastward in Eden, and there he put the man whom he had made” (Gen 2:8).

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More lovely, than Pandora, whom the Gods Endowed with all their gifts, and O too like In sad event, when to the unwiser son Of Japhet72 brought by Hermes, she ensnared Mankind with her fair looks, to be avenged On him who had stole Jove’s authentic fire. Thus, at their shady lodge arrived, both stood, Both turned, and under open sky adored The God that made both sky, air, earth, and heaven, Which they beheld, the moon’s resplendent globe, And starry pole: “Thou also mad'st the night, Maker Omnipotent, and thou the day,73 Which we, in our appointed work employed, Have finished, happy in our mutual help And mutual love, the crown of all our bliss Ordained by thee; and this delicious place For us too large, where thy abundance wants Partakers, and uncrop'd falls to the ground. But thou hast promised from us two a race To fill the earth,74 who shall with us extol Thy goodness infinite, both when we wake, And when we seek, as now, thy gift of sleep.”75

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Japheth was believed to sire the nation of Greece through his son Javan: “The sons of Japheth were Gomer and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras” (Gen 10:2); “And I will set a sign among them, and will send those that escape of them, unto the nations of Tarshish, Pul, and Lud, and to them that draw the bow, to Tubal and Javan, isles afar off, that have not heard my fame, neither have seen my glory, and they shall declare my glory among the Gentiles” (Isa 66:19). Geneva note on “Javan”: “Grecia.” 73 [Lines 724–25] “The day is thine, and the night is thine: thou hast prepared the light and the sun. Thou hast set all the borders of the earth: thou hast made summer and winter” (Ps 74:16, 17). 74 “And God blessed them, and God said to them, Bring forth fruit and multiply, and fill the earth, and subdue it, and rule over the fish of the sea, and over the fowl of the heaven, and over every beast that moveth upon the earth” (Gen 1:28, GE). Other translations have “replenish the earth” instead of “fill the earth.” 75 [Lines 724–35] The relationship between work and sleep: “It is in vain for you to rise early, and to lie down late, and eat the bread of sorrow: but he will surely give rest to his beloved” (Ps 127:2). Geneva note on bread: “That which is gotten by hard labor.” Geneva note on rest: “Not exempting them from labor, but making their labors comfortable, and

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This said unanimous, and other rites Observing none, but adoration pure Which God likes best, into their inmost bower Handed they went; and, eased the putting off These troublesome disguises which we wear, Straight side by side were laid; nor turned, I ween, Adam from his fair spouse, nor Eve the rites Mysterious of connubial love refused:76 Whatever hypocrites austerely talk Of purity, and place, and innocence, Defaming as impure what God declares77 Pure, and commands to some, leaves free to all. Our Maker bids increase;78 who bids abstain79

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as it were a rest.” [Lines 734–35] “Which died for us, that whether we wake or sleep, we should live together with him” (Rev 5:10). DR has “watch or sleep.” 76 The marital due: “Let the husband give unto the wife due benevolence, and likewise also the wife unto the husband. The wife hath not the power of her own body, but the husband: and likewise also the husband hath not the power of his own body, but the wife. Defraud not one another, except it be with consent for a time, that ye may give your selves to fasting and prayer, and again come together that Satan tempt you not for your incontinency” (1 Cor 7:3–5). [Lines 740–43] “Therefore shall man leave his father and his mother, and shall cleave to his wife, and they shall be one flesh” (Gen 2:24). 77 [Lines 746–47] Procreation is “godly,” and Eve acknowledges that God is the source and lifegiver of her son: “Afterward the man knew Hevah his wife, which conceived and bare Cain, and said, I have obtained a man by the Lord” (Gen 4:1). [Lines744–49] Marriage is honorable: “Marriage is honorable among all, and the bed undefiled: but whoremongers and adulterers God will judge” (Heb 13:4). 78 “And God blessed them, and God said unto them: Grow, and increase and replenish the earth, and subdue it, and have dominion of the fish of the see, and fowl of the air: and of every living things that moveth upon the earth” (Gen 1:28, GT; see also DR and AV). Not BB’s “be fruitful.” Not GE’s “bring forth fruit.” 79 Satanic celibacy. [Lines 748–49] Rather than “abstaining” from marriage, bishops are described as husbands: “A Bishop therefore must be unreprovable, the husband of one wife, watching, temperate, modest, harberous, apt to teach” (1 Tim 3:2); “If any be unreprovable, the husband of one wife, having faithful children, which are not slandered of riot, neither are disobedient. For a Bishop must be unreprovable, as Gods steward, not froward, not angry, not given to wine, no striker, not given to filthy lucre” (Titus 1:6, 7); “Now concerning the things whereof ye wrote unto me, it were good for a man not to touch a woman. Nevertheless, to avoid fornication, let every man have his wife, and let every woman have her own husband” (1 Cor 7:1, 2); “But if thou takest a wife, thou sinnest not: and if a virgin marry, she sinneth not: nevertheless, such shall have trouble in the flesh: but I spare you […] But if any man think that it is uncomely for his virgin, if she

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But our Destroyer, foe to God and Man?80 Hail, wedded Love, mysterious81 law, true source Of human offspring, sole propriety In Paradise of all things common else! By thee adulterous Lust was driven from men Among the bestial herds to range; by thee Founded in reason, loyal, just, and pure, Relations dear, and all the charities Of father, son, and brother, first were known. Far be it, that I should write thee sin or blame, Or think thee unbefitting holiest place, Perpetual fountain of domestic sweets, Whose bed is undefiled82 and chaste pronounced, Present, or past, as saints and patriarchs used. Here Love his golden shafts employs, here lights His constant lamp, and waves his purple wings, Reigns here and revels; not in the bought smile Of harlots, loveless, joyless, unendeared, Casual fruition; nor in court-amours, Mixed dance, or wanton mask, or midnight ball, Or serenade, which the starved lover sings To his proud fair, best quitted with disdain. These, lulled by nightingales, embracing slept, And on their naked limbs the flowery roof Showered roses, which the morn repaired. Sleep on, Blest pair; and O yet happiest, if ye seek

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pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them be married” (1 Cor 7:28, 36). 80 Compare with the prohibitions prophesied by Paul to occur during the “latter times”: “Now the Spirit speaketh evidently, that in the latter times some shall depart from the faith, and shall give heed unto spirits of error, and doctrines of devils, which speak lies through hypocrisy, and have their consciences burned with an hot iron, forbidding to marry, and commanding to abstain from meats which God hath created to be received with giving thanks of them which believe and know the truth” (1 Tim 4:1–3). 81 [Line 750] The mystery of matrimony: “For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the Church” (Eph 5:31, 32, AV). GT, GE, and BB have “this is a great secret.” DR has “this is a great sacrament.” 82 “Marriage is honorable among all, and the bed undefiled: but whoremongers and adulterers God will judge” (Heb 13:4).

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No happier state, and know to know no more. Now had night measured with her shadowy cone Half way up hill this vast sublunar vault, And from their ivory port the Cherubim, Forth issuing at the accustomed hour, stood armed To their night watches in warlike parade: When Gabriel to his next in power thus spake. “Uzziel,83 half these draw off, and coast the south With strictest watch; these other wheel the north; Our circuit meets full west.” As flame they part, Half wheeling to the shield, half to the spear. From these, two strong and subtle Spirits he called That near him stood, and gave them thus in charge. “Ithuriel and Zephon,84 with winged speed Search through this garden, leave unsearched no nook; But chiefly where those two fair creatures lodge, Now laid perhaps asleep, secure of harm. This evening from the sun’s decline arrived, Who tells of some infernal Spirit seen Hitherward bent (who could have thought?) escaped The bars of Hell, on errand bad no doubt: Such, where ye find, seize fast, and hither bring.” So saying, on he led his radiant files, Dazzling the moon; these to the bower direct In search of whom they sought: Him there they found Squat like a toad, close at the ear of Eve, Assaying by his devilish art to reach The organs of her fancy, and with them forge Illusions, as he list, phantasms and dreams; Or if, inspiring venom, he might taint The animal spirits, that from pure blood arise Like gentle breaths from rivers pure, thence raise At least distempered, discontented thoughts,

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Uzziel: a biblical name but not attributed to an angel: “And the sons of Kohath, Amram and Izhar, and Hebron, and Uzziel (and Kohath lived an hundredth thirty and three year)” (Exod 6:18). 84 Zephon: a biblical name but not attributed to an angel: “The sons of Gad after their families were: Zephon, of whom came ye family of the Zephonites: of Haggi, the family of the Haggites: of Shuni, the family of the Shunites” (Num 26:15).

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Vain hopes, vain aims, inordinate desires, Blown up with high conceits engendering pride. Him thus intent Ithuriel with his spear Touched lightly; for no falsehood can endure Touch of celestial temper, but returns Of force to its own likeness: Up he starts Discovered and surprised. As when a spark ‘Lights on a heap of nitrous powder, laid Fit for the tun some magazine to store Against a rumored war, the smutty grain, With sudden blaze diffused, inflames the air; So started up in his own shape the Fiend. Back stepp'd those two fair Angels, half amazed So sudden to behold the grisly king; Yet thus, unmoved with fear, accost him soon. “Which of those rebel Spirits adjudged to Hell Com'st thou, escaped thy prison? and, transformed, Why sat’st thou like an enemy in wait, Here watching at the head of these that sleep?” “Know ye not then said Satan, filled with scorn, Know ye not me? ye knew me once no mate For you, there sitting where ye durst not soar: Not to know me argues yourselves unknown, The lowest of your throng; or, if ye know, Why ask ye, and superfluous begin Your message, like to end as much in vain?” To whom thus Zephon, answering scorn with scorn. “Think not, revolted Spirit, thy shape the same, Or undiminished brightness to be known, As when thou stood'st in Heaven upright and pure; That glory then, when thou no more wast good, Departed from thee; and thou resembl'st now Thy sin and place of doom obscure and foul. But come, for thou, be sure, shalt give account To him who sent us, whose charge is to keep This place inviolable, and these from harm.” So spake the Cherub; and his grave rebuke, Severe in youthful beauty, added grace Invincible: Abashed the Devil stood,

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And felt how awful goodness is, and saw Virtue in her shape how lovely; saw, and pined His loss; but chiefly to find here observed His luster visibly impaired; yet seemed Undaunted. “If I must contend,” said he, “Best with the best, the sender, not the sent, Or all at once; more glory will be won, Or less be lost.” “Thy fear,” said Zephon bold, “Will save us trial what the least can do Single against thee wicked, and thence weak.” The Fiend replied not, overcome with rage; But, like a proud steed reined, went haughty on, Champing his iron curb: To strive or fly He held it vain; awe from above had quelled His heart, not else dismayed. Now drew they nigh The western point, where those half-rounding guards Just met, and closing stood in squadron joined, A waiting next command. To whom their Chief, Gabriel, from the front thus called aloud. “O friends! I hear the tread of nimble feet Hasting this way, and now by glimpse discern Ithuriel and Zephon through the shade; And with them comes a third of regal port, But faded splendor wan; who by his gait And fierce demeanor seems the Prince of Hell, Not likely to part hence without contest; Stand firm, for in his look defiance lours.” He scarce had ended, when those two approached, And brief related whom they brought, where found, How busied, in what form and posture couched. To whom with stern regard thus Gabriel spake. “Why hast thou, Satan, broke the bounds prescribed To thy transgressions, and disturbed the charge Of others, who approve not to transgress By thy example, but have power and right To question thy bold entrance on this place; Employed, it seems, to violate sleep, and those Whose dwelling God hath planted here in bliss?” To whom thus Satan with contemptuous brow.

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“Gabriel, thou hadst in Heaven the esteem of wise, And such I held thee; but this question asked Puts me in doubt. Lives there who loves his pain? Who would not, finding way, break loose from Hell, Though thither doomed! Thou wouldst thyself, no doubt And boldly venture to whatever place Farthest from pain, where thou mightst hope to change Torment with ease, and soonest recompense Dole with delight, which in this place I sought; To thee no reason, who know’st only good, But evil hast not tried: and wilt object His will who bounds us! Let him surer bar His iron gates, if he intends our stay In that dark durance: Thus much what was asked. The rest is true, they found me where they say; But that implies not violence or harm.” Thus he in scorn. The warlike Angel moved, Disdainfully half smiling, thus replied. “O loss of one in Heaven to judge of wise Since Satan fell, whom folly overthrew, And now returns him from his prison scaped, Gravely in doubt whether to hold them wise Or not, who ask what boldness brought him hither Unlicensed from his bounds in Hell prescribed; So wise he judges it to fly from pain However, and to ‘scape his punishment! So judge thou still, presumptuous! till the wrath, Which thou incurr'st by flying, meet thy flight Sevenfold,85 and scourge that wisdom back to Hell, Which taught thee yet no better, that no pain Can equal anger infinite provoked. But wherefore thou alone? wherefore with thee Came not all Hell broke loose? Is pain to them Less pain, less to be fled, or thou than they Less hardy to endure? Courageous Chief!

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85 Compare with the Divine vengeance promised against one who would presume to slay Cain: “Then the Lord said unto him, Doubtless whosoever slayeth Cain, he shall be punished seven fold. And the Lord set a mark upon Cain, lest any man finding him should kill him” (Gen 4:15).

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The first in flight from pain! hadst thou alleged To thy deserted host this cause of flight, Thou surely hadst not come sole fugitive.” To which the Fiend thus answered, frowning stern. “Not that I less endure, or shrink from pain, Insulting Angel! well thou know’st I stood Thy fiercest, when in battle to thy aid The blasting volleyed thunder made all speed, And seconded thy else not dreaded spear. But still thy words at random, as before, Argue thy inexperience what behooves From hard assays and ill successes past A faithful leader, not to hazard all Through ways of danger by himself untried: I, therefore, I alone first undertook To wing the desolate abyss, and spy This new created world, whereof in Hell Fame is not silent, here in hope to find Better abode, and my afflicted Powers To settle here on earth, or in mid air;86 Though for possession put to try once more What thou and thy gay legions dare against; Whose easier business were to serve their Lord High up in Heaven, with songs to hymn his throne, And practiced distances to cringe, not fight.” To whom the warrior Angel soon replied. “To say and straight unsay, pretending first Wise to fly pain, professing next the spy, Argues no leader but a liar traced, Satan, and couldst thou faithful add? O name, O sacred name of faithfulness profaned! Faithful to whom? to thy rebellious crew? Army of Fiends, fit body to fit head. Was this your discipline and faith engaged, Your military obedience, to dissolve Allegiance to the acknowledged Power supreme?

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[Lines 939–40] Satan identified as the ruler of the air: “Wherein, in times past ye walked, according to the course of this world, and after the prince that ruleth in the air, even the spirit, that now worketh in the children of disobedience” (Eph 2:2).

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And thou, sly hypocrite, who now wouldst seem Patron of liberty, who more than thou Once fawned, and cringed, and servilely adored Heaven’s awful Monarch? wherefore, but in hope To dispossess him, and thyself to reign? But mark what I areed thee now, Avaunt; Fly thither whence thou fledst: If from this hour Within these hallowed limits thou appear, Back to the infernal pit I drag thee chained,87 And seal88 thee so, as henceforth not to scorn The facile gates of Hell too slightly barred.” So threatened he; but Satan to no threats Gave heed, but waxing more in rage replied. “Then when I am thy captive talk of chains, Proud limitary Cherub!89 but ere then Far heavier load thyself expect to feel From my prevailing arm, though Heaven’s King Ride on thy wings,90 and thou with thy compeers, Used to the yoke, draw'st his triumphant wheels In progress through the road of Heaven star-paved.” While thus he spake, the angelic squadron bright

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87 “The Angels also which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day” (Jude 6). 88 “And I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand. And he took the dragon that old serpent, which is the devil and Satan, and he bound him a thousand years: and cast him into the bottomless pit, and he shut him up, and sealed the door upon him, that he should deceive the people no more, till the thousand years were fulfilled: for after that he must be loosed for a little season” (Rev 20:1–3). 89 Compare with the cherubic guardian role explicitly prescribed by God after the Fall: “Thus he cast out man, and at the East side of the garden of Eden he set the Cherubim, and the blade of a sword shaken, to keep the way of the tree of life” (Gen 3:24). 90 The movement and position of angelic wings is linked with the recognition of God’s sovereignty: “And when they went forth, I heard the noise of their wings, like the noise of great waters, and as the voice of the Almighty, even the voice of speech, as the noise of an host: and when they stood, they let down their wings” (Ezek 1:24). Ride on thy wings: “Then did the Cherubim lift up their wings, and the wheels besides them, and the glory of the God of Israel was upon them on high” (Ezek 11:22, GE; see also BB and GT). Not AV or DR’s “was over them above.” God rides a cherub: “And he rode upon Cherub and did fly, and he came flying upon the wings of the wind” (Ps 18:10). DR has “ascended upon.”

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Turned fiery red, sharpening in mooned horns Their phalanx, and began to hem him round With ported spears,91 as thick as when a field Of Ceres ripe for harvest waving bends92 Her bearded grove of ears, which way the wind Sways them; the careful plowman doubting stands, Lest on the threshing93 floor his hopeless sheaves94 Prove chaff.95 On the other side, Satan, alarmed, Collecting all his might, dilated stood, Like Tenerife or Atlas, unremoved: His stature reached the sky,96 and on his crest Sat Horror plumed; nor wanted in his grasp What seemed both spear and shield: Now dreadful deeds

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[Lines 977–80] The fiery crescent formation of the angelic forces: “And the fashion of the beasts, their appearance was like coals of fire, burning like the appearance of cressets, it ran among the beasts, and the fire gave a glister, and out of the fire there went lightening” (Ezek 1:13, BB; see also GT). Not AV, GE, or DR’s “lamps.” 92 [Lines 980–81] Jesus compares the harvest to a time of judgment: “Say not ye, There are yet four months, and then cometh harvest? Behold, I say unto you, Lift up your eyes, and look on the regions: for they are white already unto harvest” (John 4:35). 93 Verbal echo of a thresher who “doubts” and stands without “hope.” Compare with the status of those who place their hope in God: “Either saith he it not altogether for our sakes? For our sakes no doubt it is written, that he which heareth, should hear in hope, and that he that thresheth in hope, should be partaker of his hope” (1 Cor 9:10). Judgment upon Babylon compared with the threshing floor: “For thus saith the Lord of hosts the God of Israel, the daughter of Babel is like a threshing floor: the time of her threshing is come: yet a little while, and the time of her harvest shall come” (Jer 51:33); “Thou troddest down the land in anger, and didst thresh the heathen in displeasure” (Hab 3:12). 94 [Lines 983–85] Satan as a sifter of wheat: “And the Lord said, Simon, Simon, behold, Satan hath desired you, to winnow you as wheat” (Luke 22:31). 95 John the Baptist likens the judgment of the wicked to the burning of chaff in fire: “Which hath his fan in his hand, and will make clean his floor, and gather his wheat into his garner, but will burn up the chaff with unquenchable fire” (Matt 3:12). The wicked are like chaff: “The wicked are not so, but as the chaff, which the wind driveth away. Therefore the wicked shall not stand in the judgment, nor sinners in the assembly of the righteous” (Ps 1:4, 5). Not DR’s “dust.” Geneva note: “Though the wicked seem to bear the swing in this world, yet the Lord driveth them down that they shall not rise nor stand in the company of the righteous but tremble, when they feel God’s wrath.” 96 Compare Satan’s immense stature with that of the “word”: “Thine almighty word leapt down from heaven out of thy royal throne, as a fierce man of war in the midst of the land that was destroyed, and brought thine unstained commandment as a sharp sword and stood up, and filled all things with death, and being come down to earth, it reached unto the heavens” (Wis 18:15, 16).

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Might have ensued, nor only Paradise In this commotion, but the starry cope Of Heaven perhaps, or all the elements At least had gone to wrack, disturbed and torn With violence of this conflict, had not soon The Eternal, to prevent such horrid fray, Hung forth in Heaven his golden scales,97 yet seen Betwixt Astraea and the Scorpion sign, Wherein all things created first he weighed,98 The pendulous round earth with balanced air In counterpoise, now ponders99 all events, Battles and realms: In these he put two weights, The sequel each of parting and of fight: The latter quick up flew, and kicked the beam, Which Gabriel spying, thus bespake the Fiend. “Satan, I know thy strength, and thou know’st mine; Neither our own, but given: What folly then To boast what arms can do? since thine no more Than Heaven permits, nor mine, though doubled now 97

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The miraculous handwriting on the wall of King Belshazzar’s dining hall indicated that Babylon had been weighed on God’s balances and judged as lacking. That night, Babylon fell to the Medes and Persians. “Tekel, thou art weighed in the balance, and art found too light” (Dan 5:7). 98 God weighs the spirits: “All the ways of a man are clean in his own eyes: but the Lord weigheth the spirits” (Prov 16:2, AV; see also DR). BB and GT have “judgeth the minds”; “There is none holy as the Lord: for there is none beside thee: neither is there any Rock like our God. Talk no more so exceeding proudly, let not arrogance come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed” (1 Sam 2:3, AV). GE has “enterprises are established.” DR has “to him are thoughts prepared.” GT and BB have “his purposes come to pass.” Mountains, hills, and nations weighed: “Who hath measured the waters in his fist? and counted heaven with the span, and comprehended the dust of the earth in a measure? and weighed the mountains in a weight, and the hills in a balance? […] Behold, the nations are as a drop of a bucket, and are counted as the dust of the balance: behold, he taketh away the isles as a little dust” (Isa 40:12, 15). God weighs the oceans and wind: “For he beholdeth the ends of the world, and seeth all that is under heaven, to make the weight of the winds, and to weigh the waters by measure” (Job 28:24, 25, GE; see also AV and DR). Not GT or BB’s “weighed wind and measured waters.” [Lines 1000–1001] The earth suspended in “balanced air”: “He stretcheth out the North over the empty place, and hangeth the earth upon nothing” (Job 26:7). 99 Pondering as “weighing”: “All the ways of a man are clean in his own eyes: but the Lord pondereth the spirits” (Prov 16:2, GE).

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To trample thee as mire:100 For proof look up, And read thy lot in yon celestial sign; Where thou art weighed, and shown how light,101 how weak, If thou resist.” The Fiend looked up, and knew His mounted scale aloft: Nor more; but fled Murmuring, and with him fled the shades of night.

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David overcomes his enemies with God’s strength: “Then did I beat them as small as the dust of the earth: I did stamp them as the mire of the street, and did spread them abroad” (2 Sam 22:43, AV; see also DR). GE and BB have “clay.” GT has “as the dirt of the streets.” Compare with the prophet’s judgment upon the Assyrians: “I will send him to a dissembling nation, and I will give him a charge against the people of my wrath to take the spoil and to take the prey, and to tread them under feet like the mire in the street” (Isa 10:6). 101 Weighed and found light: “Tekel, thou art weighed in the balance, and art found too light” (Dan 5:27, GE; see also GT). Not AV, DR, or BB’s “found wanting.”

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BOOK V THE ARGUMENT Morning approached, Eve relates to Adam her troublesome dream; he likes it not, yet comforts her: they come forth to their day labors: the morning hymn at he 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 described, his coming discerned 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 choicest 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 Adam’s request who that enemy is, and how he come 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, persuading all but only Abdiel a Seraph, who in argument dissuades and opposes him, then forsakes him.

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ow Morn, her rosy steps in th’ eastern clime Advancing, sowed the earth with orient pearl, When Adam waked, so customed; for his sleep Was airy-light,1 from pure digestion bred, And temperate vapors bland, which the only sound Of leaves and fuming rills, Aurora’s fan, Lightly dispersed, and the shrill matin song Of birds on every bough; so much the more His wonder was to find unawakened Eve With tresses discomposed, and glowing cheek, As through unquiet rest: He, on his side Leaning half raised, with looks of cordial love Hung over her enamored, and beheld Beauty, which, whether waking or asleep, Shot forth peculiar graces; then with voice Mild, as when Zephyrus on Flora breathes, Her hand soft touching, whispered thus. “Awake, My fairest, my espoused, my latest found, Heaven’s last best gift, my ever new delight, Awake, The morning shines, and the fresh field Calls us; we lose the prime, to mark how spring Our tender plants, how blows the citron grove, What drops the myrrh, and what the balmy2 reed,3 How nature paints her colors, how the bee Sits on the bloom extracting liquid sweet.” 4

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PARADISE LOST

Such whispering waked her, but with startled eye On Adam, whom embracing, thus she spake. “O sole in whom my thoughts find all repose, My glory, my perfection, glad I see Thy face, and morn returned; for I this night (Such night till this I never passed) have dreamed, If dreamed, not, as I oft am wont, of thee, Works of day past, or morrow’s next design, But of offence and trouble, which my mind Knew never till this irksome night: Methought, Close at mine ear one called me forth to walk With gentle voice; I thought it thine: It said, ‘Why sleepest thou, Eve? now is the pleasant time, The cool, the silent, save where silence yields To the night-warbling bird, that now awake Tunes sweetest his love-laboured song; now reigns Full-orbed the moon, and with more pleasing light Shadowy sets off the face of things; in vain, If none regard; Heaven wakes with all his eyes, Whom to behold but thee, Nature’s desire, In whose sight all things joy, with ravishment Attracted by thy beauty still to gaze.’ I rose as at thy call, but found thee not; To find thee I directed then my walk; And on, methought, alone I passed through ways That brought me on a sudden to the tree Of interdicted knowledge: fair it seemed, Much fairer to my fancy than by day: And, as I wondering looked, beside it stood One shap’d and wing’d like one of those from Heav’n By us oft seen; his dewy locks distilled Ambrosia;5 on that tree he also gazed;

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wellbeloved, let us go forth into the field: let us remain in the villages. Let us get up early to the vines, let us see if the vine flourish, whether it hath budded the small grape, or whether the pomegranates flourish: there will I give thee my love” (Song 7:11, 12). 5 [Lines 55–57] The fair appearance assumed by the “spirit” Satan does not betoken a fair message: “For if he that cometh, preacheth another Jesus whom we have not preached: or if ye receive another spirit whom ye have not received: either another Gospel, which ye have not received, ye might well have suffered him” (2 Cor 11:14). [Lines 56–57] Compare with the dewlike anointing oil upon the high priest’s head: “It is

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And ‘O fair plant,’ said he, ‘with fruit surcharged, Deigns none to ease thy load, and taste thy sweet, Nor God, nor Man? Is knowledge so despised? Or envy, or what reserve forbids to taste? Forbid who will, none shall from me withhold Longer thy offered good; why else set here?’ This said, he paused not, but with venturous arm He plucked, he tasted; me damp horror chilled At such bold words vouched with a deed so bold: But he thus, overjoyed; ‘O fruit divine, Sweet of thyself, but much more sweet thus cropped, Forbidden here, it seems, as only fit For Gods, yet able to make Gods of Men: And why not Gods of Men; since good, the more Communicated, more abundant grows, The author not impaired, but honored more? Here, happy creature, fair angelic Eve! Partake thou also; happy though thou art, Happier thou may'st be, worthier canst not be: Taste this, and be henceforth among the Gods Thyself a Goddess,6 not to earth confined, But sometimes in the air,7 as we, sometimes Ascend to Heaven, by merit thine, and see What life the Gods live there, and such live thou!’ So saying, he drew nigh, and to me held, Even to my mouth of that same fruit held part Which he had plucked; the pleasant savory smell8

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like to the precious ointment upon the head, that runneth down upon the beard, even unto Aaron’s beard, which went down on the border of his garments: And as the dew of Herman, which falleth upon the mountains of Zion: for there the Lord appointed the blessing and life forever” (Ps 133:2, 3). 6 [Lines 77–78] “But God doth know, that when ye shall eat thereof, your eyes shall be opened, and ye shall be as gods, knowing good and evil” (Gen 3:5). 7 [Lines 78–81] Compare Satan’s proposal to Eve with his status as ruler of the air: “Wherein, in times past ye walked, according to the course of this world, and after the prince that ruleth in the air, even the spirit, that now worketh in the children of disobedience” (Eph 2:2). 8 The “savory smell” detected by God after the Deluge: “And the Lord smelled a savor of rest, and the Lord said in his heart, I will henceforth curse the ground no more for

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So quickened appetite, that I, methought, Could not but taste. Forthwith up to the clouds With him I flew, and underneath beheld The earth outstretched immense, a prospect wide And various: Wondering at my flight and change To this high exaltation; suddenly My guide was gone, and I, methought, sunk down, And fell asleep; but O, how glad I waked To find this but a dream!” Thus Eve her night Related, and thus Adam answered sad. “Best image of myself, and dearer half, The trouble of thy thoughts this night in sleep Affects me equally; nor can I like This uncouth dream, of evil sprung, I fear; Yet evil whence? in thee can harbor none, Created pure. But know that in the soul Are many lesser faculties, that serve Reason as chief; among these Fancy next Her office holds; of all external things Which the five watchful senses represent, She forms imaginations, airy shapes, Which Reason, joining or disjoining, frames All what we affirm or what deny, and call Our knowledge or opinion; then retires Into her private cell, when nature rests. Oft in her absence mimic Fancy wakes To imitate her; but misjoining shapes, Wild work produces oft, and most in dreams; Ill matching words and deeds long past or late. Some such resemblances, methinks, I find Of our last evening’s talk, in this thy dream, But with addition strange; yet be not sad. Evil into the mind of God or Man May come and go, so unreproved, and leave No spot or blame behind: Which gives me hope That what in sleep thou didst abhor to dream, Waking thou never will consent to do.

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man’s cause: for the imagination of man’s heart is evil, even from his youth: neither will I smite any more all things living, as I have done” (Gen 8:21).

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Be not disheartened then, nor cloud those looks, That wont to be more cheerful and serene, Than when fair morning first smiles on the world; And let us to our fresh employments rise Among the groves, the fountains, and the flowers That open now their choicest bosomed smells, Reserved from night, and kept for thee in store.”9 So cheered he his fair spouse, and she was cheered;10 But silently a gentle tear let fall From either eye, and wiped them with her hair;11 Two other precious drops that ready stood, Each in their crystal sluice, he ere they fell Kissed, as the gracious signs of sweet remorse And pious awe, that feared to have offended. So all was cleared, and to the field they haste. But first, from under shady arborous roof Soon as they forth were come to open sight Of day-spring,12 and the sun, who, scarce up-risen, With wheels yet hovering o’er the ocean-brim, Shot parallel to the earth his dewy ray, Discovering in wide landscape all the east Of Paradise and Eden’s happy plains, Lowly they bowed adoring, and began Their orisons, each morning duly paid In various style; for neither various style

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9 In store and reserved. Adam’s verbal echo of Peter’s prophecy of judgment perhaps foreshadows the Fall: “But the heavens and earth, which are now, are kept by the same word in store, and reserved unto fire against the day of condemnation, and of the destruction of ungodly men” (2 Pet 3:7). 10 [Line 129] A similar odd syntactical structure: “O Lord, thou hast deceived me, and I am deceived: thou art stronger than I, and hast prevailed: I am in derision daily: every one mocketh me” (Jer 20:7). 11 [Lines 130–31] Compare with the Magdalene figure who weeps as she wipes the feet of Jesus with her hair. “And she stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment” (Luke 7:38). 12 “Hast thou commanded the morning since thy days? And caused the day-spring to know his place” (Job 38:12, AV; see also BB and GT). GE has “morning.” DR has “dawning.” Compare with Zechariah’s (the father of John the Baptist) poetic expression of praise upon the birth of his son: “Through ye tender mercy of our God, whereby the day spring from on high hath visited us” (Luke 1:78).

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Nor holy rapture wanted they to praise Their Maker, in fit strains pronounced, or sung Unmeditated; such prompt eloquence Flowed from their lips, in prose or numerous verse, More tuneable than needed lute or harp To add more sweetness; and they thus began. “These are thy glorious13 works, Parent of good, Almighty! Thine this universal frame, Thus wondrous fair; Thyself how wondrous14 then!15 Unspeakable,16 who sitst above these heavens17 To us invisible,18 or dimly seen In these thy lowest works; yet these declare Thy goodness beyond thought, and power divine.19 Speak, ye who best can tell, ye sons of light,20 Angels; for ye behold him, and with songs And choral symphonies, day without night,21

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“To him that excelleth.” A psalm of David: “The heavens declare the glory of God, and the firmament showeth the work of his hands” (Ps 19:1). 14 [Lines 153–56] Wondrous works: “Sing unto him, sing praise unto him, and talk of all his wondrous works” (Ps 105:2). 15 [Lines 153–55] If the creation is wonderful, how much more so is God? “Though they had such pleasure in their beauty that they thought them gods, yet should they have known, how much more excellent he is that made them: for the first author of beauty hath created these things. Or if they marveled at the power, and operation of them, yet should they have perceived thereby, how much he that made these things, is mightier. For by the greatness of their beauty, and of the creatures, the Creator being compared with them, may be considered” (Wis 13:3–5). 16 God’s grace is unspeakable: “Thanks therefore be unto God for his unspeakable gift” (2 Cor 9:15). 17 [Lines 153–56] “O lord our Lord, how excellent is thy Name in all the world! which hast set thy glory above the heavens” (Ps 8:1). 18 [Lines 155–57] Invisible and unspeakable: “Whom ye have not seen, and yet love him, in whom now, though ye see him not, yet do you believe, and rejoice with joy unspeakable and glorious” (1 Pet 1:8). 19 [Lines 157–59] God’s invisible qualities, such as divinity and eternal power, are seen or perceived by examining his creative works: “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made. His eternal power also and divinity: so that they are inexcusable” (Rom 1:20, DR). Other translations have “power and Godhead.” 20 Children of light: “Ye are all the children of light, and the children of the day: we are not of the night, neither of darkness” (1 Thess 5:5).

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Circle his throne rejoicing; ye in Heaven22 On Earth join all ye Creatures to extol Him first, him last,23 him midst, and without end. Fairest of stars,24 last in the train of night, If better thou belong not to the dawn, Sure pledge of day, that crown'st the smiling morn With thy bright circlet, praise him in thy sphere, While day arises, that sweet hour of prime. Thou Sun, of this great world both eye and soul, Acknowledge him thy greater; sound his praise In thy eternal course, both when thou climb'st, And when high noon hast gained, and when thou fall'st.25 Moon, that now meet'st the orient sun, now fli'st, 21

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“And that light shineth in the darkness, and the darkness comprehended it not” (John 1:5). The absence of night in heaven: “And the gates of it shall not be shut by day: for there shall be no night there” (Rev 21:25); “And there shall be no night there, and they need no candle, neither light of the sun: for the Lord God giveth them light, and they shall reign for evermore” (Rev 22:5). Contrast with spiritual darkness that covers the “earth”: “For behold, darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee” (Isa 60:2). Geneva note: “Signifying, that all men are in darkness until God give them the light of his Spirit, and that this light shineth to none but to those that are in his Church.” Compare with an apocalyptic “neither day nor night”: “And in that day shall there be no clear light, but dark. And there shall be a day (it is known to the Lord) neither day nor night, but about the evening time it shall be light” (Zech 14:6, 7). 22 [Lines 162–63] The “elect” praise God day and night before the throne in heaven: “Therefore are they in the presence of the throne of God, and serve him day and night in his Temple, and he that sitteth on the throne, will dwell among them” (Rev 7:15). 23 “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand […] Saying, I am Alpha and Omega, that first and that last: and that which thou seest, write in a book, and send it unto the seven Churches which are in Asia, unto Ephesus, and unto Smyrna, and unto Pergamus, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea” (Rev 1:3, 11). DR completely omits the phrase “first and last”: “I am Alpha and Omega, the beginning and the end, the first and the last” (Rev 22:13). 24 Son as the bright morning star: “I Jesus have sent mine Angel, to testify unto you these things in the Churches: I am the root and the generation of David, and the bright morning star” (Rev 22:16). 25 [Lines 169–74] “Their Line is gone forth through all the earth, and their words into the ends of the world: in them hath he set a tabernacle for the sun. Which cometh forth as a bridegroom out of his chamber, and rejoiceth like a mighty man to run his race. His going out is from the end of the heaven, and his compass is unto the ends of the same, and none is hid from the heat thereof” (Ps 19:4–6).

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With the fixed Stars, fixed in their orb that flies; And ye five other wandering Fires, that move In mystic dance not without song, resound His praise, who out of darkness called up light. Air, and ye Elements, the eldest birth Of Nature’s womb, that in quaternion run Perpetual circle, multiform; and mix And nourish all things; let your ceaseless change Vary to our great Maker still new praise. Ye Mists and Exhalations, that now rise From hill or steaming lake, dusky or gray, Till the sun paint your fleecy skirts with gold, In honor to the world’s great Author rise; Whether to deck with clouds the uncolored sky, Or wet the thirsty earth with falling showers, Rising or falling still advance his praise. His praise, ye Winds, that from four quarters blow, Breathe soft or loud; and, wave your tops, ye Pines, With every plant, in sign of worship wave. Fountains, and ye that warble, as ye flow, Melodious murmurs, warbling tune his praise. Join voices, all ye living Souls:26 Ye Birds, That singing up to Heaven-gate ascend, Bear on your wings and in your notes his praise. Ye that in waters glide, and ye that walk The earth, and stately tread, or lowly creep; Witness if I be silent,27 morn or even, To hill, or valley, fountain, or fresh shade, Made vocal by my song, and taught his praise. Hail, universal Lord, be bounteous still To give us only good;28 and if the night

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26 “And God said: “To every beast of the earth also, and to every bird of the air, and to every such thing as creepeth upon the earth wherein is a living soul I have given all greenness of herb to be meat. And it came to pass” (Gen 1:30, GT). GE has “hath life in itself.” BB has “which doth live.” AV and DR have “wherein there is life.” [Line 197] “Afterward God said, Let the waters bring forth in abundance every creeping thing that hath life: and let the fowl fly upon the earth in the open firmament of the heaven” (Gen 1:20). 27 [Line 202] “If I do not remember thee, let my tongue cleave to the roof of my mouth: yea, if I prefer not Jerusalem to my chief joy” (Ps 137:6).

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Have gathered aught of evil, or concealed, Disperse it, as now light dispels the dark!” So prayed29 they innocent, and to their thoughts Firm peace recovered soon, and wonted calm. On to their morning’s rural work they haste, Among sweet dews and flowers; where any row Of fruit-trees over-woody reached too far Their pampered boughs, and needed hands to check Fruitless embraces: or they led the vine To wed her elm; she, spoused, about him twines Her marriageable arms, and with him brings Her dower, the adopted clusters, to adorn His barren leaves. Them thus employed beheld With pity Heaven’s high King, and to him called Raphael,30 the sociable Spirit, that deigned To travel with Tobias, and secured His marriage with the seven-times-wedded maid. “Raphael,” said he, “thou hear'st what stir on Earth Satan, from Hell scaped through the darksome gulf, Hath raised in Paradise; and how disturbed This night the human pair; how he designs In them at once to ruin all mankind. Go therefore, half this day as friend with friend31 28

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[Lines 205–206] The “bounty” of God can only be good: “Beware of false prophets, which come to you, in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns? or figs of thistles? So every good tree bringeth forth good fruit, and a corrupt tree bringeth forth evil fruit. A good tree can not bring forth evil fruit: neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit, is hewn down, and cast into the fire. Therefore by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth my Father’s will which is in heaven” (Matt 7:15–21). 29 Compare with the joint prayer of Tobit and his wife Sarah: “So the prayers of them both were heard before the majesty of the great God” (Tob 3:16). 30 Raphael the angel: “Therefore when he was gone to seek a man, he found Raphael the Angel. But he knew not, and said unto him, May I go with thee into the land of Media and knowest thou those places well? To whom the Angel said, I will go with thee: for I have remained with our brother Gabriel” (Tob 5:4–6). 31 Compare Moses as the friend of God: “And the Lord spake unto Moses, face to face, as a man speaketh unto his friend. After he turned again into the host, but his servant Joshua the son of Nun a young man, departed not out of the Tabernacle” (Exod 33:11).

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Converse with Adam, in what bower or shade Thou find'st him from the heat of noon retired, To respite his day-labor with repast, Or with repose; and such discourse bring on, As may advise him of his happy state, Happiness in his power left free to will, Left to his own free will, his will though free, Yet mutable; whence warn him to beware He swerve not, too secure: Tell him withal His danger, and from whom; what enemy, Late fallen himself from Heaven, is plotting now The fall of others from like state of bliss; By violence? no, for that shall be withstood; But by deceit and lies: This let him know, Lest, willfully transgressing, he pretend Surprisal, unadmonished, unforewarned.” So spake the Eternal Father, and fulfilled All justice:32 Nor delayed the winged Saint33 After his charge received; but from among Thousand celestial Ardors,34 where he stood Veiled35 with his gorgeous wings,36 up springing light,

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Friendship can exist between heaven and earth. Compare God’s relationship with Abraham: “And the Scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the friend of God” (Jas 2:23). 32 [Lines 246–47] “And Jesus answering, said to him: Suffer it to be so now. For so it becometh us to fulfill all justice. Then he suffered him” (Gen 3:15, DR). Other translations have “fulfilling righteousness.” 33 “The Lord came from Sinai, and rose up from Seir unto them, and appeared clearly from mount Paran, and he came with ten thousands of Saints, and at his right hand a fiery Law for them” (Deut 33:2); “And Enoch also the seventh from Adam, prophesied of such, saying, Behold, the Lord Commeth with thousands of his Saints” (Jude 14). 34 “Which maketh his spirits his messengers, and a flaming fire his ministers” (Ps 104:4). Fiery angels: “And of the Angels he saith, He maketh the spirits his messengers, and his ministers a flame of fire” (Heb 1:7). 35 Veiling Seraph’s wings: “The Seraphim stood upon it: every one had six wings: with twain he covered his face, and with twain he covered his feet, and with twain he did fly” (Isa 6:2). 36 The spectacle of angel’s wings: “And he put the Cherubim within the inner house, and the Cherubim stretched out their wings, so that the wing of the one touched the one wall, and the wing of the other Cherub touched the other wall: and their other wings touched one another in the midst of the house” (1 Kgs 6:27).

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Flew through the midst of Heaven; the angelic choirs, On each hand parting, to his speed gave way Through all the empyreal road; till, at the gate Of Heaven arrived, the gate self-opened37 wide On golden hinges turning, as by work Divine the sovran Architect had framed. From hence no cloud, or, to obstruct his sight, Star interposed, however small he sees,38 Not unconformed to other shining globes, Earth, and the garden of God, with cedars crowned Above all hills. As when by night the glass Of Galileo, less assured, observes Imagined lands and regions in the moon: Or pilot, from amidst the Cyclades Delos or Samos first appearing, kens A cloudy spot. Down thither prone in flight He speeds, and through the vast ethereal sky Sails between worlds and worlds, with steady wing Now on the polar winds, then with quick fan Winnows the buxom air;39 till, within soar Of towering eagles, to all the fowls he seems A phoenix, gazed by all as that sole bird, When, to enshrine his relics in the Sun’s Bright temple, to Egyptian Thebes he flies. At once on the eastern cliff of Paradise He lights, and to his proper shape returns A Seraph winged: Six wings he wore, to shade His lineaments divine; the pair that clad Each shoulder broad, came mantling o’er his breast 37

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Heaven opens before God’s celestial chariot: “It came to pass in the thirtieth year in the fourth month, and in the fifth day of the month (as I was among the captives by the river Chebar) that the heavens were opened and I saw visions of GOD” (Ezek 1:1). 38 Only the fool believes the clouds can obstruct the vision of God: “But thou sayest, How should God know? can he judge through the dark cloud?” (Job 22:13). 39 [Lines 269–70] Wind and fan do the winnowing: “The oxen likewise and the young asses that ear the ground shall eat clean provender, which is purged with the wind and the fan” (Isa 30:24, BB). DR omits “fan.” GE and AV have “shovel and fan.” [Lines 269–70] John the Baptist speaks as the forerunner of his cousin Jesus with fan in hand: “Which hath his fan in his hand, and will make clean his floor, and gather his wheat into his garner, but will burn up the chaff with unquenchable fire” (Matt 3:12).

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With regal ornament; the middle pair Girt like a starry zone his waist, and round Skirted his loins and thighs with downy gold And colors dipped in Heav'n; the third his feet Shadowed from either heel with feathered mail, Sky-tinctured grain.40 Like Maia’s son he stood, And shook his plumes, that heavenly fragrance filled The circuit wide.41 Straight knew him all the bands Of Angels under watch; and to his state, And to his message high, in honor rise; For on some message high they guessed him bound. Their glittering tents he passed, and now is come Into the blissful field, through groves of myrrh,42 And flowering odors, cassia,43 nard,44 and balm; A wilderness of sweets; for Nature here Wantoned as in her prime, and played at will Her virgin fancies pouring forth more sweet, Wild above rule or art, enormous bliss. Him through the spicy forest onward come Adam discerned, as in the door he sat Of his cool bower, while now the mounted sun Shot down direct his fervid rays to warm Earth’s inmost womb, more warmth than Adam needs:45

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Compare with the blue fringes that God commanded to be placed upon the garments of the Israelites: “Speak unto the children of Israel, and bid them that they make them fringes upon the borders of their garments throughout their generations, and put upon the fringes of the borders a ribbon of blue silk” (Num 15:38). 41 [Lines 277–87] Compare with Isaiah’s description of the positioning of a Seraph’s six wings: “The Seraphim stood upon it: every one had six wings: with twain he covered his face, and with twain he covered his feet, and with twain he did fly” (Isa 6:2). 42 “All thy garments smell of myrrh and aloes, and cassia, when thou comest out of the ivory palaces, where they have made thee glad” (Ps 45:8). [Lines 292–93] Myrrh and nard: “When the king sitteth at the table, he shall smell my Nard: for a bottle of Myrrh (o my beloved) lieth betwixt my breasts” (Song 1:12, 13, GT; see also BB). GE and DR have “spikenard.” 43 “Also of cassia five hundredth, after the shekel of the Sanctuary, and of oil olive an Hin” (Exod 30:24). 44 “And when he was at Bethany in the house of Simon the leper, and sat at the table, there came a woman, which had a box of pure and costly Nard ointment. And she broke the box, and poured it upon his head” (Mark 14:3, GT; see also BB). GE, AV, and DR have “spikenard.”

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BOOK V

And Eve within, due at her hour prepared For dinner savory fruits, of taste to please True appetite, and not disrelish thirst Of nectarous draughts between, from milky46 stream, Berry or grape: To whom thus Adam called. “Haste hither, Eve, and worth thy sight behold Eastward among those trees, what glorious shape Comes this way moving; seems another morn Risen on mid-noon; some great behest from Heaven To us perhaps he brings, and will vouchsafe This day to be our guest. But go with speed, And, what thy stores contain, bring forth, and pour Abundance, fit to honor and receive Our heavenly stranger: Well we may afford Our givers their own gifts, and large bestow From large bestowed, where Nature multiplies Her fertile growth, and by disburdening grows More fruitful, which instructs us not to spare.” To whom thus Eve. “Adam, earth’s hallowed mould, Of God inspired!47 small store will serve, where store, All seasons, ripe for use hangs on the stalk; Save what by frugal storing firmness gains To nourish, and superfluous moist consumes: But I will haste, and from each bough and brake, Each plant and juiciest gourd, will pluck such choice To entertain our Angel guest, as he Beholding shall confess, that here on Earth

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[Lines 298–302] The angel visits Adam during the heat of the day just as the angels and Yahweh visit Abraham: “Again the Lord appeared unto him in the plain of Mamre, as he sat in his tent door about the heat of the day. And he lift up his eyes, and looked: and lo, three men stood by him, and when he saw them, he ran to meet them from the tent door, and bowed himself to the ground” (Gen 18:1, 2). 46 Compare with the milky description of the promised land. “For the children of Israel walked forty years in the wilderness, till all the people of the men of war that came out of Egypt were consumed, because they obeyed not the voice of the Lord: unto whom the Lord swore, that he would not show them the land, which the Lord had sworn unto their fathers, that he would give us, even a land that floweth with milk and honey” (Josh 5:6). 47 [Lines 321–22] “God inspired” has second connotation of “God breathed”: “The Lord God also made the man of the dust of the ground, and breathed in his face breath of life, and the man was a living soul” (Gen 2:7).

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God hath dispensed his bounties as in Heaven.” So saying, with dispatchful looks in haste She turns, on hospitable thoughts intent What choice to choose for delicacy best, What order, so contrived as not to mix Tastes, not well joined, inelegant, but bring Taste after taste upheld with kindliest change; Bestirs her then, and from each tender stalk Whatever Earth, all-bearing mother, yields In India East or West, or middle shore In Pontus or the Punic coast, or where Alcinous reigned, fruit of all kinds, in coat Rough, or smooth rind, or bearded husk, or shell, She gathers, tribute large, and on the board Heaps with unsparing hand; for drink the grape She crushes, inoffensive must, and meaths From many a berry,48 and from sweet kernels pressed She tempers dulcet creams; nor these to hold Wants her fit vessels pure;49 then strews the ground With rose and odors from the shrub unfumed. Meanwhile our primitive great sire, to meet His Godlike guest, walks forth, without more train Accompanied than with his own complete Perfections; in himself was all his state, More solemn than the tedious pomp that waits On princes, when their rich retinue long Of horses led, and grooms besmeared with gold, Dazzles the crowd, and sets them all agape. Nearer his presence Adam, though not awed, Yet with submiss approach and reverence meek, As to a superior nature bowing low,50

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48 [Lines 344–47] Eve’s drink of grapes and berries is “inoffensive must.” Noah is the first explicitly mentioned in the Bible to make and consume wine: “Noah also began to be an husband man and planted a vineyard. And he drunk of the wine and was drunken, and was uncovered in the midst of his tent” (Gen 9:20, 21). 49 Compare with Paul’s likening Christians to holy vessels: “That every one of you should know, how to possess his vessel in holiness and honor” (1 Thess 4:4). 50 [Lines 358–60] Like Abraham, Adam bows before his angelic visitor: “And he lift up his eyes, and looked: and lo, three men stood by him, and when he saw them, he ran to meet them from the tent door, and bowed himself to the ground” (Gen 18:2, GE; see also

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BOOK V

Thus said. “Native of Heaven, for other place None can than Heaven such glorious shape contain; Since, by descending from the thrones above, Those happy places thou hast deigned a while To want, and honor these, vouchsafe with us Two only, who yet by sovran gift possess This spacious ground, in yonder shady bower To rest; and what the garden choicest bears To sit and taste, till this meridian heat Be over, and the sun more cool decline.” Whom thus the angelic Virtue answered mild. “Adam, I therefore came; nor art thou such Created, or such place hast here to dwell, As may not oft invite, though Spirits of Heaven, To visit thee; lead on then where thy bower O’ershades; for these mid-hours, till evening rise, I have at will. So to the sylvan lodge They came, that like Pomona’s arbor smiled, With flowerets decked, and fragrant smells; but Eve, Undecked save with herself, more lovely fair Than Wood-Nymph, or the fairest Goddess feigned Of three that in mount Ida naked strove, Stood to entertain her guest from Heaven; no veil She needed, virtue-proof; no thought infirm Altered her cheek.51 On whom the Angel Hail Bestowed, the holy salutation used Long after to blest Mary, second Eve.52 “Hail, Mother of Mankind,53 whose fruitful womb

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AV and BB). DR has “adored to the ground.” GT has “fell to the ground.” Contrast with the angel who reproves John for bowing before him. Perhaps the difference lies in Adam being “not awed”: “And I fell before his feet, to worship him: but he said unto me, See thou do it not: I am thy fellow servant, and one of thy brethren, which have the testimony of Jesus. Worship God: for the testimony of Jesus is the Spirit of prophecy” (Rev 19:10). 51 [Lines 383–85] Eve unclothed and unaware of shame: “And they were both naked, the man and his wife, and were not ashamed” (Gen 2:25). 52 Second Eve. Compare with Paul’s dubbing Jesus “second Adam”: “As it is also written, The first man Adam was made a living soul: and the last Adam was made a quickening Spirit. Howbeit that was not first which is spiritual: but that which is natural, and afterward that which is spiritual. The first man is of the earth, earthly: the second man is the Lord from heaven” (1 Cor 15:45–47).

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Shall fill the world more numerous with thy sons, Than with these various fruits the trees of God Have heap’d this table.” Raised of grassy turf Their table was, and mossy seats had round, And on her ample square from side to side All autumn piled, though spring and autumn here Danced hand in hand. A while discourse they hold; No fear lest dinner cool; when thus began Our author.54 “Heavenly stranger, please to taste These bounties, which our Nourisher, from whom All perfect good,55 unmeasured out, descends, To us for food and for delight hath caused The earth to yield; unsavory food perhaps To spiritual natures; only this I know, That one celestial Father gives to all.” To whom the Angel. “Therefore what he gives (Whose praise be ever sung) to Man in part Spiritual, may of purest Spirits be found No ingrateful food: And food alike those pure Intelligential substances require, As doth your rational; and both contain Within them every lower faculty Of sense, whereby they hear, see, smell, touch, taste, Tasting concoct, digest, assimilate, And corporeal to incorporeal turn. For know, whatever was created, needs

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[Lines 385–88] Gabriel’s salutation to Mary: “And the Angel went in unto her, and said, Hail thou that art freely beloved: the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and thought what manner of salutation that should be. Then the Angel said unto her, Fear not, Marie: for thou hast found favor with God. For lo, thou shalt conceive in thy womb, and bear a son, and shalt call his name Jesus” (Luke 1:28–31). [Lines 388–91] “(And the man called his wife’s name Hevah, because she was the mother of all living)” (Gen 3:20). 54 Jesus, the second Adam, is called the Author: “And though he were the Son, yet learned he obedience, by the things which he suffered. And being consecrate, was made the author of eternal salvation unto all them that obey him” (Heb 5:8, 9, GE; see also AV and BB). GT and DR have “the cause.” 55 [Lines 398–403] Perfect good from the celestial Father: “Every good giving, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning” (Jas 1:17).

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To be sustained and fed:56 Of elements The grosser feeds the purer, earth the sea, Earth and the sea feed air, the air those fires Ethereal, and as lowest first the moon; Whence in her visage round those spots, unpurged Vapors not yet into her substance turned. Nor doth the moon no nourishment exhale From her moist continent to higher orbs. The sun that light imparts to all, receives From all his alimental recompense In humid exhalations, and at even Sups with the ocean. Though in Heaven the trees Of life 57 ambrosial fruitage bear, and vines Yield nectar;58 though from off the boughs each morn We brush mellifluous dews, and find the ground Covered with pearly grain:59 Yet God hath here Varied his bounty so with new delights, As may compare with Heaven; and to taste

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56 [Lines 404–15] Manna compared to angel food: “And had rained down manna upon them for to eat, and had given them of the wheat of heaven. Man did eat the bread of Angels: he sent them meat enough” (Ps 78:24, 25). [Lines 404–15] The resurrected Jesus partakes of food: “Behold mine hands and my feet: for it is I my self: handle me, and see: for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he showed them his hands and feet. And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honey comb, and he took it, and did eat before them” (Luke 24:39–43). 57 [Lines 426–27] A plurality of life-giving trees in heaven: “in the midst of the street of it, and of ether side of the river was there wood of life: which bare twelve manner of fruits: and gave fruit every month: and the leaves of the wood served to heal the people withal” (Rev 22:2, GT; see also BB). GE, AV, and DR have “tree of life” singular. 58 [Lines 426–30] Jesus states that he will drink “fruit of the vine” in his Father’s kingdom: “I say unto you, that I will not drink henceforth of this fruit of the vine until that day, when I shall drink it new with you in my Father’s kingdom” (Matt 26:29). 59 Angels eat a heavenly version of manna. Compare with Jesus likening himself to manna: “Our fathers did eat Manna in the dessert, as it is written, He gave them bread from heaven to eat […] This is that bread which came down from heaven: not as your fathers have eaten Manna, and are dead. He that eateth of this bread, shall live for ever” (John 6:31, 58). Grain or heavenly bread: “They asked, and he brought quails, and he filled them with the bread of heaven” (Ps 105:40). Heavenly “hidden manna”: “Let him that hath an ear, hear what the Spirit saith unto the Churches. To him that overcometh, will I give to eat of the Manna that is hid, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it” (Rev 2:17).

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Think not I shall be nice.” So down they sat, And to their viands fell; nor seemingly The Angel, nor in mist, the common gloss Of Theologians; but with keen dispatch Of real hunger,60 and concoctive heat To transubstantiate:61 What redounds, transpires Through Spirits with ease; nor wonder; if by fire Of sooty coal the empiric alchemist Can turn, or holds it possible to turn, Metals of drossiest ore to perfect gold, As from the mine. Mean while at table Eve Ministered naked, and their flowing cups With pleasant liquors crowned: O innocence Deserving Paradise! if ever, then, Then had the sons of God excuse to have been Enamored at that sight; but in those hearts Love unlibidinous reigned, nor jealousy Was understood, the injured lover’s hell.62 Thus when with meats and drinks63 they had sufficed, Not burdened nature, sudden mind arose In Adam, not to let the occasion pass Given him by this great conference to know Of things above his world, and of their being

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[Lines 435–37] Resurrected Jesus eats with his followers: “And it came to pass, as he sat at table with them, he took the bread, and blessed, and broke it, and gave it to them […] And they gave him a piece of a broiled fish, and of an honey comb, and he took it, and did eat before them” (Luke 24:30, 42, 43). 61 Contrast with Tobit’s Raphael, who asserts that angels do not really eat but only appear to do so in visions: “All these days I did appear unto you, but I did neither eat nor drink, but you saw it in vision” (Tob 12:19). Like Abraham’s angels, Adam’s angel eats what is prepared by human hands: “And he took butter and milk, and the calf, which he had prepared, and set before them, and stood himself by them under the tree, and they did eat” (Gen 18:8). Angels visit Lot and dine with him: “Then he pressed upon them earnestly, and they turned in to him, and came to his house, and he made them a feast, and did bake unleavened bread, and they did eat” (Gen 19:3). 62 [Lines 446–50] Compare with the more libidinous “sons of God” who pursued the daughters of men in the antediluvian world: “Then the sons of God saw the daughters of men that they were fair, and they took them wives of all that they liked” (Gen 6:2). 63 Compare with Paul’s treatment of the Mosaic Law with regard to meats and drinks: “Which only stood in meats and drinks, and divers washings, and carnal rites, which were enjoined, until the time of reformation” (Heb 9:10).

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Who dwell in Heaven, whose excellence he saw Transcend his own so far; whose radiant forms, Divine effulgence, whose high power, so far Exceeded human; and his wary speech Thus to the empyreal64 minister he framed. “Inhabitant with God, now know I well Thy favor, in this honor done to Man; Under whose lowly roof thou hast vouchsafed To enter, and these earthly fruits to taste, Food not of Angels, yet accepted so, As that more willingly thou couldst not seem At Heaven’s high feasts to have fed: yet what compare?” To whom the winged Hierarch replied. “O Adam, One Almighty is, from whom All things proceed, and up to him return,65 If not depraved from good, created all Such to perfection,66 one first matter all, Endued with various forms, various degrees Of substance, and, in things that live, of life; But more refined, more spiritous, and pure, As nearer to him placed, or nearer tending Each in their several active spheres assigned, Till body up to spirit work,67 in bounds Proportioned to each kind. So from the root Springs lighter the green stalk, from thence the leaves

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64 “Which maketh his spirits his messengers, and a flaming fire his ministers” (Ps 104:4). 65 [Lines 469–70] “For of him, and through him, and for him are all things: to him be glory for ever. Amen” (Rom 11:36). 66 [Lines 469–72] Humans, the last of God’s creative works declared to be “very good.” All was created perfectly: “For he created all things, that they might have their being: and the generations of the world are preserved, and there is no poison of destruction in them, and the kingdom of hell is not upon earth” (Wis 1:14). God declares the creation at the close of each creative day to be “good.” Only the creation of man on the sixth day, however, warrants the divine approbation of “very good”: “And God saw all that he had made, and lo, it was very good. So the evening and the morning were the sixth day” (Gen 1:31). 67 [Lines 475–79] Different degrees of spiritual bodies: “All flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another of fishes, and another of birds. There are also heavenly bodies, and earthly bodies: but the glory of the heavenly is one, and the glory of the earthly is another” (1 Cor 15:39, 40).

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More airy, last the bright consummate flower Spirits odorous breathes: flowers and their fruit, Man’s nourishment, by gradual scale sublimed, To vital spirits aspire, to animal, To intellectual; give both life and sense, Fancy and understanding; whence the soul Reason receives, and reason is her being, Discursive, or intuitive; discourse Is oftest yours, the latter most is ours, Differing but in degree, of kind the same. Wonder not then, what God for you saw good If I refuse not, but convert, as you To proper substance. Time may come, when Men With Angels may participate, and find No inconvenient diet, nor too light fare; And from these corporal nutriments perhaps Your bodies may at last turn all to spirit, Improved by tract of time, and, winged, ascend Ethereal,68 as we; or may, at choice, Here or in heavenly Paradises dwell; If ye be found obedient,69 and retain Unalterably firm his love entire, Whose progeny70 you are. Mean while enjoy Your fill71 what happiness this happy state Can comprehend, incapable of more.”72

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68 [Lines 493–99] The elect to eat and drink in heaven: “That ye may eat, and drink at my table in my kingdom, and sit on seats, and judge the twelve tribes of Israel” (Luke 22:30). 69 [Lines 499–503] The retention of paradise is contingent upon obedience to God. Isaiah places a similar ultimatum before the nation of Israel: “If ye consent and obey, ye shall eat the good things of the land. But if ye refuse and be rebellious, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it” (Isa 1:19, 20). DR has “hearken to me.” 70 Humans are God’s progeny: “For in him we live, and move, and have our being, as certain of your own poets said: for we are also his offspring” (Acts 17:28, BB; see also AV). DR has “of his kind also.” GE and GT have “are also his generation.” 71 [Lines 503–504] Eating their fill in the Promised Land: “And the land shall give her fruit, and ye shall eat your fill, and dwell therein in safety” (Lev 25:19). 72 [Lines 503–505] Compare with the Israelites’ right to enjoy the paradise of their neighbors: “When thou comest unto thy neighbors vineyard, then thou mayest eat grapes at thy pleasure, as much as thou wilt: but thou shalt put none in thy vessel” (Deut 23:24).

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To whom the patriarch of mankind replied. “O favorable Spirit, propitious guest, Well hast thou taught the way that might direct Our knowledge, and the scale of nature set From center to circumference; whereon, In contemplation of created things, By steps we may ascend73 to God. But say, What meant that caution joined, If ye be found Obedient? Can we want obedience then To him, or possibly his love desert, Who formed us from the dust and placed us here Full to the utmost measure of what bliss Human desires can seek or apprehend?” To whom the Angel. “Son of Heaven and Earth, Attend: That thou art happy, owe to God; That thou continu'st such, owe to thyself, That is, to thy obedience; therein stand. This was that caution given thee; be advised. God made thee perfect, not immutable; And good he made thee, but to persevere He left it in thy power; ordained thy will By nature free, not over-ruled by fate Inextricable, or strict necessity: Our voluntary service he requires, Not our necessitated;74 such with him Finds no acceptance, nor can find; for how Can hearts, not free, be tried whether they serve Willing or no, who will but what they must By destiny, and can no other choose?75 Myself, and all the angelic host, that stand 73

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[Lines 510–12] Compare with Jacob’s ladder: “And he dreamed, and behold, a ladder set up on the earth, and the top of it reached to heaven: and behold the Angels of God ascending and descending on it” (Gen 28:12, AV; see also DR). GE, GT, and BB have “went up and down.” 74 [Lines 529–34] God desires voluntary submission and obedience: “As every man wisheth in his heart, so let him give, not grudgingly, or of necessity: for God loveth a cheerful giver” (2 Cor 9:7). 75 [Lines 524–34] Free will: “He made man from the beginning, and left him in the hand of his counsel, (and gave him his commandments and precepts) […] Before man is life and death, (good and evil:) what him liketh, shall be given him” (Eccl 15:14, 17).

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In sight of God, enthroned,76 our happy state Hold, as you yours, while our obedience holds; On other surety none: Freely we serve, Because we freely love, as in our will To love or not; in this we stand or fall: And some are fallen, to disobedience fallen, And so from Heaven to deepest Hell; O fall From what high state of bliss, into what woe!” To whom our great progenitor. “Thy words Attentive, and with more delighted ear, Divine instructor, I have heard, than when Cherubic songs by night from neighboring hills Aerial music send: Nor knew I not To be both will and deed created free; Yet that we never shall forget to love Our Maker, and obey him whose command Single is yet so just, my constant thoughts Assured me, and still assure: Though what thou tell’st Hath passed in Heaven, some doubt within me move, But more desire to hear, if thou consent, The full relation, which must needs be strange, Worthy of sacred silence to be heard; And we have yet large day, for scarce the sun Hath finished half his journey, and scarce begins His other half in the great zone of Heaven.” Thus Adam made request; and Raphael, After short pause assenting, thus began. “High matter thou enjoin'st me, O prime of men, Sad task and hard: For how shall I relate To human sense the invisible exploits Of warring Spirits?77 how, without remorse,

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76 [Lines 535–36] Compare with Jesus’ promise to the twelve apostles: “And Jesus said unto them, Verily I say to you, that when the Son of man shall sit in the throne of his majesty, ye which followed me in the regeneration, shall sit also upon twelve thrones and judge the twelve tribes of Israel” (Matt 19:28). 77 [Lines 564–66] Compare with the PauLine assertion that God, although invisible, may be perceived in creation: “For the invisible things of him, that is, his eternal power and Godhead, are seen by the creation of the world, being considered in his works, to the intent that they should be without excuse” (Rom 1:20). Geneva note: “You do not see God, and yet you acknowledge him as God by his works; Cicero.”

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The ruin of so many glorious once And perfect while they stood? how last unfold The secrets of another world, perhaps Not lawful to reveal? yet for thy good This is dispensed; and what surmounts the reach Of human sense, I shall delineate so, By likening spiritual to corporal forms, As may express them best; though what if Earth Be but a shadow of Heaven, and things therein Each to other like, more than on earth is thought? “As yet this world was not, and Chaos wild Reigned where these Heavens now roll, where Earth now rests Upon her center poised; when on a day (For time, though in eternity, applied To motion, measures all things durable By present, past, and future,) on such day78 As Heaven’s great year brings forth, the empyreal host Of Angels by imperial summons called,79 Innumerable before the Almighty’s throne80 Forthwith, from all the ends of Heaven, appeared Under their Hierarchs in orders bright: Ten thousand thousand ensigns high advanced, Standards and gonfalons twixt van and rear Stream in the air, and for distinction serve 78

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Heavenly days: “For a thousand years in thy sight are as yesterday when it is past, and as a watch in the night” (Ps 90:4). [Lines 579–82] “Dearly beloved, be not ignorant of this one thing, that one day is with the Lord, as a thousand years, and a thousand years as one day” (2 Pet 3:8). 79 [Lines 577–84] The angels assemble at the moment before material creation: “When the stars of the morning praised me together, and all the children of God rejoiced” (Job 38:7). 80 [Lines 583–85] Compare with another angelic gathering: “Now on a day when the children of God came and stood before the Lord, Satan came also among them” (Job 1:6). The angelic assembly preceding the defeat of Ahab King of Israel: “Again he said, Hear thou therefore the word of the Lord. I saw the Lord sit on his throne, and all the host of heaven stood about him on his right hand and on his left hand. And the Lord said, Who shall entice Ahab that he may go and fall at Ramoth Gilead? And one said on this manner, and another said on that manner. Then there came forth a spirit, and stood before the Lord, and said, I will entice him. And the Lord said unto him, Wherewith? And he said, I will go out, and be a false spirit in the mouth of all his prophets. Then he said, Thou shalt entice him, and shalt also prevail: go forth, and do so” (1 Kgs 22:19–22).

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Of hierarchies, of orders, and degrees;81 Or in their glittering tissues bear emblazed Holy memorials, acts of zeal and love Recorded eminent. Thus when in orbs Of circuit inexpressible they stood, Orb within orb, the Father Infinite, By whom in bliss embosomed82 sat the Son,83 Amidst as from a flaming84 mount,85 whose top Brightness had made invisible, thus spake. “‘Hear all ye Angels, progeny of light, Thrones, Dominations, Princedoms, Virtues, Powers;86 Hear my decree, which unrevoked shall stand. This day I have begot whom I declare My only Son,87 and on this holy hill

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[Lines 585–91] Although the expression “ten thousand thousand” is finite, the angels are innumerable: “A fiery stream issued, and came forth from before him: thousand thousands ministered unto him, and ten thousand thousands stood before him: the judgment was set, and the books opened” (Dan 7:10, GE). Geneva note: “That is, an infinite number of angels, which were ready to execute his commandment.” 82 The son occupies the bosom position of the father: “No man hath seen God at any time: that only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18). 83 [Lines 603–604] The begetting of the Son: “For unto which of the Angels said he at any time, Thou art my Son, this day begat I thee? And again, I will be his Father, and he shall be my Son?” (Heb 1:5). 84 God’s fiery throne: “I beheld, till the thrones were set up, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire” (Dan 7:9). 85 Compare with the smoke ascending from Sinai: “And mount Sinai was all on smoke, because the Lord came down upon it in fire, and the smoke thereof ascended, as the smoke of a furnace, and all the mount trembled exceedingly” (Exod 19:18). 86 [Line 601] “For by him were all things created, which are in heaven, and which are in earth, things visible and invisible: whether they be Thrones or Dominions, or Principalities, or Powers, all things were created by him, and for him” (Col 1:16, GE; see also AV). DR has “Thrones, Dominations, Principalities, or Potestates.” GT and BB have “majesties or lordships, either rules or powers.” 87 Begetting the Son. [Lines 603–604] “Even I have set my King upon Zion mine holy mountain. I will declare the decree: that is, the Lord hath said unto me, Thou art my Son: this day have I begotten thee” (Ps 2:6, 7). Compare with Abraham’s willingness to offer his “only son” to God as human sacrifice: “Then he said, Lay not thine hand upon the child, neither do any thing unto him: for now I know that thou fearest God, seeing for my sake thou hast not spared thine only son […] And said, By my self have I sworn (saith the Lord) because thou hast done this thing, and hast not spared thine only son” (Gen 22:12,

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Him have anointed, whom ye now behold At my right hand;88 your head89 I him appoint;90 And by myself have sworn, to him shall bow All knees in Heaven,91 and shall confess him Lord:92 Under his great vice-gerent reign abide United, as one individual soul, For ever happy: Him who disobeys, Me disobeys, breaks union, and that day, Cast out from God and blessed vision, falls Into utter darkness, deep engulfed, his place Ordained without redemption, without end.’ “So spake the Omnipotent, and with his words

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16); “God hath fulfilled it unto us their children, in that he raised up Jesus, even as it is written in the second Ps, Thou art my Son: this day have I begotten thee” (Acts 13:33). GT has “first Ps.” “So likewise Christ took not to him self this honor, to be made the high Priest, but he that said unto him, Thou art my Son, this day begat I thee, gave it him” (Heb 5:5); “For he received of God the Father honor and glory, when there came such a voice to him from that excellent glory, This is my beloved Son, in whom I am well pleased” (2 Pet 1:17). 88 [Lines 605–606] Often read as a Messianic Ps: “The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool” (Ps 110:1). Geneva note: “Jesus Christ at the two and twenty of Matt. Giveth the interpretation hereof, and showeth that this can not properly be applied unto David, but to himself.” 89 “But let us follow the truth in love, and in all things, grow up into him, which is the head, that is, Christ” (Eph 4:15). Christ as “head” of the angels: “For in him dwelleth all the fullness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power” (Col 2:9, 10). 90 [Line 607] At the right hand of God and appointed heir: “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sate down on the right hand of the Majesty on high, being made so much better then the Angels, as he hath by inheritance obtained a more excellent Name than they. For unto which of the Angels said he at any time, Thou art my son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son” (Heb 1:3–5, AV; see also DR and BB). 91 [Lines 607–608] “I have sworn by my self: the word is gone out of my mouth in righteousness, and shall not return, That every knee shall bow unto me, and every tongue shall swear by me” (Isa 45:23). 92 [Lines 607–608] Every knee to bow and confess Jesus as the Lord: “Wherefore God hath also highly exalted him, and given him a Name above every name, That at the Name of Jesus should every knee bow, both of things in heaven, and things in earth, and things under the earth, And that every tongue should confess that Jesus Christ is the Lord, unto the glory of God the Father” (Phil 2:9–11). Not DR’s “confess that our Lord Jesus Christ is in the glory of God the Father.”

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All seemed well pleased; all seemed, but were not all. That day, as other solemn days, they spent In song and dance about the sacred hill; Mystical dance, which yonder starry sphere Of planets, and of fixed, in all her wheels Resembles nearest, mazes intricate, Eccentric, intervolved, yet regular Then most, when most irregular they seem; And in their motions harmony divine So smoothes her charming tones, that God’s own ear Listens delighted.93 Evening now approached, (For we have also our evening and our morn, We ours for change delectable, not need;) Forthwith from dance to sweet repast they turn Desirous; all in circles as they stood, Tables are set, and on a sudden piled With angels' food, and rubied nectar flows In pearl, in diamond, and massy gold, Fruit of delicious vines, the growth of Heaven.94 On flowers reposed, and with fresh flowerets crowned, They eat, they drink, and in communion sweet95 Quaff immortality96 and joy, secure Of surfeit, where full measure only bounds Excess,97 before the all-bounteous King, who showered

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[Lines 625–27] Compare the singing of the angels (“stars”) with the music of the spheres: “When the morning stars sang together, and all the sons of God shouted for joy” (Job 38:7, AV). GT and BB have “morning stars praised me together.” DR and GE have “stars of the morning praised me.” 94 [Lines 633–35] Heavenly fruit of the vine: “I say unto you, that I will not drink henceforth of this fruit of the vine until that day, when I shall drink it new with you in my Father’s kingdom” (Matt 26:29). 95 [Line 637] “We took sweet counsel together, and walked unto the house of God in company” (Ps 55:14, AV; see also BB and GT). GE has “consulting together.” DR has “sweetmeats together with me.” 96 [Lines 637–38] “Jesus answered and said unto her, If thou knowest that gift of God, and who it is that saith to thee, give me drink, thou wouldst have asked of him, and he would have given thee, water of life” (John 4:10). AV and DR’s variation is “give thee living water.” 97 [Lines 637–40] Spiritual food and drink: “They shall be satisfied with the fatness of thine house, and thou shalt give them drink out of the river of thy pleasures. For with thee is the well of life, and in thy light shall we see light” (Ps 36:8, 9).

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With copious hand, rejoicing in their joy. Now when ambrosial night with clouds exhaled From that high98 mount of God, whence light and shade Spring both, the face of brightest Heaven had changed To grateful twilight, (for night comes not there In darker veil,)99 and roseate dews disposed All but the unsleeping eyes of God100 to rest; Wide over all the plain, and wider far Than all this globous earth in plain outspread, (Such are the courts of God) the angelic throng Dispersed in bands and files, their camp extend By living streams101 among the trees of life,102 Pavilions numberless, and sudden reared, Celestial tabernacles, where they slept Fanned with cool winds; save those, who, in their course Melodious hymns about the sovran throne Alternate all night long: but not so waked Satan; so call him now, his former name103 Is heard no more in Heaven; he of the first, 98

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[Line 645–46] God’s high and holy place: “For thus saith he that is high and excellent, he that inhabiteth the eternity, whose Name is the Holy one, I dwell in the high and holy place: with him also that is of a contrite and humble spirit to revive the spirit of the humble, and to give life to them that are of a contrite heart” (Isa 57:15). 99 [Lines 645–46] No night in heaven: “And the gates of it shall not be shut by day: for there shall be no night there” (Rev 21:25); “And there shall be no night there, and they need no candle, neither light of the sun: for the Lord God giveth them light, and they shall reign for evermore” (Rev 22:5). 100 [Line 647] God does not sleep: “He will not suffer thy foot to slip: for he that keepeth thee, will not slumber. Behold, he that keepeth Israel, will neither slumber nor sleep” (Ps 121:3, 4). 101 “For the Lamb, which is in the midst of the throne, shall govern them, and shall lead them unto the lively fountains of waters, and God shall wipe away all tears from their eyes” (Rev 7:17). 102 [Line 652] “And he showed me a pure river of water of life clear as crystal: proceeding out of the seat of God and of the lamb in the midst of the street of it, and of either side of the river was there wood of life: which bare twelve manner of fruits: and gave fruit every month: and the leaves of the wood served to heal the people withal” (Rev 22:1, 2, GT; see also BB). AV, GE, and DR have speak of “tree of life” in the singular instead of “wood.” 103 The biblical Lucifer or “shining one.” Milton, however, never directly calls Satan “Lucifer.” “How art thou fallen from heaven, O Lucifer, son of the morning? And cut down to the ground, which didst cast lots upon the nations?” (Isa 14:12).

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If not the first Archangel, great in power, In favor and pre-eminence, yet fraught With envy against the Son of God, that day Honored by his great Father, and proclaimed Messiah King anointed,104 could not bear Through pride that sight, and thought himself impaired. Deep malice thence conceiving and disdain, Soon as midnight brought on the dusky hour Friendliest to sleep and silence, he resolved With all his legions to dislodge, and leave Unworshiped, unobeyed, the throne supreme, Contemptuous; and his next subordinate Awakening, thus to him in secret spake. “‘Sleep'st thou, Companion dear? What sleep can close Thy eye-lids? and remember'st what decree Of yesterday, so late hath passed the lips Of Heaven’s Almighty. Thou to me thy thoughts Wast wont, I mine to thee was wont to impart; Both waking we were one; how then can now Thy sleep dissent? New laws thou seest imposed; New laws from him who reigns, new minds may raise In us who serve, new counsels to debate What doubtful may ensue: More in this place To utter is not safe. Assemble thou Of all those myriads which we lead the chief; Tell them, that by command, ere yet dim night Her shadowy cloud withdraws, I am to haste, And all who under me their banners wave, Homeward, with flying march, where we possess The quarters of the north;105 there to prepare

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“Understand this then, and mark it well: that from the time it shall be concluded, to go and repair Jerusalem again, unto Christ (or the anointed) prince: there shall be seven weeks. Then shall the streets and walls be built again sixty-two weeks, but with hard troublous time” (Dan 9:25, GT). DR has “Christ the Prince.” Only GT uses the term “anointed” here. GE, BB, AV employ the designation “Messiah” instead of “Christ.” 105 Lucifer in “the quarters of the north”: “Yet thou saidst in thine heart, I will ascend into heaven, and exalt my throne above beside the stars of God: I will sit also upon the mount of the Congregation in the sides of the North” (Isa 14:13). The direction of the source of Judah’s prophesied destruction: “Set up the standard in Zion: prepare to flee, and stay not: for I will bring a plague from the North, and a great destruction” (Jer 4:6);

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Fit entertainment to receive our King, The great Messiah, and his new commands, Who speedily through all the hierarchies Intends to pass triumphant, and give laws.’ “So spake the false Archangel, and infused Bad influence into the unwary breast Of his associate: He together calls, Or several one by one, the regent Powers, Under him Regent; tells, as he was taught, That the Most High106 commanding, now ere night, Now ere dim night had disencumbered Heaven, The great hierarchal standard was to move; Tells the suggested cause, and casts between Ambiguous words and jealousies, to sound Or taint integrity: But all obeyed The wonted signal, and superior voice Of their great Potentate; for great indeed His name, and high was his degree in Heaven; His countenance,107 as the morning-star108 that guides The starry flock, allured them, and with lies Drew after him the third part of Heaven’s host.109

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“Then said the Lord unto me, Out of the North shall a plague be spread upon all the inhabitants of the land” (Jer 1:14). Geneva note on “north”: “Syria and Assyria were Northward in respect of Jerusalem, which were the Chaldean dominion.” “O ye children of Benjamin, prepare to flee out of the midst of Jerusalem, and blow the trumpet in Tekoa: set up a standard upon Beth-haccerem: for a plague appeareth out of the North and great destruction” (Jer 6:1). 106 “I will ascend above the height of the clouds, and I will be like the most high” (Isa 14:14). 107 The face of the Son. Compare with Jesus’ determination to travel to Jerusalem: “And they did not receive him, because his face was as though he would go to Jerusalem” (Luke 9:53, AV). GE has “his behavior was.” 108 Satan compared to the morning star, which is usually an epithet reserved for the Son of God: “I Jesus have sent mine Angel, to testify unto you these things in the Churches: I am the root and the generation of David, and the bright morning star” (Rev 22:16). Satan as star or Lucifer (Hebrew “shining one”): “How art thou fallen from heaven, O Lucifer, son of the morning and cut down to the ground, which didst cast lots upon the nations?” (Isa 14:12). 109 [Line 710] Satan draws a third of the stars (angels) of heaven: “And there appeared another wonder in heaven: for behold, a great red dragon having seven heads, and ten horns, and seven crowns upon his heads: And his tail drew the third part of the stars of

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Mean while the Eternal eye,110 whose sight discerns Abstrusest thoughts,111 from forth his holy mount, And from within the golden lamps that burn Nightly before him, saw without their light Rebellion rising; saw in whom, how spread Among the sons of morn,112 what multitudes Were banded to oppose his high decree;113 And, smiling, to his only Son thus said. “‘Son, thou in whom my glory I behold In full resplendence, Heir of all my might,114

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heaven, and cast them to the earth. And the dragon stood before the woman, which was ready to be delivered, to devour her child, when she had brought it forth” (Rev 12:3, 4). 110 “Behold, the eye of the Lord is upon them that fear him: upon them that hope in his mercy” (Ps 33:18, AV; see also GT and BB). GE and DR have “eyes.” Contrast with the “mocking eye” that is not eternal but must perish: “The eye that mocketh his father and despiseth the instruction of his mother, let ye ravens of the valley pick it out, and the young eagles eat it” (Prov 30:17). 111 “For mine eyes are upon all their ways: they are not hid from my face, neither is their iniquity hid from mine eyes” (Jer 16:17). [Lines 711–12] “For the ways of man are before the eyes of the Lord, and he pondereth all his paths” (Prov 5:21); “The eyes of the Lord in every place behold the evil and the good” (Prov 15:3). God’s eyes scan the interior of man: “For the word of God is lively, and mighty in operation, and sharper then any two edged sword, and entereth through, even unto the dividing asunder of the soul and the spirit, and of the joints, and the marrow, and is a discerner of the thoughts, and the intents of the heart. Neither is there any creature, which is not manifest in his sight: but all things are naked and open unto his eyes, with whom we have to doe” (Heb 4:12, 13). 112 Sons of morn: “How art thou fallen from heaven, O Lucifer, son of the morning? And cut down to the ground, which didst cast lots upon the nations?” (Isa 14:12); “Thine age also shall appear more clear then the noon day: thou shalt shine and be as the morning” (Job 11:17); “When the stars of the morning praised me together, and all the children of God rejoiced” (Job 38:7). [Lines 714–16] Linking of morning with armies: “But my dove is alone, and my undefiled, she is the only daughter of her mother, and she is dear to her that bore her: the daughters have seen her and counted her blessed: even the Queens and the concubines, and they have praised her” (Song 6:9). 113 [Lines 711–17] God’s ability to foresee and foreknow: “He that planted the ear, shall he not hear? Or he that formed the eye, shall he not see? Or he that chastiseth the nations, shall he not correct? He that teacheth man knowledge, shall he not know? The Lord knoweth the thoughts of man, that they are vanity” (Ps 94:9–11). 114 [Lines 719–20] The Son as God’s heir possesses God’s glory: “Whom he hath made heir of all things, by whom also he made the worlds, who being the brightness of the glory, and the engraved form of his person, and bearing up all things by his mighty word, hath by himself purged our sins, and sitteth at the right hand of the Majesty in the highest places” (Heb 1:2, 3).

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Nearly it now concerns us to be sure Of our Omnipotence, and with what arms We mean to hold what anciently we claim Of deity or empire: Such a foe Is rising, who intends to erect his throne115 Equal to ours, throughout the spacious north; Nor so content, hath in his thought to try In battle, what our power is, or our right. Let us advise, and to this hazard draw With speed what force is left, and all employ In our defense;116 lest unawares we lose This our high place, our sanctuary, our hill.’117 “To whom the Son with calm aspect and clear, Lightning118 divine, ineffable, serene, Made answer. ‘Mighty Father, thou thy foes Justly hast in derision, and, secure, Laugh'st119 at their vain designs and tumults vain, Matter to me of glory, whom their hate Illustrates, when they see all regal power120

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“Yet thou saidst in thine heart, I will ascend into heaven, and exalt my throne above beside the stars of God: I will sit also upon the mount of the Congregation in the sides of the North” (Isa 14:13). 116 Compare with the speedy defensive measures taken after the Fall: “And the Lord God said, Behold, the man is become as one of us, to know good and evil. And now lest he put forth his hand, and take also of ye tree of life and eat and live forever” (Gen 3:22). 117 Heavenly Zion: “Yet have I set my king upon my holy hill of Sion” (Ps 2.6, GT; see also BB and AV). GE and DR have “mountain.” The high place of heaven: “Look down from thine holy habitation, even from heaven, and bless thy people Israel, and the land which thou hast given us (as thou swearest unto our fathers) the land that floweth with milk and honey” (Deut 26:15). 118 Lightning in the countenance of the angels: “His body also was like the Chrysolite, and his face (to look upon) like the lightning, and his eyes as lamps of fire, and his arms and his feet were like in color to polished brass, and the voice of his words was like the voice of a multitude” (Dan 10:6). The angel at Jesus’ tomb has a face like lightning: “And his countenance was like lightning, and his raiment white as snow” (Matt 28:3). 119 [Lines 736–37] The derisive laughter of God: “But he that dwelleth in the heaven, shall laugh: the Lord shall have them in derision” (Ps 2:4); “But thou, O Lord, shalt have them in derision, and thou shalt laugh at all the heathen” (Ps 59:8). DR (58:9) omits “derision.” [Lines 736–37] God’s scornful laughter: “But the Lord shall laugh him to scorn: for he seeth, that his day is coming” (Ps 37:13, GE; see also BB and GT). DR and AV omit scorn.

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Given me to quell their pride, and in event Know whether I be dextrous to subdue Thy rebels, or be found the worst in Heaven.’ “So spake the Son; but Satan, with his Powers, Far was advanced on winged speed; an host Innumerable as the stars of night,121 Or stars of morning, dew-drops, which the sun Impearls on every leaf and every flower.122 Regions they passed, the mighty regencies Of Seraphim, and Potentates, and Thrones, In their triple degrees; regions to which All thy dominion, Adam, is no more Than what this garden is to all the earth, And all the sea, from one entire globose Stretched into longitude; which having passed, At length into the limits of the north They came; and Satan to his royal seat High on a hill, far blazing, as a mount Raised on a mount, with pyramids and towers From diamond quarries hewn, and rocks of gold; The palace of great Lucifer, (so call That structure in the dialect of men Interpreted,) which not long after, he Affecting all equality with God, In imitation of that mount whereon Messiah123 was declared in sight of Heaven,124

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“And Jesus came, and spake unto them, saying, All power is given unto me, in heaven, and in earth” (Matt 28:18). 121 [Lines 743–45] Demons likened to stars: “And there appeared another wonder in heaven: for behold, a great red dragon having seven heads, and ten horns, and seven crowns upon his heads: And his tail drew the third part of the stars of heaven, and cast them to the earth. And the dragon stood before the woman, which was ready to be delivered, to devour her child, when she had brought it forth” (Rev 12:3, 4). 122 [Lines 746–47] Compare with the dewy description of rebellious apostate Judah and Israel (sometimes referred to by the name of the large tribe of Ephraim): “O Ephraim, what shall I do unto thee? O Judah, how shall I entreat thee? For your goodness is as a morning cloud, and as the morning dew it goeth away” (Hos 6:4). 123 “Know therefore and understand, that from the going forth of the commandment to bring again the people, and to build Jerusalem, unto Messiah the prince, shall be seven weeks and threescore and two weeks, and the street shall be built again, and the wall even in a troublous time” (Dan 9:25).

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The Mountain of the Congregation called; For thither he assembled all his train, Pretending so commanded to consult About the great reception of their King, Thither to come, and with calumnious art Of counterfeited truth thus held their ears. “‘Thrones, Dominations, Princedoms, Virtues, Powers;125 If these magnific titles yet remain Not merely titular, since by decree Another now hath to himself engrossed All power, and us eclipsed under the name Of King anointed, for whom all this haste Of midnight-march, and hurried meeting here, This only to consult how we may best, With what may be devised of honors new, Receive him coming to receive from us Knee-tribute 126 yet unpaid, prostration vile! Too much to one! but double how endured, To one, and to his image127 now proclaimed? But what if better counsels might erect Our minds, and teach us to cast off this yoke?128 Will ye submit your necks, and choose to bend The supple knee? Ye will not, if I trust To know ye right, or if ye know yourselves Natives and sons of Heaven possessed before

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124 [Lines 756–65] Lucifer on his “mount” or high place: “How art thou fallen from heaven, O Lucifer, son of the morning? And cut down to the ground, which didst cast lots upon the nations?” (Isa 14:12). 125 “For by him were all things created, which are in heaven, and which are in earth, things visible and invisible: whether they be Thrones or Dominions, or Principalities, or Powers, all things were created by him, and for him” (Col 1:16, GE; see also AV). 126 [Line 782] “Knee tribute” due the Son from all angels: “That at the Name of Jesus should every knee bow, both of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is the Lord, unto the glory of God the Father” (Phil 2:10, 11). 127 “Who being the brightness of the glory, and the engraved form of his person, and bearing up all things by his mighty word, hath by himself purged our sins, and sitteth at the right hand of the Majesty in the highest places” (Heb 1:3). 128 [Lines 785–88] Discipleship of Christ is likened to working in a yoke: “Take my yoke on you, and learn of me that I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden light” (Matt 11:29, 30).

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By none; and if not equal all, yet free, Equally free;129 for orders and degrees Jar not with liberty, but well consist. Who can in reason then, or right, assume Monarchy over such as live by right His equals, if in power and splendor less, In freedom equal? or can introduce Law and edict on us, who without law Err not?130 much less for this to be our Lord,131 And look for adoration, to the abuse Of those imperial titles, which assert Our being ordained to govern, not to serve?’ “Thus far his bold discourse without control Had audience; when among the Seraphim Abdiel,132 than whom none with more zeal adored The Deity, and divine commands obeyed, Stood up, and in a flame of zeal severe The current of his fury thus opposed. “‘O argument blasphemous, false, and proud! Words which no ear ever to hear in Heaven Expected, least of all from thee, Ingrate, In place thyself so high above thy peers. Canst thou with impious obloquy condemn The just decree of God, pronounced and sworn, That to his only Son, by right endued With regal scepter, every soul in Heaven

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[Lines 790–92] Compare with the freedom promised by the Son: “They answered him, We be Abrahams seed, and were never bonded to any man: why sayest thou then, Ye shall be made free? Jesus answered them, Verily, verily I say unto you, that whosoever committeth sin, is the servant of sin. And the servant abideth not in the house forever: but the Son abideth forever. If that Son therefore shall make you free, ye shall be free indeed” (John 8:33–36). 130 [Lines 797–99] Satan’s reasoning parallels Paul’s who asserts that without a law, sin or transgression is not manifest: “Moreover the Law entered thereupon that the offence should abound: nevertheless, where sin abounded, there grace abounded much more” (Rom 5:20). 131 [Line 799] Compare with the attitude of the citizens in Jesus’ parable: “Now his citizens hated him, and sent an embassage after him, saying, We will not have this man to reign over us” (Luke 19:14). 132 A non-angelic yet biblical Abdiel: “Ahi the son of Abdiel, the son of Guni was chief of the household of their fathers” (1 Chr 5:15).

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Shall bend the knee, and in that honor due Confess133 him rightful King?134 unjust thou say'st, Flatly unjust, to bind with laws the free, And equal over equals to let reign, One over all with unsucceeded power. Shalt thou give law to God? shalt thou dispute With him the points of liberty, who made Thee what thou art, and formed the Powers of Heaven Such as he pleased, and circumscribed their being?135 Yet, by experience taught, we know how good, And of our good and of our dignity How provident he is; how far from thought To make us less, bent rather to exalt Our happy state, under one head136 more near United.137 But to grant it thee unjust, That equal over equals monarch reign: Thyself, though great and glorious, dost thou count, Or all angelic nature joined in one, Equal to him begotten Son? by whom, As by his Word, the Mighty Father made All things, even thee; and all the Spirits of Heaven

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133 [Lines 816–18] “Wherefore God hath also highly exalted him, and given him a Name above every name, That at the Name of Jesus should every knee bow, both of things in heaven, and things in earth, and things under the earth, And that every tongue should confess that Jesus Christ is the Lord, unto the glory of God the Father” (Phil 2:9, 11). [Lines 816–18] “For it is written, I live, saith the Lord, and every knee shall bow to me, and all tongues shall confess unto God” (Rom 14:11). 134 [Lines 815–18] God’s right to exercise rulership is extended to the Son in the Geneva note: “Thy throne, O God, is forever and ever: the scepter of thy kingdom is a scepter of righteousness” (Ps 45:6). Geneva note: “Under this figure of this kingdom of justice is set forth the everlasting kingdom of Christ.” 135 [Lines 822–25] “But, O man, who art thou which pleadst against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power of the clay to make of the same lump one vessel to honor, and another unto dishonor?” (Rom 9:20, 21); “Is this to learn to strive with the Almighty? He that reproveth God, let him answer to it” (Job 40:2 [39:35]). 136 “And ye are complete in him, which is the head of all principality and power” (Col 2:10). 137 Paul prophesies universal unity in Christ: “That in the dispensation of the fullness of the times, he might gather together in one all things, both which are in heaven, and which are in earth, even in Christ” (Eph 1:10).

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By him created in their bright degrees, Crowned them with glory,138 and to their glory named Thrones, Dominations, Princedoms, Virtues, Powers,139 Essential Powers; nor by his reign obscured, But more illustrious made; since he the head One of our number thus reduced becomes; His laws our laws; all honor to him done Returns our own. Cease then this impious rage, And tempt not these; but hasten to appease The incensed Father, and the incensed Son, While pardon may be found140 in time besought.’ “So spake the fervent Angel; but his zeal None seconded, as out of season judged, Or singular and rash: Whereat rejoiced The Apostate, and, more haughty, thus replied. ‘That we were formed then say'st thou? and the work Of secondary hands, by task transferred From Father to his Son?141 strange point and new! Doctrine which we would know whence learned: who saw When this creation was? Rememberest thou Thy making, while the Maker gave thee being?142

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138 [Lines 838–39] Compare with the description of man: “For thou hast made him a little lower then God, and crowned him with glory and worship” (Ps 8:5). 139 [Lines 835–40] “For by him were all things created, which are in heaven, and which are in earth, things visible and invisible: whether they be Thrones or Dominions, or Principalities, or Powers, all things were created by him, and for him, And he is before all things, and in him all things consist. And he is the head of the body of the Church: he is the beginning, and the first begotten of the dead, that in all things he might have the preeminence” (Col 1:16–18). 140 [Lines 847–48] Compare with Isaiah’s imploring Judah to repent: “Seek ye the Lord while he may be found: call ye upon him while he is near. Let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy upon him: and to our God, for he is very ready to forgive” (Isa 55:6, 7). [Lines 846–48] Appease the father and the Son: “Serve the Lord in fear, and rejoice in trembling. Kiss the son, least he be angry, and ye perish in the way, when his wrath shall suddenly burn. Blessed are all that trust in him” (Ps 2:11, 12). 141 [Lines 854–55] “For by him were all things created, which are in heaven, and which are in earth, things visible and invisible: whether they be Thrones or Dominions, or Principalities, or Powers, all things were created by him, and for him” (Col 1:16). 142 [Lines 853–58] Compare Satan’s use of questions about the creation with God’s quizzing of Job: “Where wast thou when I laid the foundations of the earth? Declare, if thou hast understanding, Who hath laid the measures thereof, if thou knowest, or who

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We know no time when we were not as now; Know none before us, self-begot, self-rais,d By our own quickening power, when fatal course Had circled his full orb, the birth mature Of this our native Heaven, ethereal sons. Our puissance is our own; our own right hand Shall teach us highest deeds, by proof to try Who is our equal:143 Then thou shalt behold Whether by supplication we intend Address, and to begirt the almighty throne Beseeching or besieging. This report, These tidings carry to the anointed King; And fly, ere evil intercept thy flight.’ “He said; and, as the sound of waters deep,144 Hoarse murmur echoed to his words applause Through the infinite host; nor less for that The flaming Seraph fearless, though alone Encompassed round with foes, thus answered bold. “‘O alienate from God, O Spirit accursed, Forsaken of all good! I see thy fall Determined, and thy hapless crew involved

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hath stretched the Line over it: Whereupon are the foundations thereof set: or who laid the corner stone thereof: When the stars of the morning praised me together, and all the children of God rejoiced: Or who hath shut up the Sea with doors, when it issued and came forth as out of the womb: When I made the clouds as a covering thereof, and darkness as the swaddling bands thereof: When I established my commandment upon it, and set bars and doors, And said, Hitherto shalt thou come, but no farther, and here shall it stay thy proud waves. Hast thou commanded the morning since thy days? hast thou caused the morning to know his place, That it might take hold of the corners of the earth, and that the wicked might be shaken out of it?” (Job 38:4–13). 143 [Lines 864–67] Verbal each of “our own” used in conjunction with “hand” in the Geneva note. “Which have said, With our tongue will we prevail: our lips are our own: who is Lord over us?” (Ps 12:4, GE). Geneva note: “They think themselves able to persuade whatsoever they take in hand.” Compare with the teaching right hand of the Messiah: “And prosper with thy glory: ride upon the word of truth and of meekness and of righteousness: so thy right hand shall teach thee terrible things” (Ps 45:4). DR has “thy right hand shall conduct thee wonderfully” (44:4). 144 Heavenly voice like many waters: “And I heard like a voice of a great multitude, and as the voice of many waters, and as the voice of strong thundering, saying, Halleluiah: for the Lord that God that almighty God hath reigned” (Rev 19:6). “And his feet like unto fine brass, burning as in a furnace: and his voice as the sound of many waters” (Rev 1:15).

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In this perfidious fraud, contagion spread Both of thy crime and punishment: henceforth No more be troubled how to quit the yoke Of God’s Messiah;145 those indulgent laws Will not be now vouchsafed; other decrees Against thee are gone forth without recall; That golden scepter,146 which thou didst reject, Is now an iron rod to bruise and break147 Thy disobedience. Well thou didst advise; Yet not for thy advice or threats I fly These wicked tents148 devoted, lest the wrath Impendent, raging into sudden flame, Distinguish not: For soon expect to feel His thunder on thy head, devouring fire.149

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[Lines 882–83] “Take my yoke on you, and learn of me that I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden light” (Matt 11:29, 30). 146 “Thy throne, O God, is for ever and ever: the scepter of thy kingdom is a scepter of righteousness” (Ps 45:6). The extension of the golden scepter of the king of Persia results in life for Esther: “And the King held out the golden scepter toward Ester. Then arose Ester, and stood before the King” (Esth 8:4). 147 [Line 887] “Thou shalt bruise them with a rod of iron, and break them in pieces like a potter’s vessel” (Ps 2:9, GT; see also BB). GE and AV omit “bruise.” GE has “scepter of iron.” Bruise and break. Compare with the prophesied bruising of the serpent’s head to be accomplished through the “seed of the woman”: “I will also put enmity between thee and the woman, and between thy seed and her seed. He shall break thine head, and thou shalt bruise his heel” (Gen 3:15, GE). Geneva note on “serpent”: “He chiefly meaneth Satan, by whose motion and craft the serpent deceived the woman.” Geneva note on “thine head”: “That is, the power of sin and death.” Geneva note: “Satan shall sting Christ and his members, but not overcome them.” Not DR’s “she shall bruise thy head.” AV omits “break.” BB and GT have “tread down upon thy head.” 148 Wicked tents: “For a day in thy courts, is better then a thousand: I had rather be a door keeper in the house of my God, then to dwell in the tents of wickedness” (Ps 84:10, AV). DR has “tabernacles of sinners.” GE has “tabernacles of wickedness.” GT and BB have “tents of ungodliness.” The rebellion of Korah against Moses: “And he spake unto the Congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye perish in all their sins” (Num 16:26). 149 [Lines 888–93] In occupying the promised land, the Israelites are commanded to devote rebels to destruction or the wrath of God will “distinguish not” and destroy all: “Therefore ye children of Israel cannot stand before their enemies, but have turned their backs before their enemies, because they be execrable: neither will I be with you any more, except ye destroy the excommunicate from among you” (Josh 7:12). God’s devouring fire: “For even our God is a consuming fire” (Heb 12:29).

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Then who created thee lamenting learn, When who can uncreate thee thou shalt know.’ “So spake the Seraph Abdiel, faithful found150 Among the faithless, faithful only he; Among innumerable false, unmoved, Unshaken, unseduced, unterrified, His loyalty he kept, his love, his zeal; Nor number, nor example, with him wrought To swerve from truth, or change his constant mind, Though single. From amidst them forth he passed, Long way through hostile scorn, which he sustained Superior, nor of violence feared aught; And, with retorted scorn, his back he turned On those proud towers to swift destruction151 doomed.” 152

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Compare with “found faithful”: “And as for the rest, it is required of the disposers, that every man be found faithful” (1 Cor 4:2). 151 Verbal echo: “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction” (2 Pet 2:1, AV). DR has “speedy perdition.” GE, GT, and BB have “swift damnation.” 152 [Line 907] Towers fall. Isaiah prophesies the destruction of unfaithful Jerusalem: “And upon every high mountain, and upon every high hill shall there be rivers and streams of waters, in the day of the great slaughter, when the towers shall fall” (Isa 30:25).

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BOOK VI

THE ARGUMENT Raphael continues to relate how Michael and Gabriel were sent forth to battle against Satan and his angels. The first fight described: Satan and his powers retire under night: he calls a council, invents devilish engines, which in the second day’s fight put Michael and his angels to some disorder; but they at length pulling up mountains overwhelmed both the force and machines of Satan: yet the tumult not so ending, God on the third day sends Messiah his Son, for whom he had reserved the glory of that victory: he in he 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 horror and confusion into the place of punishment prepared for them in the deep: Messiah returns with triumph to his Father.

A

ll night the dreadless Angel unpursu’d, Through Heaven’s wide Champain held his way; till Morn, Waked by the circling Hours, with rosy hand Unbarred the gates of light. There is a cave Within the mount of God, fast by his throne, Where light and darkness in perpetual round Lodge and dislodge by turns, which makes through Heaven Grateful vicissitude, like day and night; Light issues forth, and at the other door Obsequious darkness enters, till her hour To veil the Heaven, though darkness there might well Seem twilight here:1 And now went forth the Morn Such as in highest Heaven arrayed in gold Empyreal; from before her vanished Night, Shot through with orient beams; when all the plain Covered with thick embattled squadrons bright, Chariots, and flaming arms,2 and fiery steeds, Reflecting blaze on blaze,3 first met his view: War he perceived, war in procinct; and found Already known what he for news had thought To have reported: Gladly then he mixed Among those friendly Powers, who him received With joy and acclamations loud, that one, 1

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[Lines 4–12] The tension between light and darkness with light always prevailing in the presence of God: “And there shall be no night there, and they need no candle, neither light of the sun: for the Lord God giveth them light, and they shall reign for evermore” (Rev 22:5). [Lines 11–12] Darkness like twilight but never night: “Therefore are they in the presence of the throne of God, and serve him day and night in his Temple, and he that sitteth on the throne, will dwell among them” (Rev 7:15, GE). Geneva note: “He alludes to the Levites, who served day and night, for there is no night in heaven.” “And there shall enter into it none unclean thing, neither whatsoever worketh abomination or lies: but they which are written in ye Lamb’s book of life” (Rev 21:25). 2 Compare with the flaming shields of the army of King Antiochus Epiphanes: “And when the sun shone upon the golden shields, the mountains glistered therewith, and gave light as lamps of fire” (1 Macc 6:39). 3 [Lines 15–18] Compare with the description of the fiery angelic forces beheld by Elisha and his attendant: “Then Elisha prayed, and said, Lord, I beseech thee, open his eyes, that he may see; the Lord opened the eyes of the servant, and he looked, and behold, the mountain was full of horses and chariots of fire round about Elisha” (2 Kgs 6:17); “And of the Angels he saith, He maketh the spirits his messengers, and his ministers a flame of fire” (Heb 1:7).

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That of so many myriads fallen,4 yet one Returned not lost. On to the sacred hill They led him high applauded, and present Before the seat supreme; from whence a voice, From midst a golden cloud, thus mild was heard. “‘Servant of God,5 well done, well hast thou fought The better fight,6 who single hast maintained Against revolted multitudes the cause Of truth, in word mightier than they in arms; And for the testimony7 of truth8 hast borne Universal reproach,9 far worse to bear Than violence; for this was all thy care To stand approved in sight of God, though worlds10 Judged thee perverse: The easier conquest now

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[Lines 23–24] Compare with the assurance of the “ joy” that comes with knowing that not one of Christ’s followers will “fall”: “Now unto him that is able to keep you, that ye fall not, and to present you faultless before the presence of his glory with joy, That is, to God only wise, our Savior, be glory, and majesty, and dominion, and power, both now and for ever, Amen” (Jude 24, GE; see also AV). DR has “able to preserve you without sin” instead of “fall.” GT and BB have “able to keep you free from sin.” 5 Compare with the commendation given the “good and faithful servant” of Jesus’ parable of the sheep and goats: “Then his master said unto him, It is well done good servant and faithful, thou hast been faithful in little, I will make thee ruler over much: enter into thy master’s joy” (Matt 25:21). 6 [Lines 29–30] Fighting the better fight: “Fight the good fight of faith: lay hold of eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses” (1 Tim 6:12); “I have fought a good fight, and have finished my course: I have kept the faith” (2 Tim 4:7). 7 Compare with the testimony of followers of the Lamb who likewise risk their lives for God: “But they overcame him by that blood of that Lamb, and by that word of their testimony, and they loved not their lives unto the death” (Rev 12:11). 8 Testimony and truth. Compare with John’s relationship to Jesus: “This man came for a witness, to give testimony of the light, that all men might believe through him. He was not the light, but was to give testimony of the light. That was the true light, which enlighteneth every man that cometh into this world” (John 1:7–9, DR). All other translations have “bear witness” instead of “testify.” 9 Messiah to bear reproach for the sake of God: “Because for thy sake I have borne reproach; shame hath covered my face” (Ps 69:7 [69:8], DR; see also AV). GE, GT, and BB have “For thy sake have I suffered reproof.” 10 A plurality of worlds: “Hath in these last days, spoken unto us in the son, whom he hath appointed heir of all things, by whom also he made the worlds” (Heb 1:2, BB; see also GE and AV). DR and GT have “world” singular. Geneva note on “worlds”: “That is, whatever has been at any time, is, or shall be.”

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Remains thee, aided by this host of friends, Back on thy foes more glorious to return, Than scorned thou didst depart; and to subdue By force, who reason for their law refuse, Right reason for their law, and for their King Messiah, who by right of merit reigns.11 Go, Michael, of celestial armies prince,12 And thou, in military prowess next, Gabriel, lead forth to battle these my sons Invincible; lead forth my armed Saints, By thousands and by millions, ranged for fight,13 Equal in number to that Godless crew Rebellious: Them with fire and hostile arms Fearless assault; and, to the brow of Heaven Pursuing, drive them out from God and bliss, Into their place of punishment, the gulf Of Tartarus,14 which ready opens wide 11

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[Lines 42–43] Christians “striving lawfully” receive a crown, as does the Son: “And if a man also strive for masteries, yet is he not crowned except he strive lawfully” (2 Tim 2:5, AV; see also DR, GT, and BB). Not GE’s “he is not crowned, except he strive as he ought to do,” which omits “lawfully.” 12 [Line 44] Michael, angelic “prince”: “But the prince of the kingdom of Persia withstood me one and twenty days: but lo, Michael one of the chief princes, came to help me, and I remained there by the Kings of Persia […] But I will show thee that which is decreed in the Scripture of truth: and there is none that holdeth with me in these things, but Michael your prince” (Dan 10:13, 21). Curiously, the Geneva note identifies Michael as Jesus’ heavenly persona: “Even though God could by one angel destroy all the world, yet to assure his children of his love he sends forth double power, even Michael, that is, Christ Jesus the head of angels.” “And at that time shall Michael stand up, ye great prince, which standeth for ye children of thy people, and there shall be a time of trouble, such as never was since there began to be a nation unto that same time: and at that time thy people shall be delivered, every one that shall be found written in ye book” (Dan 12:1). Geneva note: “The angel here notes two things: first that the Church will be in great affliction and trouble at Christ’s coming, and next that God will send his angel to deliver it, whom he here calls Michael, meaning Christ, who is proclaimed by the preaching of the Gospel.” 13 [Lines 44–48] Michael, the foremost prince, leads the angels in expelling the disloyal followers of Satan: “And there was a battle in heaven, Michael and his Angels fought against the dragon, and the dragon fought and his angels. But they prevailed not, neither was their place found any more in heaven” (Rev 12:7, 8). 14 Greek word “tartarus” rendered as hell: “For if God spared not the Angels that had sinned, but cast them down into hell, and delivered them into chains of darkness, to be

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His fiery Chaos to receive their fall.’ So spake the Sovran Voice, and clouds began To darken all the hill, and smoke to roll In dusky wreaths, reluctant flames,15 the sign Of wrath awaked; nor with less dread the loud Ethereal trumpet from on high gan blow:16 At which command the Powers militant, That stood for Heaven, in mighty quadrate joined Of union irresistible, moved on In silence their bright legions, to the sound Of instrumental harmony, that breathed Heroic ardor to adventurous deeds Under their godlike leaders, in the cause Of God and his Messiah. On they move Indissolubly firm; nor obvious hill, Nor straitening vale, nor wood, nor stream, divides Their perfect ranks; for high above the ground Their march was, and the passive air upbore Their nimble tread; as when the total kind Of birds, in orderly array on wing, Came summoned over Eden to receive Their names of thee;17 so over many a tract Of Heaven they marched, and many a province wide, Tenfold the length of this terrene: At last, Far in the horizon to the north appeared From skirt to skirt a fiery region, stretched

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kept unto damnation” (2 Pet 2:4). DR’s variation is “drawn down by infernal ropes to the lower hell.” 15 God speaks amid clouds and flames: “These words the Lord spake unto all your multitude in the mount out of the midst of the fire, the cloud and the darkness, with a great voice, and added no more thereto: and wrote them upon two tables of stone, and delivered them unto me” (Deut 5:22). 16 [Lines 56–60] The Israelites before the presence of God at Mount Sinai: “And the third day, when it was morning, there was thunders and lightnings, and a thick cloud upon the mount, and the sound of the trumpet exceeding loud, so that all the people, that was in the camp, was afraid. Then Moses brought the people out of the tents to meet with God, and they stood in the nether part of the mount. And mount Sinai was all on smoke, because the Lord came down upon it in fire, and the smoke thereof ascended, as the smoke of a furnace, and all the mount trembled exceedingly” (Exod 19:16–18). 17 [Lines 73–76] Adam names the birds: “The man therefore gave names unto all cattle, and to the foul of the heaven, and to every beast of the field” (Gen 2:20).

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In battailous aspect, and nearer view Bristled with upright beams innumerable Of rigid spears, and helmets thronged, and shields Various, with boastful argument portrayed, The banded Powers of Satan hasting on With furious expedition; for they ween'd That self-same day,18 by fight or by surprise, To win the mount of God, and on his throne To set the Envier of his state, the proud Aspirer;19 but their thoughts proved fond and vain In the mid way: Though strange to us it seemed At first, that Angel should with Angel war, And in fierce hosting meet, who wont to meet So oft in festivals of joy and love Unanimous, as sons of one great Sire, Hymning the Eternal Father: But the shout Of battle now began, and rushing sound Of onset ended soon each milder thought. High in the midst, exalted as a god, The Apostate in his sun-bright chariot sat, Idol of majesty divine, enclosed With flaming Cherubim,20 and golden shields; Then ‘lighted from his gorgeous throne, for now 18

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“Self same day” verbal echo: “In the self same day entered Noah with Shem, and Ham and Japheth, the sons of Noah, and Noah’s wife, and the three wives of his sons with them into the Ark” (Gen 7:13). 19 Only the Great Bible describes the mountain as “holy.” Compare with the “mount of God”: “For thou saidst in thine heart: I will climb up into heaven, and exalt my throne above beside the throne of God, I will sit also upon the holy mount toward the North, I will climb up above the clouds, and will be like the highest of all” (Isa 14:13, 14, GT). AV, GE, and BB have “I will sit also upon the mount of the congregation.” DR has “I will sit in the mountain of the covenant.” 20 “Then flew one of the Seraphims unto me with an hot coal in his hand, which he had taken from the altar with the tongs” (Isa 2:6). The presence of God marked by flames: “I beheld, till the thrones were set up, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire” (Dan 7:9). [Lines 101–102] “Idol of majesty,” Satan surrounds himself with cherubim in imitation of God: “O Lord of hosts, God of Israel, which dwellest between the Cherubims, thou art very God alone over all the kingdoms of the earth: thou hast made the heaven and the earth” (Isa 37:16); “Which maketh his spirits his messengers, and a flaming fire his ministers” (Ps 104:4).

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‘Twixt host and host but narrow space was left, A dreadful interval, and front to front Presented stood in terrible array Of hideous length: Before the cloudy van, On the rough edge of battle ere it joined, Satan, with vast and haughty strides advanced, Came towering, armed in adamant and gold; Abdiel that sight endured not, where he stood Among the mightiest, bent on highest deeds, And thus his own undaunted heart explores. ‘O Heav’n! that such resemblance of the Highest Should yet remain, where faith and realty Remain not; wherefore should not strength and might There fail where virtue fails, or weakest prove Where boldest, though to fight unconquerable? His puissance, trusting in the Almighty’s aid, I mean to try, whose reason I have tried Unsound and false; nor is it aught but just, That he, who in debate of truth hath won, Should win in arms, in both disputes alike Victor; though brutish that contest and foul, When reason hath to deal with force, yet so Most reason is that reason overcome.’ So pondering, and from his armed peers Forth stepping opposite, half-way he met His daring foe, at this prevention more Incensed, and thus securely him defied. ‘Proud, art thou met? thy hope was to have reached The highth of thy aspiring unopposed, The throne of God unguarded, and his side Abandoned, at the terror of thy power Or potent tongue: Fool! not to think how vain Against the Omnipotent to rise in arms; Who out of smallest things could, without end, Have raised incessant armies to defeat Thy folly;21 or with solitary hand

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[Lines 137–39] God’s ability to miraculously “raise”: “And think not to say with your selves, We have Abraham to our father: for I say unto you, that God is able even of these stones to raise up children unto Abraham” (Matt 3:9). Contrast with Jesus’ claim to be

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Reaching beyond all limit, at one blow, Unaided, could have finished thee, and whelmed Thy legions under darkness: But thou seest All are not of thy train; there be, who faith Prefer, and piety to God, though then To thee not visible, when I alone Seemed in thy world erroneous to dissent From all: My sect thou seest; now learn too late How few sometimes may know,22 when thousands err.’ Whom the grand foe, with scornful eye askance, Thus answered. Ill for thee, but in wished hour Of my revenge, first sought for, thou return'st From flight, seditious angel, to receive Thy merited reward, the first assay Of this right hand provoked, since first that tongue Inspired with contradiction, durst oppose A third part of the gods,23 in synod met Their deities to assert; who, while they feel Vigor divine within them, can allow Omnipotence to none.24 But well thou com'st Before thy fellows, ambitious to win From me some plume, that thy success may show Destruction to the rest: This pause between, (Unanswered lest thou boast) to let thee know, At first I thought that Liberty and Heaven To heavenly souls had been all one; but now

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able to raise legions of angels with the assistance of his Father: “Either thinkest thou, that I cannot now pray to my Father, and he will give me more then twelve legions of Angels?” (Matt 26:53). 22 Paul was known by the Jews of Jerusalem to have once been of the “sect” of the Pharisees who were enemies of Christ: “Which knew me from the beginning, (if they would testify) that after the most straightest sect of our religion, I lived a Pharisee” (Acts 26:5). 23 A third of the stars or angels are taken from heaven by the dragon or Satan: “And his tail drew the third part of the stars of heaven, and cast them to the earth: And the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it were borne” (Rev 12:4). 24 [Lines 156–59] Likewise, Satan tempts Eve with claims that she could become like God: “For God doth know, that the same day that ye eat thereof, your eyes shall be opened, and ye shall be even as gods, knowing good and evil” (Gen 3:5).

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I see that most through sloth had rather serve, Ministering Spirits,25 trained up in feast and song! Such hast thou armed, the minstrelsy of Heaven, Servility with freedom to contend, As both their deeds compared this day shall prove.’ To whom in brief thus Abdiel stern replied. ‘Apostate! still thou err'st, nor end wilt find Of erring, from the path of truth remote: Unjustly thou deprav'st it with the name Of servitude, to serve whom God ordains, Or Nature: God and Nature bid the same, When he who rules is worthiest, and excels Them whom he governs. This is servitude, To serve the unwise, or him who hath rebelled Against his worthier, as thine now serve thee, Thyself not free, but to thyself enthralled; Yet lewdly dar'st our ministering upbraid. Reign thou in Hell, thy kingdom; let me serve In Heaven God ever blest,26 and his divine Behests obey, worthiest to be obeyed; Yet chains in Hell, not realms, expect: Mean while From me returned, as erst thou saidst, from flight, This greeting on thy impious crest receive.’ So saying, a noble stroke he lifted high, Which hung not, but so swift with tempest fell On the proud crest of Satan, that no sight, Nor motion of swift thought, less could his shield, Such ruin intercept: Ten paces huge He back recoiled; the tenth on bended knee His massie spear upstaid; as if on earth Winds under ground, or waters forcing way,

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25 Ministering spirits: “Are they not all ministering spirits, sent forth into ministry for their sakes which shall be heirs of salvation?” (Heb 1:14). Geneva note: “By that name by which we commonly call princes messengers, he here calls the spirits.” 26 [Lines 183–84] Serving the ever blessed creator: “Which turned the truth of God unto a lie, and worshipped and served the creature, forsaking the Creator, which is blessed for ever, Amen” (Rom 1:25). BB and GT have “more than the creator, which is to be praised for ever.” “Of whom are the fathers, and of whom concerning the flesh, Christ came, who is God over all, blessed for ever, Amen” (Rom 9:5). Geneva note: “Or, ‘who is God over all, blessed for ever.’ A most manifest testimony of the Godhead and divinity of Christ.”

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Sidelong had pushed a mountain from his seat, Half sunk with all his pines. Amazement seized The rebel Thrones, but greater rage, to see Thus foiled their mightiest; ours joy filled, and shout, Presage of victory, and fierce desire Of battle: Whereat Michael bid sound The Arch-Angel trumpet;27 through the vast of Heaven It sounded, and the faithful armies rung Hosanna to the Highest: nor stood at gaze The adverse legions, nor less hideous joined The horrid shock. Now storming fury rose, And clamor such as heard in Heaven till now Was never; arms on armor clashing brayed Horrible discord, and the madding wheels Of brazen chariots raged; dire was the noise Of conflict; over head the dismal hiss Of fiery darts28 in flaming volleys flew, And flying vaulted either host with fire. So under fiery cope together rushed Both battles main, with ruinous assault And inextinguishable rage. All Heaven Resounded; and had Earth been then, all Earth Had to her center shook. What wonder? when Millions of fierce encountering Angels fought On either side, the least of whom could wield These elements, and arm him with the force Of all their regions: How much more of power Army against army numberless to raise Dreadful combustion warring, and disturb, Though not destroy, their happy native seat; Had not the Eternal King Omnipotent, From his strong hold of Heaven, high over-ruled

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27 The shout and trumpet of the archangel and his cohorts: “For the Lord himself shall descend from heaven with a shout, and with the voice of the Archangel, and with the trumpet of God: and the dead in Christ shall rise first” (1 Thess 4:16). Geneva note on “shout”: “The word which the apostle uses here, properly signifies that encouragement which mariners give to one another, when they altogether with one shout put forth their oars and row together.” 28 Satan’s fiery darts: “Above all, take the shield of faith, wherewith ye may quench all the fiery darts of the wicked” (Eph 6:16).

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And limited their might; though numbered such As each divided legion might have seemed A numerous host; in strength each armed hand A legion; led in fight, yet leader seemed Each warrior single as in chief, expert When to advance, or stand, or turn the sway Of battle, open when, and when to close The ridges of grim war: No thought of flight, None of retreat, no unbecoming deed That argued fear; each on himself relied, As only in his arm the moment lay Of victory: Deeds of eternal fame Were done, but infinite; for wide was spread That war and various; sometimes on firm ground A standing fight, then, soaring on main wing, Tormented all the air; all air seemed then Conflicting fire. Long time in even scale The battle hung; till Satan, who that day Prodigious power had shown, and met in arms No equal, ranging through the dire attack Of fighting Seraphim confused, at length Saw where the sword of Michael smote, and felled Squadrons at once; with huge two-handed sway Brandished aloft, the horrid edge came down Wide-wasting; such destruction to withstand He hasted, and opposed the rocky orb Of tenfold adamant, his ample shield, A vast circumference. At his approach The great Archangel from his warlike toil Surceas'd, and glad, as hoping here to end Intestine war in Heaven, the arch-foe subdued Or captive dragged in chains,29 with hostile frown And visage all inflamed first thus began. ‘Author of evil, unknown till thy revolt,

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[Lines 259–60] “And I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand. And he took the dragon that old serpent, which is the devil and Satan, and he bound him a thousand years” (Rev 20:1, 2). Geneva note on “bottomless pit”: “That is, of hell, where God threw the angels who had sinned, and bound them in chains of darkness to be kept till damnation.”

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Unnamed in Heaven, now plenteous as thou seest These acts of hateful strife, hateful to all, Though heaviest by just measure on thyself, And thy adherents: How hast thou disturbed Heaven’s blessed peace, and into nature brought Misery, uncreated till the crime Of thy rebellion! how hast thou instilled Thy malice into thousands, once upright And faithful, now prov’d false. But think not here To trouble holy rest; Heaven casts thee out From all her confines. Heaven, the seat of bliss, Brooks not the works of violence and war. Hence then, and evil go with thee along, Thy offspring, to the place of evil, Hell, Thou and thy wicked crew; there mingle broils, Ere this avenging sword begin thy doom, Or some more sudden vengeance, winged from God Precipitate thee with augmented pain. So spake the Prince of Angels; to whom thus The Adversary. ‘Nor think thou with wind Of airy threats to awe whom yet with deeds Thou canst not. Hast thou turned the least of these To flight, or if to fall, but that they rise Unvanquished, easier to transact with me That thou shouldst hope, imperious, and with threats To chase me hence? err not, that so shall end The strife which thou call'st evil, but we style The strife of glory; which we mean to win, Or turn this Heaven itself into the Hell Thou fablest; here however to dwell free, If not to reign: Mean while thy utmost force, And join him named Almighty to thy aid, I fly not, but have sought thee far and nigh.’ They ended parle, and both addressed for fight Unspeakable; for who, though with the tongue Of Angels,30 can relate, or to what things Liken on earth conspicuous, that may lift 30

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[Lines 297–98] The tongue of angels: “Though I speak with the tongues of men and Angels, and have not love, I am as sounding brass, or a tinkling cymbal” (1 Cor 13:1).

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Human imagination to such highth Of godlike power?31 for likest gods they seemed, Stood they or moved, in stature, motion, arms, Fit to decide the empire of great Heaven. Now waved their fiery swords, and in the air Made horrid circles; two broad suns their shields Blazed opposite, while Expectation stood In horror: From each hand with speed retired, Where erst was thickest fight, the angelic throng, And left large field, unsafe within the wind Of such commotion; such as, to set forth Great things by small, if, nature’s concord broke, Among the constellations war were sprung, Two planets, rushing from aspect malign Of fiercest opposition, in mid sky Should combat, and their jarring spheres confound. Together both with next to almighty arm Up-lifted imminent, one stroke they aimed That might determine, and not need repeat, As not of power at once; nor odds appeared In might or swift prevention: But the sword Of Michael from the armory of God32 Was given him tempered so, that neither keen Nor solid might resist that edge: it met The sword of Satan, with steep force to smite Descending, and in half cut sheer; nor staid, But with swift wheel reverse, deep entering, shared All his right side: Then Satan first knew pain, And writhed him to and fro convolved; so sore The griding sword with discontinuous wound Passed through him: But the ethereal substance closed, Not long divisible; and from the gash

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[Lines 294–301] The things of heaven are “unspeakable”: “Whom ye have not seen, and yet love him, in whom now, though ye see him not, yet do you believe, and rejoice with joy unspeakable and glorious” (1 Pet 1:8). 32 The armory of God: “The Lord hath opened his armory, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts, in the land of the Chaldeans” (Jer 50:25, AV; see also AV). GE translates “opened his treasure.” GT and BB translate “opened the house of his ordinance.”

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A stream of nectarous humor issuing flowed Sanguine, such as celestial Spirits may bleed, And all his armor stained, ere while so bright. Forthwith on all sides to his aid was run By Angels many and strong, who interposed Defense, while others bore him on their shields Back to his chariot, where it stood retired From off the files of war: There they him laid Gnashing for anguish, and despite, and shame, To find himself not matchless, and his pride Humbled by such rebuke, so far beneath His confidence to equal God in power. Yet soon he healed; for Spirits that live throughout Vital in every part, not as frail man In entrails, heart of head, liver or reins, Cannot but by annihilating die; Nor in their liquid texture mortal wound Receive, no more than can the fluid air: All heart they live, all head, all eye, all ear, All intellect, all sense; and, as they please, They limb themselves, and color, shape, or size Assume, as likes them best, condense or rare. Meanwhile in other parts like deeds deserved Memorial, where the might of Gabriel fought, And with fierce ensigns pierced the deep array Of Moloch,33 furious king; who him defied, And at his chariot-wheels to drag him bound Threatened, nor from the Holy One of Heaven Refrained his tongue blasphemous;34 but anon Down cloven to the waist, with shattered arms And uncouth pain fled bellowing. On each wing Uriel, and Raphael, his vaunting foe,

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“Then did Solomon build an high place for Chemosh the abomination of Moab, in the mountain that is over against Jerusalem, and unto Molech the abomination of the children of Ammon” (1 Kgs 11:7). 34 [Lines 357–60] Compare with God’s response through Isaiah to Assyria’s Rabshekah who taunts God and Judah: “Whom hast thou railed on? And whom hast thou blasphemed? And against whom hast thou exalted thy voice, and lifted up thine eyes on high? Even against the Holy one of Israel” (2 Kgs 19:22).

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Though huge, and in a rock of diamond armed, Vanquished Adramelec,35 and Asmadai,36 Two potent Thrones, that to be less than Gods Disdained, but meaner thoughts learned in their flight, Mangled with ghastly wounds through plate and mail. Nor stood unmindful Abdiel to annoy The atheist crew, but with redoubled blow Ariel,37 and Arioch,38 and the violence Of Ramiel scorched and blasted, overthrew. I might relate of thousands, and their names Eternize here on earth; but those elect Angels,39 contented with their fame in Heaven, Seek not the praise of men: The other sort, In might though wondrous and in acts of war, Nor of renown less eager, yet by doom

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35 The Assyrian project of deportation and relocation places people who serve Adrammelech within the borders of the northern ten-tribe kingdom of Israel: “And the King of Asshur brought folk from Babel, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: so they possessed Samaria, and dwelt in the cities thereof. […] And the Avims made Nibhaz, and Tartak: and the Sepharvims burnt their children in the fire to Adrammelech, and Anammelech the gods of Sepharvaim” (2 Kgs 17:24, 31). 36 “Because she had been married to seven husbands, whom Asmodeus the evil spirit had killed, before that they had lain with her. Doest thou not know, said they, that thou hast strangled thine husbands? Thou hast had now seven husbands, neither wast thou named after any of them” (Tob 3:8). 37 “Woe unto thee O Ariel. Ariel, thou city that David dwelt in: Go on from year to year, and let the lambs be slain. I will lay siege unto Ariel, so that there shall be heaviness and sorrow in it: and it shall be unto me even an altar of slaughter” (Isa 29:1, 2, BB; see also AV, GT, and BB). Not GE’s “Ah altar, altar of the city that David dwelt in: add year unto year: let them kill lambs. But I will bring the altar into distress, and there shall be heaviness and sorrow, and it shall be unto me like an altar.” A biblical but not demonic Ariel: “Therefore sent I to Eliezer, to Ariel, to Shemeiah, and to Elnathan, and to Jarib, and to Elnathan, and to Nathan, and to Zechariah, and to Meshullam the chief, and to Joiarib and to Elnathan, men of understanding” (Ezra 8:16). 38 “Then came unto him all they that dwelt in the mountains, and all that dwelt by Euphrates, and Tigris and Hydaspes, and the country of Arioch the king of the Elymeans, and very many nations assembled themselves to the battle of ye sons of Chelod” (Jdt 1:6); “Then Daniel answered with counsel and wisdom to Arioch the King’s chief steward, which was gone forth to put to death the wise men of Babel” (Dan 2:14). 39 [Lines 374–75] Elect angels: “I charge thee before God and the Lord Jesus Christ, and the elect Angels, that thou observe these things without preferring one to an other, and do nothing partially” (1 Tim 5:21).

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Cancelled from Heaven and sacred memory, Nameless in dark oblivion let them dwell. For strength from truth divided, and from just, Illaudable, naught merits but dispraise And ignominy; yet to glory aspires Vain-glorious, and through infamy seeks fame: Therefore eternal silence be their doom. And now, their mightiest quelled, the battle swerved, With many an inroad gored; deformed rout Entered, and foul disorder; all the ground With shivered armor strewn, and on a heap Chariot and charioteer lay overturned, And fiery-foaming steeds; what stood, recoiled O’er-wearied, through the faint Satanic host Defensive scarce, or with pale fear surprised, Then first with fear surprised, and sense of pain, Fled ignominious, to such evil brought By sin of disobedience; till that hour Not liable to fear, or flight, or pain. Far otherwise the inviolable Saints, In cubic phalanx firm, advanced entire, Invulnerable, impenetrably armed; Such high advantages their innocence Gave them above their foes; not to have sinned, Not to have disobeyed; in fight they stood Unwearied, unobnoxious to be pained By wound, though from their place by violence moved, Now Night her course began, and, over Heaven Inducing darkness, grateful truce imposed, And silence on the odious din of war: Under her cloudy covert both retired, Victor and vanquished: On the foughten field Michael and his Angels prevalent Encamping, placed in guard their watches round, Cherubic waving fires:40 On the other part,

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Compare with the flaming swords of the cherubs guarding Eden after the Fall: “Thus he cast out man, and at the East side of the garden of Eden he set the Cherubims, and the blade of a sword shaken, to keep the way of the tree of life” (Gen 3:24, GE; see also GT).

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Satan with his rebellious disappeared, Far in the dark dislodged; and, void of rest, His potentates to council called by night; And in the midst thus undismayed began. ‘O now in danger tried, now known in arms Not to be overpowered, Companions dear, Found worthy not of liberty alone, Too mean pretence, but what we more affect, Honor, dominion, glory, and renown; Who have sustained one day in doubtful fight, (And if one day, why not eternal days?) What Heaven’s Lord had powerfulest to send Against us from about his throne, and judged Sufficient to subdue us to his will, But proves not so: then fallible, it seems, Of future we may deem him, though till now Omniscient thought. True is, less firmly armed, Some disadvantage we endured and pain, Till now not known, but, known, as soon contemned; Since now we find this our empyreal form Incapable of mortal injury Imperishable, and, though pierced with wound, Soon closing, and by native vigor healed. Of evil then so small as easy think The remedy; perhaps more valid arms, Weapons more violent, when next we meet, May serve to better us, and worse our foes, Or equal what between us made the odds, In nature none: If other hidden cause Left them superior, while we can preserve Unhurt our minds, and understanding sound, Due search and consultation will disclose.’ He sat; and in the assembly next upstood Nisroc,41 of Principalities the prime;

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AV and DR translate “a flaming sword, which turned every way.” The sword in the BB is immobile, “a fiery two edged sword.” 41 “And as he was in the Temple worshipping Nisroch his god, Adrammelech and Sharezer his sons slew him with the sword: and they escaped into the land of Ararat, and Esarhaddon his son reigned in his stead” (2 Kgs 19:37); “So Sennacherib king of Asshur

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As one he stood escaped from cruel fight, Sore toiled, his riv'n arms to havoc hewn, And cloudy in aspect thus answering spake. Deliverer from new Lords, leader to free Enjoyment of our right as Gods; yet hard For Gods, and too unequal work we find, Against unequal arms to fight in pain, Against unpain'd, impassive; from which evil Ruin must needs ensue; for what avails Valor or strength, though matchless, quelled with pain Which all subdues, and makes remiss the hands Of mightiest. Sense of pleasure we may well Spare out of life perhaps, and not repine, But live content, which is the calmest life: But pain is perfect misery, the worst Of evils, and, excessive, overturns All patience. He, who therefore can invent With what more forcible we may offend Our yet unwounded enemies, or arm Ourselves with like defense, to me deserves No less than for deliverance what we owe.’ Whereto with look composed Satan replied. ‘Not uninvented that, which thou aright Believ'st so main to our success, I bring. Which of us who beholds the bright surface Of this ethereous mould whereon we stand, This continent of spacious Heaven, adorned With plant, fruit, flower ambrosial, gems, and gold; Whose eye so superficially surveys These things, as not to mind from whence they grow Deep under ground, materials dark and crude, Of spiritous and fiery spume, till touched With Heaven’s ray, and tempered, they shoot forth So beauteous, opening to the ambient light? These in their dark nativity the deep

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departed, and went away and returned and dwelt at Nineveh. And as he was in the temple worshipping of Nisroch his god, Adrammelech and Sharezer his sons slew him with the sword, and they escaped into the land of Ararat: and Esarhaddon his son reigned in his stead” (Isa 37:37, 38).

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Shall yield us, pregnant with infernal flame; Which, into hollow engines, long and round, Thick rammed, at the other bore with touch of fire Dilated and infuriate, shall send forth From far, with thundering noise, among our foes Such implements of mischief, as shall dash To pieces, and o’erwhelm whatever stands Adverse, that they shall fear we have disarmed The Thunderer of his only dreaded bolt. Nor long shall be our labor; yet ere dawn, Effect shall end our wish. Mean while revive; Abandon fear; to strength and counsel joined Think nothing hard, much less to be despaired.’ He ended, and his words their drooping cheer Enlightened, and their languished hope revived. The invention all admired, and each, how he To be the inventor missed; so easy it seemed Once found, which yet unfound most would have thought Impossible: Yet, haply, of thy race In future days, if malice should abound,42 Some one intent on mischief, or inspired With devilish machination,43 might devise Like instrument to plague the sons of men For sin, on war and mutual slaughter bent. Forthwith from council to the work they flew; None arguing stood; innumerable hands

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[Line 502] Compare with the prophetic utterance of Jesus: “And as he sat upon the mount of Olives, his disciples came unto him apart, saying, Tell us when these things shall be, and what sign shall be of thy coming, and of the end of the world. And because iniquity shall be increased, the love of many shall be cold” (Matt 24:3, 12). Compare with Paul’s prophecy concerning the “last days”: “This know also, that in the last days shall come perilous times. For men shall be lovers of their own selves, covetous, boasters, proud, cursed speakers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, intemperate, fierce, no lovers at all of them which are good, traitors, heady, high minded, lovers of pleasures more then lovers of God, having a show of godliness, but have denied the power thereof: turn away therefore from such” (2 Tim 3:1–5). 43 [Lines 503–504] Machinations of the devil: “Put you on the armor of God, that you may be able to stand against the deceits of the devil” (Eph 6:11, DR). AV has “wiles of the Devil.” GE, GT, and BB have “assaults of the Devil.”

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Were ready; in a moment up they turned Wide the celestial soil, and saw beneath The originals of nature in their crude Conception; sulphurous and nitrous foam They found, they mingled, and, with subtle art, Concocted and adusted they reduced To blackest grain, and into store conveyed: Part hidden veins digged up (nor hath this earth Entrails unlike) of mineral and stone, Whereof to found their engines and their balls Of missive ruin; part incentive reed Provide, pernicious with one touch to fire. So all ere day-spring,44 under conscious night, Secret they finished, and in order set, With silent circumspection, unespied. Now when fair morn orient in Heaven appeared, Up rose the victor-Angels, and to arms The matin trumpet sung: In arms45 they stood Of golden panoply, refulgent host, Soon banded; others from the dawning hills Look round, and scouts each coast light-armed scour, Each quarter to descry the distant foe, Where lodged, or whither fled, or if for fight, In motion or in halt: Him soon they met Under spread ensigns moving nigh, in slow But firm battalion; back with speediest sail Zophiel, of Cherubim the swiftest wing, Came flying, and in mid air aloud thus cried. ‘Arm, Warriors, arm for fight; the foe at hand, Whom fled we thought, will save us long pursuit This day; fear not his flight; so thick a cloud46

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44 “Hast thou commanded the morning since thy days? And caused the day-spring to know his place” (Job 38:12, AV; see also BB and GT). GE has “caused the morning to know his place.” DR has “show the dawning of the day its place.” 45 Spiritual armor: “Put on the whole armor of God, that ye may be able to stand against the assaults of the devil” (Eph 6:11). 46 Cloud used to indicate a host of great numbers: “Wherefore, let us also, seeing that we are compassed with so great a cloud of witnesses, cast away every thing that presseth down, and the sin that hangeth so fast on: let us run with patience the race that is set before us” (Heb 12:1).

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He comes, and settled in his face I see Sad resolution, and secure: Let each His adamantine coat gird well, and each Fit well his helm, gripe fast his orbed shield, Borne even or high; for this day will pour down, If I conjecture aught, no drizzling shower, But rattling storm of arrows barbed with fire.’47 So warned he them, aware themselves, and soon In order, quit of all impediment; Instant without disturb they took alarm, And onward moved embattled; when behold Not distant far with heavy pace the foe Approaching gross and huge, in hollow cube Training his devilish enginry, impaled On every side with shadowing squadrons deep, To hide the fraud. At interview both stood A while; but suddenly at head appeared Satan, and thus was heard commanding loud. ‘Vanguard, to right and left the front unfold; That all may see who hate us, how we seek Peace and composure, and with open breast Stand ready to receive them, if they like Our overture; and turn not back perverse: But that I doubt; however witness, Heaven, Heaven, witness thou anon! while we discharge Freely our part: ye, who appointed stand Do as you have in charge, and briefly touch What we propound, and loud that all may hear!’ So scoffing in ambiguous words, he scarce Had ended; when to right and left the front Divided, and to either flank retired: Which to our eyes discovered, new and strange, A triple mounted row of pillars laid On wheels (for like to pillars most they seemed,

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Spiritual armor to repel the “fiery darts of the wicked”: “Stand therefore, and your loins girded about with verity, and having on the breast plate of righteousness, and your feet shod with the preparation of the Gospel of peace. Above all, take the shield of faith, wherewith ye may quench all the fiery darts of the wicked, and take the helmet of salvation, and the sword of the Spirit, which is the word of God” (Eph 6:14–17).

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Or hollowed bodies made of oak or fir, With branches lopt, in wood or mountain felled,) Brass, iron, stony mould, had not their mouths With hideous orifice gaped on us wide, Portending hollow truce: At each behind A Seraph stood, and in his hand a reed Stood waving tipt with fire; while we, suspense, Collected stood within our thoughts amused, Not long; for sudden all at once their reeds Put forth, and to a narrow vent applied With nicest touch. Immediate in a flame, But soon obscured with smoke, all Heaven appeared, From those deep-throated engines belched, whose roar Embowel'd with outrageous noise the air, And all her entrails tore, disgorging foul Their devilish glut, chained thunderbolts and hail Of iron globes; which, on the victor host Leveled, with such impetuous fury smote, That, whom they hit, none on their feet might stand, Though standing else as rocks, but down they fell By thousands, Angel on Archangel rolled; The sooner for their arms; unarmed, they might Have easily, as Spirits, evaded swift By quick contraction or remove; but now Foul dissipation followed, and forced rout; Nor served it to relax their serried files. What should they do? if on they rushed, repulse Repeated, and indecent overthrow Doubled, would render them yet more despised, And to their foes a laughter; for in view Stood ranked of Seraphim another row, In posture to displode their second tire Of thunder: Back defeated to return They worse abhorred. Satan beheld their plight, And to his mates thus in derision called. ‘O Friends! why come not on these victors proud Ere while they fierce were coming; and when we, To entertain them fair with open front And breast, (what could we more?) propounded terms

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Of composition, straight they changed their minds, Flew off, and into strange vagaries fell, As they would dance; yet for a dance they seemed Somewhat extravagant and wild; perhaps For joy of offered peace: But I suppose, If our proposals once again were heard, We should compel them to a quick result.’ To whom thus Belial,48 in like gamesome mood. ‘Leader! the terms we sent were terms of weight, Of hard contents, and full of force urged home; Such as we might perceive amused them all, And stumbled many: Who receives them right, Had need from head to foot well understand; Not understood, this gift they have besides, They show us when our foes walk not upright.’ So they among themselves in pleasant vein Stood scoffing, heightened in their thoughts beyond All doubt of victory: Eternal Might To match with their inventions they presumed So easy, and of his thunder made a scorn, And all his host derided, while they stood A while in trouble: But they stood not long; Rage prompted them at length, and found them arms Against such hellish mischief fit to oppose. Forthwith (behold the excellence, the power, Which God hath in his mighty Angels plac’d) Their arms away they threw, and to the hills (For Earth hath this variety from Heaven Of pleasure situate in hill and dale) Light as the lightning glimpse they ran, they flew;49 From their foundations loosening to and fro, They plucked the seated hills, with all their load,

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48 “That certain men being the children of Belial, are gone out from among you, and have moved the inhabiters of their city, saying: let us go and serve strange gods, which ye have not known” (Deut 13:13; see also AV, GT and DR). GE omits “children of Belial.” “And what concord hath Christ with Belial? Or what part hath the believer with the infidel?” (2 Cor 6:15). 49 Verbal echo of Ezekiel’s description of the angelic “beasts” in the presence of God’s chariot of paternal deity: “And the beasts ran, and returned like unto lightning” (Ezek 1:14).

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Rocks, waters, woods, and by the shaggy tops Up-lifting bore them in their hands: Amaze, Be sure, and terror, seized the rebel host, When coming towards them so dread they saw The bottom of the mountains upward turned; Till on those cursed engines’ triple-row They saw them whelmed, and all their confidence Under the weight of mountains buried deep; Themselves invaded next, and on their heads Main promontories flung, which in the air Came shadowing, and oppressed whole legions armed; Their armor helped their harm, crushed in and bruised Into their substance pent, which wrought them pain Implacable, and many a dolorous groan, Long struggling underneath, ere they could wind Out of such prison, though Spirits of purest light, Purest at first, now gross by sinning grown. The rest, in imitation, to like arms Betook them, and the neighboring hills uptore: So hills amid the air encountered hills, Hurl'd to and fro with jaculation dire; That under ground they fought in dismal shade; Infernal noise; war seemed a civil game To this uproar; horrid confusion heaped Upon confusion rose: And now all Heaven Had gone to wrack, with ruin overspread; Had not the Almighty Father, where he sits Shrin'd in his sanctuary of Heaven secure, Consulting on the sum of things, foreseen This tumult, and permitted all, advised: That his great purpose he might so fulfill, To honor his anointed Son avenged Upon his enemies, and to declare All power on him transferred: Whence to his Son, The Assessor of his throne, he thus began. ‘Effulgence of my glory, Son beloved, Son, in whose face invisible is beheld50 50

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The invisible things of God are perceived in the Son, the first born of all creation: “For the invisible things of him, that is, his eternal power and Godhead, are seen by ye

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Visibly,51 what by Deity I am;52 And in whose hand what by decree I do,53 Second Omnipotence, two days are passed, Two days, as we compute the days of Heaven, Since Michael and his Powers went forth to tame These disobedient: Sore hath been their fight, As likeliest was, when two such foes met arm’d; For to themselves I left them; and thou know’st, Equal in their creation they were formed, Save what sin hath impaired; which yet hath wrought Insensibly, for I suspend their doom; Whence in perpetual fight they needs must last Endless, and no solution will be found: War wearied hath performed what war can do, And to disordered rage let loose the reins With mountains, as with weapons, armed; which makes Wild work in Heaven, and dangerous to the main.

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creation of the world, being considered in his works, to the intent that they should be without excuse” (Rom 1:20). 51 [Lines 681–82] “Who is the image of the invisible God, the first begotten of every creature” (Col 1:15). Geneva note: “A graphic description of the person of Christ, by which we understand, that in him alone God shows himself to be seen: who was begotten of the Father before anything was made, that is, from everlasting. And by him also all things that are made, were made without any exception, by whom also they continue to exist, and whose glory they serve.” 52 I am: “And God answered Moses, I Am That I Am. Also he said, Thus shalt thou say unto the children of Israel, I Am hath sent me unto you” (Exod 3:14); “I AM WHO AM. He said: Thus shalt thou say to the children of Israel: HE WHO IS, hath sent me to you” (Exod 3:14, DR). [Lines 680–82] The Son is the brightness of God’s glory: “Who being the brightness of the glory, and the engraved form of his person, and bearing up all things by his mighty word, hath by himself purged our sins, and sitteth at the right hand of the Majesty in the highest places” (Heb 1:3). 53 [Lines 683–84] The Son does what God does: “Then answered Jesus, and said unto them, Verily, verily I say unto you, The Son can do nothing of himself, save that he seeth the Father do: for whatsoever things he doth, the same things doeth the Son in like manner” (John 5:19). Geneva note: “This must be understood of the person of Christ, which consists of two natures, and not simply of his Godhead: so then he says that his Father moves and governs him in all things, but yet nonetheless, when he says he works with his Father, he confirms his Godhead. In like sort, jointly and together. Not because the Father does some things, and then the Son works after him and does the same, but because the might and power of the Father and the Son work equally and jointly together.”

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Two days are therefore past, the third is thine;54 For thee I have ordained it; and thus far Have suffered, that the glory may be thine Of ending this great war, since none but Thou Can end it. Into thee such virtue and grace Immense I have transfused, that all may know In Heaven and Hell thy power above compare; And, this perverse commotion governed thus, To manifest thee worthiest to be Heir Of all things; to be Heir,55 and to be King By sacred unction,56 thy deserved right. Go then, Thou Mightiest, in thy Father’s might; Ascend my chariot, guide the rapid wheels That shake Heaven’s basis, bring forth all my war, My bow and thunder, my almighty arms Gird on, and sword upon thy puissant thigh;57 Pursue these sons of darkness, drive them out From all Heaven’s bounds into the utter deep: There let them learn, as likes them, to despise God, and Messiah his anointed King.’ He said, and on his Son with rays direct

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54 [Line 699] Compare with Jesus’ words to be relayed to Herod: “Then said he unto them, Go ye and tell that fox, Behold, I cast out devils, and will heal still to day, and to morrow, and the third day I shall be perfected” (Luke 13:32); “And that he was buried, and that he arose the third day, according to the Scriptures […] But thanks be unto God, which hath given us victory through our Lord Jesus Christ” (1 Cor 15:4, 57). DR does not specify “third day.” 55 “Whom he hath made heir of all things, by whom also he made the worlds” (Heb 1:2). Geneva note on “heir”: “Possessor and equal partner of all things with the Father.” 56 [Lines 708–709] “Thou lovest righteousness, and hatest wickedness, because God, even thy God hath anointed thee with the oil of gladness above thy fellows” (Ps 45:7). Compare with the anointing of Saul: “Afterward Samuel said unto Saul, The Lord sent me to anoint thee King over his people, over Israel: now therefore obey the voice of the words of the Lord” (1 Sam 15:1). Compare with the anointing of David: “Then Nathan said to David, Thou art the man. Thus saith the Lord God of Israel, I anointed thee King over Israel, and delivered thee out of the hand of Saul” (2 Sam 12:7). 57 [Line 714] Gird your sword on your thigh: “Gird thy sword upon thy thigh, O most mighty, to wit, thy worship and thy glory, and prosper with thy glory: ride upon the word of truth and of meekness and of righteousness: so thy right hand shall teach thee terrible things. Thine arrows are sharp to pierce the heart of the King’s enemies: therefore the people shall fall under thee” (Ps 45:3, 4).

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Shone full; he all his Father full expressed Ineffably into his face received;58 And thus the Filial Godhead answering spake. ‘O Father, O Supreme of heavenly Thrones, First, Highest, Holiest, Best; thou always seek’st To glorify thy Son, I always thee,59 As is most just: This I my glory account, My exaltation, and my whole delight, That thou, in me well pleas'd,60 declar'st thy will Fulfilled, which to fulfill is all my bliss. Scepter and power, thy giving, I assume, And gladlier shall resign,61 when in the end Thou shalt be all in all, and I in thee For ever; and in me all whom thou lov'st:62

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[Lines 719–21] God’s glory reflected in the face of the Son: “For God that commanded the light to shine out of darkness, is he which hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor 4:6). 59 [Line 725] “These things spake Jesus, and lift up his eyes to heaven, and said, Father, that hour is come: glorify thy Son, that thy Son also may glorify thee […] I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now glorify me, thou Father, with thine own self, with the glory which I had with thee before the world was. And the glory that thou gavest me, I have given them, that they may be one, as we are one” (John 17:1, 4, 5, 22). 60 God speaks at the baptism of Jesus: “And Jesus when he was baptized, came straight out of the water. And lo, the heavens were opened unto him, and John saw the Spirit of God descending like a dove, and lighting upon him. And lo, a voice came from heaven, saying, This is my beloved Son, in whom I am well pleased” (Matt 3:16, 17); “And the holy Ghost came down in a bodily shape like a dove, upon him, and there was a voice from heaven, saying, Thou art my beloved Son: in thee I am well pleased” (Luke 3:22). God’s voice during the Transfiguration: “While he yet spake, behold, a bright cloud shadowed them: and behold, there came a voice out of the cloud, saying, This is that my beloved Son, in whom I am well pleased: hear him” (Matt 17:5). 61 [Lines 729–32] After subduing the nations, the Son returns all power entrusted to him to the Father: “Then shall be the end, when he hath delivered up the kingdom to God, even the Father, when he hath put down all rule, and all authority and power. For he must reign till he hath put all his enemies under his feet. The last enemy that shall be destroyed, is death. For he hath put down all things under his feet. (And when he saith that all things are subdued to him, it is manifest that he is excepted, which did put down all things under him.) And when all things shall be subdued unto him, then shall the Son also himself be subject unto him, that did subdue all things under him, that God may be all in all” (1 Cor 15:24–28). 62 [Lines 732–33] “That they all may be one, as thou, O Father, art in me, and I in thee: even that they may be also one in us, that the world may believe that thou hast sent me.

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But whom thou hat'st, I hate,63 and can put on Thy terrors, as I put thy mildness on, Image of thee in all things; and shall soon, Armed with thy might, rid Heaven of these rebelled; To their prepared64 ill mansion driven down,65 To chains of darkness,66 and the undying worm;67 That from thy just obedience could revolt, Whom to obey is happiness entire. Then shall thy Saints unmixed, and from the impure Far separate, circling thy holy mount, Unfeigned Halleluiahs to thee sing, Hymns of high praise, and I among them Chief.’ So said, he, o’er his scepter bowing, rose From the right hand of Glory where he sat; And the third sacred morn68 began to shine,

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And the glory that thou gavest me, I have given them, that they may be one, as we are one, I in them, and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me” (John 17:21–32). 63 “Do not I hate them, O Lord, that hate thee? And do not I earnestly contend with those that rise up against thee? I hate them with an unfeigned hatred, as they were mine utter enemies ” (Ps 139:21, 22). 64 “Then shall he say unto them on ye left hand, Depart from me ye cursed, into everlasting fire, which is prepared for the devil and his angels” (Matt 25:41). 65 [Line 738] Prepared mansions: “In my Father’s house there are many mansions. If not, I would have told you: because I go to prepare a place for you. And if I shall go and prepare a place for you, I will come again and will take you to myself: that where I am, you also may be” (John 14:2, 3, DR; see also AV and GT). BB and GE use “dwelling places” instead of “mansions.” 66 “And I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand. And he took the dragon that old serpent, which is the devil and Satan, and he bound him a thousand years” (Rev 20:1, 2); “The Angels also which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day” (Jude 6); “For if God spared not the Angels that had sinned, but cast them down into hell, and delivered them into chains of darkness, to be kept unto damnation” (2 Pet 2:4). DR has “ropes” instead of “chains.” Geneva note: “Bound them with darkness as with chains: and by darkness he means that most miserable state of life that is full of horror.” 67 “Where their worm dieth not, and the fire never goeth out” (Mark 9:44). Geneva note: “Their worm who will be cast into that flame.” “And they shall go forth, and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring unto all flesh” (Isa 66:24; see also AV and DR). BB and GT have “worms” in the plural.

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Dawning69 through Heaven. Forth rushed with whirlwind70 sound The chariot of Paternal Deity, 750 Flashing thick flames, wheel within wheel71 undrawn, Itself instinct with Spirit,72 but convoyed By four Cherubic shapes;73 four faces74 each Had wondrous; as with stars, their bodies all And wings were set with eyes; with eyes the wheels75 755 Of beryl,76 and careering fires77 between; 68 Compare with the resurrection of Jesus after three days: “And declared mightily to be the Son of God, touching the Spirit of sanctification by the resurrection from the dead” (Rom 1:4); “And that he was buried, and that he arose the third day, according to the Scriptures” (1 Cor 15:4). DR omits “third day.” 69 The resurrection of Jesus is discovered at “dawn”: “Now in the end of the Sabbath, when the first day of the week began to dawn, Marie Magdalene, and the other Marie came to see the sepulcher” (Matt 28:1). 70 God’s chariot emerges from a whirlwind in Ezek’s vision of heaven: “And I looked, and behold, a whirlwind came out of the North, a great cloud and a fire wrapped about it, and a brightness was about it, and in the midst thereof, to wit, in the midst of the fire came out as the likeness of amber” (Ezek 1:4, GE; see also AV and DR). BB has “And I looked, and behold a stormy wind came out of the north, a great cloud, and a fire folding it self [in the cloud].” GT has “And I looked, and behold a stormy wind came out of the North with a great cloud full of fire.” “For behold the Lord shall come with fire, and his chariot shall be like a whirl wind: that he may recompense his vengeance in his wrath, and his indignation with the flame of fire” (Isa 66:15, BB). All other translations pluralize “chariots.” “Therefore will I kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, and with a tempest in the day of the whirlwind” (Amos 1:14); “Behold, the tempest of the Lord goeth forth with wrath: the whirlwind that hangeth over, shall light upon the head of the wicked” (Jer 30:23). 71 Wheel within wheel: “The fashion of the wheels and their work was like unto a chrysolite: and they four had one form, and their fashion, and their work was as one wheel in another wheel” (Ezek 1:16). BB and AV have “a wheel in the middle of a wheel.” DR has “a wheel in the midst of a wheel.” GT has “one wheel in another.” 72 [Lines 751–52] The chariot is propelled by the spirit of God: “Whither the spirit led them, they went, and thither did the spirit of the wheels lead them, and the wheels were lifted up besides them: for the spirit of the beasts was in the wheels” (Ezek 1:20). 73 “Also out of the midst thereof came the likeness of four beasts, and this was their form: they had the appearance of a man” (Ezek 1:5). 74 “And every one had four faces, and every one had four wings” (Ezek 1:6); “And the similitude of their faces was as the face of a man: and they four had the face of a lion on the right side, and they four had the face of a bullock on the left side: they four also had the face of an eagle” (Ezek 1:10). 75 [Line 755] Cherub wings and wheels of the celestial chariot full of eyes: “And their whole body, and their rings, and their hands, and their wings, and the wheels were full of eyes round about, even in the same four wheels” (Ezek 10:12).

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Over their heads a crystal firmament, Whereon a sapphire throne,78 inlaid with pure Amber,79 and colors of the showery arch.80 He, in celestial panoply all armed81 Of radiant Urim,82 work divinely wrought, Ascended; at his right hand Victory Sat eagle-winged;83 beside him hung his bow And quiver with three-bolted thunder stored; And from about him fierce effusion rolled Of smoke, and bickering flame, and sparkles dire:84 76

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[Lines 755–56] “The appearance of the wheels, and their work was like unto the color of a Beryl: and they four had one likeness, and their appearance and their work was as it were a wheel in the middle of a wheel” (Ezek 1:18, AV). GE has “chrysolite” wheels. DR has “like the appearance of the sea.” BB has “like the color of Tharsis.” GT has “the fashion and work of the wheels was like the sea.” 77 “The similitude also of the beasts, and their appearance was like burning coals of fire, and like the appearance of lamps: for the fire ran among the beasts, and the fire gave a glister, and out of the fire there went lightning” (Ezek 1:13). 78 “And above the firmament that was over their heads, was the fashion of a throne like unto a sapphire stone, and upon the similitude of the throne was by appearance, as the similitude of a man above upon it” (Ezek 1:26). 79 “And I saw as the appearance of amber, and as the similitude of fire round about within it to look to, even from his loins upward: and to look to, even from his loins downward, I saw as a likeness of fire, and brightness round about it” (Ezek 1:27). 80 Celestial rainbow in the presence of God’s chariot. “As the likeness of the bow, that is in the cloud in the day of rain, so was the appearance of the light round about. This was the appearance of the similitude of the glory of the Lord: and when I saw it, I fell upon my face, and I heard a voice of one that spake” (Ezek 1:28). 81 Spiritual armor: “Put on the whole armor of God, that ye may be able to stand against the assaults of the devil” (Eph 6:11). 82 “Also thou shalt put in the breast plate of judgment the Urim and the Thummim, which shall be upon Aaron’s heart, when he goeth in before the Lord: and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually” (Exod 28:30). Geneva note on “Urim”: Urim signifies light, and Thummim perfection: declaring that the stones of the breastplate were most clear, and of perfect beauty: by Urim also is meant knowledge, and Thummim holiness, showing what virtues are required in the priests”; “And of Levi he said, Let thy Thummim and thine Urim be with thine Holy one, whom thou didst prove in Massah, and didst cause him to strive at the waters of Meribah” (Deut 33:8). 83 “Eagle-winged” indicating a watchful readiness for battle. Compare “They are passed as with the most swift ships, and as the eagle that flyeth to the pray” (Job 9:26). 84 Smoke and flame emitted by God: “There went up a smoke in his wrath: and a fire flamed from his face: coals were kindled by it” (Ps 18:8, DR). Other translations use “fire” instead of flame. “Our God shall come and shall not keep silence: a fire shall devour

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Attended with ten thousand thousand Saints,85 He onward came; far off his coming shone;86 And twenty thousand (I their number heard)87 Chariots of God,88 half on each hand, were seen; He on the wings of Cherub rode sublime89 On the crystalline sky, in sapphire throned,90 Illustrious far and wide; but by his own First seen: Them unexpected joy surprised, When the great ensign of Messiah blazed Aloft by Angels borne, his sign in Heaven;91

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before him, and a mighty tempest shall be moved round about him” (Ps 50:3). [Lines 764– 67] The fiery lightning arrows of God: “Then he sent out his arrows and scattered them, and he increased lightnings and destroyed them” (Ps 18:14). 85 Compare with Enoch’s prophecy reported by Jude: “And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord commeth with ten thousands of his Saints, to execute judgment upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their heard speeches, which ungodly sinners have spoken against him” (Jude 14, 15, AV). Other translations omit “ten.” “Then I beheld, and I heard the voice of many Angels round about the throne, and about the beasts and the Elders, and there were ten thousand times ten thousand, and thousand thousands” (Rev 5:11, GE; see also AV). DR, BB, and GT omit “ten.” 86 A shining coming: “And then shall that wicked man be reviled, whom the Lord shall consume with the Spirit of his mouth, and shall abolish with the brightness of his coming” (2 Thess 2:8). Not GT’s “appearance of his coming.” 87 Verbal echo of number of the elect: “And I heard the number of them, which were sealed, and there were sealed an hundredth and four and forty thousand of all the tribes of the children of Israel” (Rev 7:4). 88 [Lines 769–70] Twenty-thousand chariots of God. “The chariots of God are twenty thousand thousand Angels, and the Lord is among them, as in the Sanctuary of Sinai” (Ps 68:17, GE; see also AV and GT). DR has “tens of thousands” (68:18). BB uses “chariots of the Lord” instead “of God.” 89 [Line 771] “And he rode upon Cherub and did fly, and he came flying upon the wings of the wind” (Ps 18:10). Not DR’s “ascended upon the cherubim” (18:11); “And he rode upon Cherub and did fly, and he was seen upon the wings of the wind” (2 Sam 22:11). 90 [Line 772] “And above the firmament that was over their heads, was the fashion of a throne like unto a sapphire stone, and upon the similitude of the throne was by appearance, as the similitude of a man above upon it” (Ezek 1:26); “And as I looked, behold, in the firmament that was above the head of the Cherubims there appeared upon them like unto the similitude of a throne, as it were a sapphire stone” (Ezek 10:1). 91 The sign of the Son of man in heaven: “And then shall appear the sign of the Son of man in heaven: and then shall all the kindreds of the earth mourn, and they shall see the Son of man come in the clouds of heaven with power and great glory” (Matt 24:30).

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Under whose conduct Michael soon reduced His army, circumfused on either wing, Under their Head imbodied all in one.92 Before him Power Divine his way prepared; At his command the uprooted hills retired Each to his place; they heard his voice, and went Obsequious; Heaven his wonted face renewed, And with fresh flowerets hill and valley smiled.93 This saw his hapless foes, but stood obdured,94 And to rebellious fight rallied their Powers, Insensate, hope conceiving from despair. In heavenly Spirits could such perverseness dwell? But to convince the proud what signs avail, Or wonders move the obdurate to relent? They, hardened more by what might most reclaim,95

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92 Compare with the “body” of Christ: “So we being many are one body in Christ, and every one, one another’s members” (Rom 12:5). Christ as head: “And he is the head of the body of the Church: he is the beginning, and the first begotten of the dead, that in all things he might have the preeminence” (Col 1:18). Geneva note on “head”: “Having gloriously declared the excellent dignity of the person of Christ, he describes his office and function, that is, that he is the same to the Church as the head is to the body, that is to say, the prince and governor of it, and the very beginning of true life. And as he rose first from death, he is the author of eternal life, so that he is above all, in whom alone there is most plentiful abundance of all good things, which is poured out upon the Church”; “And ye are complete in him, which is the head of all principality and power” (Col 2:10). 93 [Lines 781–84] Bowing hills: “He stood and measured the earth: he beheld and dissolved the nations and the everlasting mountains were broken, and the ancient hills did bow: his ways are everlasting” (Hab 3:6); “The mountains leaped like rams, and the hills as lambs” (Ps 114:4). Geneva note: “Seeing that these dead creatures felt God's power and after a sort saw it, much more his people ought to consider it, and glorify him for the same.” “Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be straight, and the rough places plain” (Isa 40:4). 94 “But exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin” (Heb 3:13). For “obdured,” see Latin Vulgate, “sed adhortamini vosmet ipsos per singulos dies donec hodie cognominatur ut non obduretur quis ex vobis fallacia peccati.” 95 [Lines 789–91] Compare with the hardened disposition of Pharaoh: “And I will harden Pharaoh’ s heart that he shall follow after you: so I will get me honor upon Pharaoh, and upon all his host: the Egyptians also shall know that I am the Lord: and they did so. Then it was told the King of Egypt, that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we this done, and have let Israel go out of our service? And he made ready his chariots, and took his people with him, and took six hundredth chosen chariots, and all the chariots of

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Grieving to see his glory, at the sight Took envy; and, aspiring to his highth, Stood re-embattled fierce, by force or fraud Weening to prosper, and at length prevail Against God and Messiah, or to fall In universal ruin last; and now To final battle drew, disdaining flight, Or faint retreat; when the great Son of God To all his host on either hand thus spake. ‘Stand still in bright array, ye Saints; here stand,96 Ye Angels armed; this day from battle rest: Faithful hath been your warfare, and of God Accepted, fearless in his righteous cause; And as ye have received, so have ye done, Invincibly: But of this cursed crew The punishment to other hand belongs; Vengeance is his,97 or whose he sole appoints: Number to this day’s work is not ordained, Nor multitude; stand only, and behold God’s indignation on these godless poured By me; not you, but me, they have despised, Yet envied; against me is all their rage,98

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Egypt, and captains over every one of them. (For the Lord had hardened the heart of Pharaoh king of Egypt, and he followed after the children of Israel: but the children of Israel went out with an high hand)” (Exod 14:4–8). 96 “Then Moses said to the people, Fear ye not, stand still, and behold the salvation of the Lord which he will show to you this day. For the Egyptians, whom ye have seen this day, ye shall never see them again. The Lord shall fight for you: therefore hold you your peace” (Exod 14:13, 14). DR omits “still.” 97 “Vengeance is mine, and I will reward, their feet shall slide in due time: For the day of their destruction is at hand, and the things that shall come upon them, make haste” (Deut 32:35, BB; see also GT). AV has “To me belongeth vengeance, and recompense.” DR has “Revenge is mine.” GE has “Vengeance and recompense are mine.” “Dearly beloved, avenge not yourselves, but give place unto wrath: for it is written, Vengeance is mine: I will repay, saith the Lord” (Rom 12:19). DR has “revenge is mine.” “O Lord God the avenger, O God the avenger, show thyself clearly” (Ps 94:1); “For we know him that hath said, Vengeance belongeth unto me: I will recompense, saith the Lord; again, The Lord shall judge his people” (Heb 10:30). 98 Those who despise and reject the Son reject the Father also. Compare with God’s words to Samuel: “And the Lord said unto Samuel, Hear the voice of the people in all that

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Because the Father, to whom in Heaven supreme Kingdom, and power, and glory appertains,99 Hath honored me, according to his will. Therefore to me their doom he hath assigned; That they may have their wish, to try with me In battle which the stronger proves; they all, Or I alone against them; since by strength They measure all, of other excellence Not emulous, nor care who them excels; Nor other strife with them do I vouchsafe.’ So spake the Son, and into terror changed His countenance too severe to be beheld, And full of wrath bent on his enemies. At once the Four spread out their starry wings With dreadful shade contiguous,100 and the orbs Of his fierce chariot rolled, as with the sound Of torrent floods, or of a numerous host.101 He on his impious foes right onward drove,102 Gloomy as night; under his burning wheels103 The steadfast empyrean104 shook105 throughout,106

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they shall say unto thee: for they have not cast thee away, but they have cast me away, that I should not reign over them” (1 Sam 8:7). 99 Kingdom, power, and glory: “And lead us not into temptation, but deliver us from evil: for thine is the kingdom, and the power, and the glory forever. Amen” (Matt 6:13). DR completely omits the phrase “For thine is the kingdom, and the power, and the glory, forever.” 100 [Lines 827–28] Contiguous wings: “They where joined by their wings one to another, and when they went forth, they returned not, but every one went straight forward” (Ezek 1:9). 101 [Lines 829–30] The noise of a flood and a host: “And when they went forth, I heard the noise of their wings, like the noise of great waters, and as the voice of the Almighty, even the voice of speech, as the noise of an host: and when they stood, they let down their wings” (Ezek 1:24). 102 [Line 831] The Chariot of Paternal Deity “right onward drove”: “And every one went straight forward: they went whither their spirit led them, and they returned not when they went forth” (Ezek 1:12); “And the likeness of their faces was the self same faces, which I saw by the river Chebar, and the appearance of the Cherubims was the self same, and they went every one straight forward” (Ezek 10:22). 103 “I beheld, till the thrones were set up, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire” (Dan 7:9).

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All but the throne itself of God. Full soon Among them he arrived; in his right hand Grasping ten thousand thunders,107 which he sent Before him, such as in their souls infixed Plagues: They, astonished, all resistance lost, All courage; down their idle weapons dropt: O’er shields, and helms, and helmed heads he rode Of Thrones and mighty Seraphim prostrate, That wished the mountains now might be again Thrown on them, as a shelter from his ire.108 Nor less on either side tempestuous fell His arrows, from the fourfold-visag'd Four,109 Distinct with eyes,110 and from the living wheels Distinct alike with multitude of eyes; One Spirit in them ruled;111 and every eye

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104 “Which maketh his spirits his messengers, and a flaming fire his ministers” (Ps 104:4). 105 “Therefore I will shake the heaven, and the earth shall remove out of her place in the wrath of the Lord of hosts, and in the day of his fierce anger” (Isa 12:13). DR has “For this I will trouble the heaven.” “Then the earth shook and trembled: the foundations of heaven moved and shook, because he was wroth” (2 Sam 22:8, AV; see also DR). GE, GT, and BB have “earth trembled and quaked.” 106 “The pillars of heaven tremble and quake at his reproof” (Job 26:11). Geneva note: “Not that heaven has pillars to uphold it, but he speaks by a similitude as though he would say heaven itself is not able to abide his reproach.” 107 “Then he sent out his arrows and scattered them, and he increased lightnings and destroyed them” (Ps 18:14). 108 Falling “stars” and hiding beneath mountains: “And the stars of heaven fell unto the earth, as a fig tree casteth her green figs when it is shaken of a mighty wind. And heaven departed away, as a scroll, when it is rolled, and every mountain and isle were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in dens, and among the rocks of the mountains, and said to the mountains and rocks, Fall on us, and hide us from the presence of him that sitteth on the throne, and from the wrath of the Lamb” (Rev 6:13–16). The wicked wish that mountains would fall upon them to conceal them from God’s wrath: “The high places also of Aven shall be destroyed, even the sin of Israel: the thorn and the thistle shall grow upon their altars, and they shall say to the mountains, Cover us, and to the hills, Fall upon us” (Hos 10:8). 109 “And every beast had four faces: the first face was the face of a Cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an Eagle” (Ezek 10:14). 110 “And their whole body, and their rings, and their hands, and their wings, and the wheels were full of eyes round about, even in the same four wheels” (Ezek 10:12).

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Glared lightning, and shot forth pernicious fire112 Among the accursed, that withered all their strength, And of their wonted vigor left them drained, Exhausted, spiritless, afflicted, fallen. Yet half his strength he put not forth, but checked113 His thunder in mid volley; for he meant Not to destroy, but root them out of Heaven: The overthrown he raised, and as a herd Of goats or timorous flock together thronged Drove them before him thunder-struck,114 pursued With terrors,115 and with furies,116 to the bounds And crystal wall of Heaven; which, opening wide, Rolled inward,117 and a spacious gap disclosed 111

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Living wheels are spirit driven: “Whithersoever the spirit was to go, they went, thither was their spirit to go, and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels” (Ezek 1:20, AV). GE, GT and BB have “spirit of the beasts.” DR has “spirit of life.” 112 “The similitude also of the beasts, and their appearance was like burning coals of fire, and like the appearance of lamps: for the fire ran among the beasts, and the fire gave a glister, and out of the fire there went lightning” (Ezek 1:13). 113 [Line 853] “Yet he being merciful forgave their iniquity, and destroyed them not, but oft times called back his anger, and did not stir up all his wrath” (Ps 78:38). 114 [Lines 855–58] Compare with Jesus’ parable of the sheep and goats in which the goats represent those who vicariously oppose Christ by not supporting his “brothers”: “And before him shall be gathered all nations, and he shall separate them one from another, as a shepherd separateth the sheep from ye goats. And he shall set the sheep on his right hand, and the goats on the left […] Then shall he say unto them on the left hand, Depart from me ye cursed, into everlasting fire, which is prepared for the devil and his angels” (Matt 25:32, 33, 41). Compare with Jesus driving several unclean spirits out of a man, which subsequently enter a herd of swine: “And incontinently Jesus gave them leave. Then the unclean spirits went out, and entered into the swine, and the herd ran headlong from the high bank into the sea, (and there were about two thousand swine) and they were choked up in the sea” (Mark 5:13). 115 “For the arrows of the Almighty are in me, the venom whereof doth drink up my spirit, and the terrors of God fight against me” (Job 6:4; see also AV and DR). BB and GT have “the terrible fears of God” instead of “terrors.” “And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob” (Gen 35:5, AV; see also DR). GE, GT, and BB have “fear of God.” 116 “Thy sons have fainted, they lie at the head of all the streets as a wild bull in a net; they are full of the fury of the Lord, the rebuke of thy God” (Isa 51:20, AV). Other translations omit “fury.” DR has “indignation.” GE, GT, and BB have “wrath of God.” 117 [Lines 860–61] Heaven rolled inward: “And heaven vanished away as a scroll when it is rolled together, and all mountains and isle were moved out of their places” (Rev 6:14,

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Into the wasteful deep: The monstrous sight Struck them with horror backward, but far worse Urged them behind: Headlong118 themselves they threw Down from the verge of Heaven; eternal wrath Burnt after them to the bottomless pit.119 Hell heard th' unsufferable noise, Hell saw Heaven ruining from Heaven, and would have fled Affrighted; but strict Fate had cast too deep Her dark foundations, and too fast had bound. Nine days they fell: Confounded Chaos roared, And felt tenfold confusion in their fall Through his wild anarchy, so huge a rout Encumbered him with ruin: Hell at last Yawning received them whole, and on them closed,120 Hell their fit habitation, fraught with fire Unquenchable,121 the house of woe and pain. Disburdened Heaven rejoiced,122 and soon repaired

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BB; see also AV and GT). DR has “book folded up.” GE has “heaven departed away, as a scroll, when it is rolled.” 118 Compare with Jesus’ casting out of demons that enter nearby swine and fall “headlong”: “Then went the devils out of the man, and entered into the swine: And the herd ran headlong with violence into the lake, and were choked” (Luke 8:33, BB; see also GT). AV and DR have “ran violently down.” GE has “carried with violence.” 119 “And I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand. And he took the dragon that old serpent, which is the devil and Satan, and he bound him a thousand years: And cast him into the bottomless pit, and he shut him up, and sealed the door upon him, that he should deceive the people no more, till the thousand years were fulfilled: for after that he must be loosed for a little season” (Rev 20:1–3). 120 [Lines 874–75] An anthropomorphized hell receives Satan: “Therefore hell hath enlarged it self, and hath opened his mouth, without measure, and their glory, and their multitude, and their pomp, and he that rejoiceth among them, shall descend into it” (Isa 5:14). The GE hell is masculinized whereas the hell of the other translations is feminized, e.g., BB has “Therefore gapeth hell and openeth her mouth marvelous wide, that their glory, multitude, and wealth, with such as rejoice in her, may descend into it.” 121 [Lines 876–77] Fire unquenchable: “And if thy hand scandalize thee, cut it off: it is better for thee to enter into life, maimed, than having two hands to go into hell, into unquenchable fire: Where their worm dieth not, and the fire is not extinguished. And if thy foot scandalize thee, cut it off: it is better for thee to enter lame into life everlasting than having two feet to be cast into the hell of unquenchable fire” (Mark 9:43–45, DR). Other translations have “fire that never shall be quenched.”

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Her mural breach, returning whence it rolled. Sole victor, from the expulsion of his foes, Messiah his triumphal chariot turned: To meet him all his Saints, who silent stood Eye-witnesses of his almighty acts, With jubilee advanced; and, as they went, Shaded with branching palm,123 each Order bright,124 Sung triumph, and him sung victorious King,125 Son, Heir, and Lord, to him dominion given, Worthiest126 to reign: he celebrated rode 122

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Rejoicing in heaven over the ousting of Satan: “Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabitants of the earth, and of the sea: for the devil is come down unto you, which hath great wrath, knowing that he hath but a short time” (Rev 12:12). 123 “After these things I beheld, and lo a great multitude, which no man could number, of all nations and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with long white robes, and palms in their hands” (Rev 7:9). Compare with Jesus’ triumph-like entry into Jerusalem: “Moreover, the people that went before, and they also that followed, cried, saying, Hosanna to the Son of David, Blessed be he that cometh in the Name of the Lord, Hosanna thou which art in the highest heavens. And when he was come into Hierusalem, all the city was moved, saying, Who is this?” (Matt 21:8, 9); “And many spread their garments in the way: other cut down branches off the trees, and strewed them in the way. And they that went before, and they that followed, cried, saying, Hosanna: blessed be he that cometh in the Name of the Lord. Blessed be the kingdom that cometh in the Name of the Lord of our father David: Hosanna, O thou which art in the highest heavens” (Mark 11:8–10); “And as he went, they spread their clothes in the way. And when he was now come near to the going down of the mount of Olives, the whole multitude of the disciples began to rejoice, and to praise God with a loud voice, for all the great works that they had seen, saying, Blessed be the King that cometh in the Name of the Lord: peace in heaven, and glory in the highest places” (Luke 11:36–38); “On the morrow a great multitude that were come to the feast, when they heard that Jesus should come to Hierusalem, tooke branches of palm trees, and went forth to meet him, and cried, Hosanna, Blessed is the King of Israel that cometh in the Name of the Lord. And Jesus found a young ass, and sate thereon, as it is written, Fear not, daughter of Sion: behold, thy King cometh sitting on an asses colt” (John 12:12– 15). 124 Orders bright: “And long white robes were given unto every one, and it was said unto them, that they should rest for a little season until their fellow servants, and their brethren that should bee killed even as they were, were fulfilled” (Rev 6:11). 125 [Line 886] “Then I heard a loud voice in heaven, saying, Now is salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night” (Rev 12:10). 126 “Thou art worthy, O Lord, to receive glory and honor, and power: for thou hast created all things, and for thy will’s sake they are, and have been created” (Rev 4:11);

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Triumphant through mid Heaven, into the courts And temple of his Mighty Father throned On high; who into glory him received,127 Where now he sits at the right hand of bliss.128 Thus, measuring things in Heaven by things on Earth, At thy request, and that thou mayst beware By what is past, to thee I have revealed What might have else to human race been hid; The discord which befell, and war in Heaven Among the angelic Powers, and the deep fall Of those too high aspiring, who rebelled With Satan; he who envies now thy state, Who now is plotting how he may seduce Thee also from obedience, that, with him Bereaved of happiness, thou mayst partake His punishment, eternal misery; Which would be all his solace and revenge, As a despite done against the Most High, Thee once to gain companion of his woe. But listen not to his temptations, warn Thy weaker;129 let it profit thee to have heard,

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“Saying with a loud voice, Worthy is the Lamb that was killed to receive power, and riches, and wisdom, and strength, and honor, and glory, and praise” (Rev 5:12). 127 Son received in glory: “And without controversy, great is the mystery of godliness, which is, God is manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up in glory” (1 Tim 3:16). Not DR’s “taken up in glory.” 128 [Lines 891–92] Glory for the Son at God’s right hand on high: “Who being the brightness of the glory, and the engraved form of his person, and bearing up all things by his mighty word, hath by himself purged our sins, and sitteth at the right hand of the Majesty in the highest places” (Heb 1:3). 129 Woman, the weaker vessel: “Likewise ye husbands, dwell with them as men of knowledge, giving honor unto the woman, as unto the weaker vessel, even as they which are heirs together of the grace of life, that your prayers be not interrupted” (1 Pet 3:7). Geneva note on “weaker”: “The more wisdom the husband has, the more circumspectly he must behave himself in bearing those inconveniences, which through the woman’s weakness often cause trouble both to the husband and the wife. The second argument: because the wife nonetheless is weaker by nature than the man, she is an excellent instrument of the man, made for far more excellent uses: upon which it follows that she is not therefore to be neglected, because she is weak, but on the contrary she ought to be so much more cared for.” Geneva note on “vessel”: “The woman is called a vessel after the manner of the Hebrews, because the husband uses her as his friend and helper, to live

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By terrible example the reward Of disobedience; firm they might have stood, Yet fell; remember, and fear to transgress.”

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faithfully before God. The third argument: for that they are equal in that which is the most important (that is to say, in the benefit of eternal life) who otherwise are unequal concerning the leadership and conduct at home, and therefore they are not to be despised although they are weak.”

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THE ARGUMENT 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, declared 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 days: the angels celebrate with hymns the performance thereof, and his reascension into Heaven.

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escend from Heav'n Urania, by that name If rightly thou art called, whose voice divine Following, above th’ Olympian hill I soar, Above the flight of Pegasean wing. The meaning, not the name, I call: for thou Nor of the Muses nine, nor on the top Of old Olympus dwell'st; but heav’nly-born, Before the hills1 appeared, or fountain2 flowed, Thou with eternal3 Wisdom didst converse, Wisdom thy sister, and with her didst play4 In presence of th’ Almighty Father,5 pleased With thy celestial song. Up led by thee Into the Heav’n of Heav’ns6 I have presumed, An earthly guest, and drawn empyreal air, Thy temp’ring: with like safety guided down Return me to my native element: Lest from this flying steed unreined, (as once Bellerophon, though from a lower clime,) Dismounted, on the Aleian field I fall, Erroneous there to wander, and forlorn. 1

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Wisdom personified “before the hills”: “Before the mountains were settled: and before the hills, was I begotten” (Prov 8:25). 2 Wisdom before fountains: “When there were no depths, was I begotten, when there were no fountains abounding with water” (Prov 8.24, GE; see also AV and DR). BB and GT have “springs.” 3 The eternity of Wisdom: “I was set up from everlasting, from the beginning and before the earth” (Prov 8:23). Geneva note: “He declares the eternity of the Son of God, who was before all time, and ever present with the father.” 4 [Line 10] Wisdom feminized: “For wisdom is nimbler then all nimble things: she goeth through and attaineth to all things, because of her pureness. For she is the breath of the power of God, and a pure influence that floweth from the glory of the Almighty: therefore can no defiled thing come unto her” (Wis 7:24, 25). 5 Wisdom present during the process of creation: “When he prepared the heavens, I was there, when he set the compass upon the deep. When he established the clouds above, when he confirmed the fountains of the deep, when he gave his decree to the Sea, that the waters should not pass his commandment: when he appointed the foundations of the earth” (Prov 8:27–29). 6 “I know a man in Christ above fourteen years ago, (whether he were in the body, I cannot tell, or out of the body, I can not tell: God knoweth) which was taken up into the third heaven. And I know such a man (whether in the body, or out of the body, I cannot tell: God knoweth). How that he was taken up into Paradise, and heard words which cannot be spoken, which are not possible for man to utter” (2 Cor 12:2–4).

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Half yet remains unsung, but narrower bound Within the visible diurnal sphere; Standing on earth, not rapt7 above the pole, More safe I sing with mortal voice, unchanged To hoarse or mute, though fallen on evil days, On evil days8 though fallen, and evil tongues;9 In darkness, and with dangers compassed round, And solitude; yet not alone, while thou Visit'st my slumbers nightly,10 or when morn Purples the east: still govern thou my song, Urania, and fit audience find, though few. But drive far off the barbarous dissonance Of Bacchus and his revellers, the race Of that wild rout that tore the Thracian bard In Rhodope, where woods and rocks had ears To rapture, till the savage clamor drowned Both harp and voice; nor could the Muse defend Her son. So fail not thou, who thee implores: For thou art heavenly, she an empty dream. Say, Goddess, what ensued when Raphael, The affable Arch-Angel, had forewarned Adam, by dire example, to beware Apostasy, by what befell in Heaven To those apostates; lest the like befall In Paradise to Adam or his race,11

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7 “quoniam raptus est in paradisum et audivit arcana verba quae non licet homini loqui” (2 Cor 12:2, Vg). AV and DR have “taken up.” GE, BB, and GT have “caught up.” 8 Evil days: “Remember now thy Creator in the days of thy youth, whiles the evil days come not, nor the years approach, wherein thou shalt say, I have no pleasure in them” (Eccl 12:1, GE; see also AV). BB, GT have “days of adversity.” DR has “time of affliction.” 9 [Lines 24–26] Singing during evil days: “Redeeming the season: for the days are evil. Wherefore, be ye not unwise, but understand what the will of the Lord is. And be not drunk with wine, wherein is excess: but be fulfilled with the Spirit, speaking unto yourselves in psalms, and hymns, and spiritual songs, singing, and making melody to the Lord in your hearts” (Eph 5:16–19). 10 God’s nightly visitations: “Thou hast proved and visited mine heart in the night: thou hast tried me, and foundest nothing: for I was purposed that my mouth should not offend” (Ps 17:3). 11 [Lines 43–45] Repetition of “befall” and “apostasy”: The word αποστασια apostasy rendered as “falling away.” “Let no man deceive you by any means, for [the Lord shall not come] except there come a falling away first, and that that man of sin be revealed, the

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Charged not to touch12 the interdicted tree, If they transgress, and slight that sole command, So easily obeyed amid the choice Of all tastes else to please their appetite, Though wandering. He, with his consorted Eve The story heard attentive, and was filled With admiration and deep muse, to hear Of things so high and strange; things, to their thought So unimaginable, as hate in Heaven, And war so near the peace of God in bliss, With such confusion: but the evil, soon Driven back, redounded as a flood on those From whom it sprung;13 impossible to mix With blessedness. Whence Adam soon repealed The doubts that in his heart arose: and now Led on, yet sinless, with desire to know What nearer might concern him, how this world Of Heaven and Earth conspicuous first began; When, and whereof created; for what cause; What within Eden, or without, was done Before his memory; as one whose drouth Yet scarce allayed still eyes the current stream, Whose liquid murmur heard new thirst excites, Proceeded thus to ask his heavenly guest. “Great things, and full of wonder in our ears, Far differing from this world, thou hast revealed,

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son of perdition, [Which is] an adversary, and is exalted above all that is called God, or that is worshipped: so that he as God, sitteth in the temple of God, showing himself that he is God” (2 Thess 2:3, 4, BB; see also AV). GE and GT have “a departing.” DR has “a revolt.” 12 “But as touching the tree of knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof, thou shalt die the death” (Gen 2:17, GE; see also BB and GT). AV and DR omit “touching.” “But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die” (Gen 3:3). 13 [Lines 56–58] Evil returns back upon those from whom it springs: “God said again, Let the waters under the heaven be gathered into one place, and let the dry land appear. and it was so. And God called the dry land, Earth, and he called the gathering together of the waters, Seas: and God saw that it was good. Then God said, Let the earth bud forth the bud of the herb, that seedeth seed, the fruitful tree, which beareth fruit according to his kind, which hath his seed in it self upon the earth and it was so” (Ps 140:9–11).

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Divine interpreter, by favor sent Down from the empyrean, to forewarn Us timely of what might else have been our loss, Unknown, which human knowledge could not reach; For which to the infinitely Good we owe Immortal thanks, and his admonishment Receive, with solemn purpose to observe Immutably his sovran will,14 the end Of what we are.15 But since thou hast vouchsafed Gently, for our instruction, to impart Things above earthly thought, which yet concerned Our knowing, as to highest wisdom seemed, Deign to descend now lower, and relate What may no less perhaps avail us known, How first began this Heaven which we behold Distant so high, with moving fires adorned Innumerable; and this which yields or fills All space, the ambient air wide interfused Embracing round this florid Earth; what cause Moved the Creator, in his holy rest Through all eternity, so late to build In Chaos; and the work begun, how soon Absolv'd; if unforbid thou mayst unfold What we, not to explore the secrets ask Of his eternal empire, but the more To magnify his works,16 the more we know. And the great light of day17 yet wants to run Much of his race though steep; suspense in Heaven,

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14 “Thou art worthy, O Lord, to receive glory and honor, and power: for thou hast created all things, and for thy wills sake they are, and have been created” (Rev 4:11, GE; see also DR). All others have “for thy pleasure(s).” 15 [Lines 79–80] The end of what we are: “Thou art worthy, O Lord, to receive glory and honor, and power: for thou hast created all things, and for thy wills sake they are, and have been created” (Rev. 4:11, GE). AV has “the conclusion of the whole matter.” DR has “the conclusion of the discourse.” BB and GT have “the conclusion of all things.” 16 “Remember that thou magnify his work, which men behold” (Job 36:24; see also AV and BB). DR has “that thou knowest not his work.” GT has “consider how great and excellent his works be.” “Then Mary said, My soul magnifieth the Lord” (Luke 1:46). 17 The great light of day: “God then made two great lights: the greater light to rule the day, and the lesser light to rule the night: he made also the stars” (Gen 1:6).

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Held by thy voice, thy potent voice, he hears, And longer will delay to hear thee tell His generation,18 and the rising birth Of Nature from the unapparent Deep:19 Or if the star of evening and the moon Haste to thy audience, Night with her will bring, Silence; and Sleep, listening to thee, will watch;20 Or we can bid his absence, till thy song End, and dismiss thee ere the morning shine.” Thus Adam his illustrious guest besought: And thus the Godlike Angel answered mild. “This also thy request, with caution21 asked, Obtain; though to recount almighty works What words or tongue22 of Seraph can suffice, Or heart of man suffice to comprehend?23

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18 The sun responds to the voice of God and the righteous: “Then spoke Joshua to the Lord, in the day when the Lord gave the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stay thou in Gibeon, and thou moon, in the valley of Aialon. And the Sun abode, and the moon stood still, until the people avenged themselves upon their enemies: (Is not this written in the book of Jasher?) so the Sun abode in the midst of the heaven, and hasted not to go down for a whole day. And there was no day like that before it, nor after it, that the Lord heard the voice of a man: for the Lord fought for Israel” (Josh 10:12–14). 19 The dark or unapparent deep: “And the earth was without form and void, and darkness was upon the deep, and the Spirit of God moved upon the waters. Then God said, Let there be light: And there was light” (Gen 1:2, 3). 20 Compare with Peter and the rest of the Apostles who are unable to keep watch the night of Jesus’ death because they keep falling asleep: “After, he came unto the disciples, and found them asleep, and said to Peter, What? Could ye not watch with me one hour?” (Matt 26:40). 21 Compare “caution” with a “healthy fear of God”: “The beginning of wisdom is the fear of the Lord: all they that observe them, have good understanding: his praise endureth forever” (Ps 111:10); “And unto man he said, Behold, the fear of the Lord is wisdom, and to depart from evil is understanding” (Job 28:28). 22 Compare with the “tongs” of the Seraph used to purify the lips of the prophet Isaiah in order to make him fit to speak the pronouncements of God: “Then I said, Woe is me: for I am undone, because I am a man of polluted lips, and I dwell in the midst of a people of polluted lips: for mine eyes have seen the King and Lord of hosts. Then flew one of the Seraphim unto me with an hot coal in his hand, which he had taken from the altar with the tongs: And he touched my mouth, and said, Lo this hath touched thy lips, and thine iniquity shall be taken away, and thy sin shall be purged. Also I heard the voice of the Lord, saying, Whom shall I send? And who shall go for us? Then I said, Here am I, send me” (Isa 6:5–8).

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Yet what thou canst attain, which best may serve To glorify the Maker, and infer Thee also happier, shall not be withheld Thy hearing; such commission from above I have received, to answer thy desire Of knowledge within bounds; beyond, abstain To ask; nor let thine own inventions24 hope Things not revealed,25 which the invisible King,26 Only Omniscient, hath suppressed in night; To none communicable in Earth or Heaven: Enough is left besides to search and know. But knowledge is as food, and needs no less Her temperance over appetite, to know In measure what the mind may well contain; Oppresses else with surfeit, and soon turns Wisdom to folly, as nourishment to wind.27 Know then, that, after Lucifer from Heaven (So call him, brighter once amidst the host Of Angels, than that star the stars among,)28

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[Line 114] “But as it is written, The things which eye hath not seen, neither ear hath heard, neither came into man’s heart, are, which God hath prepared for them that love him” (1 Cor 2:9). 24 “Surely there is no man just in the earth, that doth good and sinneth not […] Only lo, this have I found, that God hath made man righteous: but they have sought many inventions” (Eccl 7:20, 29); “Thus they provoked him unto anger with their own inventions, and the plague brake in upon them […] And shed innocent blood, even the blood of their sons, and of their daughters, whom they offered unto the idols of Canaan, and the land was defiled with blood” (Ps 106:29, 38, GE; see also BB and GT). AV and DR omit “own.” “Thus were they stained with their own works, and went a whoring with their own inventions” (Ps 106:39). 25 “Which doth great things and unsearchable, and marvelous things without number” (Job 5:9). Some things not even revealed to the Son: “But of that day and hour knoweth no man, no not the Angels of heaven, but my father only.” Geneva note: “It is sufficient for us to know that God has appointed a latter day for the restoring of all things; but when it will be is hidden from us all for our sake, so that we may be all the more watchful, so that we are not taken as those were taken in the flood years ago.” 26 Invisible King: “Now unto the King everlasting, immortal, invisible, unto God only wise, be honor and glory, forever, and ever, Amen” (1 Tim 1:17). 27 [Line 130] Knowledge puffs up: “And as touching things sacrificed unto idols, we know that we all have knowledge: knowledge puffeth up, but love edifieth” (1 Cor 8:1). 28 [Lines 131–33] “How art thou fallen from heaven, O Lucifer, son of the morning? And cut down to the ground, which didst cast lots upon the nations?” (Isa 14:12). Geneva

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Fell with his flaming legions through the deep Into his place,29 and the great Son returned Victorious with his Saints, the Omnipotent Eternal Father30 from his throne beheld Their multitude, and to his Son thus spake. ‘At least our envious Foe hath failed, who thought All like himself rebellious, by whose aid This inaccessible high strength, the seat Of Deity supreme, us dispossessed, He trusted to have seized, and into fraud Drew many, whom their place knows here no more:31 Yet far the greater part have kept, I see, Their station;32 Heaven, yet populous, retains Number sufficient to possess her realms Though wide, and this high temple to frequent With ministeries due, and solemn rites: But, lest his heart exalt him in the harm Already done, to have dispeopl'd Heaven,

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note: “You who thought yourself most glorious and as it were placed in the heaven for the morning star that goes before the sun, is called Lucifer, to whom Nebuchadnezzar is compared.” 29 Compare with how Judas “falls” “into his place”: “That he may take the room of this ministration and Apostleship, from which Judas hath gone astray, to go to his own place” (Acts 1:25). Geneva note on “gone astray”: “Departed from, or fallen from: and it is a metaphor taken from the word ‘way’: for callings are signified by the name of ‘ways’ with the Hebrews.” 30 Eternal Father. Compare with the messianic titles often attributed to Jesus: “For unto us a child is born, and unto us a Son is given: and the government is upon his shoulder, and he shall call his name Wonderful, Counselor, The mighty God, The everlasting Father, The prince of peace” (Isa 9:6, GE). Geneva note on “eternal father”: “The author of eternity, and by whom the Church and every member of it will be preserved forever, and have immortal life.” 31 [Line 144] That is, the rebellious angels are now in hell with Satan and “their place knows here no more”: “As a cloud is consumed, and passeth away: so he that shall go down to hell shall not come up. Nor shall he return any more into his house, neither shall his place know him any more ” (Job 7:9, 10, DR). Other translations have “grave” instead of “hell.” Verbal echo: “For the wind goeth over it, and it is gone, and the place thereof shall know it no more” (Ps 103:16). 32 [Lines 144–46] Contrast with those rebellious angels who did not keep “their station”: “The Angels also which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day” (Jude 6).

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My damage fondly deemed, I can repair That detriment, if such it be to lose Self-lost, and in a moment will create Another world, out of one man a race Of men innumerable, there to dwell, Not here; till, by degrees of merit raised, They open to themselves at length the way Up hither, under long obedience tried, And Earth be changed to Heaven, and Heaven to Earth, One kingdom, joy and union without end. Mean while inhabit lax, ye Powers33 of Heaven; And thou my Word,34 begotten Son, by thee This I perform; speak thou, and be it done! My overshadowing Spirit35 and Might with thee I send along; ride forth, and bid the Deep36 Within appointed bounds37 be Heaven and Earth;

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“For by him were all things created, which are in heaven, and which are in earth, things visible and invisible: whether they be Thrones or Dominions, or Principalities, or Powers, all things were created by him, and for him, and he is before all things, and in him all things consist” (Col 1:16, 17). DR has “lordships” instead of “powers.” Geneva note: “He sets forth the angels with glorious names, so that by the comparison of most excellent spirits, we may understand how far surpassing the excellency of Christ is, in whom alone we have to content ourselves with, and let go of all angels.” 34 “In the beginning was that Word, and that Word was with God, and that Word was God. This same was in the beginning with God. All things were made by it, and without it was made nothing that was made” (John 1:1–3). 35 Overshadowing spirit: “And the Angel answered, and said unto her, The holy Ghost shall come upon thee, and the power of the most High shall overshadow thee: therefore also that holy thing which shall be born of thee, shall be called the Son of God” (Luke 1:35). 36 “He discovereth the deep places from their darkness, and bringeth forth the shadow of death to light” (Job 12:22; see also AV and DR). GT and BB have “what lieth in darkness” instead of “deep.” “And the earth was without form and void, and darkness was upon the deep, and the Spirit of God moved upon the waters” (Gen 1:2). Geneva note on “deep”: “Darkness covered the deep waters, for the waters covered everything.” 37 The deep within appointed bounds: “Fear ye not me, saith the Lord? Or will ye not be afraid at my presence, which have placed the sand for the bounds of the sea by the perpetual decree that it cannot pass it, and though the waves thereof rage, yet can they not prevail, though they roar, yet can they not pass over it?” (Jer 5:22); “Thou coverest it with the deep as with a garment: the waters would stand above the mountains. But at thy rebuke they flee: at the voice of thy thunder they haste away. And the mountains ascend, and the valleys descend to the place which thou hast established for them. But thou hast

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Boundless the Deep, because I Am38 who fill39 Infinitude, nor vacuous the space. Though I, uncircumscrib'd myself, retire, And put not forth my goodness, which is free To act or not, Necessity and Chance Approach not me, and what I will is Fate.’ So spake the Almighty, and to what he spake His Word, the Filial Godhead, gave effect. Immediate are the acts of God, more swift Than time or motion, but to human ears Cannot without process of speech be told, So told as earthly notion can receive. Great triumph and rejoicing was in Heaven,40 When such was heard declared the Almighty’s will; Glory they sung to the Most High, good will To future men, and in their dwellings peace;41 Glory to Him, whose just avenging ire Had driven out the ungodly from his sight42 And the habitations of the just;43 to Him Glory and praise, whose wisdom had ordained Good out of evil to create; instead

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set them abound, which they shall not pass: they shall not return to cover the earth” (Ps 104:6–9). 38 “And God answered Moses, I Am That I Am. Also he said, Thus shalt thou say unto the children of Israel, I Am hath sent me unto you” (Exod 3:14). Geneva note: “The God who has always been, am, and shall be: the God almighty, by whom all things have their being, and the God of mercy, mindful of my promise.” 39 God “fills” heaven and earth: “Can any hide himself in secret places, that I shall not see him, saith the Lord? Do not I fill heaven and earth, saith the Lord?” (Jer 23:24). 40 Triumph and rejoicing in heaven: “Where wast thou when the morning stars praised me together, and all the children of God rejoiced triumphantly?” (Job 38:7, BB; see also GT). Other translations omit “triumphantly.” AV has “shouted for joy.” DR has “made a joyful melody.” 41 [Lines 182–83] “Glory be to God in the high heavens, and peace in earth, and towards men good will” (Luke 2:13, 14). DR has “on earth peace to men of good will.” 42 Judgment in the sight of God: “So shalt thou find favor and good understanding in the sight of God and man” (Prov 3:4). 43 “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, and was put to death concerning the flesh, but was quickened by the spirit” (1 Pet 3:18). Geneva note on “just”: “An argument taken by comparison: Christ the just, suffered for us that are unjust and shall it grieve us who are unjust, to suffer for the cause of Christ.”

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Of Spirits malign, a better race to bring Into their vacant room, and thence diffuse His good to worlds and ages infinite. So sang the Hierarchies: Mean while the Son On his great expedition now appeared, Girt with Omnipotence,44 with radiance crowned Of Majesty Divine; sapience and love Immense, and all his Father in him shone.45 About his chariot numberless were poured Cherub, and Seraph, Potentates, and Thrones, And Virtues, winged Spirits, and chariots winged From the armory of God;46 where stand of old Myriads, between two brazen mountains lodged Against a solemn day, harnessed at hand, Celestial equipage;47 and now came forth Spontaneous, for within them Spirit lived,48 Attendant on their Lord: Heaven opened wide Her ever-during gates, harmonious sound On golden hinges moving, to let forth The King of Glory,49 in his powerful Word50

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Girt with omnipotence: “For thou hast girded me with strength to battle: them, that rose against me, thou hast subdued under me” (Ps 18:39). 45 All his Father in him shone: “Who being the brightness of the glory, and the engraved form of his person, and bearing up all things by his mighty word, hath by himself purged our sins, and sitteth at the right hand of the Majesty in the highest places” (Heb 1:3). Geneva note: “He in whom the glory and majesty of the Father shines, who is otherwise infinite, and cannot be under obligation.” 46 The armory of God: “The Lord hath opened his armory, and hath brought forth the weapons of his wrath: for the Lord the God of hosts hath a work to be done in the land of the Chaldeans” (Jer 50:25, DR; see also AV). GE has “treasure.” BB and GT have “house of ordinance.” 47 Angelic army with chariots positioned between mountains: “Again, I turned and lifted up mine eyes, and looked: and behold, there came four chariots out from between two mountains, and the mountains were mountains of brass. In the first chariot were red horses, and in the second chariot black horses, and in the third chariot white horses, and in the fourth chariot, horses of divers colors, and reddish. Then I answered, and said unto the Angel that talked with me, What are these, my Lord? And the Angel answered, and said unto me, These are the four spirits of the heaven, which go forth from standing with the Lord of all the earth” (Zech 6:1–5). 48 Spirit-driven equipage: “Whither the spirit led them, they went, and thither did the spirit of the wheels lead them, and the wheels were lifted up besides them: for the spirit of the beasts was in the wheels” (Ezek 1:20).

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And Spirit, coming to create new worlds.51 On heavenly ground they stood; and from the shore They viewed the vast immeasurable abyss Outrageous as a sea, dark, wasteful, wild, Up from the bottom turned by furious winds And surging waves, as mountains, to assault Heaven’s highth,52 and with the center mix the pole. ‘Silence, ye troubled Waves, and thou Deep, peace,’53 Said then the Omnific Word; your discord end:54 Nor staid; but, on the wings of Cherubim

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49 [Lines 206–208] Ever-during gates and the King of Glory: “Lift up your heads ye gates, and be ye lift up ye everlasting doors, and the King of glory shall come in. Who is this King of glory? The Lord, strong and mighty, even the Lord mighty in battle. Lift up your heads, ye gates, and lift up yourselves, ye everlasting doors, and the King of glory shall come in” (Ps 24:7–9). DR has the variation “eternal gates.” 50 The powerful Word of God: “And I saw heaven open, and behold, a white horse, and he that sat upon him, was called, Faithful and true, and he judgeth and fighteth righteously. And his eyes were as a flame of fire, and on his head were many crowns: and he had a name written, that no man knew but himself. And he was clothed with a garment dipped in blood, and his name is called The word of God” (Rev 19:11–13). 51 [Line 209] Compare with the role of the spirit in creating this world: “And the earth was without form and void, and darkness was upon the deep, and the Spirit of God moved upon the waters” (Gen 1:2). 52 The waters of the earth are incapable of assaulting heaven’s height: “The earth is the Lord’s, and all that therein is: the world and they that dwell therein. For he hath founded it upon the seas: and established it upon the floods. Who shall ascend into the mountain of the Lord? And who shall stand in his holy place?” (Ps 24:1, 2, GE). Geneva note: “He notes two things: the one, that the earth to man’s judgment seems above the waters: and next, that God miraculously preserves the earth, that it is not drowned with the waters, which naturally are above it.” 53 “And there arose a great storm of wind, and the waves dashed into the ship, so that it was now full. And he was in the stern asleep on a pillow: and they awoke him, and said to him, Master, carest thou not that we perish? And he rose up, and rebuked the wind, and said unto the sea, Peace, and be still. So the wind ceased, and it was a great calm” (Mark 4:37–39). “And it came to pass on a certain day, that he went into a ship with his disciples, and he said unto them, Let us go over unto the other side of the lake. And they launched forth. And as they sailed, he fell a sleep, and there came down a storm of wind on the lake, and they were filled with water, and were in jeopardy. Then they went to him, and awoke him, saying, Master, Master, we perish. And he arose, and rebuked the wind, and the waves of water: and they ceased, and it was calm” (Luke 8:22–24). 54 [Lines 212–17] “Thou coverest it with the deep as with a garment: the waters would stand above the mountains. But at thy rebuke they flee: at the voice of thy thunder they haste away” (Ps 104:6, 7).

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Uplifted, in paternal glory rode Far into Chaos, and the world unborn; For Chaos heard his voice: Him all his train Followed in bright procession, to behold Creation, and the wonders of his might. Then staid the fervid wheels,55 and in his hand He took the golden compasses,56 prepared In God’s eternal store, to circumscribe This universe, and all created things: One foot he centered, and the other turned Round through the vast profundity obscure; And said, ‘Thus far extend, thus far thy bounds,57 This be thy just circumference, O World.’58 Thus God the Heaven created, thus the Earth, Matter unformed and void: Darkness profound Covered the abyss: but on the watery calm His brooding wings the Spirit of God outspread,59 And vital virtue infused, and vital warmth Throughout the fluid mass; but downward purged The black tartareous60 cold infernal dregs,

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“The fashion of the wheels and their work was like unto a chrysolite: and they four had one form, and their fashion, and their work was as one wheel in another wheel” (Ezek 1:16). 56 “When he prepared the heavens, I was there, when he set the compass upon the deep” (Prov 8:27); “He had not yet made the earth, nor the open places, nor the height of the dust in the world. When he prepared the heavens, I was there, when he set the compass upon the deep” (Prov 8:26, 27). 57 “He hath set bounds about the waters, until the day and night come to an end” (Job 26:10). 58 “And the mountains ascend, and the valleys descend to the place which thou hast established for them. But thou hast set them a bound, which they shall not pass: they shall not return to cover the earth” (Ps 104:8, 9); “And said, Hitherto shalt thou come, but no farther, and here shall it stay thy proud waves” (Job 38:11). 59 [Lines 232–35] “And the earth was without form and void, and darkness was upon the deep, and the Spirit of God moved upon ye waters” (Gen 1:2). The wings of Holy Spirit: “And the holy Ghost came down in a bodily shape like a dove, upon him, and there was a voice from heaven, saying, Thou art my beloved Son: in thee I am well pleased” (Luke 3:22). 60 “Hell” rendered from the Greek “tartarus”: “For if God spared not the Angels that had sinned, but cast them down into hell, and delivered them into chains of darkness, to be kept unto damnation” (2 Pet 2:4). Geneva note on “hell”: “So the Greeks called the deep dungeons under the earth, which should be appointed to torment the souls of the wicked

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Adverse to life: then founded,61 then conglobed62 Like things to like; the rest to several place Disparted, and between spun out the air; And Earth self-balanced on her center hung.63 ‘Let there be light,’ said God; and forthwith Light Ethereal, first of things, quintessence pure, Sprung from the deep; and from her native east To journey through the airy gloom began, Spher'd in a radiant cloud, for yet the sun Was not; she in a cloudy tabernacle64 Sojourned the while. God saw the light was good; And light from darkness by the hemisphere Divided: light the Day, and darkness Night, He named.65 Thus was the first day even and morn:66 Nor past uncelebrated, nor unsung By the celestial choirs, when orient light Exhaling first from darkness they beheld;

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in.” Geneva note on “chains of darkness”: “Bound them with darkness as with chains: and by darkness he means that most miserable state of life that is full of horror.” 61 The earth is “founded”: “The Lord by wisdom hath founded the earth; by understanding hath he established the heavens” (Prov 3:19, AV; see also DR). BB, GE, and GT have “laid the foundation of the earth.” 62 [Line 239] Founding the globular world: “The heavens are thine, the earth also is thine: thou hast laid the foundation of the round world, and of all the plenty that is therein” (Ps 89:11, BB; see also GT). Other translations omit “round.” 63 [Lines 241–42] “He stretcheth out the North over the empty place, and hangeth the earth upon nothing” (Job 26:7). Geneva note: “He causes the whole earth to turn about the North pole.” 64 [Lines 247–48] Solar tabernacle: “Their Line is gone forth through all the earth, and their words into the ends of the world: in them hath he set a tabernacle for the sun” (Ps 19:4). 65 [Lines 250–52] “Every good giving, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning” (Jas 1:17). 66 [Lines 243–52] The creation of light precedes the creation of the sun “for yet the sun was not” (lines 247–48). The sun is not explicitly mentioned until the fourth creative day at Gen 1:15–19. “Then God said, Let there be light: And there was light. And God saw the light that it was good, and God separated the light from the darkness. And God called the light, Day, and the darkness, he called Night. So the evening and the morning were the first day” (Gen 1:3–5). Geneva note: “The light was made before either Sun or Moon was created: therefore we must not attribute that to the creatures that are God's instruments, which only belong to God.”

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Birthday of Heaven and Earth; with joy and shout The hollow universal orb they filled, And touched their golden harps, and hymning praised God and his works; Creator him they sung,67 Both when first evening was, and when first morn. Again, God said, ‘Let there be firmament Amid the waters, and let it divide The waters from the waters’; and God made The firmament, expanse of liquid, pure, Transparent, elemental air, diffused In circuit to the uttermost convex Of this great round; partition firm and sure, The waters underneath from those above68 Dividing:69 for as earth, so he the world

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67 [Lines 253–59] “Where wast thou when I laid the foundations of the earth? Tell me if thou hast understanding […] When the morning stars praised me together, and all the sons of God made a joyful melody?” (Job 38:4, 7, DR). Only DR indicates that this praise is musical in nature at this moment of creation. GE has “all the children of God rejoiced.” BB and GT have “all the children of God rejoiced triumphantly.” AV has “sons of God shouted for joy.” [Lines 258–59] “Praise ye him, all ye his Angels: praise him, all his army. Praise ye him, sun and moon: praise ye him all bright stars. Praise ye him, heavens of heavens, and waters, that be above the heavens. Let them praise the Name of the Lord: for he commanded, and they were created” (Ps 148:2–5). 68 The source of the Great Flood: “In the six hundredth year of the life of Noah, in the second month, in the seventeenth day of the month, all the fountains of the great deep were broken up, and the floodgates of heaven were opened” (Gen 7:11, DR). Other translations have “the windows of heaven.” God seals his “upper chambers” with water. “Who sealeth his upper chambers with waters: and maketh the clouds his chariot, and walketh upon the wings of the wind” (Ps 104:3, BB). DR has the variation “who coverest the higher rooms thereof with water.” GT has the variation “boltest it above with waters.” GE and AV do not designate an exclusively heavenly location with “layeth the beams of his chambers in the waters.” “Praise ye him, heavens of heavens, and waters, that be above the heavens” (Ps 148:4). Peter compares a future desolation of the ungodly to the Flood of Noah’s day: “For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water, and in the water, whereby the world that then was, being overflowed with water, perished. But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of Judgment, and perdition of ungodly men” (2 Pet 3:5–7). “For he hath founded it upon the seas: and established it upon the floods” (Ps 24:2, GE). Geneva note: “He notes two things: the one, that the earth to man’s judgment seems above the waters: and next, that God miraculously preserves the earth, that it is not drowned with the waters, which naturally are above it.”

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Built on circumfluous waters calm, in wide Crystalline ocean, and the loud misrule Of Chaos far removed; lest fierce extremes Contiguous might distemper the whole frame: And Heaven he named the Firmament: So even And morning chorus sung the second day.70 The Earth was formed, but in the womb as yet Of waters, embryon immature involved, Appeared not: over all the face of Earth Main ocean flowed, not idle; but, with warm Prolific humor softening all her globe, Fermented the great mother to conceive, Satiate with genial moisture; when God said, ‘Be gathered now ye waters under Heaven Into one place, and let dry land appear.’ Immediately the mountains huge appear71 Emergent, and their broad bare backs upheave Into the clouds; their tops ascend the sky: So high as heaved the tumid hills, so low Down sunk a hollow bottom broad and deep, Capacious bed of waters:72 Thither they Hasted with glad precipitance, uprolled, As drops on dust conglobing from the dry: Part rise in crystal73 wall, or ridge direct,

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[Lines 261–69] The creation of the firmament to “divide” the waters: “And God said, Let there be a firmament in the midst of the waters: and let it divide the waters from the waters. And God made the firmament; and divided the waters, which were under the firmament, from the waters, which were above the firmament: and it was so. And God called the firmament, Heaven: and the evening and the morning were the second day” (Gen 1:6–8, AV; see also DR). GT has the variation “divide the waters asunder.” GE has “separated the waters.” BB has “set the division between the waters.” 70 [Lines 274–75] “And God called the firmament Heaven. So the Evening and the morning were the second day” (Gen 1:8). 71 [Lines 283–84] “God said again, Let the waters under the heaven be gathered into one place, and let the dry land appear. and it was so” (Gen 1:9). 72 [Lines 285–90] “Thou coverest it with the deep as with a garment: the waters would stand above the mountains. But at thy rebuke they flee: at the voice of thy thunder they haste away. And the mountains ascend, and the valleys descend to the place which thou hast established for them” (Ps 104:6–8). BB and GT have “hills” instead of “mountains.”

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For haste; such flight the great command impressed On the swift floods: As armies at the call Of trumpet (for of armies thou hast heard) Troop to their standard; so the watery throng, Wave rolling after wave, where way they found, If steep, with torrent rapture, if through plain, Soft-ebbing; nor withstood them rock or hill; But they, or under ground, or circuit wide With serpent error wandering, found their way, And on the washy ooze deep channels wore; Easy, ere God had bid the ground be dry, All but within those banks, where rivers now Stream, and perpetual draw their humid train. The dry land, Earth; and the great receptacle Of congregated waters, he called Seas: And saw that it was good;74 and said, ‘Let the Earth Put forth the verdant grass, herb yielding seed, And fruit-tree yielding fruit after her kind, Whose seed is in herself upon the Earth.’75 He scarce had said, when the bare Earth, till then Desert and bare, unsightly, unadorned, Brought forth the tender grass, whose verdure clad Her universal face with pleasant green; Then herbs of every leaf, that sudden flowered Opening their various colors, and made gay Her bosom, smelling sweet:76 and, these scarce blown, Forth flourished thick the clustering vine, forth crept The swelling gourd, up stood the corny reed Embattled in her field, and the humble shrub,

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“And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne were four beasts full of eyes before and behind” (Rev 4:6). 74 [Lines 307–309] “God said again, Let the waters under the heaven be gathered into one place, and let the dry land appear. And it was so” (Gen 1:10). 75 [Lines 309–12] “Then God said, Let the earth bud forth the bud of the herb, that seedeth seed, the fruitful tree, which beareth fruit according to his kind, which hath his seed in it self upon the earth; it was so” (Gen 1:11). 76 [Lines 315–19] “For immediately great and innumerable fruit did spring up, and many diverse pleasures so the taste, and flowers of unchangeable color, and odors of a more wonderful smell and these things were created the third day” (2 Esd 6:44).

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And bush with frizzled hair implicit: Last Rose, as in dance, the stately trees, and spread Their branches hung with copious fruit, or gemmed Their blossoms: With high woods the hills were crowned; With tufts the valleys, and each fountain side; With borders long the rivers: that Earth now Seemed like to Heaven, a seat where Gods might dwell, Or wander with delight, and love to haunt Her sacred shades: though God had yet not rained Upon the Earth, and man to till the ground None was; but from the Earth a dewy mist Went up, and watered all the ground, and each Plant of the field; which, ere it was in the Earth, God made, and every herb, before it grew77 On the green stem: God saw that it was good: So even and morn recorded the third day.78 Again the Almighty spake, ‘Let there be lights High in the expanse of Heaven, to divide The day from night; and let them be for signs, For seasons, and for days, and circling years; And let them be for lights, as I ordain Their office in the firmament of Heaven, To give light on the Earth’;79 and it was so. And God made two great lights, great for their use To Man, the greater to have rule by day, The less by night, alterne; and made the stars, And set them in the firmament of Heaven

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[Lines 331–36] “…And every plant of the field, before it was in the earth, and every herb of the field, before it grew: for the Lord God had not caused it to rain upon the earth, neither was there a man to till the ground, but a mist went up from the earth, and watered all the earth” (Gen 2:4–6). DR has “spring” instead of “mist.” 78 [Lines 334–36] “And the earth brought forth the bud of the herb, that seedeth seed according to his kind, also the tree that beareth fruit, which hath his seed in it self according to his kind: and God saw that it was good. So the evening and the morning were the third day” (Gen 1:12, 13). 79 [Lines 339–45] “And God said, Let there be lights in the firmament of the heaven, to divide the day from the night: and let them be for signs and for seasons, and for days and years. And let them be for lights in the firmament of the heaven, to give light upon the earth: and it was so” (Gen 1:14, 15, AV; see also GT). GE has “separate the day from night.” DR and BB omit “from”: “divide day and night.”

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To illuminate the Earth, and rule the day In their vicissitude, and rule the night, And light from darkness to divide. God saw, Surveying his great work, that it was good:80 For of celestial bodies first the sun A mighty sphere he fram'd, unlightsome first, Though of ethereal mould: then formed the moon Globose, and every magnitude of stars, And sowed with stars the Heaven, thick as a field: Of light by far the greater part he took, Transplanted from her cloudy shrine, and placed In the sun’s orb, made porous to receive And drink the liquid light; firm to retain Her gathered beams, great palace now of light. Hither, as to their fountain, other stars Repairing, in their golden urns draw light, And hence the morning-planet gilds her horns; By tincture or reflection they augment Their small peculiar, though from human sight So far remote, with diminution seen, First in his east the glorious lamp was seen, Regent of day, and all the horizon round Invested with bright rays, jocund to run His longitude through Heaven’s high road;81 the gray Dawn, and the Pleiades,82 before him danced, Shedding sweet influence: Less bright the moon,

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[Lines 346–53] “Which made great lights: for his mercy endureth for ever: As the sun to rule the day: for his mercy endureth for ever: The moon and the stars to govern the night: for his mercy endureth for ever” (Ps 136:7–9); “God then made two great lights: the greater light to rule the day, and the lesser light to rule the night: he made also the stars. And God set them in the firmament of the heaven, to shine upon the earth, and to rule in the day, and in the night, and to separate the light from the darkness: and God saw that it was good” (Gen 1:16–18). 81 [Lines 372-373] The jocund sun ready to run the heavenly way: “He hath set his tabernacle in the sun: and he as a bridegroom coming out of his bride chamber, Hath rejoiced as a giant to run the way” (Ps 19:5 [6], DR). GE has “to run his race.” AV has “to run a race.” BB and GT have “to run his course.” 82 “Canst thou restrain the sweet influences of the Pleiades? Or loose the bands of Orion?” (Job 38:31, GE; see also DR and AV). BB has “Wilt thou hinder the sweet influences of the seven stars? or loose the bands of Orion?” GT has “Wilt thou hinder the sweet influences of the seven stars? Or art thou able to break the circle of heaven.”

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But opposite in level'd west was set, His mirror, with full face borrowing her light From him; for other light she needed none In that aspect, and still that distance keeps Till night; then in the east her turn she shines, Revolved on Heaven’s great axle, and her reign With thousand lesser lights dividual holds, With thousand thousand stars, that then appeared Spangling the hemisphere: Then first adorned With their bright luminaries that set and rose, Glad evening and glad morn crowned the fourth day.83 And God said, ‘Let the waters generate Reptile with spawn abundant, living soul: And let fowl fly above the Earth, with wings Displayed on the open firmament of Heaven.’84 And God created the great whales, and each Soul living, each that crept, which plenteously The waters generated by their kinds;85 And every bird of wing after his kind; And saw that it was good,86 and blessed them, saying. Be fruitful, multiply, and in the seas, And lakes, and running streams, the waters fill; And let the fowl be multiplied, on the Earth.87

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“So the evening and the morning were the fourth day” (Gen 1:19). [Lines 387–90] “Afterward God said, Let the waters bring forth in abundance every creeping thing that hath life: and let the fowl fly upon the earth in the open firmament of the heaven” (Gen 1:20). DR omits “open.” 85 [Lines 392–93] Creeping things in the water: “So is this sea great and wide: for therein are things creeping innumerable, both small beasts and great” (Ps 104:25). Geneva note on Gen 1:29’s “creeping”: “As fish and worms which slide, swim or creep.” 86 [Lines 391–95] “And God created great whales, and every living creature that moveth, which the waters brought forth abundantly after their kind, and every winged fowl after his kind: and God saw that it was good” (Gen 1:21, AV; see also DR). BB, GE, and GT have “feathered fowl” instead of “winged fowl.” Geneva note: “The fish and fowls had both one beginning, in which we see that nature gives place to God's will, in that the one sort is made to fly about in the air, and the other to swim beneath in the water.” [Line 392] “Soul living.” Milton’s phrase is an acceptable translation of the Hebrew nephesh, which is rendered in these Renaissance Bibles as “living creature.” As Milton’s choice indicates, the Hebrew language doesn’t distinguish between human souls and animal souls. 84

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Forthwith the sounds and seas, each creek and bay, With fry innumerable swarm, and shoals Of fish that with their fins, and shining scales, Glide under the green wave, in sculls that oft Bank the mid sea: part single, or with mate, Graze the sea-weed their pasture, and through groves Of coral stray; or, sporting with quick glance, Show to the sun their waved coats dropt with gold; Or, in their pearly shells at ease, attend Moist nutriment; or under rocks their food In jointed armor watch: on smooth the seal And bended dolphins play: part huge of bulk Wallowing unwieldy, enormous in their gait, Tempest the ocean: there leviathan, Hugest of living creatures, on the deep Stretched like a promontory sleeps or swims, And seems a moving land; and at his gills Draws in, and at his trunk spouts out, a sea.88 Mean while the tepid caves, and fens, and shores, Their brood as numerous hatch, from the egg that soon Bursting with kindly rupture forth disclosed Their callow young; but feathered soon and fledge They summed their pens; and, soaring the air sublime, With clang despised the ground, under a cloud In prospect; there the eagle and the stork On cliffs and cedar tops their eyries build:89

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[Lines 395–98] “Then God blessed them, saying, Bring forth fruit and multiply, and fill the waters in the seas, and let the fowl multiply in the earth” (Gen 1:22). DR has “birds” instead of “fowl.” 88 [Lines 412–16] “Canst thou draw out Leviathan with an hook, and with a Line which thou shalt cast down unto his tongue? […] In the earth there is none like him: he is made without fear. He beholdeth all high things: he is a King over all the children of pride” (Job 41:1, 33, 34); “Thou didst divide the sea by thy power: thou breakest the heads of the dragons in the waters. Thou breakest the head of Leviathan in pieces, and gavest him to be meat for the people in wilderness” (Ps 74:13, 14); “There go the ships, yea, that Leviathan, whom thou hast made to play therein” (Ps 104:26). Satan is often compared to Leviathan (see PL, book 1.195-203). “In that day the Lord with his sore and great and mighty sword shall visit Leviathan, that piercing serpent, even Leviathan, that crooked serpent, and he shall slay the dragon that is in the sea” (Isa 27:1). Geneva note: “That is, by his mighty power, and by his word. He prophecies here of the destruction of Satan and his kingdom under the name of Liviashan, Assur, and Egypt.”

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Part loosely wing the region, part more wise In common, ranged in figure, wedge their way, Intelligent of seasons, and set forth Their airy caravan, high over seas Flying, and over lands, with mutual wing Easing their flight; so steers the prudent crane90 Her annual voyage, borne on winds; the air Floats as they pass, fanned with unnumbered plumes: From branch to branch the smaller birds with song Solaced the woods, and spread their painted wings Till even; nor then the solemn nightingale Ceas'd warbling, but all night tun’d her soft lays: Others, on silver lakes and rivers, bathed Their downy breast; the swan with arched neck, Between her white wings mantling proudly, rows Her state with oary feet; yet oft they quit The dank, and, rising on stiff pennons, tower The mid aerial sky: Others on ground Walked firm; the crested cock whose clarion sounds The silent hours, and the other whose gay train Adorns him, colored with the florid hue Of rainbows and starry eyes. The waters thus With fish replenished, and the air with fowl, Evening and morn solemnized the fifth day.91 The sixth, and of creation last, arose With evening harps and matin; when God said, ‘Let the Earth bring forth soul living92 in her kind,

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89 [Lines 423–24] “Doth the eagle mount up at thy commandment, or make his nest on high? She abideth and remaineth in the rock, even upon the top of the rock, and the tower” (Job 39:27, 28 [30, 31]); “That the birds may make their nests there: the stork dwelleth in the fir trees” (Ps 104:17). 90 The prudent crane: “Even the stork in the air knoweth her appointed times, and the turtle and the crane and the swallow observe the time of their coming, but my people knoweth not the judgment of the Lord” (Jer 8:7). Geneva note: “He accuses them in that they are more ignorant of God’s judgments, than these birds are of their appointed seasons to discern the cold and heat.” 91 “So the evening and the morning were the fifth day” (Gen 1:23). 92 Living soul: “To every beast of the earth also, and to every bird of the air, and to every such thing as creepeth upon the earth wherein is a living soul I have given all

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Cattle, and creeping things, and beast of the Earth, Each in their kind.’93 The Earth obeyed, and straight Opening her fertile womb teemed at a birth Innumerous living creatures, perfect forms, Limbed and full grown: Out of the ground up rose, As from his lair, the wild beast where he wons In forest wild, in thicket, brake, or den; Among the trees in pairs they rose, they walked: The cattle in the fields and meadows green: Those rare and solitary, these in flocks Pasturing at once, and in broad herds upsprung. The grassy clods now calved;94 now half appeared The tawny lion, pawing to get free His hinder parts, then springs as broke from bonds, And rampant shakes his brinded mane; the ounce, The libbard, and the tiger, as the mole Rising, the crumbled earth above them threw In hillocks: The swift stag from under ground Bore up his branching head: Scarce from his mould Behemoth biggest born of earth upheav'd His vastness:95 Fleeced the flocks and bleating rose,

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greenness of herb to be meat” (Gen 1:30, GT). AV and DR have “wherein there is life.” GE has “hath life in itself.” BB has “which doth live.” 93 [Lines 451–53] “Moreover God said, Let the earth bring forth the living thing according to his kind, cattle, and that which creepeth, and the beast of the earth, according to his kind; it was so. And God made the beast of the earth according to his kind, and the cattle according to his kind, and every creeping thing of the earth according to his kind: and God saw that it was good” (Gen 1:24, 25). 94 [Lines 461–63] “Knowest thou the time when the wild goats bring forth young? Or doest thou mark when the hinds do calve?” (Job 39:1); “The voice of the Lord maketh the hinds to calve, and discovereth the forests: therefore in his Temple doth every man speak of his glory” (Ps 29:9, GE; see also AV). BB has “maketh hinds to cast their calf.” DR has “prepareth the stags.” GT has “maketh the hinds to bring forth young.” 95 [Lines 470–72] Behemoth: “Behold now Behemoth (whom I made with thee) which eateth grass as an ox. Behold now, his strength is in his loins, and his force is in the navel of his belly. When he taketh pleasure, his tail is like a cedar: the sinews of his stones are wrapped together. His bones are like staves of brass, and his small bones like staves of iron. He is the chief of the ways of God: he that made him, will make his sword to approach unto him. Surely the mountains bring him forth grass, where all the beasts of the field play. Lieth he under the trees in the covert of the reed and fens? Can the trees cover him with their shadow? Or can the willows of the river compass him about? Behold, he spoileth the river, and hasteth not: he trusteth that he can draw up Jordan into

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BOOK VII

As plants: Ambiguous between sea and land The river-horse, and scaly crocodile. At once came forth whatever creeps the ground, Insect or worm: those waved their limber fans For wings, and smallest lineaments exact In all the liveries decked of summer’s pride With spots of gold and purple, azure and green: These, as a line, their long dimension drew, Streaking the ground with sinuous trace; not all Minims of nature;96 some of serpent-kind, Wondrous in length and corpulence, involved Their snaky folds, and added wings.97 First crept The parsimonious emmet, provident Of future; in small room large heart98 enclosed; Pattern of just equality perhaps Hereafter, joined in her popular tribes Of commonalty:99 Swarming next appeared The female bee, that feeds her husband drone Deliciously, and builds her waxen cells With honey stored: The rest are numberless, And thou their natures know’st, and gav'st them names,100

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his mouth. He taketh it with his eyes, and thrusteth his nose through whatsoever meeteth him” (Job 40:15–24). Geneva note on “chief of the ways of God”: “He is one of the chief works of God among the beasts.” 96 [Lines 481–82] Compare with the small creatures singled out for their “wisdom”: “These be four small things in the earth, yet they are wise and full of wisdom” (Prov 30:24). 97 [Lines 482–84] Flying snakes: “The burden of the beasts of the South, in a land of trouble and anguish, from whence shall come the young and old lion, the viper and fiery flying serpent against them that shall bear their riches upon the shoulders of the colts, and their treasures upon the bunches of the camels, to a people that cannot profit” (Prov 30:24; see also AV and GT). DR has “the flying basilisk.” BB has “fiery serpent that fleeth.” 98 A “large heart” is associated with wisdom: “And God gave Solomon wisdom and understanding exceeding much, and a large heart, even as the sand that is on the sea shore” (1 Kgs 4:29, GE; see also BB and GT). AV and DR have “largeness of heart.” 99 [Lines 485–89] The emmet: “Go to the emmet thou sluggard, consider her ways, and learn to be wise: She hath no guide, nor overseer, nor ruler, yet in the summer she provideth her meat, and gathereth her food together in the harvest” (Prov 6:6–8, BB; see also GT). GE has “pismire.” AV and DR have “ant.” “The emmets are but weak people yet gather they their meat together in the harvest” (Prov 30:25, GT; see also BB). GE has “pismires.” AV and DR have “ants.”

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Needless to thee repeated; nor unknown The serpent, subtlest beast of all the field,101 Of huge extent sometimes, with brazen eyes And hairy mane terrific, though to thee Not noxious, but obedient at thy call. Now Heaven in all her glory shone, and rolled Her motions, as the great first Mover’s102 hand First wheeled their course: Earth in her rich attire Consummate lovely smiled; air, water, earth, By fowl, fish, beast, was flown, was swum, was walked, Frequent; and of the sixth day yet remained: There wanted yet the master-work, the end Of all yet done; a creature, who, not prone And brute as other creatures, but endued With sanctity of reason, might erect His stature, and upright with front serene Govern the rest, self-knowing; and from thence Magnanimous to correspond with Heaven, But grateful to acknowledge whence his good Descends, thither with heart, and voice, and eyes Directed in devotion, to adore And worship God Supreme, who made him chief Of all his works: therefore the Omnipotent Eternal Father (for where is not he Present?) thus to his Son audibly spake. ‘Let us make now Man in our image, Man In our similitude, and let them rule Over the fish and fowl of sea and air, Beast of the field, and over all the Earth,

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Adam names the creatures: “So the Lord God formed of the earth every beast of the field, and every fowl of the heaven, and brought them unto the man to see how he would call them: for whosoever the man named the living creature, so was the name thereof. The man therefore gave names unto all cattle, and to the fowl of the heaven, and to every beast of the field: but for Adam found he not an help meet for him” (Gen 2:19, 20). 101 [Line 495] The subtle serpent: “Now the serpent was more subtle than any beast of the field, which the Lord God had made: and he said to the woman, Yea, hath God indeed said, Ye shall not eat of every tree of the garden?” (Gen 3:1). 102 Similarly, God’s spirit “moves” at the moment of creation: “And the earth was without form and void, and darkness was upon the deep, and the Spirit of God moved upon the waters” (Gen 1:2).

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And every creeping thing that creeps the ground.’103 This said, he formed thee, Adam, thee, O Man, Dust of the ground, and in thy nostrils breathed The breath of life; in his own image he Created thee, in the image of God Express; and thou becam'st a living soul.104 Male he created thee; but thy consort Female,105 for race; then blessed mankind, and said, ‘Be fruitful, multiply, and fill the Earth; Subdue it, and throughout dominion hold Over fish of the sea, and fowl of the air, And every living thing that moves on the Earth.’106 Wherever thus created, for no place Is yet distinct by name, thence, as thou know’st, He brought thee into this delicious grove, This garden, planted with the trees of God, Delectable both to behold and taste; And freely all their pleasant107 fruit for food Gave thee; all sorts are here that all the Earth yields, Variety without end; but of the tree, Which, tasted, works knowledge of good and evil, Thou mayst not; in the day thou eat'st, thou di'st;108 103

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[Lines 519–23] “Furthermore God said, Let us make man in our image according to our likeness, and let them rule over the fish of the sea, and over the fowl of the heaven, and over the beasts, and over all the earth, and over everything that creepeth and moveth on the earth” (Gen 1:26). 104 Living soul: “The Lord God also made the man of the dust of the ground, and breathed in his face breath of life, and the man was a living soul” (Gen 2:7). 105 [Lines 529–30] “Thus God created the man in his image: in the image of God created he him: he created them male and female” (Gen 1:27). 106 [Lines 531–34] “And God blessed them, and God said to them, Bring forth fruit and multiply, and fill the earth, and subdue it, and rule over the fish of the sea, and over the fowl of the heaven, and over every beast that moveth upon the earth” (Gen 1:28). 107 [537–40] The garden of God planted full of pleasant things: “The Lord God also made the man of the dust of the ground, and breathed in his face breath of life, and the man was a living soul. And the Lord God planted a garden Eastward in Eden, and there he put the man whom he had made. […] Then the Lord God took the man, and put him into the garden of Eden, that he might dress it and keep it” (Gen 2:8, 9, 15). Geneva note on “Eden”: “This was the name of a place, as some think in Mesopotamia, most pleasant and abundant in all things.” “And leadest him into Paradise, which thy right hand had planted, or ever the earth brought forth” (2 Esd 3:6).

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Death is the penalty imposed; beware, And govern well thy appetite; lest Sin Surprise thee, and her black attendant Death. Here finished he, and all that he had made Viewed, and behold all was entirely good; So even and morn accomplished the sixth day:109 Yet not till the Creator from his work Desisting,110 though unwearied, up returned, Up to the Heaven of Heavens, his high abode; Thence to behold this new created world, The addition of his empire, how it showed In prospect from his throne, how good, how fair, Answering his great idea. Up he rode Followed with acclamation, and the sound Symphonious of ten thousand harps, that tuned Angelic harmonies: The earth, the air Resounded, (thou remember'st, for thou heard'st,) The heavens and all the constellations rung,111 The planets in their station listening stood, While the bright pomp ascended jubilant. ‘Open, ye everlasting gates!’ they sung, ‘Open, ye Heavens! your living doors;112 let in The great Creator from his work returned Magnificent, his six days work, a World; Open, and henceforth oft; for God will deign

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108 “Freely” eat of all trees, except the tree of the knowledge of good and evil: “And the Lord God commanded the man, saying, Thou shalt eat freely of every tree of the garden, but of the tree of knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof, thou shalt die the death” (Gen 2:16, 17, GE; see also AV). BB, GT, and DR omit “freely.” 109 “And God saw all that he had made, and lo, it was very good. So the evening and the morning were the sixth day” (Gen 1:31). 110 [Lines 551–52] “For in the seventh day GOD ended his work which he had made, and the seventh day he rested from all his work, which he had made” (Gen 2:2). 111 “When the stars of the morning praised me together, and all the children of God rejoiced” (Job 38:7). Geneva note: “The stars and dumb creatures are said to praise God, because his power, wisdom and goodness is manifest and known in it.” 112 [Lines 565–66] “Lift up your heads ye gates, and be ye lift up ye everlasting doors, and the King of glory shall come in. Who is this King of glory? The Lord, strong and mighty, even the Lord mighty in battle. Lift up your heads, ye gates, and lift up your selves, ye everlasting doors, and the King of glory shall come in” (Ps 24:7–9).

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To visit oft the dwellings of just men,113 Delighted; and with frequent intercourse Thither will send his winged messengers On errands of supernal grace.’ So sung The glorious train ascending: He through Heaven, That opened wide her blazing portals, led To God’s eternal house direct the way; A broad and ample road,114 whose dust is gold And pavement stars, as stars to thee appear, Seen in the galaxy, that milky way, Which nightly, as a circling zone, thou seest Powdered with stars. And now on Earth the seventh Evening115 arose in Eden, for the sun Was set, and twilight from the east came on, Forerunning night; when at the holy mount Of Heaven’s high-seated top, the imperial throne116 Of Godhead, fixed for ever firm and sure,117 The Filial Power arrived, and sat him down With his great Father; for he also went Invisible, yet staid, (such privilege Hath Omnipresence) and the work ordained, Author and End of all things;118 and, from work

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God to visit men: “What is man, say I, that thou art mindful of him? and the son of man, that thou visitest him?” (Ps 8:4). Geneva note: “It was sufficient for him to have set forth his glory by the heavens, though he had not come so low as to man who is but dust.” 114 The heavenly broad way: “And the twelve gates were twelve pearls, and every gate is of one pearl, and the street of the city is pure gold, as shining glass” (Rev 21:21). Geneva note on “street”: “By street, he means the broadest place of the city.” 115 [Lines 581–82] “For in the seventh day GOD ended his work which he had made, and the seventh day he rested from all his work, which he had made” (Gen 2:2). 116 [Line 585] “In the year of the death of King Uzziah, I saw also the Lord sitting upon an high throne, and lifted up, and the lower parts thereof filled the Temple” (Isa 6:1); “As a glorious throne exalted from the beginning, so is the place of our Sanctuary” (Jer 17:12); “But thou, O Lord, remainest forever: thy throne is from generation to generation” (Lam 5:19); “But unto the Son he saith, O God, thy throne is forever and ever: the scepter of thy kingdom is a scepter of righteousness” (Heb 1:8). Geneva note: “For everlasting, for this repeating of the word increases the significance of it beyond all measure.” 117 [Lines 585–86] “Thy throne, O God, is forever and ever: the scepter of thy kingdom is a scepter of righteousness” (Ps 45:6).

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Now resting, blessed and hallowed the seventh day, As resting on that day from all his work,119 But not in silence holy kept: the harp Had work and rested not; the solemn pipe, And dulcimer, all organs of sweet stop, All sounds on fret by string or golden wire, Tempered soft tunings,120 intermixed with voice Choral or unison: of incense clouds, Fuming from golden censers,121 hid the mount. Creation and the six days acts they sung: ‘Great are thy works, Jehovah! infinite Thy power! what thought can measure thee, or tongue Relate thee! Greater now in thy return Than from the giant Angels: Thee that day Thy thunders magnified; but to create Is greater than created to destroy. Who can impair thee, Mighty King, or bound Thy empire? easily the proud attempt Of Spirits apostate and their counsels vain Thou hast repelled; while impiously they thought

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Compare with Jesus as Author and End: “Looking unto Jesus the author and finisher of our faith, who for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the throne of God” (Heb 12:2). 119 [Lines 591–93] Hallowed the seventh day: “For in the seventh day God ended his work which he had made, and the seventh day he rested from all his work, which he had made. So God blessed the seventh day, and sanctified it, because that in it he had rested from all his work, which God had created and made” (Gen 2:2, 3). Geneva note: “Appointed it to be kept holy, that man might in it consider the excellency of his works and God's goodness toward him.” “For in six days the Lord made the heaven and the earth, the sea, and all that in them is, and rested the seventh day: therefore the Lord blessed the Sabbath day, and hallowed it” (Exod 20:11). DR has “sanctified it.” 120 [Lines 595–98] Compare with the assortment of musical instruments employed in the worship of the image erected by Nebuchadnezzar on the plains of Dura: “Therefore as soon as all the people heard the sound of the cornet, trumpet, harp, sackebut, psaltery, and all instruments of music, all the people, nations, and languages fell down, and worshipped the golden image, that Nebuchadnezzar the King had set up” (Dan 3:5). 121 Angelic golden censers: “Then another Angel came and stood before the altar having a golden censer, and much odors was given unto him, that he should offer with the prayers of all Saints upon the golden altar, which is before the throne. And the smoke of the odors with the prayers of the Saints, went up before God, out of the Angels hand. And the Angel took the censer, and filled it with fire of the altar, and cast it into the earth, and there were voices, and thunderings, and lightnings, and earthquake” (Rev 8:3–5).

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Thee to diminish, and from thee withdraw The number of thy worshippers. Who seeks To lessen thee, against his purpose serves To manifest the more thy might: his evil Thou usest, and from thence creatst more good. Witness this new-made world, another Heaven From Heaven-gate not far, founded in view On the clear hyaline, the glassy sea;122 Of amplitude almost immense, with stars Numerous, and every star perhaps a world Of destined habitation; but thou know’st Their seasons:123 among these the seat of Men, Earth, with her nether ocean circumfused,124 Their pleasant dwelling-place. Thrice happy Men, And sons of Men, whom God hath thus advanced! Created in his image, there to dwell And worship him; and in reward to rule Over his works, on earth, in sea, or air,125 And multiply a race of worshippers Holy and just: Thrice happy, if they know 122

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The glassy sea in heaven: “And out of the throne proceeded lightnings, and thunderings, and voices, and there were seven lamps of fire burning before the throne, which are the seven spirits of God. And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne were four beasts full of eyes before and behind” (Rev 4:5, 6); “And I saw as it were a glassy sea, mingled with fire, and them that had gotten victory of the beast, and of his image, and of his mark, and of the number of his name, stand at the glassy sea, having the harps of God” (Rev 15:2). 123 [Lines 620–23] God knows each star intimately: “He counteth the number of the stars, and calleth them all by their names” (Ps 147:4). Geneva note: “Though it seems incredible to man, that God should assemble his Church, being so dispersed, yet nothing can be too hard to him that can number and name all the stars.” [Lines 622–23] God knows the seasons: “When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore the kingdom to Israel? And he said unto them, It is not for you to know the times, or the seasons, which the Father hath put in his own power” (Acts 1:6, 7). 124 “Then God made the firmament, and separated the waters, which were under the firmament, from the waters which were above the firmament; it was so” (Gen 1:7). 125 [Lines 628–29] Man to have dominion over all of God’s earthly works: “Thou hast made him to have dominion in the works of thine hands: thou hast put all things under his feet: All sheep and oxen: yea, and the beasts of the field: The fowls of the air, and the fish of the sea, and that which passeth through the paths of the seas” (Ps 8:6–8).

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Their happiness, and persevere upright!’ So sung they, and the empyrean rung With halleluiahs:126 Thus was Sabbath kept. And thy request think now fulfilled, that asked How first this world and face of things began, And what before thy memory was done From the beginning;127 that posterity, Informed by thee, might know: If else thou seek'st Aught, not surpassing human measure, say.”

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“And after these things I heard a great voice of a great multitude in heaven, saying, Hallelujah, salvation, and glory, and honor, and power be to the Lord our God.” (Rev 19:1). 127 [Lines 637–38] “I have declared the former things of old, and they went out of my mouth, and I showed them: I did them suddenly, and they came to pass. Because I knew, that thou art obstinate, and thy neck is an iron sinew, and thy brow brass, Therefore I have declared it to thee of old: before it came to pass, I showed it thee, lest thou shouldest say, Mine idol hath done them, and my carved image, and my molten image hath commanded them” (Isa 48:3–5, AV). Other translations omit “from the beginning.”

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THE ARGUMENT Adam inquires concerning celestial motions, is doubtfully answered, and exhorted to search rather things more worthy of knowledge: Adam assents, and still desirous to detain Raphael, relates to him what he remembered 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.

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he Angel ended, and in Adam’s ear So charming left his voice, that he a while Thought him still speaking, still stood fixed to hear; Then, as new waked, thus gratefully replied. What thanks sufficient, or what recompense Equal, have I to render thee, divine Historian, who thus largely hast allayed The thirst I had of knowledge, and vouchsafed This friendly condescension to relate Things, else by me unsearchable; now heard With wonder, but delight, and, as is due, With glory attributed to the high Creator; something yet of doubt remains, Which only thy solution can resolve. When I behold this goodly frame, this world,1 Of Heaven and Earth consisting;2 and compute Their magnitudes; this Earth, a spot, a grain, An atom, with the firmament compared And all her numbered stars,3 that seem to roll Spaces incomprehensible, (for such Their distance argues, and their swift return Diurnal,) merely to officiate light Round this opacous Earth, this punctual spot, One day and night; in all her vast survey Useless besides; reasoning I oft admire, How Nature wise and frugal could commit Such disproportions, with superfluous hand So many nobler bodies to create, Greater so manifold, to this one use, For aught appears, and on their orbs impose Such restless revolution day by day Repeated; while the sedentary Earth,

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[Line 15] The “framing” of the world in creation. “By faith we understand that the world was framed by the word of God: that from invisible things visible things might be made” (Heb 11:3, DR). AV has “worlds were framed.” GE and GT have “the world was ordained.” BB has “the worlds were ordained.” 2 [Lines 15–16] “When I behold thine heavens, even the works of thy fingers, the moon and the stars which thou hast ordained” (Ps 8:3). 3 “He counteth the number of the stars, and calleth them all by their names” (Ps 147:4).

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That better might with far less compass move, Served by more noble than herself, attains Her end without least motion, and receives, As tribute, such a sumless journey brought Of incorporeal speed, her warmth and light; Speed, to describe whose swiftness number fails.” So spake our sire, and by his countenance seemed Entering on studious thoughts abstruse; which Eve Perceiving, where she sat retired in sight, With lowliness majestic from her seat, And grace that won who saw to wish her stay, Rose, and went forth among her fruits and flowers, To visit how they prospered, bud and bloom, Her nursery; they at her coming sprung, And, touched by her fair tendance, gladlier grew. Yet went she not, as not with such discourse Delighted, or not capable her ear Of what was high: such pleasure she reserved, Adam relating, she sole auditress; Her husband the relater she preferred Before the Angel, and of him to ask4 Chose rather; he, she knew, would intermix Grateful digressions, and solve high dispute With conjugal caresses: from his lip Not words alone pleased her. O when meet now Such pairs, in love and mutual honor joined? With Goddess-like demeanor forth she went, Not unattended; for on her, as Queen, A pomp of winning Graces waited still, And from about her shot darts of desire Into all eyes, to wish her still in sight. And Raphael now, to Adam’s doubt proposed, Benevolent and facile thus replied.

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Compare with the Pauline admonition and prohibition: “Let your women keep silence in the Churches: for it is not permitted unto them to speak: but they ought to be subject, as also the Law saith. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the Church” (1 Cor 14:35). Geneva note: “Women are commanded to be silent in public assemblies, and they are commanded to ask of their husbands at home.”

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“To ask or search, I blame thee not; for Heaven Is as the book of God before thee set, Wherein to read his wondrous works,5 and learn His seasons, hours, or days, or months, or years:6 This to attain, whether Heaven move or Earth, Imports not, if thou reckon right; the rest From Man or Angel the great Architect Did wisely to conceal, and not divulge His secrets to be scanned by them who ought Rather admire; or, if they list to try Conjecture, he his fabric of the Heavens Hath left to their disputes, perhaps to move His laughter7 at their quaint opinions wide Hereafter; when they come to model Heaven And calculate the stars, how they will wield The mighty frame; how build, unbuild, contrive To save appearances; how gird the sphere With centric and eccentric scribbled o’er, Cycle and epicycle, orb in orb:8 5

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[Lines 66–68] Read God’s wondrous works in the “book” of the heavens: “The heavens declare the glory of God, and the firmament showeth the work of his hands. Day unto day uttereth the same, and night unto night teacheth knowledge. There is no speech nor language, where their voice is not heard. Their Line is gone forth through all the earth, and their words into the ends of the world: in them hath he set a tabernacle for the sun” (Ps 191:4, GE). Geneva note on “line”: “The heavens are as a Line of great capital letters to show God’s glory to us.” See also AV. DR has “sound hath gone forth into all the earth.” BB has “their sound goeth into all land.” GT has “their sound is gone out into all lands.” “For the invisible things of him, that is, his eternal power and Godhead, are seen by the creation of the world, being considered in his works, to the intent that they should be without excuse” (Rom 1:20). 6 [Line 69] “And God said, Let there be lights in the firmament of the heaven, to separate the day from the night, and let them be for signs, and for seasons, and for days and years” (Gen 1:14). 7 “But he that dwelleth in the heaven, shall laugh: the Lord shall have them in derision” (Ps 2:4); “But thou, O Lord, shalt have them in derision, and thou shalt laugh at all the heathen” (Ps 59:8); “The wicked practiseth against the just, and gnasheth his teeth against him. But the Lord shall laugh him to scorn: for he seeth, that his day is coming” (Ps 37:12, 13); “I will also laugh at your destruction, and mock, when your fear cometh” (Prov 1:26). Geneva note: “This is spoken according to our capacity signifying that the wicked, who mock and jest at God's word, will have the just reward of their mocking.” 8 [Lines 73–84] God does not reveal the particulars of the creation to humans but rather God made humans to wonder at the universe’s mysteries: “All this hath he ordained

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Already by thy reasoning this I guess, Who art to lead thy offspring, and supposest That bodies bright and greater should not serve The less not bright, nor Heaven such journeys run, Earth sitting still, when she alone receives The benefit: Consider first, that great Or bright infers not excellence: the Earth Though, in comparison of Heaven, so small, Nor glistering, may of solid good contain More plenty than the sun that barren shines; Whose virtue on itself works no effect, But in the fruitful Earth; there first received, His beams, unactive else, their vigor find. Yet not to Earth are those bright luminaries Officious; but to thee, Earth’s habitant. And for the Heaven’s wide circuit, let it speak The Maker’s high magnificence, who built So spacious, and his line stretched out so far;9 That Man may know he dwells not in his own; An edifice too large for him to fill, Lodged in a small partition; and the rest Ordained for uses to his Lord best known. The swiftness of those circles attribute, Though numberless, to his Omnipotence, That to corporeal substances could add Speed almost spiritual: me thou think'st not slow, Who since the morning-hour set out from Heaven Where God resides, and ere mid-day arrived In Eden; distance inexpressible By numbers that have name. But this I urge, Admitting motion in the Heavens, to show Invalid that which thee to doubt it moved;

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marvelous goodly, to everything his due time: He hath planted ignorance also in the hearts of men, that they should not comprehend the ground of his works which he doth from the beginning to the end” (Eccl 3:11, BB). Geneva note: “God has given man a desire and affection to seek out the things of this world, and to labor in it.” AV has “no man can find out the work that God maketh” and GE, GT, and DR are of similar substance. 9 [Line 102] “Who hath laid the measures thereof, if thou knowest, or who hath stretched the Line over it” (Job 38:5).

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Not that I so affirm, though so it seem To thee who hast thy dwelling here on Earth. God, to remove his ways from human sense, Placed Heaven from Earth so far, that earthly sight, If it presume, might err in things too high, And no advantage gain. What if the sun Be center to the world; and other stars, By his attractive virtue and their own Incited, dance about him various rounds? Their wandering course now high, now low, then hid, Progressive, retrograde, or standing still, In six thou seest; and what if seventh to these The planet earth, so steadfast though she seem, Insensibly three different motions move? Which else to several spheres thou must ascribe, Moved contrary with thwart obliquities; Or save the sun his labor, and that swift Nocturnal and diurnal rhomb supposed, Invisible else above all stars, the wheel Of day and night; which needs not thy belief, If earth, industrious of herself, fetch day Traveling east, and with her part averse From the sun’s beam meet night, her other part Still luminous by his ray. What if that light, Sent from her through the wide transpicuous air, To the terrestrial moon be as a star, Enlightening her by day, as she by night This earth? reciprocal, if land be there, Fields and inhabitants: Her spots thou seest As clouds, and clouds may rain, and rain produce Fruits in her softened soil for some to eat Allotted there; and other suns perhaps, With their attendant moons, thou wilt descry, Communicating male and female light; Which two great sexes animate the world, Stored in each orb perhaps with some that live. For such vast room in Nature unpossessed By living soul, desert and desolate, Only to shine, yet scarce to contribute

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Each orb a glimpse of light, conveyed so far Down to this habitable, which returns Light back to them, is obvious to dispute. But whether thus these things, or whether not; Whether the sun, predominant in Heaven, Rise on the earth; or earth rise on the sun; He from the east his flaming road begin; Or she from west her silent course advance, With inoffensive pace that spinning sleeps On her soft axle, while she paces even, And bears thee soft with the smooth hair along; Solicit not thy thoughts with matters hid; Leave them to God above; him serve, and fear!10 Of other creatures, as him pleases best, Wherever placed, let him dispose; joy thou In what he gives to thee, this Paradise And thy fair Eve; Heaven is for thee too high To know what passes there; be lowly wise:11 Think only what concerns thee, and thy being; Dream not of other worlds, what creatures there Live, in what state, condition, or degree; Contented that thus far hath been revealed Not of Earth only, but of highest Heaven. To whom thus Adam, cleared of doubt, replied. “How fully hast thou satisfied me, pure Intelligence of Heaven, Angel serene! And, freed from intricacies, taught to live The easiest way; nor with perplexing thoughts To interrupt the sweet of life, from which God hath bid dwell far off all anxious cares,12 And not molest us; unless we ourselves Seek them with wandering thoughts, and notions vain.

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“Let us hear the end of all: fear God and keep his commandments: for this is the whole duty of man” (Eccl 12:13). 11 [Lines 172–73] “Then I beheld the whole work of God, that man cannot find out ye work that is wrought under the sun: for the which man laboureth to seek it, and cannot find it: yea, and though the wise man think to know it, he cannot find it” (Eccl 8:17). 12 “Care not then for the morrow: for the morrow shall care for itself: the day hath enough with his own grief” (Matt 6:34).

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But apt the mind or fancy is to rove Unchecked, and of her roving is no end; Till warned, or by experience taught, she learn, That, not to know at large of things remote From use, obscure and subtle; but, to know That which before us lies in daily life, Is the prime wisdom: What is more, is fume, Or emptiness, or fond impertinence: And renders us, in things that most concern, Unpractis'd, unprepar'd, and still to seek.13 Therefore from this high pitch let us descend A lower flight, and speak of things at hand Useful; whence, haply, mention may arise Of something not unseasonable to ask, By sufferance, and thy wonted favor, deigned. Thee I have heard relating what was done Ere my remembrance: now, hear me relate My story, which perhaps thou hast not heard; And day is not yet spent; till then thou seest How subtly to detain thee I devise; Inviting thee to hear while I relate; Fond! were it not in hope of thy reply: For, while I sit with thee, I seem in Heaven; And sweeter thy discourse is to my ear 13

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[Lines 193–97] “Surely there be many things that increase vanity: and what availeth it man? For who knoweth what is good for man in the life and in the number of the days of the life of his vanity, seeing he maketh them as a shadow? For who can show unto man what shall be after him under the sun?” (Eccl 6:11, 12). [Lines 193–97] “Beware lest there be any man that spoil you through philosophy, and vain deceit, through the traditions of men, according to the rudiments of the world, and not after Christ” (Col 2:8). Geneva notes: “He brings all corruptions under three types. The first is that which rests on vain and curious speculations, and yet bears a show of certain subtle wisdom. This is a word of war, and it is as much as to drive or carry away a spoil or booty. The second, which is manifestly superstitious and vain, and stands only upon custom and pretended inspirations. The third type was of those who joined the rudiments of the world (that is to say, the ceremonies of the Law) with the Gospel. Principles and rules, with which God ruled his Church, as it were under a schoolmaster. A general confutation of all corruptions is this, that if it adds anything to Christ, it must necessarily be a false religion.” [Lines 193–97] “Be not thou just overmuch, neither make thy self overwise: wherefore shouldest thou be desolate?” (Eccl 7:16). Geneva note: “Do not boast too much of your own justice and wisdom.”

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Than fruits of palm-tree pleasantest to thirst And hunger both, from labor, at the hour Of sweet repast; they satiate, and soon fill, Though pleasant; but thy words, with grace divine Imbued, bring to their sweetness no satiety.”14 To whom thus Raphael answered heavenly meek. “Nor are thy lips ungraceful, Sire of men,15 Nor tongue ineloquent; for God on thee Abundantly his gifts hath also poured Inward and outward both, his image fair:16 Speaking, or mute, all comeliness and grace Attends thee; and each word, each motion, forms; Nor less think we in Heaven of thee on Earth Than of our fellow-servant,17 and inquire Gladly into the ways of God with Man: For God, we see, hath honored thee, and set On Man his equal love: say therefore on; For I that day was absent, as befell, Bound on a voyage uncouth and obscure, Far on excursion toward the gates of Hell; Squared in full legion (such command we had)

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14 [Lines 215–16] God’s sweet words: “How sweet are thy promises unto my mouth! Yea, more than honey unto my mouth” (Ps 119:103). 15 Compare Raphael’s praise of Adam’s graceful lips with the psalmist’s praise of his king: “Thou art fairer then the children of men: grace is poured in thy lips, because God hath blessed thee forever. Gird thy sword upon thy thigh, O most mighty, to wit, thy worship and thy glory” (Ps 45:2, 3). 16 [Lines 219–21] The image of God: “Furthermore God said, Let us make man in our image according to our likeness, and let them rule over the fish of the sea, and over the fowl of the heaven, and over the beasts, and over all the earth, and over everything that creepeth and moveth on the earth. Thus God created the man in his image: in the image of God created he him: he created them male and female” (Gen 1:26, 27). Geneva note on “image”: “This image and likeness of God in man is expounded in (Ephesians 2.24) where it is written that man was created after God in righteousness and true holiness meaning by these two words, all perfection, as wisdom, truth, innocency, power, etc.” 17 Angels and humans are “fellow-servants” of God: “But he said unto me, See thou do it not: for I am thy fellow servant, and of thy brethren the Prophets, and of them which keep the words of this book: worship God” (Rev 22:9). [Lines 225–26] Angels, like humans, are inquisitive about the ways of God: “Unto whom it was revealed, that not unto themselves, but unto us they should minister the things, which are now showed unto you by them which have preached unto you the Gospel by the holy Ghost sent down from heaven, the which things the Angels desire to behold” (1 Pet 1:12).

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To see that none thence issued forth a spy, Or enemy, while God was in his work; Lest he, incensed at such eruption bold, Destruction with creation might have mixed. Not that they durst without his leave attempt; But us he sends upon his high behests For state, as Sovran King; and to inure Our prompt obedience. Fast we found, fast shut,18 The dismal gates, and barricado'd strong; But long ere our approaching heard within Noise, other than the sound of dance or song, Torment, and loud lament, and furious rage. Glad we returned up to the coasts of light Ere Sabbath-evening: so we had in charge. But thy relation now; for I attend, Pleased with thy words no less than thou with mine.” So spake the Godlike Power, and thus our Sire. “For Man to tell how human life began Is hard; for who himself beginning knew? Desire with thee still longer to converse Induced me. As new waked from soundest sleep, Soft on the flowery herb I found me laid, In balmy sweat; which with his beams the sun Soon dried, and on the reeking moisture fed. Straight toward Heaven my wondering eyes I turned, And gazed a while the ample sky; till, raised By quick instinctive motion, up I sprung, As thitherward endeavoring, and upright Stood on my feet: about me round I saw Hill, dale, and shady woods, and sunny plains, And liquid lapse of murmuring streams; by these, Creatures that lived and moved, and walked, or flew; Birds on the branches warbling; all things smiled; With fragrance and with joy my heart o’erflowed. Myself I then perused, and limb by limb

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18 [Lines 238–40] “Praise the Lord, ye his Angels, that excel in strength, that do his commandment in obeying the voice of his word” (Ps 103:20). Geneva note: “In that we, who naturally are slow to praise God, exhort the angels, who willingly do it, we stir up ourselves to consider our duty and wake from our sluggishness.”

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Surveyed, and sometimes went, and sometimes ran With supple joints, as lively vigor led: But who I was, or where, or from what cause, Knew not; to speak I tried, and forthwith spake; My tongue obeyed, and readily could name Whate’er I saw.19 ‘Thou Sun’, said I, ‘fair light, And thou enlightened Earth, so fresh and gay, Ye Hills, and Dales, ye Rivers, Woods, and Plains, And ye that live and move, fair Creatures, tell, Tell, if ye saw, how I came thus, how here? Not of myself; by some great Maker then, In goodness and in power pre-eminent: Tell me, how may I know him, how adore, From whom I have that thus I move and live,20 And feel that I am happier than I know.’ While thus I called, and strayed I knew not whither, From where I first drew air, and first beheld This happy light; when, answer none returned, On a green shady bank, profuse of flowers, Pensive I sat me down: There gentle sleep First found me, and with soft oppression seized My drowsed sense, untroubled, though I thought I then was passing to my former state Insensible, and forthwith to dissolve: When suddenly stood at my head a dream, Whose inward apparition gently moved My fancy to believe I yet had being, And lived: One came, methought, of shape divine, And said, ‘Thy mansion21 wants thee, Adam; rise, ‘First Man,22 of men innumerable ordained

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19 [Lines 272–73] “So the Lord God formed of the earth every beast of the field, and every fowl of the heaven, and brought them unto the man to see how he would call them: for howsoever the man named the living creature, so was the name thereof” (Gen 2:19). 20 [Line 281] Moving and living in him: “For in him we live, and move, and have our being, as also certain of your own Poets have said, for we are also his generation” (Acts 17:28). 21 “In my Father’s house are many mansions; if it were not so, I would have told you: I go to prepare a place for you” (John 14:2, GT; see also DR and AV). GE and BB have “dwelling places.”

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First Father, called by thee, I come thy guide To the garden of bliss, thy seat prepared.’23 So saying, by the hand he took me raised, And over fields and waters, as in air Smooth-sliding without step,24 last led me up A woody mountain; whose high top was plain, A circuit wide, enclosed, with goodliest trees Planted, with walks, and bowers; that what I saw Of Earth before scarce pleasant seemed. Each tree, Loaden with fairest fruit that hung to the eye Tempting, stirred in me sudden appetite To pluck and eat;25 whereat I waked, and found Before mine eyes all real, as the dream Had lively shadowed: Here had new begun My wandering, had not he, who was my guide Up hither, from among the trees appeared, Presence Divine. Rejoicing, but with awe, In adoration at his feet I fell Submiss: He reared me, and ‘Whom thou soughtest I am,’26 22

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“As it is also written, The first man Adam was made a living soul: and the last Adam was made a quickening Spirit” (1 Cor 15:45). Geneva note: “Adam is called the first man, because he is the root as it were from which we spring. And Christ is the latter man, because he is the beginning of all those that are spiritual, and in him we are all included.” 23 [Line 295] “And the Lord God planted a garden Eastward in Eden, and there he put the man whom he had made […] Then the Lord God took the man, and put him into the garden of Eden, that he might dress it and keep it” (Gen 2:8, 15). 24 [Lines 300–302] Compare with the transport of the apostle Philip: “And as soon as they were come up out of the water, the Spirit of the Lord caught away Philip, that the Eunuch saw him no more: so he went on his way rejoicing. But Philip was found at Azotus, and he walked to and fro preaching in all the cities, till he came to Caesarea” (Acts 8:39, 40). 25 [Lines 306–309] Edenic fruit is fair in appearance and pleasant to eat: “Moreover, out of the ground made the Lord God to grow every tree, that was fair to sight, and pleasant to eat: The tree of life in the midst of the garden, and the tree of knowledge of good and evil” (Gen 2:9, BB; see also DR). GE has “pleasant to the sight, and good for meat.” AV has “pleasant to the sight, and good for food.” GT has “pleasant to the sight and commodious for meat.” “I am” the one you seek: “Then Jesus, knowing all things that should come unto him, went forth and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus said unto them, I am he. Now Judas also which betrayed him, stood with them” (John 18:4, 5). 26 “And God answered Moses, I Am That I Am. Also he said, Thus shalt thou say unto the children of Israel, I Am hath sent me unto you” (Exod 3:14). Geneva note: “The God

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Said mildly, ‘Author of all this thou seest Above, or round about thee, or beneath. This Paradise I give thee, count it thine To till and keep, and of the fruit to eat: Of every tree that in the garden grows Eat freely with glad heart; fear here no dearth:27 But of the tree whose operation brings Knowledge of good and ill, which I have set The pledge of thy obedience and thy faith, Amid the garden by the tree of life,28 Remember what I warn thee, shun to taste, And shun the bitter consequence: for know, The day thou eat’st thereof, my sole command Transgressed, inevitably thou shalt die,29 From that day mortal; and this happy state Shalt lose, expelled from hence into a world Of woe and sorrow.’ Sternly he pronounced The rigid interdiction, which resounds Yet dreadful in mine ear, though in my choice Not to incur; but soon his clear aspect Returned, and gracious purpose thus renewed. ‘Not only these fair bounds, but all the Earth To thee and to thy race I give; as lords Possess it, and all things that therein live, Or live in sea, or air; beast, fish, and fowl.30

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who has always been, am, and shall be: the God almighty, by whom all things have their being, and the God of mercy, mindful of my promise.” “Jesus said unto them, Verily, verily I say unto you, before Abraham was, I am” (John 8:58). Geneva note: “Christ, as he was God, was before Abraham: and he was the Lamb slain from the beginning of the world.” 27 [Lines 320–22] Freely eat: “Then the Lord God took the man, and put him into the garden of Eden, that he might dress it and keep it. And the Lord God commanded the man, saying, Of every tree of the garden thou mayst freely eat” (Gen 2:15, 16, AV). Other translations omit “freely.” 28 Tree of life: “For out of the ground made the Lord God to grow every tree pleasant to the sight, and good for meat: the tree of life also in the midst of the garden, and the tree of knowledge of good and of evil” (Gen 2:9). 29 [Lines 323–30] “But of the tree of knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof, thou shalt die the death” (Gen 2–17).

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In sign whereof, each bird and beast behold After their kinds; I bring them to receive From thee their names,31 and pay thee fealty With low subjection; understand the same Of fish within their watery residence, Not hither summoned, since they cannot change Their element, to draw the thinner air.’ As thus he spake, each bird and beast behold Approaching two and two;32 these cowering low With blandishment; each bird stooped on his wing. I named them, as they passed, and understood Their nature, with such knowledge God endued My sudden apprehension: But in these I found not what methought I wanted still;33 And to the heavenly Vision thus presumed.34 “‘O, by what name, for thou above all these, Above mankind, or aught than mankind higher, Surpassest far my naming;35 how may I Adore thee, Author of this universe, 30

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[Lines 338–41] “And God blessed them, and God said to them, Bring forth fruit and multiply, and fill the earth, and subdue it, and rule over the fish of the sea, and over the fowl of the heaven, and over every beast that moveth upon the earth” (Gen 1:28). 31 [Lines 343–44] “So the Lord God formed of the earth every beast of the field, and every fowl of the heaven, and brought them unto the man to see how he would call them: for howsoever the man named the living creature, so was the name thereof” (Gen 2:19). Geneva note on “brought”: “By moving them to come and submit themselves to Adam.” 32 [Lines 349–50] Geneva note suggests the possibility that the animals were presented to Adam in pairs in the same manner that animals entered Noah’s ark. “There came two and two unto Noah into the Ark, male and female, as God had commanded Noah” (Gen 7:9, GE). Geneva note: “God compelled them to present themselves to Noah, as they did before to Adam, when he gave them names, (Genesis 2.19).” 33 [Lines 354–55] “The man therefore gave names unto all cattle, and to the fowl of the heaven, and to every beast of the field: but for Adam found he not an help meet for him” (Gen 2:20). 34 [Line 356] Compare, Paul, on trial before Agrippa, refers to God as a “heavenly vision”: “Wherefore, King Agrippa, I was not disobedient unto the heavenly vision” (Acts 26:19). Geneva note: “Paul alleges God to be author of the office of his apostleship, and that God’s grace is a witness.” 35 [Lines 357–59] Naming God. “Who hath ascended up to heaven, and descended? Who hath gathered the wind in his fist? Who hath bound the waters in a garment? Who hath established all the ends of the world? What is his name, and what is his son’s name, if thou canst tell?” (Prov 30:4).

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And all this good to man? for whose well being So amply, and with hands so liberal, Thou hast provided all things: But with me I see not who partakes. In solitude What happiness, who can enjoy alone, Or, all enjoying, what contentment find?’36 Thus I presumptuous; and the Vision bright, As with a smile more brightened, thus replied. “‘What call’st thou solitude? Is not the Earth With various living creatures, and the air Replenished, and all these at thy command To come and play before thee?37 Know’st thou not Their language and their ways? They also know, And reason not contemptibly: With these Find pastime, and bear rule; thy realm is large.’ So spake the Universal Lord, and seemed So ordering: I, with leave of speech implored, And humble deprecation, thus replied. “‘Let not my words offend thee, Heavenly Power; My Maker, be propitious while I speak.38 Hast thou not made me here thy substitute, And these inferior far beneath me set? Among unequals what society Can sort, what harmony, or true delight? Which must be mutual, in proportion due Given and received; but, in disparity The one intense, the other still remiss, Cannot well suit with either, but soon prove

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36 [Lines 364–66] Two are better than one: “Two are better than one: for they have better wages for their labor. For if they fall, the one will lift up his fellow: but woe unto him that is alone: for he falleth, and there is not a second to lift him up. Also if two sleep together, then shall they have heat: but to one how should there be heat? And if one overcome him, two shall stand against him: and a threefold cord is not easily broken” (Eccl 4:10). 37 Play before thee. Compare with David’s generals, Abner and Joab, inspecting their fighting men: “Then Abner said to Joab, Let the young men now arise, and play before us; Joab said, Let them arise” (2 Sam 2:14). 38 Compare with Abraham’s cautious and humble approach before God: “Again he said, Let not my Lord now be angry, that I speak, What if thirty be found there? Then he said, I will not do it, if I find thirty there” (Gen 18:30).

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Tedious alike: Of fellowship I speak Such as I seek, fit to participate All rational delight: wherein the brute Cannot be human consort: They rejoice Each with their kind, lion with lioness; So fitly them in pairs thou hast combined: Much less can bird with beast, or fish with fowl So well converse, nor with the ox the ape; Worse then can man with beast, and least of all.’ “Whereto the Almighty answered, not displeased. ‘A nice and subtle happiness, I see, Thou to thyself proposest, in the choice Of thy associates, Adam! and wilt taste No pleasure, though in pleasure, solitary.39 What thinkest thou then of me, and this my state? Seem I to thee sufficiently possessed Of happiness, or not? who am alone From all eternity; for none I know Second to me or like, equal much less. How have I then with whom to hold converse, Save with the creatures which I made, and those To me inferior, infinite descents Beneath what other creatures are to thee?’ “He ceased; I lowly answered. To attain The highth and depth of thy eternal ways All human thoughts come short, Supreme of things!40 Thou in thyself art perfect, and in thee Is no deficience found: Not so is Man, But in degree; the cause of his desire By conversation with his like to help Or solace his defects. No need that thou Shouldst propagate, already Infinite;

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[Line 402] Paradise of pleasure: “And the Lord God had planted a paradise of pleasure from the beginning: wherein he placed man whom he had formed” (Gen 2:8). 40 [Lines 412–14] “O the deepness of the riches, both of the wisdom, and knowledge of God! How unsearchable are his judgments, and his ways past finding out!” (Rom 11:33). Geneva note: “The apostle cries out as one astonished with this wonderful wisdom of God, which he teaches us to revere in a religious manner, and not curiously and profanely to be searched beyond the boundary of that which God has revealed unto us.”

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And through all numbers absolute, though One: But Man by number is to manifest His single imperfection, and beget Like of his like, his image multiplied, In unity defective; which requires Collateral love, and dearest amity. Thou in thy secrecy although alone, Best with thyself accompanied, seekest not Social communication; yet, so pleased, Canst raise thy creature to what highth thou wilt Of union or communion, deified: I, by conversing, cannot these erect From prone; nor in their ways complacence find.’ Thus I emboldened spake, and freedom used Permissive, and acceptance found; which gained This answer from the gracious Voice Divine. “‘Thus far to try thee, Adam, I was pleased;41 And find thee knowing, not of beasts alone, Which thou hast rightly named, but of thyself; Expressing well the spirit within thee free, My image,42 not imparted to the brute; Whose fellowship therefore unmeet for thee Good reason was thou freely shouldst dislike; And be so minded still: I, ere thou spakest, Knew it not good for Man to be alone; And no such company as then thou sawest Intended thee; for trial only brought, To see how thou couldest judge of fit and meet: What next I bring shall please thee, be assured,

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[Line 437] God trieth mankind: “As is the fining pot for silver, and the furnace for gold, so the Lord trieth the hearts” (Prov 17:3). Compare with Jesus “trying” Philip: “When Jesus therefore had lifted up his eyes and seen that a very great multitude cometh to him, he said to Philip: Whence shall we buy bread, that these may eat? And this he said to try him: for he himself knew what he would do” (John 6:5, 6, DR). Other translations have “to prove him” instead of “try him.” 42 “Furthermore God said, Let us make man in our image according to our likeness, and let them rule over the fish of the sea, and over the fowl of the heaven, and over the beasts, and over all the earth, and over every thing that creepeth and moveth on the earth. Thus God created the man in his image: in the image of God created he him: he created them male and female” (Gen 1:26, 27).

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Thy likeness, thy fit help, thy other self, Thy wish exactly to thy heart’s desire.’43 “He ended, or I heard no more; for now My earthly by his heavenly overpowered, Which it had long stood under, strained to the highth In that celestial colloquy sublime, As with an object that excels the sense Dazzled and spent, sunk down;44 and sought repair Of sleep, which instantly fell on me, called By Nature as in aid, and closed mine eyes. Mine eyes he closed,45 but open left the cell Of fancy, my internal sight; by which, Abstract as in a trance,46 methought I saw, Though sleeping, where I lay, and saw the shape Still glorious before whom awake I stood: Who stooping opened my left side, and took From thence a rib, with cordial spirits warm, And life-blood streaming fresh; wide was the wound, But suddenly with flesh filled up and healed:47 The rib he formed and fashioned with his hands; 43

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[Lines 444–51] “Also the Lord God said, It is not good that the man should be himself alone: I will make him an help meet for him. So the Lord God formed of the earth every beast of the field, and every fowl of the heaven, and brought them unto the man to see how he would call them: for howsoever the man named the living creature, so was the name thereof. The man therefore gave names unto all cattle, and to the fowl of the heaven, and to every beast of the field: but for Adam found he not an help meet for him” (Gen 2:18–20). 44 [Lines 452–57] Compare with Daniel’s loss of strength during a vision in the presence of an angel: “And behold, one like the similitude of the sons of man touched my lips: then I opened my mouth, and spoke, and said unto him that stood before me, O my Lord, by the vision my sorrows are returned upon me, and I have retained no strength. For how can the servant of this my Lord talk with my Lord being such one? For as for me, straight way there remained no strength in me, neither is there breath left in me” (Dan 10:16, 17). 45 [Lines 453–60] “Therefore the Lord God caused an heavy sleep to fall upon the man, and he slept” (Gen 2:21a). 46 [Lines 459–62] Internal sight amid a trance: “He hath said, which heard the words of God, and saw the vision of the Almighty, and falling in a trance had his eyes opened” (Numbers 24.4, GE). Geneva note: “Though he lay as in a sleep, yet the eyes of his mind were open.” Other translations make no allowance for “internal sight” nor “eyes of the mind.” 47 [Lines 465–68] “…he took one of his ribs, and filled up flesh for it” (Gen 2:21b, DR). Other translations have “closed” instead of “filled.”

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Under his forming hands a creature grew, Man-like, but different sex;48 so lovely fair, That what seemed fair in all the world, seemed now Mean, or in her summed up, in her contained And in her looks; which from that time infused Sweetness into my heart, unfelt before, And into all things from her air inspired The spirit of love and amorous delight. She disappeared, and left me dark; I waked To find her, or for ever to deplore Her loss, and other pleasures all abjure: When out of hope, behold her, not far off, Such as I saw her in my dream, adorned With what all Earth or Heaven could bestow To make her amiable: On she came, Led by her heavenly Maker,49 though unseen, And guided by his voice; nor uninformed Of nuptial sanctity, and marriage rites: Grace was in all her steps, Heaven in her eye, In every gesture dignity and love. I, overjoyed, could not forbear aloud. “‘This turn hath made amends; thou hast fulfilled Thy words, Creator bounteous and benign, Giver of all things fair, but fairest this Of all thy gifts, nor enviest. I now see Bone of my bone, flesh of my flesh, myself Before me: Woman is her name; of Man Extracted: for this cause he shall forgo Father and mother, and to his wife adhere; And they shall be one flesh, one heart, one soul.’50

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[Lines 469–71] “And the rib which the Lord God had taken from the man, made he a woman” (Gen 2:22a). 49 [Line 485] “…and brought her to the man” (Gen 2:22b). 50 [Lines 494–99] “Then the man said, This now is bone of my bones, and flesh of my flesh. She shall be called woman, because she was taken out of man. Therefore shall man leave his father and his mother, and shall cleave to his wife, and they shall be one flesh” (Gen 2:23, 24). [Lines 494–99] “And he answered and said unto them, Have ye not read, that he which made them at the beginning, made them male and female, And said, For this cause, shall a man leave father and mother, and cleave unto his wife, and they which were two shall be one flesh. Wherefore they are no more twain, but one flesh. Let not man

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“She heard me thus; and though divinely brought, Yet innocence, and virgin modesty, Her virtue, and the conscience of her worth, That would be wooed, and not unsought be won, Not obvious, not obtrusive, but, retired, The more desirable; or, to say all, Nature herself, though pure of sinful thought, Wrought in her so, that, seeing me, she turned: I followed her; she what was honor knew,51 And with obsequious majesty approved My pleaded reason. To the nuptial bower I led her blushing like the morn: All Heaven, And happy constellations, on that hour Shed their selectest influence; the Earth Gave sign of gratulation, and each hill; Joyous the birds; fresh gales and gentle airs Whispered it to the woods, and from their wings Flung rose, flung odors from the spicy shrub, Disporting, till the amorous bird of night Sung spousal, and bid haste the evening-star On his hill top, to light the bridal lamp.52 Thus have I told thee all my state, and brought My story to the sum of earthly bliss, Which I enjoy; and must confess to find In all things else delight indeed, but such As, used or not, works in the mind no change,

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therefore put asunder that, which God hath coupled together” (Matt 19:4–6). BB has the variation “shall be knit to his wife.” In light of Milton’s use of “adhere,” the Geneva note is relevant: “The Greek word conveys ‘to be glued unto,’ by which it signifies the union by marriage, which is between man and wife, as though they were glued together.” [Lines 494–99] “But at the beginning of the creation God made them male and female: For this cause shall man leave his father and mother, and cleave unto his wife. And they twain shall be one flesh: so that they are no more twain, but one flesh” (Mark 10:6–8). BB has the variation “bide by his wife.” 51 “Knowing” honor: “Marriage is honorable among all, and the bed undefiled: but whoremongers and adulterers God will judge” (Heb 13:4). Geneva note: “He commends chaste matrimony in all sorts of men, and threatens utter destruction from God against whoremongers and adulterers.” 52 Compare with the bridal lamps in Jesus parable of the wise and foolish virgins: “Then the kingdom of heaven shall be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom” (Matt 25:1).

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Nor vehement desire; these delicacies I mean of taste, sight, smell, herbs, fruits, and flowers, Walks, and the melody of birds: but here Far otherwise, transported I behold, Transported touch; here passion first I felt, Commotion strange! in all enjoyments else Superior and unmoved; here only weak Against the charm of Beauty’s powerful glance. Or Nature failed in me, and left some part Not proof enough such object to sustain; Or, from my side subducting, took perhaps More than enough; at least on her bestowed Too much of ornament, in outward show Elaborate, of inward less exact. For well I understand in the prime end Of Nature her the inferior, in the mind And inward faculties, which most excel; In outward also her resembling less His image who made both,53 and less expressing The character of that dominion given O’er other creatures: Yet when I approach Her loveliness, so absolute she seems And in herself complete, so well to know Her own, that what she wills to do or say, Seems wisest, virtuousest, discreetest, best: All higher knowledge in her presence falls Degraded; Wisdom in discourse with her Loses discountenanced, and like Folly shows; Authority and Reason on her wait, As one intended first, not after made54 Occasionally; and, to consummate all,

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53 The inferiority of woman. [Lines 540–44] “For a man ought not to cover his head: for as much as he is the image and glory of God: but the woman is the glory of the man. For the man is not of the woman, but the woman of the man. For the man was not created for the woman’s sake: but the woman for the man’s sake” (1 Cor 11:7–9). Geneva note: “He proves the inequality of the woman by the fact that from the man is the substance of which woman was first made. Secondly, by the fact that the woman was made for man, and not the man for the woman’s sake.” 54 [Line 555] “Also the Lord God said, It is not good that the man should be himself alone: I will make him an help meet for him” (Gen 2:18).

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Greatness of mind and Nobleness their seat Build in her loveliest, and create an awe About her, as a guard angelic placed.” To whom the Angel with contracted brow. “Accuse not Nature, she hath done her part; Do thou but thine; and be not diffident Of Wisdom; she deserts thee not, if thou Dismiss not her, when most thou need'st her nigh, By attributing overmuch to things Less excellent, as thou thyself perceivest. For, what admir'st thou, what transports thee so, An outside? fair, no doubt, and worthy well Thy cherishing, thy honoring,55 and thy love;56 Not thy subjection: Weigh with her thyself; Then value:57 Oft-times nothing profits more Than self-esteem, grounded on just and right Well managed; of that skill the more thou know’st, The more she will acknowledge thee her head,58 And to realities yield all her shows: Made so adorn for thy delight the more, So awful, that with honor thou mayst love Thy mate, who sees when thou art seen least wise. But if the sense of touch, whereby mankind Is propagated, seem such dear delight Beyond all other; think the same vouchsafed To cattle and each beast; which would not be To them made common and divulged, if aught Therein enjoyed were worthy to subdue

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55 [Lines 569–74] Honor due to wives coupled with knowledge: “Likewise ye husbands, dwell with them as men of knowledge, giving honor unto the woman, as unto the weaker vessel, even as they which are heirs together of the grace of life, that your prayers be not interrupted” (1 Pet 3:7). 56 [Line 569] Husbands to love and cherish their wives: “So ought men to love their wives, as their own bodies: he that loveth his wife, moveth himself. For no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord doth the Church” (Eph 5:28, 29). 57 [Lines 570–71] “For if we would judge ourselves, we should not be judged” (1 Cor 11:31). 58 Man as “head”: “But I will that ye know, that Christ is the head of every man: and the man is the woman’s head: and God is Christ’s head” (1 Cor 11:3).

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The soul of man, or passion in him move. What higher in her society thou find’st Attractive, human, rational, love still; In loving thou dost well, in passion not, Wherein true love consists not: Love refines The thoughts, and heart enlarges; hath his seat In reason, and is judicious; is the scale By which to heavenly love thou mayst ascend, Not sunk in carnal pleasure; for which cause, Among the beasts no mate for thee was found.”59 To whom thus, half abashed, Adam replied. “Neither her outside formed so fair, nor aught In procreation common to all kinds, (Though higher of the genial bed by far, And with mysterious reverence I deem,)60 So much delights me, as those graceful acts, Those thousand decencies, that daily flow From all her words and actions mixed with love And sweet compliance, which declare unfeigned Union of mind, or in us both one soul; Harmony to behold in wedded pair More grateful than harmonious sound to the ear. Yet these subject not; I to thee disclose What inward thence I feel, not therefore foiled,61 Who meet with various objects, from the sense Variously representing; yet, still free, Approve the best, and follow what I approve. To love, thou blam'st me not; for Love, thou say'st,

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59 “So the Lord God formed of the earth every beast of the field, and every fowl of the heaven, and brought them unto the man to see how he would call them: for howsoever the man named the living creature, so was the name thereof. The man therefore gave names unto all cattle, and to the fowl of the heaven, and to every beast of the field: but for Adam found he not an help meet for him” (Gen 2:19, 20). 60 [Lines 597–99] The mystery of the marital bed: “For this cause shall a man leave father and mother, and shall cleave to his wife, and they twain shall be one flesh. This is a great secret [Greek µυστεριον or “mystery,” but I speak concerning Christ, and concerning the Church” (Eph 5:31, 32). 61 [Line 608] Compare with the words of Jesus: “And he said unto them, What? Are ye without understanding also? Do ye not know that whatsoever thing from without entereth into a man, cannot defile him” (Mark 7:18).

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Leads up to Heaven, is both the way and guide; Bear with me then, if lawful what I ask: Love not the heavenly Spirits, and how their love Express they? by looks only? or do they mix Irradiance, virtual or immediate touch?” To whom the Angel, with a smile that glowed Celestial rosy red, Love’s proper hue, Answered. “Let it suffice thee that thou know’st Us happy, and without love no happiness. Whatever pure thou in the body enjoy'st, (And pure thou wert created) we enjoy In eminence; and obstacle find none Of membrane, joint, or limb, exclusive bars; Easier than air with air, if Spirits embrace, Total they mix, union of pure with pure Desiring, nor restrained conveyance need,62 As flesh to mix with flesh, or soul with soul. But I can now no more; the parting sun Beyond the Earth’s green Cape and verdant Isles Hesperian sets, my signal to depart. Be strong, live happy, and love,63 But, first of all, Him, whom to love is to obey, and keep His great command; take heed lest passion sway64 62

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Angels do not marry: “For when they shall rise again from the dead, neither men marry, nor wives are married, but are as the Angels which are in heaven” (Mark 12:25). 63 [Line 633] Compare with God’s words to Joshua: “Be strong and of a good courage: for unto this people shalt thou divide the land for an inheritance, which I swear unto their fathers to give them” (Josh 1:6). Compare with Paul’s admonition to be spiritually vigilant: “Finally, my brethren, be strong in the Lord, and in the power of his might” (Eph 6:10). Geneva note: “He concludes the other part of this epistle with a grave exhortation, that all are ready and fight constantly, trusting in spiritual weapons, until their enemies are completely put to flight. And first of all he warns us to take up the armor of God, for with it alone may our enemy be dispatched.” 64 To love God is to obey God. Obedience to God’s commands is only possible by reigning in the desires of the “flesh” or “passion”: “For this is the love of God, that we keep his commandments: and his commandments are not burdenous” (1 John 5:3). Geneva note: “Because experience teaches us that there is no ability in our flesh, neither will to perform God's commandments, therefore lest the apostle should seem, by so often putting them in mind of the keeping of the commandments of God, to require things that are impossible, he pronounces that the commandments of God are not in any way grievous or burdensome, that we can be oppressed with the burden of them.”

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Thy judgment to do aught, which else free will Would not admit; thine and of all thy sons The weal or woe in thee is placed; beware. I in thy persevering shall rejoice, And all the Blest: stand fast; to stand or fall Free in thine own arbitrement it lies. Perfect within, no outward aid require; And all temptation to transgress repel.”65 So saying, he arose; whom Adam thus Followed with benediction. “Since to part, Go heavenly guest, ethereal Messenger, Sent from whose sovran goodness I adore. Gentle to me and affable hath been Thy condescension, and shall be honor’d ever With grateful memory: Thou to mankind Be good and friendly still, and oft return.” So parted they; the Angel up to Heav’n From the thick shade, and Adam to his bower.

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[Lines 640–43] Power over will: “Nevertheless, he that standeth firm in his heart, that he hath no need, but hath power over his own will, and hath so decreed in his heart, that he will keep his virgin, he doth well” (1 Cor 7:37).

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BOOK IX THE ARGUMENT Satan having compassed 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 labors, which Eve proposes to divide in several places, each laboring apart: Adam consents not, alleging the danger, lest that enemy, of whom they were forewarned, should attempt her found alone: Eve, loath to be though not circumspect or firm enough, urges her going apart, the rather desirous to make trial 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 wondering to hear the serpent speak, asks how he attained to human speech an such understanding not till now; the serpent answers, that by tasting of a certain tree in the garden he attained 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 pleased with the taste deliberates a while 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 amazed, 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 hem both; they seek to cover their nakedness; then fall to variance and accusation of one another.

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o more of talk where God1 or Angel guest With Man, as with his friend,2 familiar used, To sit indulgent, and with him partake Rural repast; permitting him the while Venial discourse unblam’d:3 I now must change Those notes to tragic; foul distrust, and breach Disloyal on the part of Man, revolt, And disobedience: on the part of Heaven Now alienated, distance and distaste, Anger and just rebuke, and judgment4 given, That brought into this world a world of woe, Sin and her shadow Death,5 and Misery Death’s harbinger: Sad task, yet argument 1

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“And the Lord spake unto Moses, face to face, as a man speaketh unto his friend. After he turned again into the host, but his servant Joshua the son of Nun a young man, departed not out of the Tabernacle” (Exod 33:1). 2 Humans can be friends of God: “And the Scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the friend of God” (Jas 2:23). 3 [Lines 4–5] Abraham eats and speaks with God and angels: “And he took butter and milk, and the calf, which he had prepared, and set before them, and stood himself by them under the tree, and they did eat […] Then Abraham answered and said, Behold now, I have begun to speak unto my Lord, and I am but dust and ashes (Gen 18:8, 27). Geneva note on “eat”: “For as God gave them bodies for a time, so he gave them the abilities of them, to walk, to eat and drink, and such like.” 4 “Therefore as by the offense of one, judgment came upon all men to condemnation: even so by the righteousness of one, the free gift came upon all men unto justification of life” (Rom 5.19, AV). DR, GT, and BB omit “judgment.” GE uses “fault” instead of “judgment.” Geneva note: “Therefore, to be short, as by one man’s offense the guiltiness came on all men to make them subject to death, so on the opposite side, the righteousness of Christ, which by God’s mercy is imputed to all believers, justifies them, that they may become partakers of everlasting life.” 5 Sin and death enter the world: “Wherefore, as by one man sin entered into the world, and death by sin, and so death went over all men: in who all men have sinned” (Rom 5:12). Geneva note on “sin”: “By sin is meant that disease which is ours by inheritance, and men commonly call it original sin: for so he calls that sin in the singular number, whereas if he speaks of the fruits of it, he uses the plural number, calling them sins.” Geneva note on “man”: “From Adam, in whom all have sinned, both guiltiness and death (which is the punishment of the guiltiness) came upon all. By Adam, who is compared with Christ, and similar to him in this, that both of them make those who are theirs partakers of that which they have: but they are not the same in this, that Adam derives sin into them that are his, even into their very nature, and that to death: but Christ makes them that are his partakers of his righteousness by grace, and that to life.”

PARADISE LOST

Not less but more heroic than the wrath Of stern Achilles on his foe pursued Thrice fugitive about Troy wall; or rage Of Turnus for Lavinia disespoused; Or Neptune’s ire, or Juno’s, that so long Perplexed the Greek, and Cytherea’s son: If answerable style I can obtain Of my celestial patroness, who deigns Her nightly visitation unimplor’d, And dictates to me slumbering; or inspires Easy my unpremeditated verse: Since first this subject for heroic song Pleas’d me long choosing, and beginning late; Not sedulous by nature to indite Wars, hitherto the only argument Heroic deem’d chief mastery to dissect With long and tedious havoc fabled knights In battles feign’d; the better fortitude Of patience and heroic martyrdom Unsung; or to describe races and games, Or tilting furniture, emblazoned shields, Impresses quaint, caparisons and steeds, Bases and tinsel trappings, gorgeous knights At joust and tournament; then marshaled feast Serv’d up in hall with sewers and seneshals; The skill of artifice or office mean, Not that which justly gives heroic name To person, or to poem. Me, of these Nor skill’d nor studious, higher argument Remains; sufficient of itself to raise That name, unless an age too late, or cold Climate, or years, damp my intended wing Depress’d; and much they may, if all be mine, Not hers, who brings it nightly to my ear. The sun was sunk, and after him the star Of Hesperus, whose office is to bring Twilight upon the earth, short arbiter ‘Twixt day and night, and now from end to end Night’s hemisphere had veil’d the horizon round:

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When Satan, who late fled before the threats Of Gabriel out of Eden, now improv’d In meditated fraud and malice, bent On Man’s destruction, maugre what might hap Of heavier on himself, fearless returned. By night he fled, and at Midnight returned From compassing the earth;6 cautious of day, Since Uriel, regent of the sun, descried His entrance, and forewarned the Cherubim That kept their watch; thence full of anguish driven, The space of seven continued nights he rode With darkness; thrice the equinoctial line He circled; four times crossed the car of night From pole to pole, traversing each colure; On the eighth returned; and, on the coast averse From entrance on Cherubic watch, by stealth Found unsuspected way. There was a place, Now not, though sin, not time, first wrought the change, Where Tigris,7 at the foot of Paradise, Into a gulf shot under ground, till part Rose up a fountain8 by the tree of life: In with the river sunk, and with it rose Satan, involved in rising mist;9 then sought 6

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“Compassing the earth” is Satan’s modus operandi: “Then the Lord said unto Satan, Whence commest thou? And Satan answered the Lord, saying, From compassing the earth to and fro, and from walking in it” (Job 1:7, GE; see also BB). AV has “going to and fro in the earth.” DR has “gone round about the earth.” GT has “have gone about the land.” Geneva note on “compassing”: “In this is described the nature of Satan, which is always seeking his prey (1 Peter 5.8).” 7 “And the name of the third river is Tigris: the same passeth along by the Assyrians” (Gen 2:10, DR). This river is called “Hiddekel” in the other translations. 8 “And he said unto me, It is done: I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst, of the fountain of the water of life, freely” (Rev 21:6, AV; see also DR). GE, GT, and BB have “well of the water of life.” 9 Satan springs from the fountain of life. Compare the monstrosity of Satan’s appearance with James’s illustration. “Out of one mouth proceedeth blessing and cursing: my brethren, these things ought not so to be. Doth a fountain send forth at one place sweet water and bitter?” (Jas 3:10, 11). Geneva note: “Secondly, because the order of nature which God has set in things, will not allow things that are so contrary to one another, to stand with one another.” Mists emerging from the ground were not conspicuous in Eden: “But a mist went up from the earth, and watered all the earth” (Gen 2:6).

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Where to lie hid; sea10 he had searched, and land, From Eden over Pontus and the pool Maeotis, up beyond the river Ob; Downward as far antarctic; and in length, West from Orontes to the ocean barred At Darien ; thence to the land where flows Ganges and Indus: Thus the orb he roamed With narrow search; and with inspection deep Considered every creature, which of all Most opportune might serve his wiles;11 and found The Serpent subtlest beast of all the field.12 Him after long debate, irresolute Of thoughts revolved, his final sentence chose Fit vessel,13 fittest imp of fraud, in whom

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[Lines 75–76] Relationship between sea and mist: “Who shut up the sea with doors, when it broke forth as issuing out of the womb: When I made a cloud the garment thereof, and wrapped it in a mist as in swaddling bands?” (Job 38:9, 10, DR). Other translations have “darkness as swaddling bands.” 11 [Lines 85 and 91] “Put on the whole armor of God, that ye may be able to stand against the wiles of the devil” (Eph 6:11, AV). GE and BB have “assaults of the devil.” DR has “deceits of the devil.” GT has “crafty assaults of the devil.” 12 [Line 86] “Now the serpent was more subtle then any beast of the field, which the Lord God had made: and he said to the woman, Yea, hath God in deed said, Ye shall not eat of every tree of the garden?” (Gen 3:1). DR has “beasts of the earth.” Geneva note: “As Satan can change himself into an angel of light, so did he abuse the wisdom of the serpent to deceive man.” 13 Satan chooses the serpent as his “vessel” just as God utilizes certain of his servants as such: “Then the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my Name before the Gentiles, and Kings, and the children of Israel” (Acts 9:15). Compare with God’s “vessels of honor”: “If any man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the Lord, and prepared unto every good work” (2 Tim 2:21). Geneva note: “By these words is meant the execution of the matter, and not the cause: for in that we purge ourselves, it is not to be attributed to any free will that is in us, but to God, who freely and wholly works in us, a good and an effectual will.” Compare with vessels of “wrath” and “mercy”: “But, O man, who art thou which pleadest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power of the clay to make of the same lump one vessel to honor, and another unto dishonor? What and if God would, to show his wrath, and to make his power known, suffer with long patience the vessels of wrath, prepared to destruction? And that he might declare the riches of his glory upon the vessels of mercy, which he hath prepared unto glory?” (Rom 9:21–23). Geneva note: “By vessels, the Hebrews understand all types of instruments. Therefore again, we may say with Paul, that some men are made by God the creator for destruction.”

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To enter, and his dark suggestions hide From sharpest sight: for, in the wily snake Whatever sleights, none would suspicious mark, As from his wit and native subtlety Proceeding; which, in other beasts observed, Doubt might beget of diabolic power Active within, beyond the sense of brute. Thus he resolved, but first from inward grief His bursting passion into plaints thus poured. “O Earth, how like to Heaven, if not preferred More justly, seat worthier of gods, as built With second thoughts, reforming what was old! For what God, after better, worse would build? Terrestrial Heaven, danced round by other Heavens That shine, yet bear their bright officious lamps, Light above light,14 for thee alone, as seems, In thee concentring all their precious beams Of sacred influence: As God in Heaven Is center, yet extends to all; so thou, Centring, receiv'st from all those orbs: in thee, Not in themselves, all their known virtue appears Productive in herb, plant, and nobler birth Of creatures animate with gradual life Of growth, sense, reason, all summed up in Man. With what delight could I have walked thee round, If I could joy in aught, sweet interchange Of hill, and valley, rivers, woods, and plains, Now land, now sea and shores with forest crowned, Rocks, dens, and caves; but I in none of these Find place or refuge; and the more I see Pleasures about me, so much more I feel Torment within me, as from the hateful siege

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[Lines 103–107] Compare Satan’s perverse and deifying praise of the earth with the description of God: “This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness” (1 John 1:5). Geneva note: “Now he enters into a question, by which we may understand that we are joined together with Christ, that is, if we are governed with his light, which is perceived by the ordering of our life. And thus he reasons, God is in himself most pure light, therefore he agrees well with them who are of the light, but with them that are of the darkness he has no fellowship.”

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Of contraries: all good to me becomes Bane, and in Heaven much worse would be my state. But neither here seek I, no nor in Heav’n To dwell, unless by mastering Heaven’s Supreme; Nor hope to be myself less miserable By what I seek, but others to make such As I, though thereby worse to me redound: For only in destroying I find ease To my relentless thoughts; and, him destroyed, Or won to what may work his utter loss, For whom all this was made, all this will soon Follow, as to him linked in weal or woe; In woe then; that destruction wide may range: To me shall be the glory sole among The infernal Powers, in one day to have marred What he, Almighty styled, six nights and days Continued making; and who knows how long Before had been contriving? though perhaps Not longer than since I, in one night, freed From servitude inglorious well nigh half The angelic name, and thinner left the throng Of his adorers: He, to be avenged, And to repair his numbers thus impaired, Whether such virtue spent of old now failed More Angels to create, if they at least Are his created, or, to spite us more, Determined to advance into our room A creature formed of earth,15 and him endow, Exalted from so base original, With heavenly spoils, our spoils: What he decreed, He effected; Man he made, and for him built Magnificent this world, and earth his seat, Him lord pronounced;16 and, O indignity!

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Subjected to his service angel-wings, And flaming ministers17 to watch and tend Their earthly charge:18 Of these the vigilance I dread; and, to elude, thus wrapt in mist Of midnight vapor glide obscure, and pry In every bush and brake, where hap may find The serpent sleeping; in whose mazy folds To hide me, and the dark intent I bring. O foul descent! that I, who erst contended With Gods to sit the highest,19 am now constrained Into a beast; and, mixed with bestial slime, This essence to incarnate and imbrute, That to the highth of Deity aspired! But what will not ambition and revenge Descend to? who aspires, must down as low As high he soared; obnoxious, first or last, To basest things. Revenge, at first though sweet, Bitter ere long, back on itself recoils; Let it; I reck not, so it light well aim’d, Since higher I fall short, on him who next Provokes my envy, this new favorite Of Heaven, this man of clay, son of despite, Whom, us the more to spite, his Maker raised From dust:20 spite then with spite is best repaid.”

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the heaven, and over the beasts, and over all the earth, and over everything that creepeth and moveth on the earth” (Gen 1:26). 17 “Unto which also of the Angels said he at any time, Sit at my right hand, till I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister, for their sakes which shall be heirs of salvation?” (Heb 1:14). [Lines 155–56] Angels and flaming ministers: “He maketh his angels spirits: and his ministers a flaming fire” (Ps 104:4, BB; see also AV and GT). GE has “spirits his messengers.” DR has “burning fire.” “And of the Angels he saith, He maketh the spirits his messengers, and his ministers a flame of fire” (Heb 1:7). 18 [Lines 155–57] “For he shall give his Angels charge over thee to keep thee in all thy ways” (Ps 91:11). Geneva note: “God has not appointed one angel to every man, but many to be ministers of his providence to keep His and defend them in their calling, which is the way to walk in without tempting God.” 19 “I will climb up above the clouds, and will be like the highest of all” (Isa 14:14, GT; see also BB). AV, GE, and DR have “most high.” 20 “The Lord God also made the man of the dust of the ground, and breathed in his face breath of life, and the man was a living soul” (Gen 2:7). DR has “the slime of the earth.”

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So saying, through each thicket dank or dry, Like a black mist low-creeping, he held on His midnight-search, where soonest he might find The serpent; him fast-sleeping soon he found In labyrinth of many a round self-rolled, His head the midst, well stored with subtle wiles: Not yet in horrid shade or dismal den, Nor nocent yet; but, on the grassy herb, Fearless unfeared he slept: in at his mouth The Devil entered; and his brutal sense, In heart or head, possessing, soon inspired With act intelligential; but his sleep Disturbed not, waiting close the approach of morn. Now, when as sacred light21 began to dawn In Eden on the humid flowers, that breathed Their morning incense, when all things, that breathe, From the Earth’s great altar send up silent praise To the Creator, and his nostrils fill With grateful smell,22 forth came the human pair, And joined their vocal worship to the choir Of creatures wanting voice; that done, partake The season prime for sweetest scents and airs: Then commune, how that day they best may ply Their growing work: for much their work out-grew The hands’ dispatch of two gardening so wide, And Eve first to her husband thus began. “Adam, well may we labor still to dress

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Sacred light: “This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness” (1 John 1:5). Compare: “Again, a new commandment I write unto you, that which is true in him, and also in you: for the darkness is past, and that true light now shineth” (1 John 2:8). 22 [Lines 193–97] Compare with Noah’s sacrifice: “Then Noah built an altar to the Lord and took of every clean beast, and of every clean fowl, and offered burnt offerings upon the altar. And the Lord smelled a savor of rest, and the Lord said in his heart, I will henceforth curse the ground no more for man’s cause: for the imagination of man’s heart is evil, even from his youth: neither will I smite any more all things living, as I have done” (Gen 8:20, 21); “But the inwards thereof and the legs thereof he shall wash in water, and the Priest shall burn all on the altar: for it is a burnt offering, an oblation made by fire, for a sweet savor unto the Lord” (Lev 1:9). Geneva note: “Or a savor of rest, which pacifies the anger of the Lord.”

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This garden, still to tend plant, herb, and flower, Our pleasant task enjoined; but, till more hands Aid us, the work under our labor grows,23 Luxurious by restraint; what we by day Lop overgrown, or prune, or prop, or bind, One night or two with wanton growth derides Tending to wild. Thou therefore now advise, Or bear what to my mind first thoughts present: Let us divide our labors; thou, where choice Leads thee, or where most needs, whether to wind The woodbine round this arbor, or direct The clasping ivy where to climb; while I, In yonder spring of roses intermixed With myrtle, find what to redress till noon: For, while so near each other thus all day Our task we choose, what wonder if so near Looks intervene and smiles, or object new Casual discourse draw on; which intermits Our day’s work, brought to little, though begun Early, and the hour of supper comes unearned?” To whom mild answer Adam thus returned. “Sole Eve, associate sole, to me beyond Compare above all living creatures dear, Well hast thou motioned, well thy thoughts employed How we might best fulfill the work which here God hath assigned us; nor of me shalt pass Unpraised: for nothing lovelier can be found In woman, than to study household good, And good works in her husband to promote. Yet not so strictly hath our Lord imposed Labor, as to debar us when we need Refreshment, whether food, or talk between, Food of the mind, or this sweet intercourse Of looks and smiles; for smiles from reason flow, To brute denied, and are of love the food;

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23 [Lines 205–208] “Then the Lord God took the man, and put him into the garden of Eden, that he might dress it and keep it” (Gen 2:15). BB omits “dress” and uses “work it.” Geneva note on “dress”: “God would not have man idle, though as yet there was no need to labor.”

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Love, not the lowest end of human life. For not to irksome toil, but to delight, He made us, and delight to reason joined. These paths and bowers doubt not but our joint hands Will keep from wilderness with ease, as wide As we need walk, till younger hands ere long Assist us; But, if much converse perhaps Thee satiate, to short absence I could yield: For solitude sometimes is best society, And short retirement urges sweet return. But other doubt possesses me, lest harm Befall thee severed from me; for thou know’st What hath been warned us, what malicious foe Envying our happiness, and of his own Despairing, seeks to work us woe and shame By sly assault; and somewhere nigh at hand Watches, no doubt, with greedy hope to find His wish and best advantage, us asunder; Hopeless to circumvent us joined, where each To other speedy aid might lend at need: Whether his first design be to withdraw Our fealty from God, or to disturb Conjugal love, than which perhaps no bliss Enjoyed by us excites his envy more; Or this, or worse, leave not the faithful side That gave thee being, still shades thee, and protects.24 The wife, where danger or dishonor lurks, Safest and seemliest by her husband stays, Who guards her, or with her the worst endures.” To whom the virgin majesty of Eve, As one who loves, and some unkindness meets, With sweet austere composure thus replied. “Offspring of Heaven and Earth, and all Earth’s Lord!25

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[Lines 265–66] “Therefore the Lord God caused an heavy sleep to fall upon the man, and he slept: and he took one of his ribs, and closed up the flesh instead thereof. And the rib which the Lord God had taken from the man, made he a woman, and brought her to the man” (Gen 2:21, 22). 25 Adam as “Earth’s Lord”: “Furthermore God said, Let us make man in our image according to our likeness, and let them rule over the fish of the sea, and over the fowl of

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That such an enemy we have, who seeks Our ruin, both by thee informed I learn, And from the parting Angel overheard, As in a shady nook I stood behind, Just then returned at shut of evening flowers. But, that thou shouldst my firmness therefore doubt To God or thee, because we have a foe May tempt it, I expected not to hear. His violence thou fear'st not, being such As we, not capable of death or pain, Can either not receive, or can repel. His fraud is then thy fear; which plain infers Thy equal fear, that my firm faith and love Can by his fraud be shaken or seduced; Thoughts, which how found they harbor in thy breast, Adam, misthought of her to thee so dear?” To whom with healing words Adam replied. “Daughter of God and Man, immortal Eve!26 For such thou art; from sin and blame entire: Not diffident of thee do I dissuade Thy absence from my sight, but to avoid The attempt itself, intended by our foe. For he who tempts, though in vain, at least asperses The tempted with dishonor foul; supposed Not incorruptible of faith, not proof Against temptation: Thou thyself with scorn And anger wouldst resent the offered wrong, Though ineffectual found: misdeem not then,

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the heaven, and over the beasts, and over all the earth, and over everything that creepeth and moveth on the earth. Thus God created the man in his image: in the image of God created he him: he created them male and female. And God blessed them, and God said to them, Bring forth fruit and multiply, and fill the earth, and subdue it, and rule over the fish of the sea, and over the fowl of the heaven, and over every beast that moveth upon the earth. And God said, Behold, I have given unto you every herb bearing seed, which is upon all the earth, and every tree, wherein is the fruit of a tree bearing seed: that shall be to you for meat. Likewise to every beast of the earth, and to every fowl of the heaven, and to everything that moveth upon the earth, which hath life in itself, every green herb shall be for meat. And it was so” (Gen 1:26–30). 26 Adam names Eve, as if she were his daughter: “(And the man called his wife’s name Hevah, because she was the mother of all living)” (Gen 3:20).

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If such affront I labor to avert From thee alone, which on us both at once The enemy, though bold, will hardly dare; Or daring, first on me the assault shall light. Nor thou his malice and false guile contemn; Subtle he needs must be, who could seduce Angels; nor think superfluous other’s aid. I, from the influence of thy looks, receive Access in every virtue; in thy sight More wise, more watchful, stronger, if need were Of outward strength; while shame, thou looking on, Shame to be overcome or over-reached, Would utmost vigor raise, and raised unite. Why shouldst not thou like sense within thee feel When I am present, and thy trial choose With me, best witness of thy virtue tried?” So spake domestic Adam in his care And matrimonial love; but Eve, who thought Less attributed to her faith sincere, Thus her reply with accent sweet renewed. “If this be our condition, thus to dwell In narrow circuit straitened by a foe, Subtle or violent, we not endued Single with like defense, wherever met; How are we happy, still in fear of harm? But harm precedes not sin: only our foe, Tempting, affronts us with his foul esteem Of our integrity: his foul esteem Sticks no dishonor on our front, but turns Foul on himself; then wherefore shunned or feared By us? who rather double honor gain From his surmise proved false; find peace within, Favor from Heaven, our witness,27 from the event. And what is faith, love, virtue, unassayed Alone, without exterior help sustained?

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27 [Lines 332–34] Heaven evaluates the faithfulness of earthly creation: “The same Spirit beareth witness with our spirit, that we are the children of God” (Rom 8:16). Witness in heaven: “For lo, now my witness is in the heaven, and my record is on high” (Job 16:19). Geneva note: “Though man condemn me, yet God is witness of my cause.”

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Let us not then suspect our happy state Left so imperfect by the Maker wise, As not secure to single or combined. Frail is our happiness, if this be so, And Eden were no Eden, thus exposed.” To whom thus Adam fervently replied. “O Woman, best are all things as the will Of God ordained them: His creating hand Nothing imperfect or deficient left Of all that he created, much less Man, Or aught that might his happy state secure, Secure from outward force; within himself The danger lies, yet lies within his power: Against his will he can receive no harm. But God left free the will; for what obeys Reason, is free; and Reason he made right, But bid her well beware,28 and still erect; Lest, by some fair-appearing good surprised, She dictate false; and misinform the will To do what God expressly hath forbid. Not then mistrust, but tender love, enjoins, That I should mind thee oft; and mind thou me. Firm we subsist, yet possible to swerve; Since Reason not impossibly may meet Some specious object by the foe suborned, And fall into deception unaware, Not keeping strictest watch, as she was warned. Seek not temptation then, which to avoid Were better, and most likely if from me Thou sever not: Trial will come unsought. Wouldst thou approve thy constancy, approve First thy obedience; the other who can know, Not seeing thee attempted, who attest? But, if thou think, trial unsought may find Us both securer than thus warned thou seem'st, Go; for thy stay, not free, absents thee more; Go in thy native innocence, rely 28

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Compare with Paul’s warning about apostates in the primitive church: “Of whom be thou ware also: for he withstood our preaching sore” (2 Tim 4:15).

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On what thou hast of virtue; summon all, For God towards thee hath done his part, do thine.” So spake the patriarch of mankind, but Eve Persisted; yet submiss, though last, replied. “With thy permission then, and thus forewarned Chiefly by what thy own last reasoning words Touched only; that our trial, when least sought, May find us both perhaps far less prepared, The willinger I go, nor much expect A foe so proud will first the weaker29 seek; So bent, the more shall shame him his repulse.” Thus saying, from her husband’s hand her hand Soft she withdrew; and, like a Wood-Nymph light, Oread or Dryad, or of Delia’s train, Betook her to the groves; but Delia’s self In gait surpassed, and Goddess-like deport, Though not as she with bow and quiver armed, But with such gardening tools as Art yet rude, Guiltless of fire, had formed, or Angels brought. To Pales, or Pomona, thus adorned, Likest she seemed, Pomona when she fled Vertumnus, or to Ceres in her prime, Yet virgin of Proserpina from Jove. Her long with ardent look his eye pursued Delighted, but desiring more her stay. Oft he to her his charge of quick return Repeated; she to him as oft engaged To be returned by noon amid the bower, And all things in best order to invite Noontide repast, or afternoon’s repose. O much deceived,30 much failing, hapless Eve, Of thy presumed return! event perverse!

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29 “Likewise ye husbands, dwell with them as men of knowledge, giving honor unto the woman, as unto the weaker vessel, even as they which are heirs together of the grace of life, that your prayers be not interrupted” (1 Pet 3:7). 30 “And Adam was not deceived, but the woman was deceived, and was in the transgression” (1 Tim 2:14). DR uses “seduced” instead of “deceived.” Geneva note: “Then, because after sin, God gave the woman this punishment, because the man was deceived by her. Adam was deceived, but through his wife’s means, and therefore she is worthily for this reason subject to her husband, and ought to be.”

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Thou never from that hour in Paradise Found'st either sweet repast, or sound repose; Such ambush, hid among sweet flowers and shades, Waited with hellish rancor imminent To intercept thy way, or send thee back Despoiled of innocence, of faith, of bliss! For now, and since first break of dawn, the Fiend, Mere serpent in appearance, forth was come; And on his quest, where likeliest he might find The only two of mankind, but in them The whole included race, his purposed prey. In bower and field he sought, where any tuft Of grove or garden-plot more pleasant lay, Their tendance, or plantation for delight; By fountain or by shady rivulet He sought them both, but wished his hap might find Eve separate; he wished, but not with hope Of what so seldom chanced; when to his wish, Beyond his hope, Eve separate he spies, Veiled in a cloud of fragrance, where she stood, Half spied, so thick the roses blushing round About her glowed, oft stooping to support Each flower of slender stalk, whose head, though gay Carnation, purple, azure, or specked with gold, Hung drooping unsustained; them she upstays Gently with myrtle band, mindless the while Herself, though fairest unsupported flower, From her best prop so far, and storm so nigh. Nearer he drew, and many a walk traversed Of stateliest covert, cedar, pine, or palm; Then voluble and bold, now hid, now seen, Among thick-woven arborets, and flowers Embordered on each bank, the hand of Eve: Spot more delicious than those gardens feigned Or of revived Adonis, or renowned Alcinous, host of old Laertes’ son; Or that, not mystic, where the sapient king31 31

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The “sapient king” is perhaps Solomon: “My well beloved is gone down into his garden to the beds of spices, to feed in the gardens, and to gather lilies” (Song 6:2).

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Held dalliance with his fair Egyptian spouse.32 Much he the place admired, the person more. As one who long in populous city pent, Where houses thick and sewers annoy the air, Forth issuing on a summer’s morn, to breathe Among the pleasant villages and farms Adjoined, from each thing met conceives delight; The smell of grain, or tedded grass, or kine, Or dairy, each rural sight, each rural sound; If chance, with nymph-like step, fair virgin pass, What pleasing seemed, for her now pleases more; She most, and in her look sums all delight: Such pleasure took the Serpent to behold This flowery plat, the sweet recess of Eve Thus early, thus alone: Her heavenly form Angelic, but more soft, and feminine, Her graceful innocence, her every air Of gesture, or least action, overawed His malice, and with rapine sweet bereaved His fierceness of the fierce intent it brought: That space the Evil-one abstracted stood From his own evil,33 and for the time remained Stupidly good; of enmity disarmed, Of guile, of hate, of envy, of revenge: But the hot Hell that always in him burns, Though in mid Heaven, soon ended his delight,

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“But King Solomon loved many outlandish women: both the daughter of Pharaoh, and the women of Moab, Ammon, Edom, Zidon and Heth” (1 Kgs 11:1); “Solomon then made affinity with Pharaoh King of Egypt, and took Pharaoh’s daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the Lord, and the wall of Jerusalem round about” (1 Kgs 3:1); “And in his house, where he dwelt, was an other hall more inward than the porch which was of the same work. Also Solomon made an house for Pharaoh’s daughter (whom he had taken to wife) like unto this porch” (1 Kgs 7:8); “Then Solomon brought up the daughter of Pharaoh out of the city of David, into the house that he had built for her: for he said, My wife shall not dwell in the house of David King of Israel: for it is holy, because that the Ark of the Lord came unto it” (2 Chr 8:11). 33 [Lines 463–64] The Devil as “evil”: “And lead us not into temptation, but deliver us from evil: for thine is the kingdom, and the power, and the glory for ever. Amen” (Matt 6:13, GE). Geneva note on “evil”: “From the devil, or from all adversity.”

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And tortures him now more, the more he sees Of pleasure, not for him ordained: then soon Fierce hate he recollects, and all his thoughts Of mischief, gratulating, thus excites. “Thoughts, whither have ye led me! with what sweet Compulsion thus transported, to forget What hither brought us, hate, not love, nor hope Of Paradise for Hell, hope here to taste Of pleasure; but all pleasure to destroy, Save what is in destroying; other joy To me is lost. Then, let me not let pass Occasion which now smiles; behold alone The woman, opportune to all attempts, Her husband, for I view far round, not nigh, Whose higher intellectual more I shun, And strength, of courage haughty, and of limb Heroic built, though of terrestrial mould; Foe not informidable, exempt from wound, I not; so much hath Hell debased, and pain Enfeebled me, to what I was in Heaven. She fair, divinely fair, fit love for Gods, Not terrible, though terror be in love And beauty,34 not approached by stronger hate, Hate stronger, under show of love well feign’d, The way which to her ruin now I tend.” So spake the Enemy of Mankind, enclosed In serpent, inmate bad, and toward Eve Addressed his way: not with indented wave, Prone on the ground, as since; but on his rear, Circular base of rising folds, that towered Fold above fold, a surging maze, his head Crested aloft, and carbuncle his eyes; With burnished neck of verdant gold, erect35 34

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[Lines 490–91] Terrible beauty and love: “Thou art beautiful, my love, as Tirzah, comely as Jerusalem, terrible as an army with banners […] Who is she that looketh forth as the morning, fair as the moon, pure as the sun, terrible as an army with banners!” (Song 6:4, 10, GE; see also AV and DR). BB and GT use “fearful” instead of “terrible.” 35 [Lines 496–501] After the Fall, the serpent is cursed to slither upon his belly, no longer “erect” nor with “head crested aloft”: “Then the Lord God said to the serpent,

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Amidst his circling spires, that on the grass Floated redundant: pleasing was his shape And lovely; never since of serpent-kind Lovelier, not those that in Illyria changed, Hermione and Cadmus, or the god In Epidaurus; nor to which transformed Ammonian Jove, or Capitoline, was seen; He with Olympias; this with her who bore Scipio, the highth of Rome. With tract oblique At first, as one who sought access, but feared To interrupt, side-long he works his way. As when a ship, by skilful steersmen wrought Nigh river’s mouth or foreland, where the wind Veers oft, as oft so steers, and shifts her sail: So varied he, and of his tortuous train Curled many a wanton wreath in sight of Eve, To lure her eye; she, busied, heard the sound Of rustling leaves, but minded not, as used To such disport before her through the field, From every beast; more duteous at her call, Than at Circean call the herd disguised. He, bolder now, uncalled before her stood, But as in gaze admiring: Oft he bowed His turret crest, and sleek enamel’d neck, Fawning; and licked the ground whereon she trod. His gentle dumb expression turned at length The eye of Eve to mark his play; he, glad Of her attention gained, with serpent-tongue Organic, or impulse of vocal air, His fraudulent temptation thus began. “Wonder not, sovran Mistress, if perhaps Thou canst, who art sole wonder, much less arm

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Because thou hast done this, thou art cursed above all cattle, and above every beast of the field: upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life” (Gen 3:14). [Lines 500–501] Compare with the carbuncle and gold of the cherubic King of Tyre: “Thou hast been in Eden the garden of God: every precious stone was in thy garment, the ruby, the topaz and the diamond, the chrysolite, the onyx, and the jasper, the sapphire, emerald, and the carbuncle and gold: the workmanship of thy timbrels, and of thy pipes was prepared in thee in the day that thou wast created” (Ezek 28:13).

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Thy looks, the Heaven of mildness, with disdain, Displeased that I approach thee thus, and gaze Insatiate; I thus single; nor have feared Thy awful brow, more awful thus retired. Fairest resemblance of thy Maker fair, Thee all things living gaze on, all things thine By gift, and thy celestial beauty adore With ravishment beheld, there best beheld Where universally admir’d; but here In this enclosure wild, these beasts among, Beholders rude, and shallow to discern Half what in thee is fair, one man except, Who sees thee? (and what is one?) who shouldst be seen A Goddess among Gods, ador’d and serv’d By Angels numberless, thy daily train.” So glozed the Tempter,36 and his proem tuned; Into the heart of Eve his words made way, Though at the voice much marveling; at length Not unamazed, she thus in answer spake. “What may this mean? language of man pronounc’t By tongue of brute, and human sense expressed? The first at least of these I thought denied To beasts; whom God, on their creation-day Created mute to all articulate sound; The latter I demur, for in their looks Much reason, and in their actions, oft appears. Thee, Serpent, subtlest beast of all the field I knew, but not with human voice endued;37 Redouble then this miracle, and say, How cam'st thou speakable of mute, and how To me so friendly grown above the rest

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36 Satan as “the tempter”: “Then came to him the tempter, and said, If thou be the Son of God, command that these stones be made bread” (Matt 4:3). 37 [Line 560] “Now the serpent was more subtle than any beast of the field, which the Lord God had made: and he said to the woman, Yea, hath God indeed said, Ye shall not eat of every tree of the garden?” (Gen 3:1). DR has “beasts of the earth.” [Lines 560–61] “But I fear least as the serpent beguiled Eve through his subtlety, so your minds should be corrupt from the simplicity that is in Christ” (2 Cor 11:3). Geneva note: “This passage is to be noted against those who hate the plain and pure simplicity of the scriptures, in comparison of the elegance and fluency of man's eloquence.”

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Of brutal kind, that daily are in sight? Say, for such wonder claims attention due.” To whom the guileful Tempter thus replied. “Empress of this fair world, resplendent Eve, Easy to me it is to tell thee all What thou command'st; and right thou shouldst be obeyed: I was at first as other beasts that graze The trodden herb, of abject thoughts and low, As was my food; nor aught but food discerned Or sex, and apprehended nothing high: Till, on a day roving the field, I chanced A goodly tree far distant to behold Loaden with fruit of fairest colors mixed, Ruddy and gold: I nearer drew to gaze; When from the boughs a savory odor blown, Grateful to appetite, more pleased my sense Than smell of sweetest fennel, or the teats Of ewe or goat dropping with milk at even, Unsucked of lamb or kid, that tend their play. To satisfy the sharp desire I had Of tasting those fair apples, I resolved Not to defer; hunger and thirst at once, Powerful persuaders, quickened at the scent Of that alluring fruit, urged me so keen. About the mossy trunk I wound me soon; For, high from ground, the branches would require Thy utmost reach or Adam’s: Round the tree All other beasts that saw, with like desire Longing and envying stood, but could not reach. Amid the tree now got, where plenty hung Tempting so nigh, to pluck and eat my fill I spared not; for, such pleasure till that hour, At feed or fountain, never had I found. Sated at length, ere long I might perceive Strange alteration in me, to degree Of reason in my inward powers; and speech Wanted not long; though to this shape retained. Thenceforth to speculations high or deep I turned my thoughts, and with capacious mind

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Considered all things visible in Heaven, Or Earth, or Middle; all things fair and good: But all that fair and good in thy divine Semblance, and in thy beauty’s heavenly ray, United I beheld; no fair to thine Equivalent or second, which compelled Me thus, though importune perhaps, to come And gaze, and worship thee of right declar’d Sovran of creatures, universal Dame.” So talked the spirited sly Snake; and Eve, Yet more amazed, unwary38 thus replied. “Serpent, thy overpraising leaves in doubt The virtue of that fruit, in thee first proved: But say, where grows the tree? from hence how far? For many are the trees of God39 that grow In Paradise, and various, yet unknown To us; in such abundance lies our choice, As leaves a greater store of fruit untouched, Still hanging incorruptible, till men Grow up to their provision, and more hands Help to disburden Nature of her birth.”40 To whom the wily Adder, blithe and glad. “Empress, the way is ready, and not long; Beyond a row of myrtles, on a flat, Fast by a fountain, one small thicket past Of blowing myrrh and balm: if thou accept My conduct, I can bring thee thither soon.” “Lead then,” said Eve. He, leading, swiftly rolled In tangles, and made intricate seem straight, To mischief swift. Hope elevates, and joy Brightens his crest; as when a wandering fire,

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38 “And Adam was not deceived, but the woman was deceived, and was in the transgression” (1 Tim 2:14). 39 “Trees of God”: “The trees of God be satisfied: even the Cedars of Libanus which he hath planted” (Ps 104:16, BB). AV and GT have “trees of the Lord.” DR has “trees of the field.” GE has “the high trees.” 40 [Lines 621–24] The anticipation that future generations will soon consume the fruit of the earth’s trees: “And God blessed them, and God said to them, Bring forth fruit and multiply, and fill the earth, and subdue it, and rule over the fish of the sea, and over the fowl of the heaven, and over every beast that moveth upon the earth” (Gen 1:28).

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Compact of unctuous vapor, which the night Condenses, and the cold environs round, Kindled through agitation to a flame, Which oft, they say, some evil Spirit attends, Hovering and blazing with delusive light, Misleads the amazed night-wanderer from his way To bogs and mires, and oft through pond or pool; There swallowed up and lost, from succor far. So glistered the dire Snake, and into fraud Led Eve, our credulous mother, to the tree Of prohibition, root of all our woe; Which when she saw, thus to her guide she spake. “Serpent, we might have spared our coming hither, Fruitless to me, though fruit be here to excess, The credit of whose virtue rest with thee; Wondrous indeed, if cause of such effects. But of this tree we may not taste nor touch; God so commanded,41 and left that command Sole daughter of his voice; the rest, we live Law to ourselves; our reason is our law.”42 To whom the Tempter guilefully replied. “Indeed? hath God then said that of the fruit Of all these garden-trees ye shall not eat,43 Yet Lords declared of all in earth or air?” To whom thus Eve, yet sinless. “Of the fruit Of each tree in the garden we may eat;

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[Lines 651–52] “But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die” (Gen 3:3); “But of the tree of knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof, thou shalt die the death” (Gen 2:17). 42 [Line 654] Compare with Paul’s comment on Gentiles: “For when the Gentiles which have not the Law, do by nature, the things contained in the Law, they having not the Law, are a Law unto themselves” (Rom 2:14). Geneva note: “He prevents an objection which might be made by the Gentiles, who even though they do not have the law of Moses, yet they have no reason why they may excuse their wickedness, in that they have something written in their hearts instead of a law, as men do who forbid and punish some things as wicked, and command and commend other things as good.” 43 [Lines 656–57] “Now the serpent was more subtle than any beast of the field, which the Lord God had made: and he said to the woman, Yea, hath God indeed said, Ye shall not eat of every tree of the garden?” (Gen 3:1).

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But of the fruit of this fair tree amidst The garden, God hath said, Ye shall not eat Thereof, nor shall ye touch it, lest ye die.”44 She scarce had said, though brief, when now more bold The Tempter, but with show of zeal and love To Man, and indignation at his wrong, New part puts on; and, as to passion moved, Fluctuates disturbed, yet comely and in act Raised, as of some great matter to begin. As when of old some orator renowned, In Athens or free Rome, where eloquence Flourished, since mute, to some great cause addressed, Stood in himself collected; while each part, Motion, each act, won audience ere the tongue; Sometimes in highth began, as no delay Of preface brooking, through his zeal of right: So standing, moving, or to highth up grown, The Tempter, all impassioned, thus began. “O sacred, wise, and wisdom-giving Plant, Mother of science, now I feel thy power Within me clear, not only to discern Things in their causes, but to trace the ways Of highest agents, deemed however wise. Queen of this universe, do not believe Those rigid threats of death: ye shall not die:45 How should you? by the fruit? it gives you life To knowledge? By the Threatner, look on me, Me, who have touched and tasted, yet both live, And life more perfect have attained than Fate Meant me, by venturing higher than my lot. Shall that be shut to Man, which to the Beast Is open? or will God incense his ire For such a petty trespass, and not praise Rather your dauntless virtue, whom the pain Of death denounced, whatever thing death be, Deterred not from achieving what might lead To happier life, knowledge of good and evil; 44 45

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[Lines 659–63] See note for lines 651–52. “Then the serpent said to the woman, Ye shall not die at all” (Gen 3:4).

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Of good, how just? of evil, if what is evil Be real, why not known, since easier shunned? God therefore cannot hurt ye, and be just; Not just, not God; not feared then, nor obey’d: Your fear itself of death removes the fear. Why then was this forbid? Why, but to awe; Why, but to keep ye low and ignorant, His worshippers? He knows that in the day Ye eat thereof, your eyes that seem so clear, Yet are but dim, shall perfectly be then Opened and cleared, and ye shall be as Gods, Knowing both good and evil, as they know. That ye shall be as Gods,46 since I as Man, Internal Man, is but proportion meet; I, of brute, human; ye, of human, Gods. So ye shall die perhaps, by putting off Human, to put on Gods;47 death to be wished, Though threatened, which no worse than this can bring. And what are Gods, that Man may not become As they, participating God-like food? The Gods are first, and that advantage use On our belief, that all from them proceeds: I question it; for this fair earth I see, Warmed by the sun, producing every kind; Them, nothing: if they all things, who enclosed Knowledge of good and evil in this tree,

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[Lines 705–10] “But God doeth know, that when ye shall eat thereof, your eyes shall be opened, and ye shall be as gods, knowing good and evil” (Gen 3:5). 47 [Lines 713–14] Compare with Paul’s description of the transformation of Christians resurrected to heaven: “For this corruptible must put on incorruption: and this mortal must put on immortality” (1 Cor 15:53). Compare with Paul’s encouragement to put off the “old man” and put on the new: “Lie not one to another, seeing that ye have put off the old man with his works, and have put on the new, which is renewed in knowledge after the image of him that created him” (Col 3:9, 10). Geneva note: “A definition of our new birth taken from the parts of it, which are the putting off of the old man, that is to say, of the wickedness which is in us by nature, and the restoring and repairing of the new man, that is to say, of the pureness which is given us by grace. However, both the putting off and the putting on are only begun in us in this present life, and by certain degrees finished, the one dying in us by little and little, and the other coming to the perfection of another life, by little and little.”

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That who so eats thereof, forthwith attains Wisdom without their leave? and wherein lies The offence, that Man should thus attain to know? What can your knowledge hurt him, or this tree Impart against his will, if all be his? Or is it envy? and can envy dwell In heav’nly breasts? these, these and many more Causes import your need of this fair fruit. Goddess humane, reach then, and freely taste!”48 He ended; and his words, replete with guile, Into her heart too easy entrance won: Fixed on the fruit she gazed, which to behold Might tempt alone; and in her ears the sound Yet rung of his persuasive words, impregned With reason, to her seeming, and with truth:49 Mean while the hour of noon drew on, and waked An eager appetite, raised by the smell So savory of that fruit, which with desire, Inclinable now grown to touch or taste, Solicited her longing eye;50 yet first Pausing a while, thus to herself she mused. “Great are thy virtues, doubtless, best of fruits, Though kept from man, and worthy to be admired; Whose taste, too long forborne, at first assay Gave elocution to the mute, and taught The tongue not made for speech to speak thy praise: Thy praise he also, who forbids thy use, Conceals not from us, naming thee the tree Of knowledge, knowledge both of good and evil; Forbids us then to taste! but his forbidding 48

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Freely eating: “And the Lord God commanded the man, saying, Thou shalt eat freely of every tree of the garden” (Gen 2:16, GE; see also AV). DR, GT, and GE omit “freely.” Compare with God’s promise to let his followers drink from the “well of life freely”: “And he said unto me, It is done, I am Alpha and Omega, the beginning and the end. I will give to him that is athirst, of the well of the water of life freely” (Rev 21:6). 49 [Lines 737–38] “And Adam was not deceived, but the woman was deceived, and was in the transgression” (1 Tim 2:14). 50 [Lines 740–43] “So the woman (seeing that the tree was good for meat, and that it was pleasant to the eyes, and a tree to be desired to get knowledge) took of the fruit thereof, and did eat, and gave also to her husband with her, and he did eat” (Gen 3:6).

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Commends thee more, while it infers the good By thee communicated, and our want: For good unknown sure is not had; or, had And yet unknown, is as not had at all. In plain then, what forbids he but to know, Forbids us good, forbids us to be wise? Such prohibitions bind not. But, if death Bind us with after-bands, what profits then Our inward freedom? In the day we eat Of this fair fruit, our doom is, we shall die! How dies the Serpent? he hath eaten and lives, And knows, and speaks, and reasons, and discerns, Irrational till then. For us alone Was death invented? or to us denied This intellectual food, for beasts reserved? For beasts it seems: yet that one beast which first Hath tasted, envies not, but brings with joy The good befallen him, author unsuspect, Friendly to man, far from deceit or guile. What fear I then? rather, what know to fear Under this ignorance of good and evil, Of God or death, of law or penalty? Here grows the cure of all, this fruit divine, Fair to the eye, inviting to the taste, Of virtue to make wise: What hinders then To reach, and feed at once both body and mind?” So saying, her rash hand in evil hour Forth reaching to the fruit, she plucked, she eat:51 Earth felt the wound; and Nature from her seat, Sighing through all her works, gave signs of woe, That all was lost. Back to the thicket slunk The guilty Serpent; and well might; for Eve, Intent now wholly on her taste, naught else Regarded; such delight till then, as seemed, In fruit she never tasted, whether true Or fancied so, through expectation high Of knowledge; not was Godhead from her thought.

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Greedily she engorged without restraint, And knew not eating death: Satiate at length, And hightened as with wine, jocund and boon, Thus to herself she pleasingly began. “O sovran, virtuous, precious of all trees In Paradise, of operation blest To sapience, hitherto obscured, infamed, And thy fair fruit let hang, as to no end Created; but henceforth my early care, Not without song, each morning, and due praise, Shall tend thee, and the fertile burden ease Of thy full branches offered free to all; Till, dieted by thee, I grow mature In knowledge, as the Gods, who all things know; Though others envy what they cannot give; For, had the gift been theirs, it had not here Thus grown. Experience, next, to thee I owe, Best guide; not following thee, I had remained In ignorance; thou openest wisdom’s way, And giv'st access, though secret she retire. And I perhaps am secret: Heaven is high, High, and remote to see from thence distinct Each thing on Earth; and other care perhaps May have diverted from continual watch Our great Forbidder, safe with all his spies About him.52 But to Adam in what sort Shall I appear? shall I to him make known As yet my change, and give him to partake Full happiness with me, or rather not, 52

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[Lines 811–16] The wicked seek to hide from the eyes of God: “He hath said in his heart, God hath forgotten, he hideth away his face, and will never see” (Ps 10:11); “Yet they say, The Lord shall not see: neither will the God of Jacob regard it” (Ps 94:7). Geneva note: “He shows that they are desperate in malice, as they did not fear God, but gave themselves wholly to do wickedly.” “But thou sayest, How should God know? Can he judge through the dark cloud? The clouds hide him that he can not see, and he walketh in the circle of heaven” (Job 22:13, 14). Geneva note: “He reproves Job, as though he denied God’s providence and that he could not see the things that were done in this world.” “For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, they have caused thee to rebel, and thou hast said in thine heart, I am, and none else” (Isa 47:10).

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But keeps the odds of knowledge in my power Without copartner? so to add what wants In female sex, the more to draw his love, And render me more equal; and perhaps, A thing not undesirable, sometime Superior; for, inferior, who is free? This may be well: But what if God have seen, And death ensue? then I shall be no more! And Adam, wedded to another Eve, Shall live with her enjoying, I extinct; A death to think. Confirmed then I resolve, Adam shall share with me in bliss or woe: So dear I love him, that with him all deaths I could endure, without him live no life.”53 So saying, from the tree her step she turned; But first low reverence done, as to the Power That dwelt within, whose presence had infused Into the plant sciential sap, derived From nectar, drink of Gods. Adam the while, Waiting desirous her return, had wove Of choicest flowers a garland, to adorn Her tresses, and her rural labors crown; As reapers oft are wont their harvest-queen.54 Great joy he promised to his thoughts, and new Solace in her return, so long delayed: Yet oft his heart, divine of something ill, Misgave him; he the faltering measure felt; And forth to meet her went, the way she took That morn when first they parted: by the tree Of knowledge he must pass; there he her met, Scarce from the tree returning; in her hand A bough of fairest fruit, that downy smiled,

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Jealousy likened to the grave: “Set me as a seal on thine heart, and as a signet upon thine arm: for love is strong as death: jealousy is cruel as the grave: the coals thereof are fiery coals, and a vehement flame” (Song 8:6). 54 [Lines 838–42] Reaping from Eve’s labor: “Be not deceived: God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting” (Gal 6:7, 8).

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New gathered, and ambrosial smell diffused. To him she hasted; in her face excuse Came prologue, and apology too prompt; Which, with bland words at will, she thus addressed. “Hast thou not wondered, Adam, at my stay? Thee I have missed, and thought it long, deprived Thy presence; agony of love till now Not felt, nor shall be twice; for never more Mean I to try, what rash untried I sought, The pain of absence from thy sight. But strange Hath been the cause, and wonderful to hear: This tree is not, as we are told, a tree Of danger tasted, nor to evil unknown Opening the way, but of divine effect To open eyes, and make them Gods who taste; And hath been tasted such: The serpent wise, Or not restrained as we, or not obeying, Hath eaten of the fruit; and is become, Not dead, as we are threatened, but thenceforth Endued with human voice and human sense, Reasoning to admiration; and with me Persuasively hath so prevailed, that I Have also tasted, and have also found The effects to correspond; opener mine eyes, Dim erst, dilated spirits, ampler heart, And growing up to Godhead; which for thee Chiefly I sought, without thee can despise. For bliss, as thou hast part, to me is bliss; Tedious, unshared with thee, and odious soon. Thou therefore also taste, that equal lot May join us, equal joy, as equal love; Lest, thou not tasting, different degree Disjoin us, and I then too late renounce Deity for thee, when Fate will not permit.” Thus Eve with countenance blithe her story told; But in her cheek distemper flushing glowed. On the other side Adam, soon as he heard The fatal trespass done by Eve, amazed,

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Astonied stood and blank,55 while horror chill Ran through his veins, and all his joints relaxed; From his slack hand the garland wreathed for Eve Down dropt, and all the faded roses shed: Speechless he stood and pale, till thus at length First to himself he inward silence broke. “O fairest of Creation, last and best Of all God’s works, Creature in whom excelled Whatever can to sight or thought be formed, Holy, divine, good, amiable, or sweet! How art thou lost! how on a sudden lost, Defaced, deflowered, and now to death devote! Rather, how hast thou yielded to transgress The strict forbiddance, how to violate The sacred fruit forbidd’n! some cursed fraud Of enemy hath beguiled thee, yet unknown, And me with thee hath ruined; for with thee Certain my resolution is to die: How can I live without thee! how forgo Thy sweet converse, and love so dearly joined, To live again in these wild woods forlorn! Should God create another Eve, and I Another rib afford, yet loss of thee Would never from my heart; no no, I feel The link of Nature draw me: flesh of flesh, Bone of my bone thou art,56 and from thy state Mine never shall be parted, bliss or woe.” So having said, as one from sad dismay Recomforted, and after thoughts disturbed Submitting to what seemed remediless, Thus in calm mood his words to Eve he turned. “Bold deed thou hast presumed, adventurous Eve, And peril great provoked, who thus hast dared,

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[Lines 888–90] “The righteous shall be astonied at this, and the innocent shall be moved against the hypocrite” (Job 17:8). 56 [Lines 914–15] “Then the man said, This now is bone of my bones, and flesh of my flesh. She shall be called woman, because she was taken out of man. Therefore shall man leave his father and his mother, and shall cleave to his wife, and they shall be one flesh” (Gen 2:23, 24).

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Had it been only coveting to eye That sacred fruit, sacred to abstinence, Much more to taste it under ban to touch.57 But past who can recall, or done undo? Not God Omnipotent, nor Fate; yet so Perhaps thou shalt not die, perhaps the fact Is not so heinous now, foretasted fruit, Profaned first by the serpent, by him first Made common, and unhallowed, ere our taste; Nor yet on him found deadly; yet he lives; Lives, as thou saidst, and gains to live, as Man, Higher degree of life; inducement strong To us, as likely tasting to attain Proportional ascent; which cannot be But to be Gods, or Angels, demi-Gods. Nor can I think that God, Creator wise, Though threatening, will in earnest so destroy Us his prime creatures, dignified so high, Set over all his works; which in our fall, For us created, needs with us must fail, Dependant made; so God shall uncreate, Be frustrate, do, undo, and labor lose; Not well conceived of God, who though his power Creation could repeat, yet would be loath Us to abolish, lest the Adversary58 Triumph, and say; ‘Fickle their state whom God Most favours; who can please him long? Me first He ruined, now Mankind; whom will he next?’ Matter of scorn, not to be given the Foe. However I with thee have fixed my lot, Certain to undergo like doom: If death Consort with thee, death is to me as life; So forcible within my heart I feel The bond of Nature draw me to my own; My own in thee, for what thou art is mine;

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57 [Lines 923–25] “But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die” (Gen 3:3). 58 “Be sober, and watch: for your adversary the devil as a roaring lion walketh about, seeking whom he may devour” (1 Pet 5:8).

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Our state cannot be severed; we are one, One flesh; to lose thee were to lose myself.”59 So Adam; and thus Eve to him replied. “O glorious trial of exceeding love, Illustrious evidence, example high! Engaging me to emulate; but, short Of thy perfection, how shall I attain, Adam, from whose dear side I boast me sprung, And gladly of our union hear thee speak, One heart, one soul in both; whereof good proof This day affords, declaring thee resolved, Rather than death, or aught than death more dread, Shall separate us, linked in love so dear, To undergo with me one guilt, one crime, If any be, of tasting this fair fruit; Whose virtue for of good still good proceeds, Direct, or by occasion, hath presented This happy trial of thy love, which else So eminently never had been known? Were it I thought death menaced would ensue This my attempt, I would sustain alone The worst, and not persuade thee, rather die Deserted, than oblige thee with a fact Pernicious to thy peace; chiefly assured Remarkably so late of thy so true, So faithful, love unequalled: but I feel

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[Lines 956–59] Compare with Paul’s exhortation for Christians to stick with unbelieving mates: “But to the remnant I speak, and not the Lord, If any brother have a wife, that believeth not, if she be content to dwell with him, let him not forsake her. And the woman which hath an husband that believeth not, if he be content to dwell with her, let her not forsake him. For the unbelieving husband is sanctified to the wife, and the unbelieving wife is sanctified to the husband, else were your children unclean: but now are they holy. But if the unbelieving depart, let him depart: a brother or a sister is not in subjection in such things: but God hath called us in peace”; “Therefore shall man leave his father and his mother, and shall cleave to his wife, and they shall be one flesh” (Gen 2:24); “So ought men to love their wives, as their own bodies: he that loveth his wife, loveth himself” (Eph 5:28). Geneva note: “Another argument: every man loves himself, even by nature: therefore he strives against nature that does not love his wife. He proves the conclusion, first by the mystical knitting of Christ and the Church together, and then by the ordinance of God, who says that man and wife are as one, that is, not to be divided.”

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Far otherwise the event; not death, but life Augmented, opened eyes, new hopes, new joys, Taste so divine, that what of sweet before Hath touched my sense, flat seems to this, and harsh. On my experience, Adam, freely taste, And fear of death deliver to the winds.” So saying, she embraced him, and for joy Tenderly wept; much won, that he his love Had so ennobled, as of choice to incur Divine displeasure for her sake, or death. In recompense for such compliance bad Such recompense best merits from the bough She gave him of that fair enticing fruit With liberal hand: he scrupled not to eat, Against his better knowledge; not deceived,60 But fondly overcome with female charm.61 Earth trembled from her entrails, as again In pangs; and Nature gave a second groan; Sky loured; and, muttering thunder, some sad drops Wept at completing of the mortal sin Original:62 while Adam took no thought, Eating his fill; nor Eve to iterate Her former trespass feared, the more to sooth Him with her loved society; that now, As with new wine intoxicated both,63 They swim in mirth, and fancy that they feel

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“And Adam was not deceived, but the woman was deceived, and was in the transgression” (1 Tim 2:14). 61 [Lines 996–99] “Then the man said, The woman which thou gavest to be with me, she gave me of the tree, and I did eat” (Gen 3:12); “Also to Adam he said, Because thou hast obeyed the voice of thy wife, and hast eaten of the tree, (whereof I commanded thee, saying, Thou shalt not eat of it) cursed is the earth for thy sake: in sorrow shalt thou eat of it all the days of thy life” (Gen 3:17). 62 [Lines 1003–1004] “Wherefore, as by one man sin entered into the world, and death by sin, and so death went over all men: in who all men have sinned” (Rom 5:12). Geneva note: “By sin is meant that disease which is ours by inheritance, and men commonly call it original sin: for so he calls that sin in the singular number, whereas if he speaks of the fruits of it, he uses the plural number, calling them sins.” 63 [Line 1008] Compare with the response of many to the miracle of speaking in tongues: “And others mocked, and said, They are full of new wine” (Acts 2:13).

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Divinity within them breeding wings, Wherewith to scorn the earth: But that false fruit Far other operation first displayed, Carnal desire inflaming; he on Eve Began to cast lascivious eyes; she him As wantonly repaid; in lust they burn: Till Adam thus ‘gan Eve to dalliance move. “Eve, now I see thou art exact of taste, And elegant, of sapience no small part; Since to each meaning savor we apply, And palate call judicious; I the praise Yield thee, so well this day thou hast purveyed. Much pleasure we have lost, while we abstained From this delightful fruit, nor known till now True relish, tasting; if such pleasure be In things to us forbidden, it might be wished, For this one tree had been forbidden ten. But come, so well refreshed, now let us play,64 As meet is, after such delicious fare; For never did thy beauty, since the day I saw thee first and wedded thee, adorned With all perfections, so inflame my sense With ardor to enjoy thee, fairer now Than ever; bounty of this virtuous tree!” So said he, and forbore not glance or toy Of amorous intent; well understood Of Eve, whose eye darted contagious fire. Her hand he seized; and to a shady bank, Thick overhead with verdant roof embow'red, He led her nothing loath; flowers were the couch, Pansies, and violets, and asphodel,

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64 Compare with the negative connotation of “play” during the incident in which the Israelites fashioned and worshipped the golden calf at the foot of Mount Sinai: “So they rose up the next day in the morning, and offered burnt offerings, and brought peace offerings: also the people sat them down to eat and drink, and rose up to play” (Exod 32:6); “Neither be ye idolaters as were some of them, as it is written, The people sat down to eat and drink, and rose up to play” (1 Cor 10:7). Solomon describes a prostitute’s seduction of a young man: “Come, let us take our fill of love until the morning: let us take our pleasure in dalliance” (Prov 7:18). AV has “solace ourselves with love.” DR has “let us be inebriated with the breasts, and let us enjoy the desired embraces.”

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And hyacinth; Earth’s freshest softest lap. There they their fill of love and love’s disport Took largely, of their mutual guilt the seal, The solace of their sin; till dewy sleep Oppressed them, wearied with their amorous play, Soon as the force of that fallacious fruit, That with exhilarating vapor bland About their spirits had played, and inmost powers Made err, was now exhaled; and grosser sleep, Bred of unkindly fumes, with conscious dreams Encumbered, now had left them; up they rose As from unrest; and, each the other viewing, Soon found their eyes how opened, and their minds How darkened; innocence, that as a veil Had shadowed them from knowing ill, was gone; Just confidence, and native righteousness, And honor, from about them, naked left To guilty Shame;65 he covered, but his robe Uncovered more. So rose the Danite strong, Herculean Samson,66 from the harlot-lap Of Philistean Dalilah, and waked Shorn of his strength.67 They destitute and bare Of all their virtue: Silent, and in face Confounded, long they sat, as strucken mute: Till Adam, though not less than Eve abashed,

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65 “Let mine adversaries be clothed with shame, and let them cover themselves with their confusion, as with a cloak” (Ps 109:29). 66 [Lines 1059–60] The strength of Samson the Danite: “Then there was a man in Zorah of the family of the Danites, named Manoah, whose wife was barren, and bore not. And the Angel of the Lord appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son […] And the Spirit of the Lord began to strengthen him in the host of Dan, between Zorah, and Eshtaol” (Jdg 13:2, 3, 25). 67 [Lines 1060–62] “And when Delilah saw that he had told her all his heart, she sent, and called for the Princes of the Philistines, saying, Come up once again: for he hath showed me all his heart. Then the Princes of the Philistines came up unto her, and brought the money in their hands. And she made him sleep upon her knees, and she called a man, and made him to shave off the seven locks of his head, and she began to vex him, and his strength was gone from him. Then she said, The Philistines be upon thee, Samson. And he awoke out of his sleep, and thought, I will go out now as at other times, and shake myself, but he knew not that the Lord was departed from him” (Jdg 16:18–20).

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At length gave utterance to these words constrained. “O Eve, in evil hour thou didst give ear To that false worm, of whomsoever taught To counterfeit Man’s voice; true in our fall, False in our promised rising; since our eyes Opened we find indeed, and find we know Both good and evil; good lost, and evil got; Bad fruit of knowledge, if this be to know; Which leaves us naked thus,68 of honor void, Of innocence, of faith, of purity, Our wonted ornaments now soiled and stained, And in our faces evident the signs Of foul concupiscence; whence evil store; Even shame, the last of evils; of the first Be sure then. How shall I behold the face Henceforth of God or Angel, erst with joy And rapture so oft beheld? Those heavenly shapes Will dazzle now this earthly with their blaze Insufferably bright. O might I here In solitude live savage, in some glade Obscured, where highest woods, impenetrable To star or sunlight, spread their umbrage broad And brown as evening: Cover me, ye Pines, Ye Cedars, with innumerable boughs Hide me,69 where I may never see them more. But let us now, as in bad plight, devise What best may for the present serve to hide The parts of each from other, that seem most To shame obnoxious, and unseemliest seen, Some tree, whose broad smooth leaves together sewed, And girded on our loins,70 may cover round Those middle parts; that this new comer, shame,

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68 [Lines 1070–74] “Then the eyes of them both were opened, and they knew that they were naked, and they sewed fig tree leaves together, and made themselves breeches” (Gen 3:7). 69 [Lines 1088–90] Those who oppose God seek to hide from his adverse judgment: “And said to the mountains and rocks, Fall on us, and hide us from the presence of him that sitteth on the throne, and from the wrath of Lamb” (Rev 6:16). 70 [Lines 1095–96] “…they sewed fig tree leaves together, and made themselves breeches” (Gen 3:7b).

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There sit not, and reproach us as unclean.” So counseled he, and both together went Into the thickest wood; there soon they chose The fig-tree; not that kind for fruit renowned, But such as at this day, to Indians known, In Malabar or Deccan spreads her arms Branching so broad and long, that in the ground The bended twigs take root, and daughters grow About the mother tree, a pillared shade High over-arched, and echoing walks between: There oft the Indian herdsman, shunning heat, Shelters in cool, and tends his pasturing herds At loop-holes cut through thickest shade: Those leaves They gathered, broad as Amazonian targe; And, with what skill they had, together sewed, To gird their waist; vain covering, if to hide Their guilt and dreaded shame; O how unlike To that first naked glory. Such of late Columbus found the American, so girt With feathered cincture; naked else, and wild Among the trees on isles and woody shores. Thus fenced, and, as they thought, their shame in part Covered, but not at rest or ease of mind, They sat them down to weep;71 nor only tears Rained at their eyes, but high winds worse within Began to rise, high passions, anger, hate, Mistrust, suspicion, discord; and shook sore Their inward state of mind, calm region once And full of peace, now tossed and turbulent:72 For Understanding ruled not, and the Will Heard not her lore; both in subjection now To sensual Appetite, who from beneath

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Sitting down to weep. Compare with the lament of the Jews while in Babylonian captivity: “By the rivers of Babel we sat, and there we wept, when we remembered Zion” (Ps 137:1). 72 Compare with the sealike description of the wicked: “But the wicked are like the raging sea, that cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked” (Isa 57:20, 21). Geneva note: “Their evil conscience always torments them and therefore they can never have rest” (Isa 48:22).

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Usurping over sovran Reason claimed Superior sway: From thus distempered breast, Adam, estranged in look and altered style, Speech intermitted thus to Eve renewed. “Would thou hadst hearkened to my words, and staid With me, as I besought thee, when that strange Desire of wandering, this unhappy morn, I know not whence possessed thee; we had then Remained still happy; not, as now, despoiled Of all our good; shamed, naked, miserable. Let none henceforth seek needless cause to approve The faith they owe; when earnestly they seek Such proof, conclude, they then begin to fail.” To whom, soon moved with touch of blame, thus Eve. “What words have passed thy lips, Adam severe! Imput'st thou that to my default, or will Of wandering, as thou call’st it, which who knows But might as ill have happened thou being by, Or to thyself perhaps: hadst thou been there, Or here the attempt, thou couldst not have discerned Fraud in the Serpent, speaking as he spake; No ground of enmity between us known, Why he should mean me ill, or seek to harm. Was I to have never parted from thy side? As good have grown there still a lifeless rib. Being as I am, why didst not thou, the head,73 Command me absolutely not to go, Going into such danger, as thou saidst? Too facile then, thou didst not much gainsay, Nay, didst permit, approve, and fair dismiss. Hadst thou been firm and fixed in thy dissent, Neither had I transgressed, nor thou with me.” To whom, then first incensed, Adam replied. “Is this the love, is this the recompense Of mine to thee, ingrateful Eve, expressed Immutable, when thou wert lost, not I,

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“But I will that ye know, that Christ is the head of every man: and the man is the woman’s head: and God is Christ’s head” (1 Cor 11:3).

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Who might have lived, and joyed immortal bliss, Yet willingly chose rather death with thee: And am I now upbraided as the cause Of thy transgressing? not enough severe, It seems, in thy restraint: what could I more? I warned thee, I admonished thee, foretold The danger, and the lurking enemy That lay in wait; beyond this, had been force, And force upon free will hath here no place. But confidence then bore thee on, secure Either to meet no danger, or to find Matter of glorious trial; and perhaps I also erred, in overmuch admiring What seemed in thee so perfect, that I thought No evil durst attempt thee, but I rue The error now, which is become my crime, And thou the accuser. Thus it shall befall Him, who, to worth in women overtrusting, Lets her will rule: restraint she will not brook, And, left to herself, if evil thence ensue, She first his weak indulgence will accuse.” Thus they in mutual accusation spent The fruitless hours, but neither self-condemning; And of their vain contest appeared no end.

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BOOK X THE ARGUMENT Man’s transgression known, the guardian angels forsake Paradise, and return up to heaven to approve their vigilance, and are approved, God declaring that the entrance of Satan could not by them be prevented. He sends his Son to judge the transgressors, who descends and gives sentence accordingly; then in pity clothes them both, and reascends. Sin and Death, sitting till then at the gates of hell, by wondrous sympathy feeling the success of Satan in this new world, and the sin by man there committed, resolve to sit no longer confined in hell, but to follow Satan their 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; their mutual gratulation. Satan arrives at Pandemonium, in full assembly relates with boasting his success against man; instead of applause is treated with a general hiss by all his audience, transformed with himself also suddenly into serpents, according to his doom given in Paradise; then deluded with a show of the Forbidden Tree springing up before them, they greedily reaching to take of the fruits, chew dust and bitter ashes. The proceedings of Sin and Death; God foretells 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 fallen condition, heavily bewails, rejects the condolement of Eve; she persists and a length appeases him: then to evade the curse likely to fall on their offspring, proposes to Adam violent ways which he approves not, but conceiving better hope, puts her in mind of the late promise made them, that her seed should be revenged on the Serpent, and exhorts her with him to seek peace of the offended Deity, by repentance and supplication.

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eanwhile the heinous and despiteful act Of Satan, done in Paradise; and how He, in the serpent, had perverted Eve,1 Her husband she, to taste the fatal fruit,2 Was known in Heaven; for what can ‘scape the eye3 Of God all-seeing, or deceive his heart Omniscient, who in all things wise and just, Hindered not Satan to attempt the mind Of Man, with strength entire and free will arm’d,4 Complete 5 to have discover’d and repulsed Whatever wiles of foe or seeming friend. For still they knew, and ought to have still remembered, The high injunction, not to taste that fruit, Whoever tempted; which they not obeying, Incurr’d what could they less, the penalty; And manifold in sin, deserved to fall.

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Satan perverts Eve: “But I fear least as the serpent beguiled Eve through his subtlety, so your minds should be corrupt from the simplicity that is in Christ” (1 Cor 11:3). DR has the variant “serpent seduced Eve.” 2 [Lines 3–4] “Then the man said, The woman which thou gavest to be with me, she gave me of the tree, and I did eat. And the Lord God said to the woman, Why hast thou done this? And the woman said, The serpent beguiled me, and I did eat” (Gen 3:12, 13). Geneva note: “His wickedness and lack of true repentance appears in this that he blamed God because he had given him a wife […] Instead of confessing her sin, she increases it by accusing the serpent.” 3 [Line 5] Compare with Adam and Eve’s attempt to hide from God: “Afterward they heard the voice of the Lord God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden” (Gen 3:8). 4 [Lines 9–11] Compare with the Christian armor advised by Paul to ward off satanic attack: “For we wrestle not against flesh and blood, but against principalities, against powers, and against the worldly governors, the princes of the darkness of this world, against spiritual wickedness, which are in ye high places. For this cause take unto you the whole armor of God, that ye may be able to resist in the evil day, and having finished all things, stand fast. Stand therefore, and your loins girded about with verity, and having on the breast plate of righteousness, and your feet shod with the preparation of the Gospel of peace. Above all, take the shield of faith, wherewith ye may quench all the fiery darts of the wicked, and take the helmet of salvation, and the sword of the Spirit, which is the word of God” (Eph 6:12–17). 5 [Lines 9–10] God equips humans in a “complete” manner to resist the pull of Satan and sin: “And ye are complete in him, which is the head of all principality and power” (Col 2:10). DR has “filled” instead of “complete.”

PARADISE LOST

Up into Heaven from Paradise in haste The angelic guards ascended, mute, and sad, For Man; for of his state by this they knew, Much wondering how the subtle Fiend had stolen Entrance unseen. Soon as the unwelcome news From Earth arrived at Heaven-gate, displeased All were who heard; dim sadness did not spare That time celestial visages, yet, mixed With pity, violated not their bliss. About the new-arrived, in multitudes The ethereal people ran, to hear and know How all befell: they towards the throne supreme, Accountable, made haste, to make appear, With righteous plea, their utmost vigilance And easily approved; when the Most High Eternal Father, from his secret cloud,6 Amidst in thunder7 uttered thus his voice.8 “Assembled Angels, and ye Powers return’d From unsuccessful charge; be not dismayed,9

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[Lines 31–32] Cloud associated with the divine presence: “And as soon as Moses was entered into the Tabernacle, the cloudy pillar descended and stood at the door of the Tabernacle, and the Lord talked with Moses. Now when all the people saw the cloudy pillar stand at the Tabernacle door, all the people rose up, and worshipped every man in his tent door” (Exod 33:9, 10); “And when the Priests were come out of the Sanctuary, the cloud filled the house of the Lord, so that the Priests could not stand to minister, because of the cloud: for the glory of the Lord had filled the house of the Lord” (1 Kgs 8:10, 11); “And the Lord said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear, whiles I talk with thee, and that they may also believe thee for ever. (for Moses had told the words of the people unto the Lord)” (Exod 19:9); “Then the glory of the Lord went up from the Cherub, and stood over the door of the house, and the house was filled with the cloud, and the court was filled with the brightness of the Lord’s glory” (Ezek 10:4, GE; see also AV and DR). BB and GT use “clouds” instead of “cloud.” 7 [Lines 28–33] God’s judgments associated with thunder: “And as Samuel offered the burnt offering, the Philistines came to fight against Israel: but the Lord thundered with a great thunder that day upon the Philistines, and scattered them: so they were slain before Israel” (1 Sam 7:10). 8 [Line 33] God’s voice amid thunder: “And out of the throne proceeded lightnings, and thunderings, and voices, and there were seven lamps of fire burning before the throne, which are the seven spirits of God” (Rev 4:5). 9 [Line 36] Verbal echo of encouragement given by God through Jeremiah to Jews exiled in Egypt after the Babylonian destruction of Jerusalem. “But fear not thou, O my servant Jacob, and be not dismayed, O Israel: for behold, I will save thee from afar off,

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Nor troubled at these tidings from the earth, Which your sincerest care could not prevent; Foretold so lately what would come to pass, When first this tempter crossed the gulf from Hell.10 I told ye then he should prevail, and speed On his bad errand; Man should be seduced, And flattered out of all, believing lies Against his Maker; no decree of mine Concurring to necessitate his fall, Or touch with lightest moment of impulse His free will, to her own inclining left In even scale. But fallen he is; and now What rests, but that the mortal sentence pass On his transgression, death denounced that day, Which he presumes already vain and void, Because not yet inflicted, as he feared, By some immediate stroke;11 but soon shall find Forbearance no acquittance, ere day end. Justice shall not return as bounty scorned. But whom send I to judge them? whom but thee, Vicegerent Son, to thee I have transferred All judgment,12 whether in Heaven, or Earth, or Hell.

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and thy seed from the land of their captivity, and Jacob shall return and be in rest and at ease, and none shall make him afraid” (Jer 46:27, AV; see also DR). GE has “be not thou afraid.” BB has “fear not.” GT has “fear not thou.” 10 [Line 39] The gulf before hell is described in the parable of the rich man and Lazarus: “Beyond all this, between us and you there is a great gulf set, so that they which would go from hence to you, cannot, neither may come from thence to us” (Luke 16:22, BB; see also GE and AV). DR has “chaos.” GT has “great space.” 11 The sentence of death would not be carried out upon humans by an “immediate stroke”: “But of the tree of knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof, thou shalt die the death” (Gen 2:17, GE). Geneva note on “death”: “By death he means the separation of man from God, who is our life and chief happiness: and also that our disobedience is the cause of it.” When justice is delayed, sin abounds: “Because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. Though a sinner do evil an hundred times, and God prolongeth his days, yet I know that it shall be well with them that fear the Lord, and do reverence before him” (Eccl 8:11, 12). God’s delay of execution. Compare with Peter’s defense of Christ’s apparently delayed second advent: “The Lord of that promise is not slack (as some men count slackness) but is patient toward us, and would have no man to perish, but would all men to come to repentance” (2 Pet 2:9).

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Easy it may be seen that I intend Mercy colleague with justice,13 sending thee Man’s friend, his Mediator, his designed Both ransom14 and Redeemer voluntary, And destined Man himself to judge Man fallen.” So spake the Father; and, unfolding bright Toward the right hand his glory, on the Son Blazed forth unclouded Deity; he full Resplendent all his Father manifest Expressed,15 and thus divinely answered mild. “Father Eternal, thine is to decree; Mine, both in Heaven and Earth, to do thy will16 Supreme; that thou in me, thy Son beloved, Mayst ever rest well pleased.17 I go to judge On earth these thy transgressors; but thou know’st, Whoever judged, the worst on me must light,

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[Lines 56–57] All judgment entrusted to the Son: “For the Father judgeth no man, but hath committed all judgment unto the Son” (John 5:22). 13 Mercy and justice: “Mercy and truth shall meet: righteousness and peace shall kiss one another” (Ps 85:10); “misericordia et veritas obviaverunt sibi; iustitia et pax osculatae sunt” (84:11, Vg). 14 [Lines 60–61] Son as mediator and ransom: “For there is one God, and one Mediator between God and man, which is the man Christ Jesus, who gave himself a ransom for all men, to be that testimony in due time” (1 Tim 2:5, 6). Son as mediator and redeemer: “For there is one God: and one mediator of God and men, the man Christ Jesus: ‘Who gave himself a redemption for all, a testimony in due times’” (1 Tim 2:5, 6, DR). God as redeemer: “Doubtless thou art our Father: though Abraham be ignorant of us, and Israel know us not, yet thou, O Lord, art our Father, and our redeemer: thy Name is for ever” (Isa 63:16). 15 [Lines 64–67] The Son is the brightness of God’s glory and the express image of his person: “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high” (Heb 1:3, AV). GE has “engraved form of his person.” DR has “the figure of his substance.” BB and GT have “the very image of his substance.” 16 [Lines 68–69] The Son performs the will of God: “Jesus said unto them, My meat is that I may do the will of him that sent me, and finish his work” (John 4:34). 17 [Lines 70–71] The Son is beloved and well pleasing to God: “And lo, a voice came from heaven, saying, This is my beloved Son, in whom I am well pleased” (Matt 3:17). Geneva note on “well pleased”: “The Greek word signifies a thing of great worth and such as highly pleases a man. So then the Father says that Christ is the only man whom when he beholds, looking at what opinion he had conceived of us, he lays it clean aside.”

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When time shall be;18 for so I undertook Before thee; and, not repenting, this obtain Of right, that I may mitigate their doom On me derived; yet I shall temper so Justice with mercy, as may illustrate most Them fully satisfied, and thee appease. Attendance none shall need, nor train, where none Are to behold the judgment, but the judged, Those two; the third best absent is condemned, Convict by flight,19 and rebel to all law: Conviction to the serpent none belongs.” Thus saying, from his radiant seat he rose Of high collateral glory: him Thrones, and Powers, Princedoms, and Dominations ministrant,20 Accompanied to Heaven-gate; from whence Eden, and all the coast, in prospect lay. Down he descended straight; the speed of Gods Time counts not, though with swiftest minutes winged. Now was the sun in western cadence low From noon, and gentle airs,21 due at their hour,

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18 When time shall be, the Son would become flesh and thus be vulnerable to Satan’s revenge: “But when the fullness of time was come, God sent forth his Son made of a woman, and made under the Law” (Matt 3:17). Geneva note on “fullness of time”: “The time is said to be full when all parts of it are past and ended, and therefore Christ could not have come either sooner or later.” 19 Compare with those who leave off stoning the adulterous woman after Jesus challenges for the “one without sin to cast the first stone”: “And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst” (John 8:9, AV). GE and BB have “accused by their own consciences.” DR and GT omit the phrase. 20 [Lines 86–87] The Son is above all thrones, powers, princedoms, etc.: “Far above all principality, and power, and might, and domination, and every Name, that is named, not in this world only, but also in that that is to come” (Eph 1:21); “For by him were all things created, which are in heaven, and which are in earth, things visible and invisible: whether they be Thrones or Dominions, or Principalities, or Powers, all things were created by him, and for him” (Col 1:16). Geneva note: “He sets forth the angels with glorious names, so that by the comparison of most excellent spirits, we may understand how far surpassing the excellency of Christ is, in whom alone we have to content ourselves with, and let go of all angels.” Angels “ministrant”: “Are they not all ministering spirits, sent forth to minister, for their sakes which shall be heirs of salvation?” (Heb 1:14).

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To fan the earth now waked, and usher in The evening cool; when he, from wrath more cool, Came the mild Judge, and Intercessor both, To sentence Man: The voice of God they heard Now walking in the garden,22 by soft winds Brought to their ears, while day declined; they heard, And from his presence hid themselves among The thickest trees, both man and wife; till God, Approaching, thus to Adam called aloud. “Where art thou, Adam,23 wont with joy to meet My coming seen far off? I miss thee here, Not pleased, thus entertained with solitude, Where obvious duty ere while appeared unsought: Or come I less conspicuous, or what change Absents thee, or what chance detains? Come forth!” He came; and with him Eve, more loath, though first To offend; discountenanced both, and discomposed; Love was not in their looks, either to God, Or to each other; but apparent guilt, And shame, and perturbation, and despair, Anger, and obstinacy, and hate, and guile. When Adam, faltering long, thus answered brief. “I heard thee in the garden, and of thy voice Afraid, being naked, hid myself.”24 To whom The gracious Judge without revile replied. “My voice thou oft hast heard, and hast not feared, But still rejoiced; how is it now become So dreadful to thee? That thou art naked, who Hath told thee? Hast thou eaten of the tree,

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Gentle evening “airs” in Eden: “And when they heard the voice of the Lord God walking in paradise at the afternoon air, Adam and his wife hid themselves from the face of the Lord God, amidst the trees of paradise” (Gen 3:8, DR). Other translations have “cool of the day.” 22 The evening cool and the walking voice of God: “Afterward they heard the voice of the Lord God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden” (Gen 3:8). 23 “And the Lord called Adam, and said unto him: where art thou?” (Gen 3.9, BB). GE has “the Lord God called to the man.” 24 [Lines 116–17] “Who said, I heard thy voice in the garden, and was afraid: because I was naked, therefore I hid myself” (Gen 3:10).

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Whereof I gave thee charge thou shouldst not eat?” 25 To whom thus Adam sore beset replied. “O Heaven! in evil strait this day I stand Before my Judge, either to undergo Myself the total crime, or to accuse My other self, the partner of my life; Whose failing, while her faith to me remains, I should conceal, and not expose to blame By my complaint: but strict necessity Subdues me, and calamitous constraint; Lest on my head both sin and punishment, However insupportable, be all Devolved; though should I hold my peace, yet thou Wouldst easily detect what I conceal. This Woman, whom thou mad’st to be my help, And gav’st me as thy perfect gift, so good, So fit, so acceptable, so divine, That from her hand I could suspect no ill, And what she did, whatever in itself, Her doing seemed to justify the deed; She gave me of the tree, and I did eat.”26 To whom the Sovran Presence thus replied. “Was she thy God,27 that her thou didst obey Before his voice? or was she made thy guide, Superior, or but equal, that to her Thou didst resign thy manhood, and the place Wherein God set thee above her made of thee, And for thee,28 whose perfection far excelled

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25 [Lines 121–23] “And he said, Who told thee, that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?” (Gen 3:11). 26 [Lines 137–43] “Then the man said, The woman which thou gavest to be with me, she gave me of the tree, and I did eat” (Gen 3:12). Geneva note: “His wickedness and lack of true repentance appears in this that he blamed God because he had given him a wife.” 27 Compare with Jacob’s question posed to his wife Rachel: “Then Jacob’s anger was kindled against Rachel, and he said, Am I in God’s stead, which hath withholden from thee the fruit of the womb?” (Gen 30:2). Compare with Jehoram king of Israel’s rhetorical question: “And when the King of Israel had read the letter, he rent his clothes, and said, Am I God, to kill and to give life, that he doth send to me, that I should heal a man from his leprosy? Wherefore consider, I pray you, and see how he seeketh a quarrel against me” (2 Kgs 5:7).

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Hers in all real dignity? Adorned She was indeed, and lovely, to attract Thy love, not thy subjection; and her gifts Were such, as under government well seemed; Unseemly to bear rule;29 which was thy part And person, hadst thou known thyself aright.” So having said, he thus to Eve in few. “Say, Woman, what is this which thou hast done?” To whom sad Eve, with shame nigh overwhelmed, Confessing soon, yet not before her Judge Bold or loquacious, thus abashed replied. “The Serpent me beguiled, and I did eat.”30 Which when the Lord God heard, without delay To judgment he proceeded on the accused Serpent, though brute; unable to transfer The guilt on him, who made him instrument Of mischief, and polluted from the end Of his creation; justly then accursed, As vitiated in nature: More to know Concerned not Man, (since he no further knew) Nor altered his offence; yet God at last To Satan first in sin his doom applied, Though in mysterious terms, judged as then best: And on the Serpent thus his curse let fall.

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[Lines 149–50] Woman of the man and for the man: “For the man is not of the woman, but the woman of the man. For the man was not created for the woman’s sake: but the woman for the man’s sake” (1 Cor 11:8, 9). Geneva note: “He proves the inequality of the woman by the fact that from the man is the substance of which woman was first made. Secondly, by the fact that the woman was made for man, and not the man for the woman’s sake.” 29 Compare with Paul’s arguments against allowing women to serve in teaching capacities within the Christian congregation: “Let the woman learn in silence with all subjection. I permit not a woman to teach, neither to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman was deceived, and was in the transgression” (1 Tim 2:11–14). Geneva note: “The first argument, why it is not lawful for women to teach in the congregation, because by this means they would be placed above men, for they would be their masters: and this is against God’s ordinance.” 30 [Line 162] “And the Lord God said to the woman, Why hast thou done this? And the woman said, The serpent beguiled me, and I did eat” (Gen 3:13). DR has “the serpent deceived me.”

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“Because thou hast done this, thou art accursed Above all cattle, each beast of the field; Upon thy belly groveling thou shalt go, And dust shalt eat all the days of thy life.31 Between thee and the woman I will put Enmity, and between thine and her seed;32 Her seed shall bruise thy head,33 thou bruise his heel.”34 So spake this oracle, then verified When Jesus, Son of Mary, second Eve,35 Saw Satan fall, like lightning, down from Heaven,36

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31 [Lines 175–78] “Then the Lord God said to the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field: upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life” (Gen 3:14). 32 John references the devil’s original transgression and likens the Holy Spirit to a “seed”: “He that comitteth sin, is of the devil: for the devil sinneth from the beginning: for this purpose was made manifest that Son of God, that he might loose the works of the devil. Whosoever is born of God, sinneth not: for his seed remaineth in him, neither can he sin, because he is born of God” (1 John 3:8, 9). Geneva note on “seed”: “The Holy Spirit is so called by the effect he works, because by his power and mighty working, as it were by seed, we are made new men.” 33 [Line 181] The bruising of Satan: “The God of peace shall tread Satan under your feet shortly. The grace of our Lord Jesus Christ be with you” (Rom 16:20, GE; see also AV). DR has “crush Satan under your feet.” BB and GT have “shall tread Satan under your feet shortly.” 34 The bruising of the Son: “But he was wounded for our iniquities, he was bruised for our sins: the chastisement of our peace was upon him, and by his bruises we are healed” (Isa 53:5, DR; see also AV). GE has “he was broken.” BB and GT have “smitten for our wickedness.” [Lines 179–81] “And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel” (Gen 3:15, AV). GE has “he shall break thine head.” DR has “she shall crush thy head.” BB has “it shall tread down thy head.” GT has “the same shall tread down thy head.” 35 [Line 183] Compare with Jesus being the “second Adam”: “As it is also written, The first man Adam was made a living soul: and the last Adam was made a quickening Spirit. Howbeit that was not first which is spiritual: but that which is natural, and afterward that which is spiritual. The first man is of the earth, earthly: the second man is the Lord from heaven” (1 Cor 15:45–47). Geneva notes: “Adam is called the first man, because he is the root as it were from which we spring. And Christ is the latter man, because he is the beginning of all those that are spiritual, and in him we are all included. As Adam was the first man, Christ is the second man; and these two are spoken of, as if they were the only two men in the world; because as the former was the head and representative of all his natural posterity, so the latter is the head and representative of all the spiritual offspring: and that he is ‘the Lord from heaven’; in distinction from the first man.”

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Prince of the air;37 then, rising from his grave Spoiled Principalities and Powers, triumphed38 In open show; and, with ascension bright, Captivity led captive39 through the air,40 The realm itself of Satan, long usurped; Whom he shall tread at last under our feet;41 Even he, who now foretold his fatal bruise;

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[Line 184] Jesus responds to the success of his apostles’ miracles by speaking of Satan’s “lightning” fall: “And he said unto them, I saw Satan, like lightning, fall down from heaven” (Luke 10:18). 37 Satan: prince of the air: “Wherein, in times past ye walked, according to the course of this world, and after the prince that ruleth in the air, even the spirit, that now worketh in the children of disobedience” (Eph 2:2, GE; see also AV and DR). BB and GT have “governor that ruleth in the air.” 38 [Line 186] The triumph of the Son spoiling principalities and powers: “And putting out the handwriting of ordinances that was against us, which was contrary to us, he even took it out of the way, and fastened it upon the cross, and hath spoiled the Principalities, and Powers, and hath made a show of them openly, and hath triumphed over them in the same cross” (Col 2:14, 15, GE; see also AV). DR has “despoiling the principalities and powers.” BB has “spoiling all principalities and powers.” GT has “hath spoiled rule and power.” Geneva note on “triumph”: “That is, the cross. The cross was a chariot of triumph. No conqueror could have triumphed so gloriously in his chariot, as Christ did upon the cross.” 39 Captivity captive: “Thou art gone up on high: thou hast led captivity captive, and received gifts for men: yea, even the rebellious hast thou led, that the Lord God might dwell there” (Ps 68:18). Geneva note: “As God overcame the enemy of his Church, took them prisoners, and made them tributaries: so Christ, which is God manifested in the flesh, subdued Satan and sin under us, and gave to his Church most liberal gifts of his Spirit”; “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men” (Eph 4:8). 40 [Lines 189–90] Followers of the Son must battle the ruler of the air with the aid of the Son: “For we wrestle not against flesh and blood, but against principalities, against powers, and against the worldly governors, the princes of the darkness of this world, against spiritual wickedness, which are in the high places” (Eph 6:12, GE). Geneva note on Luke 10:18: “Paul writes that the location of the devil and his angels is in the air, as is found in (Ephesians 6.12), and he is said to be cast down from there by force, when his power is abolished by the voice of the Gospel.” 41 [Line 190] The Son enables his followers to tread serpents under their feet: “Behold, I give unto you power to tread on Serpents, and Scorpions, and over all the power of the enemy, and nothing shall hurt you” (Luke 10:19); “The God of peace shall tread Satan under your feet shortly. The grace of our Lord Jesus Christ be with you” (Rom 16:20, GT; see also GE and BB). DR has “crush Satan under your feet.” AV has “bruise Satan under your feet.” All enemies to be placed under the feet of the Son: “For he must reign till he hath put all his enemies under his feet” (1 Cor 15:25).

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And to the Woman thus his sentence turned. “Thy sorrow I will greatly multiply By thy conception; children thou shalt bring In sorrow forth; and to thy husband’s will Thine shall submit; he over thee shall rule.”42 On Adam last thus judgment he pronounced. “Because thou hast hearkened to the voice of thy wife, And eaten of the tree, concerning which I charg’d thee, saying: Thou shalt not eat thereof, Curs’d is the ground for thy sake, thou in sorrow Shalt eat thereof all the days of thy life;43 Thorns also and thistles it shall bring thee forth Unbid, and thou shalt eat the herb of the field,44 In the sweat of thy face shalt thou eat bread, Till thou return unto the ground, for thou Out of the ground wast taken, know thy birth, For dust thou art, and shalt to dust return.”45 So judged he Man, both Judge and Savior sent; And the instant stroke of death, denounced that day, Removed far off; then, pitying how they stood Before him naked to the air, that now Must suffer change, disdained not to begin Thenceforth the form of servant to assume;46

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[Lines 193–96] “But unto the woman said: In multiplying will I multiply thy sorrow and thy conceptioning: In sorrow shalt thou bring forth children, and thy lust shall pertain to thy husband, and he shall have the rule of thee” (Gen 3:16, GT; see also AV). DR has “dominion” instead of “rule.” GE has “greatly increase” instead of multiply.” BB omits “conception.” 43 [Lines 198–202] “Unto Adam he said: Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree concerning the which I commanded thee, saying, thou shalt not eat of it, cursed is the ground for thy sake, in sorrow shalt thou eat of it all the days of thy life” (Gen 3:17, BB; see also GT). All other translations omit “concerning.” GE and DR have “cursed is the earth.” GE has “hast obeyed the voice of” instead of “hearken to.” 44 [Lines 203–204] “Thorns also, and thistles shall it bring forth to thee, and thou shalt eat the herb of the field” (Gen 3:18). 45 [Lines 205–208] “In the sweat of thy face shalt thou eat bread, till thou return unto the ground: for out of it wast thou taken, for dust thou art, and unto dust shalt thou return” (Gen 3:19, AV). DR and GE have “till thou return to the earth.” GT and BB have “till thou be turned again into the ground.”

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As when he washed his servants feet;47 so now, As father of his family,48 he clad Their nakedness with skins of beasts, or slain, Or as the snake with youthful coat repaid;49 And thought not much to clothe his enemies; Nor he their outward only with the skins Of beasts, but inward nakedness, much more. Opprobrious, with his robe of righteousness,50 Arraying, covered51 from his Father’s sight. To him with swift ascent he up returned, Into his blissful bosom reassumed In glory, as of old; to him appeased All, though all-knowing, what had passed with Man Recounted, mixing intercession sweet. Mean while, ere thus was sinned and judged on Earth, Within the gates of Hell sat Sin and Death, In counterview within the gates, that now Stood open wide, belching outrageous flame Far into Chaos, since the Fiend passed through, Sin opening; who thus now to Death began. “O Son, why sit we here each other viewing

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46 [Line 214] The Son takes the form of a servant: “But he made himself of no reputation, and took on him the form of a servant, and was made like unto men, and was found in shape as a man” (Phil 2:7). 47 [Line 215] “After that, he poured water into a basin, and began to wash the disciples’ feet, and to wipe them with the towel, wherewith he was girded” (John 13:5). 48 The writer of Hebrews says of the Son’s paternal relationship with his followers, “And again, I will put my trust in him; again, Behold, here am I, and the children which God hath given me” (Heb 2:13). 49 [Lines 217–18] Coats of skin: “Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them” (Gen 3:21, GE; see also AV). BB and DR have “made garments of skin.” GT has “make leather garments.” Geneva note: “Or, gave them knowledge to make themselves coats.” 50 Robe of righteousness: “I will greatly rejoice in the Lord, and my soul shall be joyful in my God: for he hath clothed me with the garments of salvation, and covered me with the robe of righteousness: he hath decked me like a bridegroom, and as a bride tireth herself with her jewels” (Isa 61:10, GE; see also AV). DR has “robe of justice.” BB has “mantle of righteousness.” GT has “garment of salvation.” 51 God covers nakedness: “Now when I passed by thee, and looked upon thee, behold, thy time was the time of love, and I spread my skirt over thee, and covered thy nakedness: yea, I swear unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine” (Ezek 16:8).

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Idly,52 while Satan, our great author, thrives In other worlds, and happier seat provides For us, his offspring dear? It cannot be But that success attends him; if mishap, Ere this he had returned, with fury driven By his avengers; since no place like this Can fit his punishment, or their revenge. Methinks I feel new strength within me rise, Wings growing, and dominion given me large Beyond this deep; whatever draws me on, Or sympathy, or some connatural force, Powerful at greatest distance to unite, With secret amity, things of like kind, By secretest conveyance. Thou, my shade Inseparable, must with me along; For Death from Sin no power can separate. But, lest the difficulty of passing back Stay his return perhaps over this gulf Impassable,53 impervious; let us try Adventurous work, yet to thy power and mine Not unagreeable, to found a path Over this main from Hell to that new world, Where Satan now prevails; a monument Of merit high to all the infernal host, Easing their passage hence, for intercourse, Or transmigration, as their lot shall lead. Nor can I miss the way, so strongly drawn By this new-felt attraction and instinct.” Whom thus the meager Shadow answered soon. “Go, whither Fate, and inclination strong, Leads thee; I shall not lag behind, nor err The way, thou leading; such a scent I draw

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[Lines 235–36] Compare with Jesus’ words to his disciples: “And he went about the eleventh hour, and found other standing idle, and said unto them, Why stand ye here all the day idle?” (Matt 20:6). 53 [Lines 253–54] Gulf impassible: “And besides all this, between us and you, there is fixed a great chaos: so that they who would pass from hence to you cannot, nor from thence come hither” (Luke 16:26, DR; see also AV). GE, GT, and BB have “go” instead of “pass.”

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Of carnage, prey innumerable, and taste The savor of death from all things there that live: Nor shall I to the work thou enterprisest Be wanting, but afford thee equal aid.” So saying, with delight he snuffed the smell Of mortal change on earth. As when a flock Of ravenous fowl, though many a league remote, Against the day of battle, to a field, Where armies lie encamped, come flying, lured With scent of living carcasses designed For death, the following day, in bloody fight:54 So scented the grim Feature, and upturned His nostril wide into the murky air; Sagacious of his quarry from so far. Then both from out Hell-gates, into the waste Wide anarchy of Chaos, damp and dark, Flew diverse; and with power (their power was great) Hovering upon the waters, what they met Solid or slimy, as in raging sea Tossed up and down, together crowded drove, From each side shoaling towards the mouth of Hell. As when two polar winds, blowing adverse Upon the Cronian sea, together drive Mountains of ice, that stop th’ imagin’d way Beyond Petsora eastward, to the rich Cathaian coast. The aggregated soil Death with his mace petrify,55 cold and dry,

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54 [Lines 273–78] Compare with the description of the eagle: “She abideth and remaineth in the rock, even upon the top of the rock, and the tower. From thence she spieth for meat, and her eyes behold afar off. His young ones also suck up blood: and where the slain are, there is she” (Job 39:30). 55 [Lines 294–98] Compare with Peter overcoming hell: “And I say also unto thee, that thou art Peter, and upon this rock I will build my Church: and the gates of hell shall not overcome it” (Matt 16:18). Geneva note: “Christ spoke in the Syrian tongue, and therefore did not use this discourse to distinguish between Petros, which signifies Peter, and Petra, which signifies a rock, but in both places used the word Cephas: but his meaning is what is written in Greek, in which the different word endings distinguish between Peter, who is a piece of the building, and Christ the Petra, that is, the rock and foundation: or else he named him Peter because of the confession of his faith, which is the Church’s as well as

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As with a trident, smote; and fixed as firm As Delos, floating once; the rest his look Bound with Gorgonian rigor not to move; And with asphaltic slime,56 broad as the gate, Deep to the roots of Hell the gathered beach They fastened, and the mole immense wrought on Over the foaming deep high-arched, a bridge Of length prodigious, joining to the wall Immoveable of this now fenceless world, Forfeit to Death; from hence a passage broad, Smooth, easy, inoffensive, down to Hell. So, if great things to small may be compared,57 Xerxes, the liberty of Greece to yoke, From Susa, his Memnonian palace high, Came to the sea: and, over Hellespont Bridging his way, Europe with Asia joined, And scourged with many a stroke the indignant waves. Now had they brought the work by wondrous art Pontifical, a ridge of pendant rock,58 Over the vexed abyss, following the track Of Satan to the self-same place where he First lighted from his wing, and landed safe From out of Chaos, to the outside bare Of this round world: With pins of adamant And chains they made all fast, too fast they made And durable! And now in little space The confines met of empyrean Heaven, And of this World; and, on the left hand, Hell59

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his, as the old fathers witness, for so says Theophylact. That confession which you have made, shall be the foundation of the believers.” 56 Slime utilized in the construction of the tower of Babel in opposition to God: “And they said one to another, Come, let us make brick, and burn it in the fire. So they had brick for stone, and slime had they instead of mortar” (Gen 11:3). 57 [Lines 304–305] The hellish “broad” way: “Enter in at the straight gate: for it is the wide gate, and broad way that leadeth to destruction: and many there be which go in thereat” (Matt 7:13). 58 [Line 313] Pontifical rock. See note for 10.294–98. 59 “…on the left hand, hell”: “And he shall set the sheep on his right hand, and the goats on the left […] Then shall he say unto them on the left hand, Depart from me ye

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With long reach interposed; three several ways In sight, to each of these three places led. And now their way to Earth they had descried, To Paradise first tending; when, behold! Satan, in likeness of an Angel bright,60 Betwixt the Centaur and the Scorpion steering His zenith, while the sun in Aries rose: Disguised he came; but those his children dear Their parent soon discerned, though in disguise. He, after Eve seduced, unminded slunk Into the wood fast by; and, changing shape, To observe the sequel, saw his guileful act By Eve, though all unweeting,61 seconded Upon her husband; saw their shame that sought Vain covertures; but when he saw descend The Son of God to judge them, terrified He fled; not hoping to escape, but shun The present; fearing, guilty, what his wrath Might suddenly inflict; that past, returned By night, and listening where the hapless pair Sat in their sad discourse, and various plaint, Thence gathered his own doom; which understood Not instant, but of future time, with joy And tidings fraught, to Hell he now returned; And at the brink of Chaos, near the foot Of this new wondrous pontifice, unhoped Met, who to meet him came, his offspring dear. Great joy was at their meeting, and at sight Of that stupendous bridge his joy increased. Long he admiring stood, till Sin, his fair Enchanting daughter, thus the silence broke. “O Parent, these are thy magnific deeds, Thy trophies! which thou view'st as not thine own;

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cursed, into everlasting fire, which is prepared for the devil and his angels” (Matt 25:33, 41, BB; see also AV and GT). GE has “on the left hand.” DR has “on his left hand.” 60 [Line 327] “And no marvel: for Satan himself is transformed into an Angel of light” (2 Cor 11:14). 61 Unweeting Eve: “And Adam was not deceived, but the woman was deceived, and was in the transgression” (1 Tim 2:14).

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Thou art their author, and prime architect: For I no sooner in my heart divined, My heart, which by a secret harmony Still moves with thine, joined in connection sweet, That thou on earth hadst prospered, which thy looks Now also evidence, but straight I felt, Though distant from thee worlds between, yet felt, That I must after thee, with this thy son; Such fatal consequence unites us three! Hell could no longer hold us in our bounds, Nor this unvoyageable gulf obscure Detain from following thy illustrious track. Thou hast achieved our liberty, confined Within Hell-gates till now; thou us empow'red To fortify thus far, and overlay, With this portentous bridge, the dark abyss. Thine now is all this world; thy virtue hath won What thy hands builded not; thy wisdom gained With odds what war hath lost, and fully avenged Our foil in Heaven; here thou shalt monarch reign,62 There didst not; there let him still victor sway, As battle hath adjudged; from this new world Retiring, by his own doom alienated; And henceforth monarchy with thee divide Of all things, parted by the empyreal bounds, His quadrature,63 from thy orbicular world; Or try thee now more dangerous to his throne.” Whom thus the prince of darkness64 answered glad.

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62 [Lines 372–75] Satan is the god and ruler of the world: “And Adam was not deceived, but the woman was deceived, and was in the transgression” (2 Cor 4:4). 63 The “quadrature” of the heavenly Jerusalem: “And the city lay four square, and the length is as large as the breadth of it, and he measured the city with the reed, twelve thousand furlongs: and the length, and the breadth, and the height of it are equal” (Rev 21:16). Geneva note: “A foursquare figure has equal sides, and outright corners, and therefore the Greeks call by this name those things that are steady, and of continuance and perfect.” Latin Vulgate: “et civitas in quadro posita est et longitudo eius tanta est quanta et latitudo et mensus est civitatem de harundine per stadia duodecim milia longitudo et latitudo et altitudo eius aequalia sunt.” 64 Fallen angels are “princes of darkness”: “For we wrestle not against flesh and blood, but against principalities, against powers, and against the worldly governors, the princes

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“Fair daughter, and thou son and grandchild both; High proof ye now have given to be the race Of Satan (for I glory in the name, Antagonist of Heaven’s Almighty King,) Amply have merited of me, of all The infernal empire, that so near Heaven’s door Triumphal with triumphal act have met, Mine, with this glorious work; and made one realm, Hell and this world, one realm, one continent Of easy thorough-fare. Therefore, while I Descend through darkness, on your road with ease, To my associate Powers, them to acquaint With these successes, and with them rejoice; You two this way, among these numerous orbs, All yours, right down to Paradise descend; There dwell, and reign65 in bliss; thence on the earth Dominion exercise and in the air,66 Chiefly on Man, sole lord of all declared; Him first make sure your thrall,67 and lastly kill.68 My substitutes I send ye, and create

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of the darkness of this world, against spiritual wickedness, which are in the high places” (Eph 6:12, GE). AV has “against powers, against the rulers of the darkness of this world.” DR has “against the rulers of the world of this darkness.” BB has “against worldly governors of the darkness of this world.” GT has “against worldly rulers, even governors of the darkness of this world.” Geneva note: “He gives these names to the evil angels, by reason of the effects which they work: not that they are able to do the same in and of themselves, but because God gives them permission.” 65 The reign of sin and death: “But death reigned from Adam to Moses, even over them also that sinned not after the like manner of that transgression of Adam, which was the figure of him that was to come […] For if by the offence of one, death reigned through one, much more shall they which receive that abundance of grace, and of that gift of that righteousness, reign in life through one, that is, Jesus Christ […] That as sin had reigned unto death, so might grace also reign by righteousness unto eternal life, through Jesus Christ our Lord” (Rom 5:14, 17, 21). 66 Satan is the ruler of the air: “Wherein, in times past ye walked, according to the course of this world, and after the prince that ruleth in the air, even the spirit, that now worketh in the children of disobedience” (Eph 2:2). 67 Sinful humans are servants of sin: “Jesus answered them, Verily, verily I say unto you, that whosoever committeth sin, is the servant of sin” (John 8:34). 68 [Line 402] Serving sin leads ultimately to death: “For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord” (Rom 6:23). Geneva note: “Death is the punishment due to sin, but we are sanctified freely, to everlasting life.”

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Plenipotent on earth, of matchless might Issuing from me: on your joint vigor now My hold of this new kingdom all depends, Through Sin to Death69 exposed by my exploit. If your joint power prevail, the affairs of Hell No detriment need fear; go, and be strong!”70 So saying he dismissed them; they with speed Their course through thickest constellations held, Spreading their bane; the blasted stars looked wan, And planets, planet-struck, real eclipse Then suffered. The other way Satan went down The causey to Hell-gate: On either side Disparted Chaos overbuilt exclaimed, And with rebounding surge the bars assailed, That scorned his indignation: Through the gate, Wide open and unguarded, Satan passed, And all about found desolate; for those, Appointed to sit there, had left their charge, Flown to the upper world; the rest were all Far to the inland retired, about the walls Of Pandemonium; city and proud seat Of Lucifer, so by allusion called Of that bright star to Satan paragoned;71 There kept their watch the legions, while the Grand In council sat, solicitous what chance

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69 Sin leads to death: “Wherefore, as by one man sin entered into ye world, and death by sin, and so death went over all men: in who all men have sinned” (Rom 5:12). 70 Compare with the words of Moses to Joshua: “And Moses called Joshua, and said unto him in the sight of all Israel, Be of a good courage and strong: for thou shalt go with this people unto the land which the Lord hath sworn unto their fathers, to give them, and thou shalt give it them to inherit. And the Lord him self doeth go before thee: he will be with thee: he will not fail thee, neither forsake thee: fear not therefore, nor be discomforted” (Deut 31:7, 8). Compare with Moses’ exhortation to the nation of Israel: “Therefore shall ye keep all the commandments, which I command you this day, that ye may be strong, and go in and possess the land whither ye go to possess it” (Deut 11:8). 71 [Lines 425–26] Isaiah’s “Lucifer” applies primarily to the king of Babylon but alludes to Satan: “How art thou fallen from heaven, O Lucifer, son of the morning? And cut down to the ground, which didst cast lots upon the nations?” (Isa 14:12). Geneva note: “You who thought yourself most glorious and as it were placed in the heaven for the morning star that goes before the sun, is called Lucifer, to whom Nebuchadnezzar is compared.”

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Might intercept their emperor sent; so he Departing gave command, and they observed. As when the Tartar from his Russian foe, By Astracan, over the snowy plains, Retires; or Bactrian Sophi, from the horns Of Turkish crescent, leaves all waste beyond The realm of Aladule, in his retreat To Tauris or Casbeen: So these, the late Heaven-banished host, left desert utmost Hell Many a dark league, reduced in careful watch Round their metropolis; and now expecting Each hour their great adventurer, from the search Of foreign worlds: He through the midst unmarked, In show plebeian Angel militant Of lowest order, passed; and from the door Of that Plutonian hall, invisible Ascended his high throne; which, under state Of richest texture spread, at the upper end Was placed in regal luster. Down a while He sat, and round about him saw unseen: At last, as from a cloud, his fulgent head And shape star-bright appeared, or brighter; clad With what permissive glory since his fall Was left him, or false glitter: All amaz’d At that so sudden blaze the Stygian throng Bent their aspect, and whom they wished beheld, Their mighty Chief returned: loud was the acclaim: Forth rushed in haste the great consulting peers, Raised from their dark Divan, and with like joy Congratulant approached him; who with hand Silence, and with these words attention, won.72 “Thrones, Dominations, Princedoms, Virtues, Powers;73

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72 [Lines 458–59] Compare with Paul beckoning for silence with the wave of his hand before launching into a speech: “And when he had given him license, Paul stood on the stairs, and beckoned with the hand unto the people: and when there was made a great silence, he spake unto them in the Hebrew tongue, saying” (Acts 21:40). 73 [Line 460] “For by him were all things created, which are in heaven, and which are in earth, things visible and invisible: whether they be Thrones or Dominions, or Principalities, or Powers, all things were created by him, and for him” (Col 1:16). Geneva note: “He sets forth the angels with glorious names, so that by the comparison of most

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For in possession such, not only of right, I call ye, and declare ye now; returned Successful beyond hope, to lead ye forth Triumphant out of this infernal pit Abominable, accursed, the house of woe, And dungeon of our tyrant: Now possess, As Lords, a spacious world, to our native Heaven Little inferior, by my adventure hard With peril great achieved. Long were to tell What I have done; what suffered; with what pain Voyaged th’ unreal, vast, unbounded deep Of horrible confusion; over which By Sin and Death a broad way74 now is paved, To expedite your glorious march; but I Toiled out my uncouth passage, forced to ride Th' untractable abyss, plunged in the womb Of unoriginal Night and Chaos wild; That, jealous of their secrets, fiercely opposed My journey strange, with clamorous uproar Protesting Fate supreme; thence how I found The new created world, which fame in Heaven Long had foretold, a fabric wonderful Of absolute perfection! therein Man Placed in a Paradise, by our exile Made happy: Him by fraud I have seduced From his Creator; and, the more to increase Your wonder, with an apple; he, thereat Offended, worth your laughter! hath given up Both his beloved Man,75 and all his world, To Sin and Death a prey, and so to us, Without our hazard, labor, or alarm; To range in, and to dwell, and over Man

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excellent spirits, we may understand how far surpassing the excellency of Christ is, in whom alone we have to content ourselves with, and let go of all angels.” 74 “Enter in at the straight gate: for it is the wide gate, and broad way that leadeth to destruction: and many there be which go in thereat” (Matt 7:13, GE). Other translations have “broad is the way.” 75 [Lines 487–89] “Beloved man” forsakes the love of the creator in favor of an “apple.” Compare with Solomon’s lover: “Stay me with flagons, and comfort me with apples: for I am sick of love” (Song 2:5).

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To rule, as over all he should have ruled. True is, me also he hath judged, or rather Me not, but the brute serpent in whose shape Man I deceived: that which to me belongs, Is enmity which he will put between Me and mankind; I am to bruise his heel; His seed, when is not set, shall bruise my head: A world who would not purchase with a bruise,76 Or much more grievous pain? - Ye have the account Of my performance: What remains, ye Gods, But up, and enter now into full bliss?” So having said, a while he stood, expecting Their universal shout, and high applause, To fill his ear; when, contrary, he hears On all sides, from innumerable tongues, A dismal universal hiss, the sound Of public scorn; he wondered, but not long Had leisure, wondering at himself now more, His visage drawn he felt to sharp and spare; His arms clung to his ribs; his legs entwining Each other, till supplanted down he fell A monstrous serpent on his belly prone,77 Reluctant, but in vain; a greater power Now ruled him, punished in the shape he sinned, According to his doom: he would have spoke, But hiss for hiss returned with forked tongue To forked tongue; for now were all transformed Alike, to serpents all, as accessories To his bold riot: Dreadful was the din Of hissing through the hall, thick swarming now

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The serpent will bruise the seed of the woman in the heel, but the woman’s seed will bruise the serpent in the head: “And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel” (Gen 3:15, AV). GE has “he shall break thine head, and thou shalt bruise his heel.” DR has “she shall crush thy head, and thou shalt lie in wait for her heel.” BB has “and it shall tread down thy head, and thou shalt tread upon his heel.” GT has “the same shall tread down thy head, and thou shalt tread upon his heel.” 77 “Then the Lord God said to the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field: upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life” (Gen 3:14).

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With complicated monsters head and tail, Scorpion, and Asp, and Amphisbaena dire, Cerastes horned, hydrus, and ellops drear, And dipsas; (not so thick swarmed once the soil Bedropped with blood of Gorgon, or the isle Ophiusa,) but still greatest he the midst, Now Dragon78 grown, larger than whom the sun Engendered in the Pythian vale or slime, Huge Python, and his power no less he seemed Above the rest still to retain; they all Him followed, issuing forth to the open field, Where all yet left of that revolted rout, Heaven-fallen, in station stood or just array; Sublime with expectation when to see In triumph issuing forth their glorious Chief; They saw, but other sight instead! a crowd Of ugly serpents; horror on them fell, And horrid sympathy; for, what they saw, They felt themselves, now changing; down their arms, Down fell both spear and shield; down they as fast; And the dire hiss renewed, and the dire form Catched, by contagion; like in punishment, As in their crime. Thus was the applause they meant, Turned to exploding hiss, triumph to shame79 Cast on themselves from their own mouths. There stood A grove hard by, sprung up with this their change, His will who reigns above, to aggravate Their penance, laden with fair fruit, like that Which grew in Paradise, the bait of Eve Used by the Tempter: on that prospect strange Their earnest eyes they fixed, imagining For one forbidden tree a multitude Now risen, to work them further woe or shame; 78

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“And the great dragon, that old serpent, called the devil and Satan, was cast out, which deceiveth all the world: he was even cast into the earth, and his angels were cast out with him” (Rev 12:9). 79 Compare with God’s judgment upon overconfident apostate Israel: “As they were increased, so they sinned against me: therefore will I change their glory into shame” (Hos 4:7).

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Yet, parched with scalding thirst and hunger fierce, Though to delude them sent, could not abstain; But on they rolled in heaps, and, up the trees Climbing, sat thicker than the snaky locks That curled Megaera: greedily they plucked The fruitage fair to sight, like that which grew Near that bituminous lake where Sodom flamed;80 This more delusive, not the touch, but taste Deceived; they, fondly thinking to allay Their appetite with gust, instead of fruit Chewed bitter ashes, which the offended taste81 With spattering noise rejected: oft they assayed, Hunger and thirst constraining; drugged as oft, With hatefulest disrelish writhed their jaws, With soot and cinders filled; so oft they fell Into the same illusion, not as Man Whom they triumphed once lapsed. Thus were they plagued And worn with famine, long and ceaseless hiss, Till their lost shape, permitted, they resumed; Yearly enjoined, some say, to undergo, This annual humbling certain numbered days, To dash their pride, and joy, for Man seduced. However, some tradition they dispersed Among the Heathen, of their purchase got, And fabled how the Serpent, whom they called Ophion, with Eurynome, the wide Encroaching Eve perhaps, had first the rule Of high Olympus; thence by Saturn driven And Ops, ere yet Dictaean Jove was born. Mean while in Paradise the hellish pair Too soon arrived; Sin, there in power before, Once actual; now in body,82 and to dwell

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80 Flaming Sodom: “Then the Lord rained upon Sodom and upon Gomorrah brimstone, and fire from the Lord out of heaven” (Gen 19:24). 81 [Lines 562–66] The bitter fruit of Sodom: “For their vine is of the vine of Sodom, and of the vines of Gomorrah: their grapes are grapes of gall, their clusters be bitter. Their wine is the poison of dragons, and the cruel gall of asps. Is not this laid in store with me, and sealed up among my treasures? Vengeance and recompense are mine: their foot shall slide in due time: for the day of their destruction is at hand, and the things that shall come upon them, make haste” (Deut 32:32–35).

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Habitual habitant; behind her Death, Close following pace for pace, not mounted yet On his pale horse:83 to whom Sin thus began. “Second of Satan sprung, all-conquering Death! What think'st thou of our empire now, though earned With travel difficult, not better far Than still at Hell’s dark threshold to have sat watch, Unnamed, undreaded, and thyself half starved?” Whom thus the Sin-born monster answered soon. “To me, who with eternal famine pine, Alike is Hell, or Paradise, or Heaven; There best, where most with ravine I may meet; Which here, though plenteous, all too little seems To stuff this maw, this vast unhide-bound corps.” 84 To whom the incestuous mother thus replied. “Thou therefore on these herbs, and fruits, and flowers, Feed first; on each beast next, and fish, and fowl; No homely morsels, and, whatever thing Thy scythe of Time mows down, devour unspared; Till I, in Man residing, through the race, His thoughts, his looks, words, actions, all infect; And season him thy last and sweetest prey.” This said, they both betook them several ways, Both to destroy, or unimmortal make All kinds, and for destruction to mature Sooner or later; which the Almighty seeing, From his transcendent seat the Saints among, To those bright Orders uttered thus his voice.

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82 [Lines 586–87] The “body” of sin: “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (Rom 6:6). Geneva note on “body of sin”: “That wickedness which remains in us.” 83 [Lines 588–90] Death rides a pale horse: “And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold, a pale horse, and his name that sate on him was Death, and Hell followed after him, and power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with beasts of the earth” (Rev 6:7, 8). 84 [Lines 598–601] Ravenous hell: “Hell and destruction are never full: so the eyes of man are never satisfied” (Prov 27:20, AV; see also BB, GT, and DR). GE uses “grave” instead of “hell.” Masoretic Text has “she’ol.” Septuagint has “HADES.” Latin Vulgate has “infernus.”

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“See, with what heat these dogs of Hell advance85 To waste and havoc yonder world, which I So fair and good created; and had still Kept in that state, had not the folly of Man Let in these wasteful furies, who impute Folly to me; so doth the Prince of Hell And his adherents, that with so much ease I suffer them to enter and possess A place so heavenly; and, conniving, seem To gratify my scornful enemies, That laugh, as if, transported with some fit Of passion, I to them had quitted all, At random yielded up to their misrule; And know not that I called, and drew them thither, My Hell-hounds, to lick up the draff and filth Which Man’s polluting sin with taint hath shed On what was pure; till, crammed and gorged, nigh burst With sucked and glutted offal, at one sling86 Of thy victorious arm, well-pleasing Son,87 Both Sin, and Death, and yawning Grave, at last, Through Chaos hurled, obstruct the mouth of Hell88

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85 [Line 616] Menacing dogs associated with the wicked: “For dogs have compassed me, and the assembly of the wicked have enclosed me: they pierced mine hands and my feet” (Ps 22:16); “Beware of dogs: beware of evil workers: beware of the concision” (Phil 3:2). Dog as a term of contempt: “And these greedy dogs can never have enough: and these shepherds cannot understand: for they all look to their own way, every one for his advantage, and for his own purpose” (Isa 56:11). “Dogs” as a class of evildoers: “For without shall be dogs and enchanters, and whoremongers, and murderers, and idolaters, and whosoever loveth or maketh lies” (Rev 22:15). 86 God’s sling: “Yet a man hath risen up to persecute thee, and to seek thy soul, but the soul of my lord shall be bound in the bundle of life with the Lord thy God: and the soul of thine enemies shall God cast out, as out of the middle of a sling” (1 Sam 25:29). Compare with David’s use of a sling: “And David put his hand in his bag, and took out a stone, and slung it, and smote the Philistine in his forehead, that the stone stuck in his forehead, and he fell groveling to the earth. So David overcame the Philistine with a sling and with a stone, and smote the Philistine, and slew him, when David had no sword in his hand” (1 Sam 17:49, 50). 87 [Lines 631–34] The Son overcomes sin: “But also for us, to whom it shall be imputed for righteousness, which believe in him that raised up Jesus our Lord from the dead, who was delivered to death for our sins, and is risen again for our justification” (Rom 4:24, 25). 88 [Lines 635–36] Death and hell cast into the lake of fire: “And the sea gave up her dead, which were in her, and death and hell delivered up the dead, which were in them:

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For ever, and seal up his ravenous jaws.89 Then Heaven and Earth renewed shall be made pure90 To sanctity, that shall receive no stain: Till then, the curse pronounced on both precedes.”91 He ended, and the heavenly audience loud Sung Hallelujah, as the sound of seas,92 Through multitude that sung: “Just are thy ways,

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and they were judged every man according to their works. And death and hell were cast into the lake of fire: this is the second death” (Rev 20:13, 14). Geneva note: “The last enemy which is death shall be abolished by Christ (that he may no more make any attempt against us) (1 Corinthians 15.16) and death shall feed on the reprobate in hell for evermore, according to the righteous judgment of God, in the next verse (Revelation 20.15).” 89 [Lines 635–37] The end of death and the grave: “I will redeem them from the power of the grave: I will deliver them from death: O death, I will be thy death: O grave, I will be thy destruction: repentance is hid from mine eyes” (Hos 13:14). [Lines 634–37] The Son’s “victory” over death and the grave: “So when this corruptible hath put on incorruption, and this mortal hath put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up into victory. O death where is thy sting? O grave where is thy victory?” (1 Cor 15:54, 55). 90 [Line 638] New heavens and new earth: “But the heavens and earth, which are now, are kept by the same word in store, and reserved unto fire against the day of condemnation, and of the destruction of ungodly men. But the day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a noise, and the elements shall melt with heat, and the earth with the works that are therein, shall be burnt up. Seeing therefore that all these things must be dissolved, what manner persons ought ye to be in holy conversation and godliness, looking for, and hasting unto the coming of that day of God, by the which the heavens being on fire, shall be dissolved, and the elements shall melt with heat? But we look for new heavens, and a new earth, according to his promise, wherein dwelleth righteousness (2 Pet 3:7, 10–13); “And I saw a new heaven, and a new earth: for the first heaven, and the first earth were passed away, and there was no more sea. And I John saw the holy city new Jerusalem come down from God out of heaven, prepared as a bride trimmed for her husband” (Rev 21:1, 2); “For truly I say unto you, Till heaven, and earth perish, one iota or one title of the Law shall not escape, till all things be fulfilled” (Matt 5:18). 91 [Line 640] The curse of Adam and the curse of Eve: “Unto the woman he said, I will greatly increase thy sorrows, and thy conceptions. In sorrow shalt thou bring forth children, and thy desire shall be subject to thine husband, and he shall rule over thee. Also to Adam he said, Because thou hast obeyed the voice of thy wife, and hast eaten of the tree, (whereof I commanded thee, saying, Thou shalt not eat of it) cursed is the earth for thy sake: in sorrow shalt thou eat of it all the days of thy life” (Gen 3:16, 17). 92 Heavenly voices like the sound of the sea: “And I heard like a voice of a great multitude, and as the voice of many waters, and as the voice of strong thunderings, saying, Halleluiah: for our Lord God almighty hath reigned” (Rev 19:6).

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Righteous are thy decrees on all thy works;93 Who can extenuate thee? Next, to the Son, Destined Restorer of mankind, by whom New Heaven and Earth94 shall to the ages rise, Or down from Heaven descend.95 ” Such was their song; While the Creator, calling forth by name His mighty Angels, gave them several charge, As sorted best with present things. The sun Had first his precept so to move, so shine, As might affect the earth with cold and heat Scarce tolerable; and from the north to call Decrepit winter; from the south to bring Solstitial summer’s heat. To the blanc moon Her office they prescribed; to the other five Their planetary motions, and aspects, In sextile, square, and trine, and opposite, Of noxious efficacy, and when to join In synod unbenign; and taught the fixed Their influence malignant when to shower, Which of them rising with the sun, or falling, Should prove tempestuous: To the winds they set Their corners, when with bluster to confound Sea, air, and shore; the thunder when to roll With terror through the dark aerial hall. Some say, he bid his Angels turn askance The poles of earth, twice ten degrees and more, From the sun’s axle; they with labor pushed Oblique the centric globe: Some say, the sun Was bid turn reins from the equinoctial road Like distant breadth to Taurus with the seven Atlantic Sisters, and the Spartan Twins,

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93 A heavenly song in praise of God’s justice: “And they sung the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works, Lord God almighty: just and true are thy ways, King of Saints” (Rev 15:3). The righteousness of God’s decrees: “And I heard another out of the Sanctuary say, Even so, Lord God almighty, true and righteous are thy judgments” (Rev 16:7). 94 New heaven and earth. See note on 10.638. 95 [Line 648] Heavenly Jerusalem descends from heaven down to earth: “And he carried me away in the spirit to a great: and an high mountain, and he showed me that great city, that holy Jerusalem, descending out of heaven from God” (Rev 21:10).

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Up to the Tropic Crab: thence down amain By Leo, and the Virgin, and the Scales, As deep as Capricorn; to bring in change Of seasons to each clime; else had the spring Perpetual smiled on earth with vernant flowers, Equal in days and nights, except to those Beyond the polar circles; to them day Had unbenighted shone, while the low sun, To recompense his distance, in their sight Had rounded still the horizon, and not known Or east or west; which had forbid the snow From cold Estotiland, and south as far Beneath Magellan. At that tasted fruit The sun, as from Thyestean banquet, turned His course intended; else, how had the world Inhabited, though sinless, more than now, Avoided pinching cold and scorching heat? These changes in the Heavens, though slow, produced Like change on sea and land; sideral blast, Vapor, and mist, and exhalation hot, Corrupt and pestilent: Now from the north Of Norumbega, and the Samoed shore, Bursting their brazen dungeon, armed with ice, And snow, and hail, and stormy gust and flaw, Boreas, and Caecias, and Argestes loud, And Thrascias, rend the woods, and seas upturn; With adverse blast upturns them from the south Notus, and Afer black with thunderous clouds From Serraliona; thwart of these, as fierce, Forth rush the Levant and the ponent winds, Eurus and Zephyr, with their lateral noise, Sirocco and Libecchio. Thus began Outrage from lifeless things; but Discord first Daughter of Sin, among the irrational Death introduced, through fierce antipathy: Beast now with beast ‘gan war, and fowl with fowl, And fish with fish; to graze the herb all leaving,

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Devoured each other;96 nor stood much in awe Of Man, but fled him; or, with countenance grim, Glared on him passing. These were from without The growing miseries, which Adam saw Already in part, though hid in gloomiest shade, To sorrow abandoned, but worse felt within; And, in a troubled sea of passion tossed,97 Thus to disburden sought with sad complaint. “O miserable of happy! is this the end Of this new glorious world, and me so late The glory of that glory,98 who now become Accursed, of blessed, hide me from the face Of God, whom to behold was then my highth Of happiness: yet well, if here would end The misery, I deserved it, and would bear My own deservings; but this will not serve; All that I eat or drink, or shall beget, Is propagated curse. O voice once heard Delightfully, 'Increase and multiply,'99 Now death to hear! For what can I increase, Or multiply, but curses on my head? Who of all ages to succeed, but, feeling The evil on him brought by me, will curse My head, ‘Ill fare our ancestor impure,

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[Lines 710–12] All prelapsarian beasts were herbivores: “Likewise to every beast of the earth, and to every fowl of the heaven, and to every thing that moveth upon the earth, which hath life in it self, every green herb shall be for meat; it was so” (Gen 1:30). DR omits this detail: “And to all beasts of the earth, and to every fowl of the air, and to all that move upon the earth, and wherein there is life, that they may have to feed upon. And it was so done.” 97 [Line 718] The wicked are like a “troubled sea”: “But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt” (Isa 57:20, AV). Other translations “raging sea.” Geneva note: “their evil conscience always torments them and therefore they can never have rest (Isaiah 48.22).” 98 Glory of that glory: “For a man ought not to cover his head: for as much as he is the image and glory of God: but the woman is the glory of the man” (1 Cor 11:7). 99 Increase and multiply: “And God blessed them, saying: Increase and multiply, and fill the earth, and subdue it, and rule over the fishes of the sea, and the fowls of the air, and all living creatures that move upon the earth” (Gen 1:28, DR). GT has “increase and replenish.” BB and AV have “fruitful and multiply.” GE has “bring forth fruit and multiply.”

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For this we may thank Adam’;100 but his thanks Shall be the execration: so, besides Mine own that bide upon me, all from me Shall with a fierce reflux on me rebound; On me, as on their natural center, light Heavy, though in their place. O fleeting joys Of Paradise, dear bought with lasting woes! Did I request thee, Maker, from my clay To mould me man,101 did I solicit thee From darkness to promote me102, or here place In this delicious garden? As my will Concurred not to my being, it were but right And equal to reduce me to my dust; Desirous to resign and render back All I received; unable to perform Thy terms too hard, by which I was to hold The good I sought not. To the loss of that, Sufficient penalty, why hast thou added The sense of endless woes? Inexplicable Thy Justice seems: yet to say truth, too late, I thus contest; then should have been refused Those terms whatever, when they were proposed: Thou didst accept them; wilt thou enjoy the good, Then cavil the conditions? And though God Made thee without thy leave, what if thy Son Prove disobedient, and reproved, retort, ‘Wherefore didst thou beget me? I sought it not’:103

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“For as in Adam all die, even so in Christ shall all be made alive” (1 Cor 15:22). Compare with Job’s assertion that he was formed from clay: “Behold, I am according to thy wish in God’s stead: I am also formed of the clay” (Job 33:6, GE; see also AV and DR). BB and GT have “Behold, before God I am even as thou: for I am fashioned and made even of the same mold.” 102 [Lines 743–45] The clay pot argues with its maker: “Woe be unto him that striveth with his maker, the potsherd with the potsherds of the earth: shall the clay say to him that fashioneth it, What makest thou? Or thy work, It hath none hands?” (Isa 45:9). Geneva note: “By this he bridles their impatience, who in adversity and trouble murmur against God, and will not tarry his pleasure: willing that man would match with his like, and not contend against God.” 103 [Lines 760–62] A son argues with his father: “Woe unto him that saith to his father, What hast thou begotten? Or to his mother, What hast thou brought forth?” (Isa 45:10). 101

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Wouldst thou admit for his contempt of thee That proud excuse? Yet him not thy election, But Natural necessity begot. God made thee of choice his own, and of his own To serve him, thy reward was of his grace, Thy punishment then justly is at his Will. Be it so, for I submit, his doom is fair, That dust I am, and shall to dust return:104 O welcome hour whenever! Why delays His hand to execute what his Decree Fixed on this day? Why do I overlive, Why am I mocked with death, and lengthened out To deathless pain?105 How gladly would I meet Mortality my sentence, and be Earth Insensible, how glad would lay me down As in my Mother’s lap! There I should rest And sleep secure; his dreadful voice no more Would Thunder in my ears,106 not fear of worse To me and to my offspring would torment me With cruel expectation. Yet one doubt Pursues me still, lest all I cannot die, Lest that pure breath of life, the spirit of Man Which God inspired,107 cannot together perish With this corporeal clod; then, in the grave,

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Dust returns to dust: “In the sweat of thy face shalt thou eat bread, till thou return to the earth: for out of it wast thou taken, because thou art dust, and to dust shalt thou return” (Gen 3:19). 105 [Lines 771–75] God decreed that Adam would die in the “day” that he ate the fruit of the tree of knowledge: “But of the tree of knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof, thou shalt die the death” (Gen 2:17). Geneva note: “By death he means the separation of man from God, who is our life and chief happiness: and also that our disobedience is the cause of it.” 106 [Lines 779–80] God’s thundering voice: “After it a noise soundeth: he thundereth with the voice of his majesty, and he will not stay them when his voice is heard” (Job 37:5). 107 [Lines 784–85] God breathes spirit into man: “The Lord God also made the man of the dust of the ground, and breathed in his face breath of life, and the man was a living soul” (Gen 2:7). Latin Vulgate, “inspired” or “breathed into”: “formavit igitur Dominus Deus hominem de limo terrae et inspiravit in faciem eius spiraculum vitae et factus est homo in animam viventem.” The Septuagint renders, the Hebrew ru’ach (breathed) as πνευµα (spirit).

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Or in some other dismal place, who knows But I shall die a living death? O thought Horrid, if true! Yet why? It was but breath Of life that sinned; what dies but what had life And sin? The body properly had neither, All of me then shall die: let this appease The doubt, since human reach no further knows.108 For though the Lord of all be infinite, Is his wrath also? Be it, man is not so, But mortal doomed. How can he exercise Wrath without end on Man, whom death must end? Can he make deathless death? That were to make Strange contradiction, which to God himself Impossible is held,109 as argument Of weakness, not of power. Will he draw out, For anger’s sake, finite to infinite, In punished Man, to satisfy his rigor, Satisfied never; that were to extend His sentence beyond dust and Nature’s law; By which all causes else, according still To the reception of their matter, act; Not to the extent of their own sphere. But say That death be not one stroke, as I supposed, Bereaving sense, but endless misery From this day onward; which I feel begun Both in me, and without me; and so last To perpetuity; Ay me, that fear Comes thundering back with dreadful revolution On my defenseless head; both Death and I Am found eternal, and incorporate both;110

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108 [Lines 789–93] The body must suffer for the sin of the soul. Geneva note on Gen 3:16: “The Lord comforts Adam by the promise of the blessed seed, and also punishes the body for the sin which the soul should have been punished for; that the spirit having conceived hope of forgiveness might live by faith. (1 Corinthians 14.34).” 109 [Lines 798–800] “If we believe not, yet abideth he faithful: he cannot deny himself” (2 Tim 2:13). God cannot lie: “That by two immutable things, wherein it is impossible that God should lie, we might have strong consolation, which have our refuge to lay hold upon that hope that is set before us” (Heb 6:18).

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Nor I on my part single; in me all Posterity stands cursed: Fair patrimony That I must leave ye, sons; O were I able To waste it all myself, and leave ye none! So disinherited, how would you bless Me, now your curse! Ah, why should all mankind, For one man’s fault thus guiltless be condemn’d, It guiltless? But from me what can proceed, But all corrupt;111 both mind and will depraved Not to do only, but to will the same With me? how can they then acquitted stand In sight of God?112 Him, after all disputes, Forced I absolve: all my evasions vain, And reasonings, though through mazes, lead me still But to my own conviction: first and last On me, me only, as the source and spring Of all corruption, all the blame lights due;113 So might the wrath. Fond wish! couldst thou support That burden, heavier than the earth to bear; Than all the world much heavier, though divided With that bad Woman? Thus, what thou desir'st, And what thou fear'st, alike destroys all hope Of refuge, and concludes thee miserable Beyond all past example and future;

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Sin and death incorporate with fallen humans: “Now if I do that I would not, it is no more I that do it, but the sin that dwelleth in me […] O wretched man that I am, who shall deliver me from the body of this death!” (Rom 7:20, 24). 111 [Lines 824–25] An unclean seed can only produce what is unclean: “Who can make him clean that is conceived of unclean seed? Is it not thou who only art?” (Job 14:4, DR). GE has “a clean thing out of filthiness.” AV has “a clean thing out of an unclean.” BB and GT have “clean that cometh of an unclean thing.” 112 [Lines 825–28] “Which men, though they knew the Law of God, how that they which commit such things are worthy of death, yet not only do the same, but also favor them that do them” (Rom 1:32). 113 [Lines 831–33] Compare with Abigail’s desire to take the blame for the offense committed by her husband Nabal against David: “And fell at his feet, and said, Oh, my lord, I have committed the iniquity, and I pray thee, let thine handmaid speak to thee, and hear thou the words of thine handmaid. Let not my lord, I pray thee, regard this wicked man Nabal: for as his name is, so is he: Nabal is his name, and folly is with him: but I thine handmaid saw not the young men of my lord whom thou sentest” (1 Sam 25:24).

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To Satan only like both crime and doom. O Conscience, into what abyss of fears And horrors hast thou driven me; out of which I find no way, from deep to deeper plung’d!” Thus Adam to himself lamented loud, Through the still night; not now, as ere Man fell, Wholesome, and cool, and mild, but with black air Accompanied; with damps, and dreadful gloom; Which to his evil conscience represented All things with double terror: On the ground Outstretched he lay, on the cold ground; and oft Cursed his creation; Death as oft accused Of tardy execution, since denounced The day of his offence. “Why comes not Death,” Said he, “with one thrice-acceptable stroke To end me? Shall Truth fail to keep her word, Justice Divine not hasten to be just? But Death comes not at call; Justice Divine Mends not her slowest pace for prayers or cries, O woods, O fountains, hillocks, dales, and bowers, With other echo late I taught your shades To answer, and resound far other song.” Whom thus afflicted when sad Eve beheld, Desolate where she sat, approaching nigh, Soft words to his fierce passion she assay’d: But her with stern regard he thus repell’d. “Out of my sight, thou Serpent! That name best Befits thee with him leagued, thyself as false And hateful; nothing wants, but that thy shape, Like his, and color serpentine, may show Thy inward fraud; to warn all creatures from thee Henceforth; lest that too heavenly form, pretended To hellish falsehood, snare them. But for thee I had persisted happy; had not thy pride And wandering vanity, when least was safe, Rejected my forewarning, and disdained Not to be trusted; longing to be seen, Though by the Devil himself; him overweening To over-reach; but, with the serpent meeting,

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Fooled and beguiled; by him thou, I by thee To trust thee from my side; imagined wise, Constant, mature, proof against all assaults; And understood not all was but a show, Rather than solid virtue; all but a rib114 Crooked by nature, bent, as now appears, More to the part sinister,115 from me drawn; Well if thrown out, as supernumerary To my just number found. O why did God, Creator wise, that peopled highest Heaven With Spirits masculine, create at last This novelty on earth, this fair defect Of nature, and not fill the world at once With Men, as Angels, without feminine; Or find some other way to generate Mankind? this mischief had not been befallen, And more that shall befall, innumerable Disturbances on earth through female snares, And strait conjunction with this sex: for either He never shall find out fit mate, but such As some misfortune brings him, or mistake; Or whom he wishes most shall seldom gain Through her perverseness, but shall see her gained By a far worse; or, if she love, withheld By parents; or his happiest choice too late Shall meet, already linked and wedlock-bound To a fell adversary, his hate or shame: Which infinite calamity shall cause To human life, and household peace confound.” He added not, and from her turned; but Eve, Not so repulsed, with tears that ceased not flowing And tresses all disordered, at his feet

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114 “Therefore the Lord God caused an heavy sleep to fall upon the man, and he slept: and he took one of his ribs, and closed up the flesh in stead thereof. And the rib which the Lord God had taken from the man, made he a woman, and brought her to the man” (Gen 2:21, 22). 115 The heart is located on the left-hand side of the body or the “sinister” side: “The heart is deceitful and wicked above all things, who can know it?” (Jer 17:9); “And he shall set the sheep on his right hand, and the goats on the left” (Matt 25:33); “The heart of a wise man is at his right hand: but the heart of a fool is at his left hand” (Eccl 10:2).

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Fell humble; and, embracing them, besought His peace, and thus proceeded in her plaint.116 “Forsake me not thus, Adam! witness Heaven What love sincere, and reverence in my heart I bear thee, and unweeting have offended, Unhappily deceived;117 thy suppliant I beg, and clasp thy knees; bereave me not, Whereon I live, thy gentle looks, thy aid, Thy counsel, in this uttermost distress, My only strength and stay: forlorn of thee, Whither shall I betake me, where subsist? While yet we live, scarce one short hour perhaps, Between us two let there be peace; both joining, As joined in injuries, one enmity118 Against a foe by doom express assigned us, That cruel Serpent: On me exercise not Thy hatred for this misery befall’n; On me already lost, me than thyself More miserable! Both have sinned; but thou Against God only;119 I against God and thee;120

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116 [Lines 909–13] Compare with the repentant woman who wept at Jesus’ feet: “And behold, a woman in the city, which was a sinner, when she knew that Jesus sat at table in the Pharisees’ house, she brought a box of ointment. And she stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment” (Luke 7:37, 38). Compare with Jesus’ disciples at his feet: “And as they went to tell his disciples, behold, Jesus also met them, saying, God save you; they came, and took him by the feet, and worshipped him” (Matt 28:9); “(And it was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick)” (John 11:2); “And there followed him a great multitude of people, and of women, which women bewailed and lamented him” (Luke 23:27). 117 “And Adam was not deceived, but the woman was deceived, and was in the transgression” (1 Tim 2:14). DR has “seduced” instead of “deceived.” Geneva note: “Then, because after sin, God gave the woman this punishment, because the man was deceived by her. Adam was deceived, but through his wife’s means, and therefore she is worthily for this reason subject to her husband, and ought to be.” 118 “I will also put enmity between thee and the woman, and between thy seed and her seed. He shall break thine head, and thou shalt bruise his heel” (Gen 3:15). 119 Against God only: “Against thee, against thee only have I sinned, and done evil in thy sight, that thou mayest be just when thou speakest, and pure when thou judgest” (Ps 51:4). DR has “to thee only have I sinned.”

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And to the place of judgment will return, There with my cries importune Heaven; that all The sentence, from thy head removed, may light On me, sole cause to thee of all this woe; Me, me only, just object of his ire.” She ended weeping; and her lowly plight, Immoveable, till peace obtained from fault Acknowledged and deplored, in Adam wrought Commiseration: Soon his heart relented Towards her, his life so late, and sole delight, Now at his feet submissive in distress; Creature so fair his reconcilement seeking, His counsel, whom she had displeased, his aid: As one disarmed, his anger all he lost,121 And thus with peaceful words upraised her soon. “Unwary, and too desirous, as before, So now of what thou know’st not, who desir’st The punishment all on thyself; alas! Bear thine own first, ill able to sustain His full wrath, whose thou feel'st as yet least part, And my displeasure bear'st so ill. If prayers Could alter high decrees, I to that place Would speed before thee, and be louder heard, That on my head all might be visited; Thy frailty and infirmer sex forgiv’n, To me committed, and by me exposed. But rise, let us no more contend, nor blame Each other, blamed enough elsewhere; but strive In offices of love, how we may lighten Each other’s burden,122 in our share of woe; Since this day’s death denounced, if aught I see, Will prove no sudden, but a slow-paced evil,

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[Line 931] Compare with Abigail placating David: “And fell at his feet, and said, Oh, my lord, I have committed the iniquity, and I pray thee, let thine handmaid speak to thee, and hear thou the words of thine handmaid” (1 Sam 25:24). 121 [Lines 940:45] “A soft answer putteth away wrath: but grievous words stir up anger” (Prov 15:1). 122 [Lines 960–61] “Bear ye one another’s burden, and so fulfill the Law of Christ” (Gal 6:2).

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A long day’s dying, to augment our pain, And to our seed (O hapless seed!) deriv’d.” To whom thus Eve, recovering heart, replied. “Adam, by sad experiment I know How little weight my words with thee can find, Found so erroneous; thence by just event Found so unfortunate: Nevertheless, Restored by thee, vile as I am, to place Of new acceptance, hopeful to regain Thy love, the sole contentment of my heart Living or dying, from thee I will not hide What thoughts in my unquiet breast are risen, Tending to some relief of our extremes, Or end; though sharp and sad, yet tolerable, As in our evils,123 and of easier choice. If care of our descent perplex us most, Which must be born to certain woe, devoured By Death at last; and miserable it is To be to others cause of misery, Our own begotten, and of our loins to bring Into this cursed world a woeful race, That after wretched life must be at last Food for so foul a monster; in thy power It lies, yet ere conception to prevent The race unblest, to being yet unbegot. Childless thou art, childless remain: so Death Shall be deceived his glut, and with us two Be forced to satisfy his ravenous maw. But if thou judge it hard and difficult, Conversing, looking, loving, to abstain From love’s due rites, nuptial embraces sweet; And with desire to languish without hope, Before the present object languishing With like desire; which would be misery 123

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Compare with Job’s response to his wife: “Then said his wife unto him, Doest thou continue yet in thine uprightness? Blaspheme God, and die. But he said unto her, Thou speakest like a foolish woman: what? Shall we receive good at the hand of God, and not receive evil? In all this did not Job sin with his lips” (Job 2:9, 10). Geneva note: “Satan uses the same instrument against Job, as he did against Adam.”

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And torment less than none of what we dread; Then, both ourselves and seed at once to free From what we fear for both, let us make short, Let us seek Death, or he not found, supply With our own hands his office on ourselves; Why stand we longer shivering under fears, That show no end but death, and have the power, Of many ways to die the shortest choosing, Destruction with destruction to destroy.” She ended here, or vehement despair Broke off the rest: so much of death her thoughts Had entertained, as dyed her cheeks with pale. But Adam, with such counsel nothing swayed, To better hopes his more attentive mind Laboring had raised, and thus to Eve replied. “Eve, thy contempt of life and pleasure seems To argue in thee something more sublime And excellent, than what thy mind contemns; But self-destruction therefore sought, refutes That excellence thought in thee; and implies, Not thy contempt, but anguish and regret For loss of life and pleasure overloved. Or if thou covet death, as utmost end Of misery, so thinking to evade The penalty pronounced; doubt not but God Hath wiselier armed his vengeful ire, than so To be forestalled; much more I fear lest death, So snatched, will not exempt us from the pain We are by doom to pay; rather, such acts Of contumacy will provoke the Highest To make death in us live: Then let us seek Some safer resolution, which methinks I have in view, calling to mind with heed Part of our sentence, that thy seed shall bruise The Serpent’s head;124 piteous amends, unless

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124 [Lines 1031–32] The seed of the woman “bruises” the serpent’s head: “And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel” (Gen 3:15, AV). GE has “break thine head.” DR has “crush thy head.” BB and GT have “tread down thy head.”

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Be meant, whom I conjecture, our grand foe, Satan, who, in the serpent, hath contrived Against us this deceit: To crush his head Would be revenge indeed;125 which will be lost By death brought on ourselves, or childless days Resolved, as thou proposest; so our foe Shall scape his punishment ordained, and we Instead shall double ours upon our heads. No more be mentioned then of violence Against ourselves; and willful barrenness, That cuts us off from hope; and savors only Rancor and pride, impatience and despite, Reluctance against God and his just yoke Laid on our necks. Remember with what mild And gracious temper he both heard, and judged, Without wrath or reviling; we expected Immediate dissolution, which we thought Was meant by death that day; when lo, to thee Pains only in child-bearing were foretold,126 And bringing forth; soon recompensed with joy,127 Fruit of thy womb:128 On me the curse aslope Glanced on the ground;129 with labor I must earn

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[Lines 1035–36] The seed of the woman “crushes” the head of the serpent: “I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel” (Gen 3:15, DR). GE has “break thine head.” AV has “bruise thy head.” BB and GT have “tread down thy head.” 126 [Line 1050] “Unto the woman he said, I will greatly increase thy sorrows, and thy conceptions. In sorrow shalt thou bring forth children, and thy desire shall be subject to thine husband, and he shall rule over thee” (Gen 3:16). 127 Childbirth pains are recompensed by joy in “the fruit of thy womb”: “Now Jesus knew that they would ask him, and said unto them, Do ye enquire among yourselves, of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily I say unto you, that ye shall weep and lament, and the world shall rejoice: and ye shall sorrow, but your sorrow shall be turned to joy. A woman when she travaileth, hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is borne into the world” (John 16:19–21). 128 Compare with the declaration of Elizabeth the mother of John the Baptist. Fruit of thy womb: “And she cried with a loud voice, and said, Blessed art thou among women, because the fruit of thy womb is blessed” (Luke 1:41, 42).

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My bread;130 what harm? Idleness had been worse; My labor will sustain me; and, lest cold Or heat should injure us, his timely care Hath, unbesought, provided; and his hands Clothed us unworthy,131 pitying while he judged; How much more, if we pray him, will his ear Be open,132 and his heart to pity incline,133 And teach us further by what means to shun The inclement seasons, rain, ice, hail, and snow, Which now the sky, with various face begins To show us in this mountain, while the winds Blow moist and keen, shattering the graceful locks Of these fair spreading trees; which bids us seek Some better shroud, some better warmth to cherish Our limbs benumbed, ere this diurnal star Leave cold the night, how we his gathered beams Reflected may with matter sere foment; Or, by collision of two bodies, grind The air attrite to fire; as late the clouds Justling, or pushed with winds, rude in their shock, Tine the slant lightning; whose thwart flame, driven down Kindles the gummy bark of fir or pine; And sends a comfortable heat from far, Which might supply the sun: Such fire to use, And what may else be remedy or cure To evils which our own misdeeds have wrought,

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Cursed is the ground: “Unto Adam he said: Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree concerning the which I commanded thee, saying, thou shalt not eat of it, cursed is the ground for thy sake, in sorrow shalt thou eat of it all the days of thy life” (Gen 3:17, BB; see also AV and GT). DR and GE have “cursed is the earth.” 130 “In the sweat of thy face shalt thou eat bread, till thou return to the earth: for out of it wast thou taken, because thou art dust, and to dust shalt thou return” (Gen 3:19). 131 “Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them” (Gen 3:21). 132 [Lines 1060–61] Ears open to prayers: “For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: and the face of the Lord is against them that do evil” (1 Pet 3:12). 133 Compare: “They shall look unto him, and run to him: and their faces shall not be ashamed, saying” (Ps 34:5). An inclined heart: “Incline mine heart unto thy testimonies, and not to covetousness” (Ps 119:36).

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He will instruct us praying, and of grace Beseeching him; so as we need not fear To pass commodiously this life, sustained By him with many comforts, till we end In dust, our final rest and native home. What better can we do, than, to the place Repairing where he judged us, prostrate fall Before him reverent; and there confess Humbly our faults,134 and pardon beg; with tears Watering the ground,135 and with our sighs the air Frequenting, sent from hearts contrite,136 in sign Of sorrow unfeigned,137 and humiliation meek Undoubtedly he will relent, and turn From his displeasure;138 in whose look serene, When angry most he seemed and most severe, What else but favor, grace, and mercy, shone?” 139 So spake our father penitent; nor Eve Felt less remorse: they, forthwith to the place

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134 Confess your faults: “Confess your faults one to another, and pray one for another, that ye may be healed: the effectual fervent prayer of a righteous man availeth much” (Jas 5:16, AV). GE has “acknowledge your faults.” DR has “confess therefore your sins.” BB and GT have “knowledge your faults.” 135 [Lines 1089–90] Watering the ground with tears over sin: “Therefore I will lament with the weeping of Jazer the vineyard of Sabama: I will water thee with my tears, O Hesebon, and Eleale: for the voice of the treaders hath rushed in upon thy vintage, and upon thy harvest” (Isa 16:9, DR; see also AV). GE has “I will make thee drunk with my tears.” BB and GT have “I will pour my tears upon thee.” 136 A contrite heart: “The sacrifices of God are a contrite spirit: a contrite and a broken heart, O God, thou wilt not despise” (Ps 51:17). BB has “a mortified and an humble heart.” 137 “And rent your heart, and not your clothes: and turn unto the Lord your God, for he is gracious, and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth, is he will return and repent and leave a blessing behind him, even a meat offering, and a drink offering unto the Lord your God?” (Joel 2:13, 14). 138 [Lines 1088–94] “If we acknowledge our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). 139 [Lines 1093–96] Compare with God’s mercy shone to Israel in the Sinai wilderness: “But refused to obey, and would not remember thy marvelous works that thou hadst done for them, but hardened their necks, and had in their heads to return to their bondage by their rebellion: but thou, O God of mercies, gracious and full of compassion, of long suffering and of great mercy, yet forsookest them not” (Neh 9:17).

392

PARADISE LOST

Repairing where he judged them prostrate fell Before him reverent, and both confessed Humbly their faults, and pardon begged, with tears Watering the ground, and with their sighs the air Frequenting, sent from hearts contrite, in sign Of sorrow unfeign’d, and humiliation meek.

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BOOK XI THE ARGUMENT The Son of God presents to his Father the prayers of our first parents, now repenting, and intercedes from 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: Michael’s coming down. Adam shows to Eve certain ominous signs; he discerns Michael’s approach, goes out to meet him: the angel denounces their departure. Eve’s lamentation. Adam pleads, but submits: the angel leads him up to a high hill, sees before him in vision what shall happen till the flood.

T

hus they, in lowliest plight, repentant stood Praying;1 for from the mercy-seat above2 Prevenient grace3 descending4 had removed

1

[Lines 1–2] Compare with the repentance of King Jehoshaphat of Judah demonstrated by his standing prayer: “And Jehoshaphat stood in the Congregation of Judah and Jerusalem in the house of the Lord before the new court, and said, O Lord God of our fathers, art not thou God in heaven? And reignest not thou on all the kingdoms of the heathen? And in thine hand is power and might, and none is able to withstand thee” (2 Chr 20:5, 6). The standing prayer of the tax collector was acceptable to God. By contrast, the prayer of the hypocritical Pharisee was not: “But the Publican standing a far off, would not lift up so much as his eyes to heaven, but smote his breast, saying, O God, be merciful to me a sinner” (Luke 18:13). Geneva note: “Far from the Pharisee in a lower place.” “(And they that were of the seed of Israel were separated from all the strangers) and they stood and confessed their sins and the iniquities of their fathers” (Neh 9:2); “But when ye shall stand, and pray, forgive, if ye have any thing against any man, that your Father also which is in heaven, may forgive you your trespasses” (Mark 11:25). Geneva note: “When you will appear before the altar.” 2 Compare the mercy seat above with the mercy seat located in the tabernacle that was associated with the presence of God: “Also thou shalt make a Mercy seat of pure gold, two cubits and an half long, and a cubit and an half broad. And thou shalt make two Cherubim of gold: of work beaten out with the hammer shalt thou make at the two ends of the Mercy seat. And the one Cherub shalt thou make at the one end, and the other Cherub at the other end: of the matter of the Mercy seat shall ye make the Cherubim, on the two ends thereof. And the Cherubim shall stretch their wings on high, covering the Mercy seat with their wings, and their faces one to another: to the Mercy seat ward shall the faces of the Cherubim be. And thou shalt put the Mercy seat above upon the Ark, and in the Ark thou shalt put the Testimony, which I will give thee, and there I will declare myself unto thee, and from above the Mercy seat between the two Cherubim, which are upon the Ark of ye Testimony, I will tell thee all things which I will give thee in commandment unto the children of Israel” (Exod 25:17–22). God is abundant in mercy: “My merciful God will prevent me: God will let me see my desire upon mine enemies” (Ps 59:10). God as judge: “And men shall say, Verily there is fruit for the righteous: doubtless there is a God that judgeth in the earth” (Ps 58:11). 3 Grace granted before the Son gives his life up sacrificially: “Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given to us through Christ Jesus before the world was” (1 Tim 1:9). Geneva note: “He says that that grace was given to us from everlasting, to which we were predestinated from everlasting. So that the doctrine of foreseen faith and foreseen works is completely contrary to the doctrine which preaches and teaches the grace of God.” 4 Descending grace: “And I will power upon the house of David, and upon the inhabitants of Jerusalem the Spirit of grace and of compassion, and they shall look upon me, whom they have pierced, and they shall lament for him, as one mourneth for his only son, and be sorry for him as one is sorry for his first borne” (Zech 12:10). Grace bestowed

PARADISE LOST

The stony from their hearts, and made new flesh5 Regenerate 6 grow instead; that sighs7 now breathed Unutterable;8 which the Spirit of prayer9 Inspired, and winged for Heaven with speedier flight Than loudest oratory: Yet their port Not of mean suitors; nor important less Seemed their petition, than when the ancient pair In fables old, less ancient yet than these, Deucalion and chaste Pyrrha, to restore The race of mankind drowned, before the shrine Of Themis stood devout. To Heaven their prayers Flew up, nor missed the way, by envious winds Blown vagabond or frustrate: in they passed Dimensionless through heavenly doors;10 then clad

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upon the humble: “But the Scripture offereth more grace, and therefore saith, God resisteth the proud, and giveth grace to the humble” (Jas 4:6). 5 The Geneva Bible explains how Adam and Eve could experience a pre-Christian “grace.” “Moreover whom he predestinate, them also he called, and whom he called, them also he justified, and whom he justified, them he also glorified” (Rom 8:30, GE). Geneva note: “He uses the past tense for the present time, as the Hebrews use, who sometimes describe something that is to come by using the past tense, to signify the certainty of it: and he also is referring to God’s continual working.” 6 Stony and regenerate hearts: “And I will give them one heart, and I will put a new spirit within their bowels: and I will take the stony heart out of their bodies, and will give them an heart of flesh” (Ezek 11:19, GE). Geneva note: “Meaning, the heart to which nothing can enter and regenerate them anew, so that their heart may be soft and ready to receive my graces.” Stony hearts: “A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your body, and I will give you an heart of flesh” (Ezek 36:26). 7 “Likewise the Spirit also helpeth our infirmities: for we know not what to pray as we ought: but the Spirit itself maketh request for us with sighs, which cannot be expressed” (Rom 8:26, GE). Geneva note: “Incites us to pray, and tells us as it were within, what we will say, and how we will speak.” Other translations have “groanings” instead of “sighs.” 8 “Likewise the spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the spirit itself maketh intercession for us with groanings, which cannot be uttered” (Rom 8:26, AV). GE, GT, and BB have “which cannot be expressed.” 9 The angelic “spirit of prayer”: “Then another Angel came and stood before the altar having a golden censer, and much odors was given unto him, that he should offer with the prayers of all Saints upon the golden altar, which is before the throne. And the smoke of the odors with the prayers of the Saints, went up before God, out of the Angel’s hand” (Rev 8:3, 4).

397

BOOK XI

With incense,11 where the golden altar fumed,12 By their great intercessor, came in sight Before the Father’s throne: them the glad Son Presenting, thus to intercede began.13 “See Father, what first-fruits on earth are sprung From thy implanted grace in Man; these sighs And prayers, which in this golden censer mixed With incense,14 I thy priest15 before thee bring;

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[Lines 14–17] Compare the journey of Adam and Eve’s prayers with the Son entering the heavenly Most Holy in the presence of the Ark of the Covenant and the golden altar of incense: “For Christ is not entered into the holy places that are made with hands, which are similitudes of the true Sanctuary: but is entered into very heaven, to appear now in the sight of God for us” (Heb 9:24). Geneva note: “Another twofold comparison: the Levitical high priest entered into the sanctuary, which was made indeed by the commandment of God, but yet with men’s hands, that it might be a pattern of another more excellent, that is, of the heavenly place, but Christ entered into heaven itself. Again he appeared before the ark, but Christ before God the Father himself.” 11 [Lines 14–18] Prayers as incense: “A Psalm of David. O Lord, I call upon thee: haste thee unto me: hear my voice, when I cry unto thee. Let my prayer be directed in thy sight as incense, and the lifting up of mine hands as an evening sacrifice” (Ps 141:1, 2); “And another angel came and stood before the altar, having a golden censer: and there was given to him much incense, that he should offer of the prayers of all saints, upon the golden altar which is before the throne of God. And the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel” (Rev 8:3, 4, DR; see also AV). GE has “odors.” GT has “much of odors.” BB has “many odors.” 12 [Line 18] The “golden alter” of incense: “Then the sixth Angel blew the trumpet, and I heard a voice from the four horns of the golden altar, which is before God” (Rev 9:13). Geneva note: “He alludes to the altar of incense, which stood in the court which the priests were in, opposite the Ark of the Covenant, having a veil between them.” 13 [Lines 19–21] The Son intercedes on behalf of sinful humankind by offering the sacrifice of his life in his capacity of High Priest or “intercessor” in the heavenly Most Holy: “Wherefore, he is able also perfectly to save them that come unto God by him, seeing he ever liveth, to make intercession for them. For such an high Priest it became us to have, which is holy, harmless, undefiled, separate from sinners, and made higher then the heavens” (Heb 7:24, 25). The Son before the throne of God: “Looking unto Jesus the author and finisher of our faith, who for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the throne of God” (Heb 12:2); “Looking unto Jesus the author and finisher of our faith, who for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the throne of God” (Rev 3:21). 14 [Lines 23–25] The mixing of prayers and incense: “And when he had taken the Book, the four beasts and the four and twenty Elders fell down before the Lamb, having every one harps and golden vials full of odors, which are the prayers of the Saints” (Rev 5:8).

398

PARADISE LOST

Fruits of more pleasing savor,16 from thy seed Sown with contrition in his heart, than those Which, his own hand manuring, all the trees Of Paradise could have produced, ere fallen From innocence.17 Now therefore, bend thine ear18 To supplication; hear his sighs, though mute; Unskillful with what words to pray, let me Interpret for him; me, his advocate19 And propitiation;20 all his works on me,

30

15

The Son as priest: “Seeing then that we have a great high Priest, which is entered into heaven, even Jesus the Son of God, let us hold fast our profession” (Heb 4:14). Geneva note: “Now he compares Christ’s priesthood with Aaron’s, and declares even in the very beginning the marvelous excellency of this priesthood, calling him the Son of God, and placing him in the seat of God in heaven, plainly and openly contrasting him with Aaron’s priests, and the transitory tabernacle. He expands on these comparisons in later passages.” 16 The repentance of the nation of Judah is likened to a sweet savor before God: “I will accept your sweet savor, when I bring you from the people, and gather you out of the countries, wherein ye have been scattered, that I may be sanctified in you before the heathen” (Ezek 20:41). 17 [Lines 26–30] “Fruit” is synonymous with good works befitting a repentant heart: “But they that have received seed in good ground, are they that hear the word, and receive it, and bring forth fruit: one corn thirty, another sixty, and some an hundredth” (Mark 4:20). The fruit of the lips is confession: “Let us therefore by him offer the sacrifice of praise always to God, that is, the fruit of the lips, which confess his Name” (Heb 13:15). Geneva note: “Now that those physical sacrifices are taken away, he teaches us that the true sacrifices of confession remain, which consist partly in giving thanks, and partly in liberality, with which sacrifices indeed God is now delighted.” 18 “Inclining the ear” is important for maintaining a godly course: “Harken, O daughter, and consider, and incline thine ear: forget also thine own people and thy Father’s house” (Ps 45:10). Geneva note: “Under the figure of Pharaoh’s daughter, he shows that the Church must cast off all carnal affections to obey Christ only.” 19 [Lines 33–34] The Son as advocate and propitiation: “My little children, these things I write to you, that you may not sin. But if any man sin, we have an advocate with the Father, Jesus Christ the just. And he is the propitiation for our sins: and not for ours only, but also for those of the whole world” (1 John 1:1, 2, DR; see also AV). GE has “reconciliation.” BB and GT have “atonement.” Geneva note: “Reconciliation and intercession go together, to give us to understand that he is both advocate and high priest.” 20 The Son is a propitiation for the sins of humans: “Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins, that are past, through the forbearance of God” (Rom 3:25, AV; see also GT, BB, and DR). GE has “reconciliation.”

399

BOOK XI

Good, or not good, engraft;21 my merit those Shall perfect, and for these my death shall pay. Accept me; and, in me, from these receive The smell22 of peace toward mankind: let him live Before thee reconciled, at least his days Numbered,23 though sad; till death, his doom,24 (which I

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“Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10, AV; see also DR). GE has “reconciliation.” GT and BB have “the agreement for our sins.” See also Latin Vulgate: “in hoc est caritas non quasi nos dilexerimus Deum sed quoniam ipse dilexit nos et misit Filium suum propitiationem pro peccatis nostris.” 21 Compare with Jesus’ illustration of the grafted olive tree: “And though some of the branches be broken off, and thou being a wild Olive tree, wast graft in for them, and made partaker of the root, and fatness of the Olive tree. Boast not thyself against the branches: and if thou boast thyself, thou bearest not the root, but the root thee. Thou wilt say then, The branches are broken off, that I might be graft in. Well: through unbelief they are broken off, and thou standest by faith: be not high minded, but fear. For if God spared not the natural branches, take heed, least he also spare not thee. Behold therefore the bountifulness, and severity of God: toward them which have fallen, severity: but toward thee, bountifulness, if thou continue in his bountifulness: or else thou shalt also be cut off. And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again. For if thou wast cut out of the Olive tree, which was wild by nature, and wast grafted contrary to nature in a right Olive tree, how much more shall they that are by nature, be grafted in their own Olive tree?” (Rom 11:17–24). 22 The sweet savor of reconciliation: “And Aaron’s sons shall burn it on the altar, with the burnt offering, which is upon the wood, that is on the fire: this is a sacrifice made by fire for a sweet savor unto the Lord” (Lev 3:5); “And walk in love, even as Christ hath loved us, and hath given himself for us, to be an offering and a sacrifice of a sweet smelling savor to God” (Eph 5:2). DR has “a sacrifice to God for an odor of sweetness.” God’s reconciliation with humans after the Flood: “And the Lord smelled a savor of rest, and the Lord said in his heart, I will henceforth curse the ground no more for man’s cause: for the imagination of man’s heart is evil, even from his youth: neither will I smite any more all things living, as I have done” (Gen 8:21). Geneva note on “smelled”: “That is, by it he showed himself appeased and his anger at rest.” “Furthermore thou shalt make an altar for sweet perfume, of Shittim wood thou shalt make it” (Exod 30:12). 23 [Lines 39–40] Numbered days: “Teach us so to number our days, that we may apply our hearts unto wisdom” (Ps 90:12). Geneva note: “Which is by considering the shortness of our life, and by meditating the heavenly joys.” 24 [Lines 38–40] Reconciliation for man, and death turned into life: “For if when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life […] That as sin had reigned unto death, so might grace also reign by righteousness unto eternal life, through Jesus Christ our Lord” (Rom 5:10, 21). DR has “Can number thy wrath?”

400

PARADISE LOST

To mitigate thus plead, not to reverse) To better life shall yield him:25 where with me All my redeemed may dwell in joy and bliss; Made one with me, as I with thee am one.”26 To whom the Father, without cloud,27 serene. “All thy request for Man, accepted Son,28 Obtain; all thy request was my decree: But, longer in that Paradise to dwell, The law I gave to Nature him forbids:

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[Lines 40–44] “Better” life for humans in the Son. “For Christ [is] to me life, and death [is] to me advantage. But if I live in the flesh, this [is] the fruit of my labor, and what I shall chose, I wote not. For I am in a straight betwixt two, having a desire to be loosed, and to be with Christ, which is much far better” (Phil 1:21–23, BB; see also AV, DR, and GT). GE has “which is best of all.” 26 [Line 44] On the night before his execution, Jesus prays that he and his followers be “one” in the same manner that he and the Father are “one”: “And now am I no more in the world, but these are in the world, and I come to thee. Holy Father, keep them in thy Name, even them whom thou hast given me, that they may be one, as we are […] That they all may be one, as thou, O Father, art in me, and I in thee: even that they may be also one in us, that the world may believe that thou hast sent me. And the glory that thou gavest me, I have given them, that they may be one, as we are one, I in them, and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me” (John 17:11, 21–23). Geneva note: “He prays that his people may peaceably agree and be joined together in one, that as the Godhead is one, so they may be of one mind and one consent together” (John 17:11, 21, 22, 23). 27 To humans, the God typically “speaks” beclouded: “Then the Lord came down in a cloud, and spake unto him, and took of the Spirit that was upon him, and put it upon the seventy Ancient men: and when the Spirit rested upon them, then they prophesied, and did not cease” (Num 11:25); “And there was a cloud that shadowed them, and a voice came out of the cloud, saying, This is my beloved Son: hear him” (Mark 9:7); “Now as Aaron spake unto the whole Congregation of the children of Israel, they looked toward the wilderness, and behold, the glory of the Lord appeared in a cloud” (Exod 16:10); “And the Lord went before them by day in a pillar of a cloud to lead them the way, and by night in a pillar of fire to give them light, that they might go both by day and by night” (Exod 13:21). 28 Compare with “accepted” Job who must likewise intercede for transgressing humans (his false comforters): “Therefore take unto you now seven bullocks, and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering, and my servant Job shall pray for you: for I will accept him, least I should put you to shame, because ye have not spoken of me the thing, which is right, like my servant Job. So Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite went, and did according as the Lord had said unto them, and the Lord accepted Job” (Job 42:8, 9, GE; see also AV). DR has “accepted the face of Job.” BB and GT have “accepted the person of Job.”

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BOOK XI

Those pure immortal elements, that know, No gross, no unharmonious mixture foul, Eject him, tainted now; and purge him off, As a distemper, gross, to air as gross,29 And mortal food; as may dispose him best For dissolution wrought by sin, that first Distempered all things, and of incorrupt Corrupted.30 I, at first, with two fair gifts Created him endowed; with happiness, And immortality: that fondly lost, This other served but to eternize woe; Till I provided death: so death becomes His final remedy; and, after life, Tried in sharp tribulation, and refined By faith and faithful works, to second life, Waked in the renovation of the just,31 Resigns him up with Heaven and Earth renewed.32 But let us call to synod all the Blest, Through Heaven’s wide bounds: from them I will not hide My judgments; how with mankind I proceed, As how with peccant Angels late they saw,33

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29 [Lines 50–53] The land of Canaan could not tolerate an impure element within. The Geneva note discusses this situation in terms of “humors.” “And the land is defiled: therefore I will visit the wickedness thereof upon it, and the land shall vomit out her inhabitants” (Lev 18:25, GE). Geneva note: “He compares the wicked to evil humors and overeating, which corrupt the stomach, and oppress nature, and therefore must be cast out by vomit.” 30 [Lines 56–57] The Son inverts this process of corruption: “For this corruptible must put on incorruption: and this mortal must put on immortality. So when this corruptible hath put on incorruption, and this mortal hath put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up into victory” (1 Cor 15:53, 54). 31 [Line 65] Positive and negative forms of “waking”: “And many of them that sleep in the dust of the earth, shall awake, some to everlasting life, and some to shame and perpetual contempt” (Dan 12:2). Verbal echo of “renovation of the just”: “And thou shalt be blessed, because they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just” (Luke 14:14). 32 [Line 66] New heaven and new earth: “But we look for new heavens, and a new earth, according to his promise, wherein dwelleth righteousness” (2 Pet 3:13). 33 [Lines 69–70] “For if God spared not the Angels that had sinned, but cast them down into hell, and delivered them into chains of darkness, to be kept unto damnation” (2 Pet 2:4).

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PARADISE LOST

And in their state, though firm, stood more confirmed.” He ended, and the Son gave signal high To the bright minister that watched; he blew His trumpet, heard in Oreb since perhaps When God descended,34 and perhaps once more To sound at general doom.35 The angelic blast Filled all the regions: from their blissful bowers Of amarantine36 shade, fountain or spring, By the waters of life,37 where’er they sat In fellowships of joy, the sons of light38

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The trumpet sounds as God “descends” from Mount Sinai: “And the third day in the morning there was thunder and lightning, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud, so that all the people that was in the host was afraid. And Moses brought the people out of the tents to meet with God, and they stood at the nether part of the hill. And mount Sinai was altogether on a smoke, because the Lord descended down upon it in fire, and the smoke thereof, ascended up as the smoke of a furnace, and all the mount quaked exceedingly. And when the voice of the trumpet blew long, and waxed louder and louder, Moses spake, and God answered him by a voice” (Exod 19:16–19, BB; see also AV). GT, BB, and DR have “the Lord came down upon it.” “For the Lord himself shall descend from heaven with a shout, and with the voice of the Archangel, and with the trumpet of God: and the dead in Christ shall rise first” (1 Thess 4:16). DR has “shall come down from heaven.” “And he shall send his Angels with a great sound of a trumpet, and they shall gather together his elect, from the four winds, and from the one end of the heavens unto the other” (Matt 24:31). 35 [Lines 74–75] “In a moment, in the twinkling of an eye at the last trumpet: for the trumpet shall blow, and the dead shall be raised up incorruptible, and we shall be changed” (1 Cor 15:52). The Israelites at Sinai: “And all the people saw the thunders, and the lightnings, and the sound of the trumpet, and the mountain smoking and when the people saw it they fled and stood afar off” (Exod 20:18). 36 “Amarantine” (αµαραντον) or “incorruptible,” “unfading,” “everlasting, “withereth not”: “To an inheritance immortal and undefiled, and that withereth not, reserved in heaven for us” (1 Pet 1:4). “And when that chief shepherd shall appear, ye shall receive an incorruptible crown of glory” (1 Pet 5:4). 37 [Lines 78–79] Fountains of waters of life: “For the Lamb, which is in the midst of the throne, shall rule them and shall lead them to the fountains of the waters of life: and God shall wipe away all tears from their eyes” (Rev 7:17, DR). GE has “lively fountains of waters.” AV has “living fountains of waters.” BB has “fountains of living waters.” GT has “fountains of living water.” “And he said to me: It is done. I am Alpha and Omega: the Beginning and the End. To him that thirsteth, I will give of the fountain of the water of life, freely” (Rev 21:6, DR; see also AV). GE, BB, and GT have “well of the water of life.” “And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God, and of the Lamb” (Rev 22:1). 38 Fellowship in the light: “This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness. If we say that we have

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BOOK XI

Hasted, resorting to the summons high; And took their seats;39 till from his throne supreme The Almighty thus pronounced his sovran will.40 “O Sons, like one of us Man is become To know both good and evil,41 since his taste Of that defended fruit; but let him boast His knowledge of good lost, and evil got; Happier! had it sufficed him to have known Good by itself, and evil not at all. He sorrows now, repents, and prays contrite, My motions in him; longer than they move, His heart I know, how variable and vain, Self-left. Lest therefore his now bolder hand

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fellowship with him, and walk in darkness, we lie, and do not truly: But if we walk in the light as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:5–7); “Then spake Jesus again unto them, saying, I am that light of the world: he that followeth me, shall not walk in darkness, but shall have that light of life” (John 8:12). Sons of light. Compare with Jesus’ parable of the faithful steward: “And the Lord commended the unjust steward, because he had done wisely. Wherefore the children of this world are in their generation wiser then the children of light” (Luke 16:8); “For ye were once darkness, but are now light in the Lord: walk as children of light” (Eph 5:8). Geneva note: “The faithful are called light, both because they have the true light in them which enlightens them, and also because they give light to others, insomuch that their honest conversation reproves the life of wicked men.” 39 Compare with the twenty-four elders seated around God’s heavenly throne: “And round about the throne were four and twenty seats, and upon the seats I saw four and twenty Elders sitting, clothed in white raiment, and had on their heads crowns of gold” (Rev 4:4); “Then the four and twenty Elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, Lord God almighty, Which art, and Which wast, and Which art to come: for thou hast received thy great might, and hast obtained thy kingdom” (Rev 11:16, 17). Compare with the twelve apostles sitting in judgment with the resurrected Son: “And Jesus said unto them, Verily I say to you, that when the Son of man shall sit in the throne of his majesty, ye which followed me in the regeneration, shall sit also upon twelve thrones and judge the twelve tribes of Israel” (Matt 19:28). 40 [Lines 76–83] The seventh trumpet blasts with assurances of the everlasting quality of God’s kingdom: “And the seventh Angel blew the trumpet, and there were great voices in heaven, saying, The kingdoms of this world are our Lord’s, and his Christ’s, and he shall reign for evermore” (Rev 11:15). 41 [Lines 84–85] “And the Lord God said, Behold, the man is become as one of us, to know good and evil” (Gen 3:22a); “But God doth know, that when ye shall eat thereof, your eyes shall be opened, and ye shall be as gods, knowing good and evil” (Gen 3:5).

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Reach also of the tree of life, and eat, And live for ever, dream at least to live For ever,42 to remove him I decree, And send him from the garden forth to till The ground whence he was taken, fitter soil.43 Michael, this my behest have thou in charge; Take to thee from among the Cherubim Thy choice of flaming warriors, lest the Fiend, Or in behalf of Man, or to invade Vacant possession, some new trouble raise: Haste thee, and from the Paradise of God Without remorse drive out the sinful pair; From hallowed ground th’ unholy; and denounce To them, and to their progeny, from thence Perpetual banishment. Yet, lest they faint At the sad sentence rigorously urged, For I behold them softened, and with tears Bewailing their excess, all terror hide. If patiently thy bidding they obey, Dismiss them not disconsolate; reveal To Adam what shall come in future days, As I shall thee enlighten; intermix My covenant44 in the Woman’s seed renewed;45 So send them forth, though sorrowing, yet in peace: And on the east side of the garden place, Where entrance up from Eden easiest climbs, Cherubic watch; and of a sword the flame Wide-waving; all approach far off to fright, And guard all passage to the tree of life:46

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[Lines 93–96] “…now lest he put forth his hand, and take also of the tree of life and eat and live for ever” (Gen 3:22b). 43 [Lines 96–98] “Therefore the LORD God sent him forth from the garden of Eden, to till the ground, from whence he was taken” (Gen 3:23, AV). GE and DR have “to work the earth.” BB and GT have “to dress the ground.” 44 Compare with God’s “covenant” to flood the earth no more: “And my covenant will I establish with you, that from henceforth all flesh shall not be rooted out by the waters of the flood, neither shall there be a flood to destroy the earth any more” (Gen 9:11). 45 [Line 116] “I will also put enmity between thee and the woman, and between thy seed and her seed. He shall break thine head, and thou shalt bruise his heel” (Gen 3:15).

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Lest Paradise a receptacle prove To Spirits foul, and all my trees their prey; With whose stolen fruit Man once more to delude.” He ceased; and the arch-angelic Power prepared For swift descent; with him the cohort bright Of watchful Cherubim: four faces each Had, like a double Janus; all their shape Spangled with eyes47 more numerous than those Of Argus, and more wakeful than to drowse, Charmed with Arcadian pipe, the pastoral reed Of Hermes, or his opiate rod. Meanwhile, To re-salute the world with sacred light, Leucothea waked; and with fresh dews embalmed The earth; when Adam and first matron Eve Had ended now their orisons, and found Strength added from above; new hope to spring Out of despair; joy, but with fear yet linked;48 Which thus to Eve his welcome words renewed. “Eve, easily my faith admit, that all The good which we enjoy from Heaven descends;49 But, that from us aught should ascend to Heaven So prevalent as to concern the mind Of God high-blest, or to incline his will, Hard to belief may seem; yet this will prayer Or one short sigh of human breath, upborne Even to the seat of God. For since I sought 46

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[Lines 119–22] Cherubim and a flaming sword guard the entrance to Eden: “And so he drove out man, and at the east side of the garden of Eden, he set Cherubim, and the glistering flame of a shaking sword, to keep the way of the tree of life” (Gen 3:24, GT; see also AV). GE has “the blade of a sword shaken.” DR has “placed before the paradise of pleasure.” BB has “a fiery two edged sword.” 47 [Lines 128–30] “And their whole body, and their rings, and their hands, and their wings, and the wheels were full of eyes round about, even in the same four wheels. And the Cherub cried to these wheels in mine hearing, saying, O wheel. And every beast had four faces: the first face was the face of a Cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an Eagle” (Ezek 10:12–14). 48 With “knowledge” comes the “fear” of God: “The fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction” (Prov 1:7). 49 All good comes from heaven: “Every good giving, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning” (Jas 1:17).

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By prayer the offended Deity to appease; Kneeled, and before him humbled all my heart; Methought I saw him placable and mild, Bending his ear;50 persuasion in me grew That I was heard with favor; peace returned Home to my breast, and to my memory His promise, that thy seed shall bruise our foe;51 Which, then not minded in dismay, yet now Assures me that the bitterness of death Is past, and we shall live. Whence hail to thee, Eve rightly called, mother of all mankind, Mother of all things living,52 since by thee Man is to live; and all things live for Man.”53 To whom thus Eve with sad demeanor meek. “Ill worthy I such title should belong To me transgressor, who for thee ordained A help,54 became thy snare; to me reproach Rather belongs, distrust, and all dispraise: But infinite in pardon was my Judge, That I, who first brought death on all, am graced The source of life; next favorable thou, Who highly thus to entitle me vouchsaf’st, Far other name deserving. But the field To labor calls us, now with sweat imposed,55

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“I have called upon thee: surely thou wilt hear me, O God: incline thine ear to me, and hearken unto my words” (Ps 17:6). 51 [Line 155] “And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel” (Gen 3:15, AV). GE has “break thine head.” DR has “crush thy head.” BB and GT have “tread down thy head.” 52 [Lines 157–60] A verbal echo of the words of Agag King of the Amalekites. In both cases, death was not stayed permanently: “Then said Samuel, Bring ye hither to me Agag ye King of the Amalekites: and Agag came unto him pleasantly, and Agag said, Truly the bitterness of death is passed” (1 Sam 15:32, 33, GE; see also BB and AV). DR has “Doth bitter death separate in this manner?” GT has “the bitter death cometh on.” 53 [Lines 159–61] “And the man called his wives name Hevah, because she was the mother of all living” (Gen 3:20). “Eve” or “Hevah.” Hebrew chavvah meaning “life giver” from hava “to live.” 54 [Lines 164–65] Eve as “help”: “Also the Lord God said, It is not good that the man should be himself alone: I will make him an help meet for him” (Gen 2:18, GE; see also AV). DR has “a help like unto him.” GT and BB have “help like unto himself.”

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Though after sleepless night; for see the morn, All unconcerned with our unrest, begins Her rosy progress smiling: let us forth; I never from thy side henceforth to stray, Where’er our day’s work lies, though now enjoined Laborious, till day droop; while here we dwell, What can be toilsome in these pleasant walks? Here let us live, though in fallen state, content.”56 So spake, so wished much humbled Eve; but Fate Subscribed not: Nature first gave signs, impressed On bird, beast, air; air suddenly eclipsed, After short blush of morn; nigh in her sight The bird of Jove, stooped from his airy tow’r, Two birds of gayest plume before him drove; Down from a hill the beast that reigns in woods, First hunter then, pursued a gentle brace, Goodliest of all the forest, hart and hind; Direct to the eastern gate was bent their flight. Adam observed, and with his eye the chase Pursuing, not unmoved, to Eve thus spake. “O Eve, some further change awaits us nigh, Which Heaven, by these mute signs in Nature, shows Forerunners of his purpose; or to warn Us, haply too secure, of our discharge From penalty, because from death released Some days: how long, and what till then our life, Who knows? or more than this, that we are dust, And thither must return,57 and be no more?

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[Lines 171–72] Labor and sweat in the field after the Fall: “Also to Adam he said, Because thou hast obeyed the voice of thy wife, and hast eaten of the tree, (whereof I commanded thee, saying, Thou shalt not eat of it) cursed is the earth for thy sake: in sorrow shalt thou eat of it all the days of thy life. Thorns also, and thistles shall it bring forth to thee, and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat bread, till thou return to the earth: for out of it wast thou taken, because thou art dust, and to dust shalt thou return” (Gen 3:17–19). 56 [Line 180] Compare with Paul’s contentment: “I speak not because of want: for I have learned in whatsoever state I am, therewith to be content” (Phil 4:11). 57 [Lines 199–200] “In the sweat of thy face shalt thou eat bread, till thou return to the earth: for out of it wast thou taken, because thou art dust, and to dust shalt thou return”

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Why else this double object in our sight Of flight pursued in the air, and o’er the ground, One way the self-same hour?58 why in the east Darkness ere day’s mid-course,59 and morning-light More orient in yon western cloud, that draws O’er the blue firmament a radiant white, And slow descends with something heavenly fraught?” He erred not; for by this the heavenly bands Down from a sky of jasper60 lighted now In Paradise, and on a hill made halt; A glorious apparition, had not doubt And carnal fear that day dimmed Adam’s eye. Not that more glorious, when the Angels met Jacob in Mahanaim, where he saw The field pavilioned with his guardians bright;61 Nor that, which on the flaming mount appeared In Dothan, covered with a camp of fire, Against the Syrian king, who to surprise One man, assassin-like, had levied war, War unproclaimed.62 The princely Hierarch

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(Gen 3:19); “All go to one place, and all was of the dust, and all shall return to the dust” (Eccl 3:20). 58 “And Jesus said unto the Centurion: Go thy way, and as thou hast believed, so be it unto thee. And his servant was healed, in the self same hour” (Matt 8:13, BB; see also AV and GT). DR and GE have “the same hour.” 59 “Gather a council, execute judgment: make thy shadow as the night in the midday: hide them that are chased out: betray not him that is fled” (Isa 16:3). Geneva note: “He shows what Moab would have done, when Israel their neighbor was in affliction, to whom because they would give no shadow or comfort, they are now left comfortless.” 60 The person of God is associated with Jasper stone: “And he that sat, was to look upon, like unto a jasper stone, and a sardine, and there was a rainbow round about the throne, in sight like to an emerald” (Rev 4:3). Heavenly Jerusalem is compared to Jasper: “And he carried me away in the spirit to a great: and an high mountain, and he showed me that great city, that holy Jerusalem, descending out of heaven from God, having the glory of God: and her shining was like unto a stone most precious, as a Jasper stone clear as crystal” (Rev 21:10, 11). 61 [Lines 213–15] “Now Jacob went forth on his journey and the Angels of God met him. And when Jacob saw them, he said, This is God’s host, and called the name of the same place Mahanaim” (Gen 32:1, 2). 62 “Then the King of Aram warred against Israel, and took counsel with his servants, and said, In such and such a place shall be my camp […] And he said, Go, and espy where he is, that I may send and fetch him. And one told him, saying, Behold, he is in

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In their bright stand63 there left his Powers, to seize Possession of the garden; he alone, To find where Adam sheltered, took his way, Not unperceived of Adam; who to Eve, While the great visitant approached, thus spake. “Eve, now expect great tidings, which perhaps Of us will soon determine, or impose New laws to be observed; for I descry, From yonder blazing cloud that veils the hill, One of the heavenly host; and, by his gait, None of the meanest; some great Potentate Or of the Thrones above; such majesty Invests him coming;64 yet not terrible, That I should fear; nor sociably mild, As Raphael, that I should much confide, But solemn and sublime, whom not to offend, With reverence I must meet, and thou retire.” He ended: and the Arch-Angel soon drew nigh, Not in his shape celestial, but as man Clad to meet man; over his lucid arms A military vest of purple flowed, Livelier than Meliboean, or the grain Of Sarra, worn by kings and heroes old In time of truce; Iris had dipped the woof; His starry helm unbuckled showed him prime

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Dothan. So he sent thither horses, and chariots, and a mighty host: and they came by night, and compassed the city. And when the servant of the man of God arose early to go out, behold, an host compassed the city with horses and chariots. Then his servant said unto him, Alas master, how shall we do? And he answered, Fear not: for they that be with us, are more than they that be with them. Then Elisha prayed, and said, Lord, I beseech thee, open his eyes, that he may see. And the Lord opened the eyes of the servant, and he looked, and behold, the mountain was full of horses and chariots of fire round about Elisha” (2 Kgs 6:8, 13–17). 63 Angelic “standing” is associated with military-like action. “And at that time shall Michael stand up, the great prince, which standeth for the children of thy people, and there shall be a time of trouble, such as never was since there began to be a nation unto that same time: and at that time thy people shall be delivered, every one that shall be found written in ye book” (Dan 12:1). 64 [Lines 232–33] Invested with majesty: “The Lord reigneth, and is clothed with majesty: the Lord is clothed, and girded with power: the world also shall be established, that it cannot be moved” (Ps 93:1).

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In manhood where youth ended; by his side, As in a glistering zodiac, hung the sword,65 Satan’s dire dread; and in his hand the spear. Adam bowed low; he, kingly, from his state Inclined not, but his coming thus declared. “Adam, Heaven’s high behest no preface needs: Sufficient that thy prayers are heard; and Death, Then due by sentence when thou didst transgress, Defeated of his seizure many days Given thee of grace; wherein thou mayst repent, And one bad act with many deeds well done Mayst cover:66 well may then thy Lord appeas’d Redeem thee quite from Death’s rapacious claim; But longer in this Paradise to dwell Permits not: to remove thee I am come, And send thee from the garden forth to till The ground whence thou wast tak’n, fitter soil.” He added not; for Adam at the news Heart-struck with chilling gripe of sorrow stood, That all his senses bound; Eve, who unseen Yet all had heard, with audible lament Discovered soon the place of her retire. “O unexpected stroke, worse than of Death! Must I thus leave thee Paradise? thus leave Thee, native soil! these happy walks and shades, Fit haunt of Gods? where I had hope to spend, Quiet though sad, the respite of that day That must be mortal to us both. O flowers, That never will in other climate grow, My early visitation, and my last At even, which I bred up with tender hand From the first op’ning bud, and gave ye names,67

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“And so he drove out man, and at the east side of the garden of Eden, he set Cherubim, and the glistering flame of a shaking sword, to keep the way of the tree of life” (Gen 3:24, GT). DR has “a flaming sword, turning every way.” GE has “and the blade of a sword shaken.” AV has “and a flaming sword, which turned every way.” BB has “and a fiery two edged sword.” 66 [Lines 256–57] “But above all things have fervent love among you: for love shall cover the multitude of sins” (1 Pet 4:8).

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Who now shall rear ye to the sun, or rank Your tribes, and water from the ambrosial fount? Thee lastly, nuptial bower; by me adorned With what to sight or smell was sweet; from thee How shall I part, and whither wander down Into a lower world, to this obscure And wild? how shall we breathe in other air Less pure, accustomed to immortal fruits?” Whom thus the Angel interrupted mild. “Lament not, Eve, but patiently resign What justly thou hast lost, nor set thy heart, Thus over-fond, on that which is not thine: Thy going is not lonely; with thee goes Thy husband; whom to follow thou art bound; Where he abides, think there thy native soil.” Adam, by this from the cold sudden damp Recovering, and his scattered spirits returned, To Michael thus his humble words addressed. “Celestial, whether among the Thrones, or named Of them the highest; for such of shape may seem Prince above princes,68 gently hast thou told Thy message, which might else in telling wound, And in performing end us; what besides Of sorrow, and dejection, and despair, Our frailty can sustain, thy tidings bring, Departure from this happy place, our sweet Recess, and only consolation left Familiar to our eyes, all places else Inhospitable appear, and desolate; Nor knowing us, nor known: And, if by prayer Incessant 69I could hope to change the will

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67 “So the Lord God formed of the earth every beast of the field, and every foul of the heaven, and brought them unto the man to see how he would call them: for howsoever the man named the living creature, so was the name thereof” (Gen 2:19). 68 Michael the chief prince: “But the prince of the kingdom of Persia withstood me one and twenty days: but lo, Michael one of the chief princes, came to help me, and I remained there by the Kings of Persia” (Dan 10:13). 69 [Lines 307–308] Prayer incessant: “And pray always with all manner prayer and supplication in the Spirit: and watch thereunto with all perseverance and supplication for all Saints” (Eph 6:18).

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Of Him who all things can, I would not cease To weary him with my assiduous cries:70 But prayer against his absolute decree No more avails than breath against the wind, Blown stifling back on him that breathes it forth: Therefore to his great bidding I submit. This most afflicts me, that, departing hence, As from his face I shall be hid,71 deprived His blessed countenance: Here I could frequent With worship place by place where he vouchsafed Presence Divine; and to my sons relate, On this mount he appeared; under this tree Stood visible; among these pines his voice I heard; here with him at this fountain talked: So many grateful altars I would rear Of grassy turf, and pile up every stone Of luster from the brook, in memory, Or monument to ages;72 and thereon

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70 [Lines 307–10] “Yet because this widow troubleth me, I will do her right, lest at the last she come and make me weary. And the Lord said, Hear what the unrighteous judge saith. Now shall not God avenge his elect, which cry day and night unto him, yea, though he suffer long for them?” (Luke 18:5–7). 71 [Line 316] Compare with Cain’s complaint: “Behold, thou hast cast me out this day from the earth, and from thy face shall I be hid, and shall be a vagabond, and a runagate in the earth, and whosoever findeth me, shall slay me” (Gen 4:14). Compare with King David’s prayerful plea: “Hide not therefore thy face from me, nor cast thy servant away in displeasure: thou hast been my succor: leave me not, neither forsake me, O God of my salvation” (Ps 27:9). 72 [Lines 323–26] Compare with Abraham’s inner compulsion to worship God by erecting altars: “And the Lord appeared unto Abram, and said, Unto thy seed will I give this land; there built he an altar unto the Lord, which appeared unto him” (Gen 12:7). Geneva note: “It was not enough for him to worship God in his heart, but it was expedient to declare by outward profession his faith before men, of which this altar was a sign.” Jacob builds an altar: “And he built there an altar, and had called the place, The God of Beth-el, because that God appeared unto him there, when he fled from his brother” (Gen 35:7). [Lines 324–26] Joshua erects a monument out of stones from the Jordan River: “Then ye children of Israel did even so as Joshua had commanded, and took up twelve stones out of the midst of Jordan as the Lord had said unto Joshua, according to the number of the tribes of the children of Israel, and carried them away with them unto the lodging, and laid them down there. And Joshua set up twelve stones in the midst of Jordan, in the place where the feet of the Priests, which bare the Ark of the covenant stood, and there have they continued unto this day” (Josh 4:8, 9).

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Offer sweet-smelling gums, and fruits,73 and flowers: In yonder nether world where shall I seek His bright appearances, or foot-step trace? For though I fled him angry, yet recalled To life prolonged and promised race, I now Gladly behold though but his utmost skirts Of glory; and far off his steps adore.”74 To whom thus Michael with regard benign. “Adam, thou know’st Heaven his, and all the Earth; Not this rock only; his Omnipresence fills Land, sea, and air,75 and every kind that lives, Fomented by his virtual power and warmed:76 All the earth he gave thee to possess and rule, No despicable gift; surmise not then His presence to these narrow bounds confined Of Paradise, or Eden: this had been Perhaps thy capital seat, from whence had spread All generations; and had hither come From all the ends of the earth, to celebrate And reverence thee, their great progenitor. But this pre-eminence thou hast lost, brought down To dwell on even ground now with thy sons: Yet doubt not but in valley, and in plain, God is, as here; and will be found alike Present; and of his presence many a sign

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73 Cain offers fruit as sacrifice: “And it came to pass after many days, that Cain offered, of the fruits of the earth, gifts to the Lord” (Gen 4:3, DR; see also AV). GE, BB, and GT have “oblation” instead of “offering.” 74 Moses observes God’s passing glory: “And while my glory passeth by, I will put thee in a cleft of the rock, and will cover thee with mine hand whiles I pass by. After I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen” (Exod 33:22, 23). Geneva note: “As much of my glory as in this mortal life you are able to see.” 75 [Lines 336–37] God’s presence “fills” heaven and earth: “Can any hide himself in secret places, that I shall not see him, saith the Lord? Do not I fill heaven and earth, saith the Lord?” (Jer 23:24); “If I ascend into heaven, thou art there: if I descend into hell, thou art present” (Ps 139:8, DR). GE and AV have “thou art there.” BB and GT have “thou art there also.” 76 [Lines 337–38] “For in him we live, and move, and have our being, as also certain of your own Poets have said, for we are also his generation. Forasmuch then, as we are the generation of God, we ought not to think that the Godhead is like unto gold, or silver, or stone graven by art and the invention of man” (Acts 17:28, 29).

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Still following thee, still compassing thee round77 With goodness and paternal love, his face Express,78 and of his steps the track divine.79 Which that thou mayst believe, and be confirmed Ere thou from hence depart; know, I am sent To show thee what shall come in future days80 To thee, and to thy offspring: good with bad Expect to hear; supernal grace contending With sinfulness of men;81 thereby to learn True patience, and to temper joy with fear And pious sorrow; equally inured By moderation either state to bear,82 Prosperous or adverse: so shalt thou lead Safest thy life, and best prepared endure Thy mortal passage when it comes.83 Ascend This hill; let Eve (for I have drenched her eyes)

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[Line 352] God “compasses” his servants: “For thou Lord wilt bless the righteous, and with favor wilt compass him, as with a shield” (Ps 5:12). DR has “thou hast crowned us, as with a shield of thy good will” (5:13). 78 [Lines 353–54] Compare with Jesus who is the “express” image of the Father: “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sate down on the right hand of the Majesty on high” (Heb 1:3, AV). GE has “and the engraved form of his person.” DR has “the figure of his substance.” BB and GT have “the very image of his substance.” 79 [Line 354] Compare with following in the steps of Christ: “For hereunto ye are called: for Christ also suffered for you, leaving you an example that ye should follow his steps” (1 Pet 2:21). Geneva note: “A metaphor of speech taken from painters and schoolmasters.” 80 Compare with Michael’s role in helping another angel to reveal matters “that shall come in future days” to Daniel: “But the prince of the kingdom of Persia withstood me one and twenty days: but lo, Michael one of the chief princes, came to help me, and I remained there by the Kings of Persia. Now I am come to show thee what shall come to thy people in the latter days: for yet the vision is for many days” (Dan 10:13, 14). 81 [Lines 359–60] Grace abounding in the presence of sin: “Moreover the Law entered thereupon that the offence should abound: nevertheless, where sin abounded, there grace abounded much more” (Rom 5:20). Geneva note: “Grace was poured so plentifully from heaven that it did not only counterbalance sin, but beyond this it surpassed it.” 82 Practice contentment with one’s “state”: “I speak not because of want: for I have learned in whatsoever state I am, therewith to be content” (Phil 4:11). 83 [Lines 359–66] Compare with God’s balancing grace and the execution of justice in the days of Noah: “Therefore the Lord said, My Spirit shall not always strive with man, because he is but flesh, and his days shall be an hundredth and twenty years” (Gen 6:3).

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Here sleep below; while thou to foresight wak'st, As once thou slept'st, while she to life was formed.” To whom thus Adam gratefully replied. “Ascend, I follow thee, safe Guide, the path Thou lead'st me; and to the hand of Heaven submit, However chastening; to the evil turn My obvious breast; arming to overcome By suffering,84 and earn rest85 from labor won, If so I may attain.” So both ascend In the visions of God:86 It was a hill87 84

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[Lines 374–75] Suffering can be beneficial: “And though he were the Son, yet learned he obedience, by the things which he suffered” (Heb 5:8). Geneva note: “He learned indeed what it is to have a Father, whom a man must obey.” Those who follow the Son must suffer in the same manner as the Son: “That I may know him and the power of his resurrection and the fellowship of his sufferings: being made conformable to his death, if by any means I may attain to the resurrection which is from the dead” (Phil 3:10, 11, DR; see also AV). GE has “fellowship of his afflictions.” BB and GT have “fellowship of his passions.” Geneva note: “The way to that eternal salvation is to follow Christ’s steps by afflictions and persecutions, until we come to Christ himself, who is our mark at which we aim, and receive that reward to which God calls us in him.” 85 [Lines 374–75] Entering into God’s “rest”: “For we which have believed, do enter into rest, as he said to the other, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, if they shall enter into my rest […] There remaineth therefore a rest to the people of God. For he that is entered into his rest, hath also ceased from his own works, as God did from his. Let us study therefore to enter into that rest, lest any man fall after the same ensample of disobedience” (Heb 4:3–5, 9–11). Geneva note on verse 3: “Lest any man should object, that those words spoke refer to the land of Canaan and doctrine of Moses, and therefore cannot applied to Christ and to eternal life, the apostle shows that there are two types of rest spoken of in the scriptures: one being the seventh day, in which God is said to have rested from all his works, the other is said to be the rest into which Joshua led the people. This rest is not the last rest to which we are called, proven through two reasons. David long after, speaking to the people which were then placed in the land of Canaan, uses these words ‘Today’ and threatens them still that they will not enter into the rest of God if they refuse the voice of God that sounded in their ears. We must say that he meant another time than that of Moses, and another rest than the land of Canaan. That rest is the everlasting rest, in which we begin to live to God, after the race of this life ceases. God rested the seventh day from his works, that is to say, from making the world. Moreover the apostle signifies that the way to this rest, which Moses and the land of Canaan, and all the order of the Law foreshadowed, is revealed in the Gospel only.” 86 “In the visions of God”: “And [it came to pass that] he sought God in the days of Zechariah, who had understanding in the visions of God: And as long as he sought the

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Of Paradise the highest; from whose top The hemisphere of earth, in clearest ken, Stretched out to the amplest reach of prospect lay.88 Not higher that hill, nor wider looking round, Whereon, for different cause, the Tempter set Our second Adam,89 in the wilderness; To show him all Earth’s kingdoms, and their glory.90 His eye might there command wherever stood City of old or modern fame, the seat Of mightiest empire, from the destined walls Of Cambalu, seat of Cathaian Can, And Samarkand by Oxus, Temir’s throne, To Paquin of Sinaean kings; and thence To Agra and Lahore of great Mogul, Down to the golden Chersonese; or where The Persian in Ecbatan sat, or since In Hispahan; or where the Russian Czar In Moscow; or the Sultan in Bizance, Turkestan-born; nor could his eye not ken The empire of Negus to his utmost port

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Lord, God made him to prosper” (2 Chr 26:5, BB; see also AV). GE has “which understood the visions of God.” DR has “that understood and saw God.” GT has “which maintained the fear of God.” 87 Ezekiel’s vision from a high vantage point: “And he stretched out the likeness of an hand, and took me by an hairy lock of mine head, and the Spirit lift me up between the earth, and the heaven, and brought me by a Divine vision to Jerusalem, into the entry of the inner gate that lieth toward the North, where remained the idol of indignation, which provoked indignation” (Ezek 8:3). 88 [Lines 377–80] “Into the land of Israel brought he me by a divine vision, and set me upon a very high mountain, whereupon was as the building of a city, toward the South” (Ezek 40:2). 89 “Second Adam”: “As it is also written, The first man Adam was made a living soul: and the last Adam was made a quickening Spirit. Howbeit that was not first which is spiritual: but that which is natural, and afterward that which is spiritual. The first man is of the earth, earthly: the second man is the Lord from heaven” (1 Cor 15:45–47). Geneva note: “Adam is called the first man, because he is the root as it were from which we spring. And Christ is the latter man, because he is the beginning of all those that are spiritual, and in him we are all included.” 90 [Lines 381–84] “Again the devil took him up into an exceeding high mountain, and showed him all the kingdoms of the world, and the glory of them” (Matt 4:8); “Then the devil took him up into an high mountain, and showed him all the kingdoms of the world, in the twinkling of an eye” (Luke 4:5).

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Ercoco, and the less maritime kings Mombaza, and Quiloa, and Melind, And Sofala, thought Ophir,91 to the realm Of Congo, and Angola farthest south; Or thence from Niger flood to Atlas mount The kingdoms of Almansor, Fez and Sus, Marocco, and Algiers, and Tremisen; On Europe thence, and where Rome was to sway The world: in spirit perhaps he also saw Rich Mexico the seat of Montezume, And Cusco in Peru, the richer seat Of Atabalipa, and yet unspoil’d Guiana, whose great city Geryon’s sons Call El Dorado: but to nobler sights Michael from Adam’s eyes the film remov’d Which that false fruit that promised clearer sight Had bred; then purg’d with euphrasy and rue The visual nerve, for he had much to see; And from the well of life92 three drops instilled. So deep the power of these ingredients pierc’d, Even to the inmost seat of mental sight, That Adam, now enforced to close his eyes, Sunk down, and all his spirits became entranced; But him the gentle Angel by the hand Soon raised, and his attention thus recall’d.93

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91 [Lines 398–400] “And Hiram sent with the navy his servants, that were mariners, and had knowledge of the sea, with the servants of Solomon. And they came to Ophir and set from thence four hundredth and twenty talents of gold, and brought it to King Solomon” (1 Kgs 9:27, 28); “And Ophir, and Havilah, and Jobab: all these were the sons of Joktan” (Gen 10:29); “Kings’ daughters were among thine honorable wives: upon thy right hand did stand the Queen in a vesture of gold of Ophir” (Ps 45:9); “I will make a man more precious than fine gold, even a man above the wedge of gold of Ophir” (Isa 13:12); “The navy also of Hiram (that carried gold from Ophir) brought likewise great plenty of Almuggim trees from Ophir and precious stones” (1 Kgs 10:11). 92 “For with thee is the well of life, and in thy light shall we see light” (Ps 36:9, GE; see also GT). BB, DR, and AV have “fountain of life.” 93 [Lines 419–22] Compare with Daniel’s experience of being overwhelmed by an angelic vision and subsequently being revived by the Angel: “Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my strength was turned in me into corruption, and I retained no power. Yet heard I the voice of his words: and when I heard the voice of his words, I slept on my face: and my face was toward the

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“Adam, now ope thine eyes, and first behold The effects, which thy original crime hath wrought In some to spring from thee; who never touched The excepted tree; nor with the snake conspired; Nor sinned thy sin;94 yet from that sin derive Corruption, to bring forth more violent deeds.” His eyes he opened, and beheld a field, Part arable and tilth, whereon were sheaves New reaped; the other part sheep-walks and folds;95 I’ the midst an altar as the landmark stood, Rustic, of grassy sord; thither anon A sweaty reaper from his tillage brought First fruits,96 the green ear, and the yellow sheaf, Unculled, as came to hand; a shepherd next, More meek,97 came with the firstlings of his flock,98 Choicest and best; then, sacrificing, laid

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ground. And behold, an hand touched me, which set me up upon my knees and upon the palms of mine hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand in thy place: for unto thee am I now sent. And when he had said this word unto me, I stood trembling” (Dan 10:8–11). John swoons in the midst of a spirit-mediated vision: “And when I saw him, I fell at his feet as dead: then he laid his right hand upon me, saying unto me, Fear not: I am the first and the last” (Rev 1:17). 94 To sin a sin: “Moses therefore went again unto the Lord, and said, Oh, this people have sinned a great sin, and have made them gods of gold” (Exod 32:30); “If any man see his brother sin a sin that is not unto death, let him ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I say not that thou shouldest pray for it” (1 John 5:16). 95 [Lines 430–31] Cain and Abel: “And again she brought forth his brother Habel, and Habel was a keeper of sheep, and Kain was a tiller of the ground” (Gen 4:2). DR has “Cain a husbandman.” 96 “And in process of time it came to pass, that Kain brought an oblation unto the Lord of the fruit of the ground. And Habel also himself brought of the first fruits of his sheep, and of the fat of them, and the Lord had respect unto Habel, and to his offering” (Gen 4:3, 4, GE). Only GE uses the expression “first fruits” in connection with this episode. However, Genesis applies the term to Abel’s offering whereas Milton uses it to describe Cain’s sacrifice. 97 The desirability of meekness: “Blessed are the meek: for they shall inherit the earth” (Matt 5:5). 98 “Firstlings of his flock”: “Abel also offered of the firstlings of his flock, and of their fat: and the Lord had respect to Abel, and to his offerings” (Gen 4:4, DR; see also AV). GE has “first fruits.” BB and GT have “firstlings of his sheep.”

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The inwards and their fat, with incense strewed, On the cleft wood,99 and all due rights performed:100 His offering soon propitious fire from Heaven Consumed101 with nimble glance, and grateful steam;102 The other’s not, for his was not sincere; Whereat he inly raged,103 and, as they talked, 99

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Compare with the “cleft wood” of Abraham’s attempted sacrifice of Isaac: “Then Abraham rose up early in the morning, and saddled his ass, and took two of his servants with him, and Izhak his son, and clove wood for the burnt offering, and rose up and went to the place, which God had told him” (Gen 22:3). DR has “cut wood.” 100 The Mosaic Law stipulates burnt sacrifices: “Command Aaron and his sons, saying, This is the law of the burnt offering, (it is the burnt offering because it burneth upon the altar all the night unto the morning, and the fire burneth on the altar). And the Priest shall put on his linen garment, and shall put on his linen breeches upon his flesh, and take away the ashes when the fire hath consumed the burnt offering upon the altar, and he shall put them beside the altar. After, he shall put off his garments, and put on other raiment, and carry the ashes forth without the host unto a clean place. But the fire upon the altar shall burn thereon and never be put out: wherefore the Priest shall burn wood on it every morning, and lay the burnt offering in order upon it, and he shall burn thereon the fat of the peace offerings. The fire shall ever burn upon the altar, and never go out. Also this is the law of the meat offering, which Aaron’s sons shall offer in the presence of the Lord, before the altar” (Lev 6:9–14). 101 [Lines 441–42] Compare with Judge Gideon’s sacrifice: “Then the Angel of the Lord put forth the end of the staff that he had in his hand, and touched the flesh and the unleavened bread: and there arose up fire out of the stone, and consumed the flesh and the unleavened bread: so the Angel of the Lord departed out of his sight” (Jdg 6:21). 102 [Lines 437–42] Abel’s sacrifice is acceptable to God: “By faith Abel offered unto God a greater sacrifice than Cain, by the which he obtained witness that he was righteous, God testifying of his gifts: by the which faith also he being dead, yet speaketh” (Heb 11:4). God demonstrates his approval of Elijah’s sacrifice by consuming it with fire from heaven whereas the sacrifice of the prophets of Baal is unconsumed on the altar: “Then the fire of the Lord fell, and consumed the burnt offering, and the wood, and the stones, and the dust, and licked up the water that was in the ditch” (1 Kgs 18:38). Approval demonstrated by heavenly fire during the dedication of the Solomaic temple: “And when Solomon had made an end of praying, fire came down from heaven, and consumed the burnt offering and the sacrifices: and the glory of the Lord filled the house” (2 Chr 7:1). Geneva note: “By this God declared that he was pleased with Solomon’s prayer.” “After, Moses and Aaron went into the Tabernacle of the Congregation, and came out, and blessed the people, and the glory of the Lord appeared to all the people. And there came a fire out from the Lord and consumed upon the Altar the burnt offering and the fat: which when all the people saw, they gave thanks, and fell on their faces” (Lev 9:23, 24); “And David built there an altar unto the Lord, and offered burnt offerings, and peace offerings, and called upon the Lord, and he answered him by fire from heaven upon the altar of burnt offering” (1 Chr 21:26).

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Smote him into the midriff with a stone That beat out life;104 he fell; and, deadly pale, Groaned out his soul with gushing blood effused.105 Much at that sight was Adam in his heart Dismayed, and thus in haste to the Angel cried. “O Teacher, some great mischief hath befallen To that meek man, who well had sacrificed; Is piety thus and pure devotion paid?” To whom Michael thus, he also moved, replied. “These two are brethren, Adam, and to come Out of thy loins; the unjust the just hath slain, For envy that his brother’s offering found From Heaven acceptance;106 but the bloody fact Will be avenged; and the other’s faith, approved,107 Lose no reward; though here thou see him die, Rolling in dust and gore.” To which our sire. “Alas! both for the deed, and for the cause! But have I now seen Death? Is this the way I must return to native dust? O sight Of terror, foul and ugly to behold,

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[Lines 443–44] “But unto Kain and to his offering he had no regard: wherefore Kain was exceeding wroth, and his countenance fell down” (Gen 4:5); “Not as Cain which was of that wicked one, and slew his brother: and wherefore slew he him? Because his own works were evil, and his brother’s good” (1 John 3:12). 104 [Lines 444–46] Cain slays Abel as they “talked”: “And Cain talked with Habel his brother: and it came to pass when they were in the field, Cain rose up against Habel his brother, and slew him” (Gen 4:8, BB; see also AV). GT has “Cain spake unto Habel his brother.” GE has “Kain spake to Habel his brother.” DR has “Cain said to Abel his brother.” 105 [Line 447] “Again he said, What hast thou done? The voice of thy brother’s blood crieth unto me from the earth” (Gen 4:10). Jesus lists the shedding of Abel’s blood among the righteous slain: “From the blood of Abel unto the blood of Zacharias, which was slain between the altar and the Temple: verily I say unto you, it shall be required of this generation” (Luke 11:51). 106 [Lines 456–57] Cain’s sacrifice is not “accepted”: “If thou do well, shalt thou not be accepted? And if thou doest not well, sin lieth at the door: also unto thee his desire shall be subject, and thou shalt rule over him” (Gen 4:7, GE; see also AV). GT has “if thou do well, shall there not be a promotion?” DR has “shalt thou not receive again?” BB has “shalt thou not receive?” 107 The faith of Abel: “By faith Abel offered unto God a greater sacrifice than Cain, by the which he obtained witness that he was righteous, God testifying of his gifts: by the which faith also he being dead, yet speaketh” (Heb 11:4).

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Horrid to think, how horrible to feel!” To whom thus Michael. Death thou hast seen In his first shape on Man; but many shapes Of Death, and many are the ways that lead To his grim cave, all dismal; yet to sense More terrible at the entrance, than within. Some, as thou saw'st, by violent stroke shall die; By fire, flood, famine, by intemperance more In meats and drinks, which on the earth shall bring Diseases dire, of which a monstrous crew Before thee shall appear; that thou mayst know What misery th' inabstinence of Eve Shall bring on Men.” Immediately a place Before his eyes appeared, sad, noisome, dark; A lazar-house108 it seemed; wherein were laid Numbers of all diseased; all maladies Of ghastly spasm, or racking torture, qualms Of heart-sick agony, all feverous kinds, Convulsions, epilepsies, fierce catarrhs, Intestine stone and ulcer, colic-pangs, Demoniac frenzy, moping melancholy, And moon-struck madness, pining atrophy, Marasmus, and wide-wasting pestilence, Dropsies, and asthmas, and joint-racking rheums. Dire was the tossing, deep the groans; Despair Tended the sick busiest from couch to couch; And over them triumphant Death his dart Shook, but delayed to strike, though oft invoked With vows, as their chief good, and final hope. Sight so deform what heart of rock could long Dry-eyed behold? Adam could not, but wept, Though not of woman born; compassion quelled His best of man, and gave him up to tears A space, till firmer thoughts restrained excess; And, scarce recovering words, his plaint renewed. “O miserable mankind, to what fall Degraded, to what wretched state reserved! 108

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“Also there was a certain beggar named Lazarus, which was laid at his gate full of sores” (Luke 16:20).

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Better end here unborn. Why is life given To be thus wrested from us? rather, why Obtruded on us thus? who, if we knew What we receive, would either no accept Life offered, or soon beg to lay it down; Glad to be so dismissed in peace. Can thus The image of God in Man, created once109 So goodly and erect, though faulty since, To such unsightly sufferings be debased Under inhuman pains? Why should not Man, Retaining still divine similitude In part, from such deformities be free, And, for his Maker’s image sake, exempt?” “Their Maker’s image,” answered Michael, “then Forsook them, when themselves they vilified To serve ungoverned Appetite; and took His image whom they served, a brutish vice, Inductive mainly to the sin of Eve. Therefore so abject is their punishment, Disfiguring not God’s likeness, but their own; Or if his likeness, by themselves defaced; While they pervert pure Nature’s healthful rules To loathsome sickness; worthily, since they God’s image did not reverence in themselves.”110 “I yield it just,” said Adam, “and submit. But is there yet no other way, besides

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[Line 508] “Furthermore God said, Let us make man in our image according to our likeness, and let them rule over the fish of the sea, and over the fowl of the heaven, and over the beasts, and over all the earth, and over everything that creepeth and moveth on the earth. Thus God created the man in his image: in the image of God created he him: he created them male and female” (Gen 1:26, 27). 110 [Lines 520–25] Compare with Paul’s description of idolatry: “Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their thoughts, and their foolish heart was full of darkness. When they professed themselves to be wise, they became fools. For they turned the glory of the incorruptible God to the similitude of the image of a corruptible man, and of birds, and four footed beasts, and of creeping things. Wherefore also God gave them up to their hearts’ lusts, unto uncleanness, to defile their own bodies between themselves: Which turned the truth of God unto a lie, and worshipped and served the creature, forsaking the Creator, which is blessed forever, Amen” (Rom 1:21–25).

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These painful passages, how we may come To death, and mix with our connatural dust?” “There is,” said Michael, “if thou well observe The rule of Not too much; by temperance taught, In what thou eat’st and drink'st; seeking from thence Due nourishment, not gluttonous delight, Till many years over thy head return: So mayst thou live; till, like ripe fruit, thou drop Into thy mother’s lap; or be with ease Gathered, nor harshly plucked; for death mature: This is Old Age; but then, thou must outlive Thy youth, thy strength, thy beauty; which will change To withered, weak, and gray; thy senses then, Obtuse, all taste of pleasure must forgo, To what thou hast; and, for the air of youth, Hopeful and cheerful, in thy blood will reign A melancholy damp of cold and dry To weigh thy spirits down, and last consume The balm of life.” To whom our ancestor. “Henceforth I fly not death, nor would prolong Life much; bent rather, how I may be quit, Fairest and easiest, of this cumbrous charge; Which I must keep till my appointed day Of rendering up,111 and patiently attend My dissolution.” Michael replied. “Nor love thy life, nor hate; but what thou liv'st Live well; how long, or short, permit to Heaven: And now prepare thee for another sight.” He looked, and saw a spacious plain, whereon Were tents112 of various hue; by some, were herds Of cattle grazing; others, whence the sound Of instruments, that made melodious chime,

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111 Compare with Job’s awaiting his “appointed” time: “If a man die, shall he live again? All the days of mine appointed time will I wait, till my changing shall come” (Job 14:14, GE; see also AV). DR has “I expect until my change come.” BB and GT have “till my changing shall come.” “And as it is appointed unto men that they shall once die, and after that cometh the judgment” (Heb 9:27). 112 Jabal, “the father of those who dwells in tents,” is a descendant of Cain by six generations: “And Adah bare Jabal, who was the father of such as dwell in the tents, and of such as have cattle” (Gen 4:20).

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Was heard, of harp and organ; and, who moved Their stops and chords, was seen; his volant touch, Instinct through all proportions, low and high, Fled and pursued transverse the resonant fugue.113 In other part stood one who, at the forge Laboring, two massy clods of iron and brass Had melted, (whether found where casual fire Had wasted woods on mountain or in vale, Down to the veins of earth; thence gliding hot To some cave’s mouth; or whether washed by stream From underground;) the liquid ore he drained Into fit moulds prepared; from which he formed First his own tools; then, what might else be wrought Fusil or graven in metal.114 After these, But on the hither side, a different sort From the high neighboring hills, which was their seat, Down to the plain115 descended; by their guise Just men they seemed, and all their study bent To worship God aright,116 and know his works Not hid;117 nor those things last, which might preserve Freedom and peace to Men;118 they on the plain Long had not walked, when from the tents, behold!

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[Lines 559–63] Jubal, a descendent of Cain by six generations and the brother of Jabal: “And his brother’s name was Jubal, who was the father of all that play on the harp and organs” (Gen 4:21). 114 [Lines 564–73] Tubal-cain, a descendant of Cain by six generations: “And Zillah also bare Tubal-kain, who wrought cunningly every craft of brass and of iron: and the sister of Tubal-kain was Naamah” (Gen. 4:22). 115 [Lines 575–76] Then land of Nod inhabited by the descendants of Cain: “And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the East of Eden” (Gen 4:16). 116 [Lines 577–78] The righteous descendants of Seth, the third son of Adam and Eve: “And to the same Sheth also there was borne a son, and he called his name Enosh. Then began men to call upon the name of the Lord” (Gen 4:26). Geneva note: “In these days God began to move the hearts of the godly to restore religion, which had been suppressed by the wicked for a long time.” 117 [Lines 578–79] “…know his works not hid”: “The secret things belong to the Lord our God, but the things revealed belong unto us, and to our children for ever, that we may do all the words of this Law” (Deut 29:29). 118 [Lines 573–80] “And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them” (Gen 6:1).

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A bevy of fair women, richly gay In gems and wanton dress;119 to the harp they sung Soft amorous ditties, and in dance came on: The men, though grave, eyed them; and let their eyes Rove without rein; till, in the amorous net Fast caught, they liked; and each his liking chose;120 And now of love they treat, till the evening-star, Love’s harbinger, appeared; then, all in heat They light the nuptial torch, and bid invoke Hymen, then first to marriage rites invoked: With feast and music all the tents resound. Such happy interview, and fair event Of love and youth not lost, songs, garlands, flowers, And charming symphonies, attached the heart Of Adam, soon inclined to admit delight, The bent of nature; which he thus expressed. “True opener of mine eyes, prime Angel blest; Much better seems this vision, and more hope Of peaceful days portends, than those two past; Those were of hate and death, or pain much worse; Here Nature seems fulfilled in all her ends.” To whom thus Michael. Judge not what is best By pleasure, though to nature seeming meet; Created, as thou art, to nobler end Holy and pure, conformity divine. Those tents thou saw’st so pleasant, were the tents 119

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[Lines 582–83] Contrast with Paul’s admonition to Christian women: “Likewise also the women, that they array themselves in comely apparel, with shamefastness and modesty, not with braided hair, or gold, or pearls, or costly apparel” (1 Tim 2:9). Geneva note: “Thirdly, he appoints women to learn in the public assemblies with silence and modesty, being dressed pleasantly, without any overindulgence or excess in their clothing.” “Whose appareling, let it not be that outward, with braided hair, and gold put about, or in putting on of apparel: But let it be the hid man of the heart, which consisteth in the incorruption of a meek and quiet spirit, which is before God a thing much set by” (1 Pet 3:3, 4). Geneva note: “He condemns the unrestrained indulgences and excesses of women, and sets forth their true apparel, such as is precious before God, that is, the inward and incorruptible, which consists in a meek and quiet spirit.” 120 [Lines 582–87] “The sons of God seeing the daughters of men, that they were fair, took to themselves wives of all which they chose” (Gen 6:2, DR; see also AV and GT). GE has “they took them wives of all that they liked.” BB has “they took them wives, such as they liked, from among them all.”

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Of wickedness,121 wherein shall dwell his race Who slew his brother; studious they appear Of arts that polish life, inventors rare; Unmindful of their Maker, though his Spirit Taught them; but they his gifts acknowledged none.122 Yet they a beauteous offspring shall beget; For that fair female troop thou saw’st, that seemed Of Goddesses, so blithe, so smooth, so gay, Yet empty of all good wherein consists Woman’s domestic honor and chief praise; Bred only and completed to the taste Of lustful appetence, to sing, to dance, To dress, and troll the tongue, and roll the eye: To these that sober race of men, whose lives Religious titled them the sons of God, Shall yield up all their virtue, all their fame Ignobly, to the trains and to the smiles Of these fair atheists,123 and now swim in joy, Erelong to swim at large; and laugh, for which The world erelong a world of tears must weep.” To whom thus Adam, of short joy bereft. “O pity and shame, that they, who to live well Entered so fair, should turn aside to tread Paths indirect, or in the mid way faint! But still I see the tenor of Man’s woe

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121 [Lines 607–608] “Tents of wickedness”: “For a day in thy courts, is better than a thousand: I had rather be a door keeper in the house of my God, then to dwell in the tents of wickedness” (Ps 84:10, AV). GE has “Tabernacles of wickedness.” DR has “the tabernacles of sinners.” BB has “in [large] tabernacles of ungodliness.” GT has “tents of ungodliness.” 122 [Lines 609–12] The artistic descendants of Cain: “And Adah bare Jabal, who was the father of such as dwell in the tents, and of such as have cattle. And his brother’s name was Jubal, who was the father of all that play on the harp and organs. And Zillah also bare Tubal-kain, who wrought cunningly every craft of brass and of iron: and the sister of Tubal-kain was Naamah” (Gen 4:21–22). 123 [Lines 619–25] The sons of God and the daughters of Cain: “So when men began to be multiplied upon the earth, and there were daughters born unto them, then the sons of God saw the daughters of men that they were fair, and they took them wives of all that they liked” (Gen 6:1, 2). Geneva note on “Sons of God”: “The children of the godly who began to degenerate.” Geneva note on “daughters of men”: “Those that had wicked parents, as if from Cain.”

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Holds on the same, from Woman to begin.” “From Man’s effeminate slackness it begins,” Said the Angel, “who should better hold his place By wisdom, and superior gifts received. But now prepare thee for another scene.” He looked, and saw wide territory spread Before him, towns, and rural works between; Cities of men with lofty gates and towers, Concourse in arms, fierce faces threatening war, Giants124 of mighty bone and bold emprise; Part wield their arms, part curb the foaming steed, Single or in array of battle ranged Both horse and foot, nor idly mustering stood; One way a band select from forage drives A herd of beeves, fair oxen and fair kine, From a fat meadow ground; or fleecy flock, Ewes and their bleating lambs over the plain, Their booty; scarce with life the shepherds fly, But call in aid, which makes a bloody fray; With cruel tournament the squadrons join; Where cattle pastured late, now scattered lies With carcasses and arms the ensanguined field, Deserted: Others to a city strong Lay siege, encamped; by battery, scale, and mine, Assaulting; others from the wall defend With dart and javelin, stones, and sulphurous fire; On each hand slaughter, and gigantic deeds. In other part the scattered heralds call To council, in the city-gates;125 anon 124

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The offspring of the “daughters of men” and the “sons of God” were “giants”: “There were giants in the earth in those days: yea, and after that the sons of God came unto the daughters of men, and they had borne them children, these were mighty men, which in old time were men of renown” (Gen 6:4). Geneva note: “Who usurped authority over others, and degenerated from that simplicity, in which their fathers lived.” 125 The older men sit in council and judged cases at the city gates in the ancient Orient: “Then Hamor and Shechem his Son went unto the gate of their city, and communed with the men of their city, saying…” (Gen 34:20). Geneva note: “For the people used to assemble there, and justice was administered.” The provision of judges under the Mosaic Law: “Judges and officers shalt thou make thee in all thy cities, which the Lord thy God giveth thee, throughout thy tribes: and they shall judge the people with righteous

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Gray-headed men and grave, with warriors mixed, Assemble, and harangues are heard; but soon, In factious opposition; till at last, Of middle age one rising, eminent In wise deport, spake much of right and wrong, Of justice, or religion, truth, and peace, And judgment from above:126 him old and young Exploded, and had seized with violent hands, Had not a cloud descending snatched him thence Unseen amid the throng:127 so violence Proceeded, and oppression, and sword-law, Through all the plain, and refuge none was found. Adam was all in tears, and to his guide Lamenting turned full sad; “O what are these,

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judgment” (Deut 16:18). Geneva note: “He gave temporary authority to the people to choose magistrates for themselves.” Rebellious children are judged at the city gate: “Then shall his father and his mother take him, and bring him out unto the Elders of his city, and unto the gate of the place where he dwelleth” (Deut 16:18). DR has “the gate of judgment.” “These are the things that ye shall do. Speak ye every man the truth unto his neighbor: execute judgment truly and uprightly in your gates” (Zech 8:16, GE; see also AV and DR). BB and GT have “execute judgment truly and peaceably within your ports.” Absalom usurps the kingship of his father David and holds court at the gates: “Then the King arose, and sate in the gate: and they told unto all the people, saying, Behold, the King doeth sit in the gate: and all the people came before the King: for Israel had fled every man to his tent” (2 Sam 19:8). King Zedekiah holds court at the city gates: “Now when Ebed-melech the black moor one of the Eunuchs, which was in the king’s house, heard that they had put Jeremiah in the dungeon (then the King sat in the gate of Benjamin)” (Jer 38:7). 126 [Lines 666–68] Enoch condemns the wickedness of his day: “And Enoch also the seventh from Adam, prophesied of such, saying, Behold, the Lord cometh with thousands of his Saints, to give judgment against all men, and to rebuke all the ungodly among them of all their wicked deeds, which they have ungodly committed, and of all their cruel speakings, which wicked sinners have spoken against him” (Jude 14, 15). 127 [Lines 664–71] God removes righteous Enoch from the violent Ante-Diluvian world: “Also Henoch lived sixty and five years, and begat Methushelah. And Henoch walked with God, after he begat Methushelah, three hundredth years, and begat sons and daughters. So all the days of Henoch were three hundredth sixty and five years. And Henoch walked with God, and he was no more seen: for God took him away” (Gen 5:21– 24). Geneva note on “God took him”: “To show that there was a better life prepared and to be a testimony of the immortality of souls and bodies. To inquire where he went is mere curiosity.” The translation of Enoch: “By faith was Enoch translated, that he should not see death: neither was he found: for God had translated him: for before he was translated, he was reported of, that he had pleased God” (Heb 11:5).

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Death’s ministers, not men? who thus deal death Inhumanly to men, and multiply Ten-thousand-fold the sin of him who slew His brother:128 for of whom such massacre Make they, but of their brethren; men of men? But who was that just man, whom had not Heaven Rescued, had in his righteousness been lost?” To whom thus Michael. These are the product Of those ill-mated marriages thou saw’st; Where good with bad were matched, who of themselves Abhor to join; and, by imprudence mixed, Produce prodigious births of body or mind. Such were these giants, men of high renown;129 For in those days might only shall be admired, And valor and heroic virtue called; To overcome in battle, and subdue Nations, and bring home spoils with infinite Man-slaughter, shall be held the highest pitch Of human glory; and for glory done Of triumph, to be styled great conquerors Patrons of mankind, Gods, and sons of Gods;130 Destroyers rightlier called, and plagues of men. Thus fame shall be achieved, renown on earth; And what most merits fame, in silence hid. But he, the sev'nth from thee,131 whom thou beheld'st The only righteous in a world perverse, And therefore hated, therefore so beset

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[Lines 674–79] The ten thousand slaughtered saints presumed to be contemporaries with Enoch. “And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord commeth with ten thousands of his Saints” (Jude 14, AV). GE and DR have “thousands of his saints.” GT and BB have “thousands of saints.” 129 [Line 688] “There were giants in the earth in those days: yea, and after that the sons of God came unto the daughters of men, and they had borne them children, these were mighty men, which in old time were men of renown” (Gen 6:4). Geneva note: “Who usurped authority over others, and degenerated from that simplicity, in which their fathers lived.” 130 “That the sons of God saw the daughters of men, that they were fair, and they took them wives, of all which they chose” (Gen 6:2). Geneva note: “The children of the godly who began to degenerate.” 131 See note on 11.674–79.

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With foes, for daring single to be just, And utter odious truth, that God would come To judge them with his Saints; him the Most High Rapt in a balmy cloud with winged steeds132 Did, as thou saw’st, receive, to walk with God133 High in salvation and the climes of bliss, Exempt from death; to show thee what reward Awaits the good; the rest what punishment; Which now direct thine eyes and soon behold.” He looked, and saw the face of things quite changed; The brazen throat of war had ceased to roar; All now was turned to jollity and game, To luxury and riot, feast and dance; Marrying or prostituting, as befell, Rape or adultery, where passing fair Allured them; thence from cups to civil broils.134 At length a reverend135 sire 136 among them came, And of their doings great dislike declared, And testified against their ways; he oft Frequented their assemblies, whereso met, Triumphs or festivals; and to them preached

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132 Compare with the similar deliverance of Elijah that was accomplished via “steeds”: “And as they went walking and talking, behold, there appeared a chariot of fire, and horses of fire, and did separate them twain. So Elijah went up by a whirlwind into heaven” (2 Kgs 2:11). 133 Enoch walks with God: “And Henoch walked with God, after he begat Methushelah, three hundredth years, and begat sons and daughters” (Jude 14). Geneva note: “That is, he led an upright and godly life.” “And Henoch walked with God, and he was no more seen: for God took him away” (Gen 5:24). 134 [Lines 714–18] Jesus compares “days of Noah” to the “days of the son of man”: “And as it was in the days of Noah, so shall it be in the days of the Son of man. They ate, they drank, they married wives, and gave in marriage unto the day that Noah went into the Ark: and the flood came, and destroyed them all” (Luke 17:26, 27). Geneva note: “The world will be taken by surprise with the sudden judgment of God, and therefore the faithful ought to continually watch.” 135 Noah “moved with reverence”: “By faith Noah being warned of God of things not seen as yet, moved with reverence, prepared the ark to the saving of his house, through the which [ark] he condemned the world, and became heir of the righteousness which is by faith” (Heb 11:7, BB; see also GE). AV and DR have “moved with fear.” GT omits the phrase. 136 “And Noah was six hundredth years old, when the flood of waters was upon the earth” (Gen 7:6).

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Conversion and repentance,137 as to souls In prison, under judgments imminent:138 But all in vain: which when he saw, he ceased Contending, and removed his tents far off; Then, from the mountain hewing timber tall, Began to build a vessel of huge bulk; Measured by cubit, length, and breadth, and highth; Smeared round with pitch; and in the side a door139 Contrived; and of provisions laid in large, For man and beast: when lo, a wonder strange! Of every beast, and bird, and insect small,140 Came sevens,141 and pairs;142 and entered in as taught 137

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[Lines 720–24] Noah is a “preacher of righteousness”: “Neither hath spared the old world, but saved Noah the eight person a preacher of righteousness, and brought in the flood upon the world of the ungodly” (2 Pet 2:5). DR has “the preacher of justice.” Geneva note: “For one hundred and twenty years, he did not cease to warn the wicked both by word and deed, of the wrath of God hanging over their heads.” 138 [Lines 723–25] The resurrected Jesus preaches to the spirits “in prison” who had not responded to Noah prior to the Flood. The Geneva note suggests a conflation of Jesus and Noah. “By the which he also went, and preached unto the spirits that are in prison. Which were in time passed disobedient, when once the long suffering of God abode in the days of Noah, while the Ark was preparing, wherein few, that is, eight souls were saved in the water” (1 Pet 3:19, 20, GE). Geneva note: “A secret objection: Christ indeed might do this, but what is that to us? Indeed (faith the apostle) for Christ has showed his power in all ages both in the preservation of the godly, were they never so few and miserable, and in avenging the rebellion of his enemies, as it appears by the history of the flood: for Christ is he who in those days (when God through his patience appointed a time of repentance to the world) was present, not in corporal presence, but by his divine power, preaching repentance, even by the mouth of Noah himself who then prepared the ark, to those disobedient spirits who are now in prison, waiting for the full recompense of their rebellion, and saved those few, (that is, only eight people) in the water.” 139 [Lines 730–31] “Make thee an Ark of pine trees: thou shalt make cabins in the Ark, and shalt pitch it within and without with pitch. And thus shalt thou make it: The length of the Ark shall be three hundredth cubits, the breadth of it fifty cubits, and the height of it thirty cubits. A window shalt thou make in the Ark, and in a cubit shalt thou finish it above, and the door of the Ark shalt thou set in the side thereof: thou shalt make it with the low, second and third room” (Gen 6:14–16). 140 [Line 734] “And God made the beast of the earth according to his kind, and the cattle according to his kind, and every creeping thing of the earth according to his kind: and God saw that it was good” (Gen 1:25). 141 “Of every clean beast thou shalt take to thee by sevens, the male and his female: but of unclean beasts by couples, the male and his female. Of the fowls also of the heaven by sevens, male and female, to keep seed alive upon the whole earth” (Gen 7:2, 3). Geneva

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Their order: last the sire and his three sons, With their four wives;143 and God made fast the door.144 Mean while the south-wind rose, and, with black wings Wide-hovering, all the clouds together drove From under Heaven; the hills to their supply Vapor, and exhalation dusk and moist, Sent up amain; and now the thickened sky Like a dark ceiling stood; down rushed the rain Impetuous; and continued, till the earth No more was seen: the floating vessel swum Uplifted, and secure with beaked prow Rode tilting o’er the waves;145 all dwellings else Flood overwhelmed, and them with all their pomp Deep under water rolled; sea covered sea, Sea without shore; and in their palaces, Where luxury late reigned, sea-monsters whelped And stabled;146 of mankind, so numerous late, All left, in one small bottom swum embarked. How didst thou grieve then, Adam, to behold The end of all thy offspring, end so sad, Depopulation; thee another flood, Of tears and sorrow a flood, thee also drowned,

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note: “Which might be offered in sacrifice, of which six were for breeding and the seventh for sacrifice.” 142 “And of every living thing, of all flesh two of every sort shalt thou cause to come into the Ark, to keep them alive with thee: they shall be male and female. Of the fowls, after their kind, and of the cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, that thou mayest keep them alive” (Gen 6:19, 20). 143 [Lines 736–77] “So Noah entered and his sons, and his wife, and his sons’ wives with him into the Ark, because of the waters of the flood […] In the self same day entered Noah with Shem, and Ham and Japheth, the sons of Noah, and Noah’s wife, and the three wives of his sons with them into the Ark” (Gen 7:7, 13). 144 God shuts the door: “And they entering in, came male and female of all flesh, as God had commanded him: and the Lord shut him in” (Gen 7:16). 145 [Lines 745–47] “The waters also waxed strong, and were increased exceedingly upon the earth, and the Ark went upon the waters” (Gen 7:18). 146 [Lines 750–52] Compare with the monsters prophesied to dwell in the palaces of desolated Babylon: “And Jim shall cry in their palaces, and dragons in their pleasant palaces: and the time thereof is ready to come, and the days thereof shall not be prolonged” (Isa 13:22).

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And sunk thee as thy sons; till, gently reared By the Angel, on thy feet thou stood’st at last, Though comfortless; as when a father mourns His children,147 all in view destroyed at once; And scarce to the Angel utter’dst thus thy plaint. “O visions ill foreseen! better had I Lived ignorant of future, so had borne My part of evil only, each day’s lot Enough to bear;148 those now, that were dispensed The burden of many ages, on me light At once, by my foreknowledge gaining birth Abortive, to torment me ere their being, With thought that they must be. Let no man seek Henceforth to be foretold, what shall befall Him or his children; evil he may be sure, Which neither his foreknowing can prevent; And he the future evil shall no less In apprehension than in substance feel, Grievous to bear: but that care now is past, Man is not whom to warn: those few escaped Famine and anguish will at last consume, Wandering that watery desert: I had hope, When violence was ceased, and war on earth, All would have then gone well; peace would have crowned With length of happy days149 the race of Man;150 But I was far deceived; for now I see

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[Lines 760–61] Compare with Jeremiah’s description of lamentable state of the nation of Judah: “Thus saith the Lord, A voice was heard on high, a mourning and bitter weeping. Rachel weeping for her children, refused to be comforted for her children, because they were not” (Jer 31:15). 148 [Lines 765–66] “Care not then for the morrow: for the morrow shall care for itself. Sufficient unto the day, is the evil thereof” (Matt 6:34, BB; see also AV and DR). GE has “the day hath enough with his own grief.” GT has “sufficient unto the day, is the travail thereof.” 149 Length of days: “Length of days is in her right hand, and in her left hand riches and glory” (Prov 3:16, GE; see also AV and DR). BB has “in her right hand is long life.” GT has “upon her right hand is long life.” 150 [Lines 781–82] “Which redeemeth thy life from the grave, and crowneth thee with mercy and compassions” (Ps 103:4). Geneva note: “For before we have remission of our sins, we are as dead men in the grave.”

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Peace to corrupt no less than war to waste. How comes it thus? unfold, celestial Guide, And whether here the race of Man will end.” To whom thus Michael. “Those, whom last thou saw’st In triumph and luxurious wealth, are they First seen in acts of prowess eminent And great exploits, but of true virtue void; Who, having spilt much blood, and done much wast Subduing nations, and achieved thereby Fame in the world, high titles, and rich prey; Shall change their course to pleasure, ease, and sloth, Surfeit, and lust; till wantonness and pride Raise out of friendship hostile deeds in peace. The conquered also, and enslaved by war, Shall, with their freedom lost, all virtue lose And fear of God; from whom their piety feigned In sharp contest of battle found no aid Against invaders; therefore, cooled in zeal, Thenceforth shall practice how to live secure, Worldly or dissolute, on what their lords Shall leave them to enjoy; for the earth shall bear More than enough, that temperance may be tried: So all shall turn degenerate, all depraved; Justice and temperance, truth and faith, forgot; One man except, the only son of light In a dark age, against example good, Against allurement, custom, and a world Offended: fearless of reproach and scorn, Or violence, he of their wicked ways Shall them admonish; and before them set The paths of righteousness,151 how much more safe And full of peace; denouncing wrath to come On their impenitence; and shall return Of them derided, but of God observed The one just man alive;152 by his command

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151 [Lines 809–14] “By faith Noah being warned of God of the things which were as yet not seen, moved with reverence, prepared the Ark to the saving of his household, through the which Ark he condemned the world, and was made heir of the righteousness, which is by faith” (Heb 11:7).

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Shall build a wondrous ark,153 as thou beheld’st, To save himself,154 and household, from amidst A world devote to universal wrack.155 No sooner he, with them of man and beast Select for life, shall in the ark be lodged, And sheltered round; but all the cataracts Of Heaven set open on the Earth shall pour Rain, day and night; all fountains of the deep, Broke up,156 shall heave the ocean to usurp Beyond all bounds; till inundation rise Above the highest hills:157 Then shall this mount Of Paradise by might of waves be moved Out of his place, pushed by the horned flood, 152

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[Lines 817–18] Compare with the unique status of Job: “And the Lord said unto Satan, Hast thou not considered my servant Job, how none is like him in the earth? An upright and just man, one that feareth God, and escheweth evil?” (Job 1:8). Noah alone is righteous: “When the Lord saw that the wickedness of man was great in the earth, and all the imaginations of the thoughts of his heart were only evil continually, then it repented the Lord, that he had made man in the earth, and he was sorry in his heart. Therefore the Lord said, I will destroy from the earth the man, whom I have created, from man to beast, to the creeping thing, and to the fowl of the heaven: for I repent that I have made them. But Noah found grace in the eyes of the Lord” (Gen 6:5–8). The righteous man is derided by others: “And shall change their minds, and sigh for grief of mind, and say within themselves, This is he whom we sometime had in derision and in a parable of reproach. We fools thought his life madness, and his end without honor. How is he counted among the children of God, and his portion is among the Saints!” (Wis 5:3–5). 153 “Make thee an Ark of pine trees: thou shalt make cabins in the Ark, and shalt pitch it within and without with pitch” (Gen 6:14). 154 [Lines 817–20] “For they see the end of the wise, but they understand not what God hath devised for him, and wherefore the Lord hath preserved him in safety” (Wis 4:17). 155 [Lines 820–21] “And I, behold, I will bring a flood of waters upon the earth to destroy all flesh, wherein is the breath of life under the heaven: all that is in the earth shall perish. But with thee will I establish my covenant, and thou shalt go into the Ark, thou, and thy sons, and thy wife, and thy sons wives with thee” (Gen 6:17, 18). 156 [Lines 824–27] Water emerges from “cataracts” above and “fountains” below: “In the six hundredth year of Noah’s life in the second month, the seventeenth day of the month, in the same day were all the fountains of the great deep broken up, and the windows of heaven were opened” (Gen 7:11). Latin Vulgate uses “cataractae” for “windows”: “anno sescentesimo vitae Noe mense secundo septimodecimo die mensis rupti sunt omnes fontes abyssi magnae et cataractae caeli apertae sunt.” 157 [Lines 828–29] “And the waters prevailed exceedingly upon the earth, and all the high hills that are under the whole heaven, were covered” (Gen 7:19, GE; see also AV and BB). GE and DR have “high mountains.”

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With all his verdure spoiled, and trees adrift, Down the great river158 to the opening gulf, And there take root an island salt and bare, The haunt of seals, and orcs, and sea-mews’ clang: To teach thee that God attributes to place No sanctity,159 if none be thither brought By men who there frequent, or therein dwell. And now, what further shall ensue, behold.” He looked, and saw the ark hull on the flood, Which now abated; for the clouds were fled, Driven by a keen north-wind, that, blowing dry, Wrinkled the face of deluge,160 as decayed; And the clear sun on his wide watery glass Gazed hot, and of the fresh wave largely drew, As after thirst; which made their flowing shrink From standing lake to tripping ebb, that stole With soft foot towards the deep; who now had stopped His sluices, as the Heaven his windows shut.161 The ark no more now floats, but seems on ground, Fast on the top of some high mountain fixed.162

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The great river: “In that same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates” (Gen 15:18). 159 [Lines 836–37] Compare with God’s permitting the Babylonians to desecrate his temple: “The Lord hath forsaken his altar: he hath abhorred his Sanctuary: he hath give into the hand of the enemy the walls of her palaces: they have made a noise in the House of the Lord, as in the day of solemnity” (Lam 2:7); “Speak unto the house of Israel, Thus saith the Lord God, Behold, I will pollute my Sanctuary, even the pride of your power, the pleasure of your eyes, and your hearts desire, and your sons, and your daughters whom ye have left, shall fall by the sword” (Ezek 24:21); “But God hath not chosen the nation for the places sake, but the place for the nations sake” (2 Macc 5:19). 160 [Lines 841–43] The wind abates the Flood: “Now God remembered Noah and every beast, and all the cattle that was with him in the Ark: therefore God made a wind to pass upon the earth, and the waters ceased” (Gen 8:1). The north wind drives away rain: “As the North wind driveth away the rain, so doth an angry countenance the slandering tongue” (Prov 25:23). 161 [Lines 848–49] The windows of heaven are shut: “The fountains also of the deep and the windows of heaven were stopped and the rain from heaven was restrained, and the waters returned from above the earth, going and returning: and after the end of the hundredth and fiftieth day the waters abated” (Gen 8:2, 3). 162 [Lines 850–51] “And in the seventh month, in the seventeenth day of the month, the Ark rested upon the mountains of Ararat” (Gen 8:4).

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And now the tops of hills, as rocks, appear;163 With clamor thence the rapid currents drive, Towards the retreating sea, their furious tide. Forthwith from out the ark a raven flies,164 And after him, the surer messenger, A dove sent forth once and again to spy Green tree or ground, whereon his foot may light:165 The second time returning, in his bill An olive-leaf he brings, pacific sign:166 Anon dry ground appears,167 and from his ark The ancient sire descends, with all his train;168 Then with uplifted hands, and eyes devout, Grateful to Heaven, over his head beholds A dewy cloud, and in the cloud a bow Conspicuous with three lifted colors gay,169 Betokening peace from God,170 and covenant new.171

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[Line 852] Tops of the mountains “appear”: “And the waters were going and decreasing until the tenth month: for in the tenth month, the first day of the month, the tops of the mountains appeared” (Gen 8:5, DR). Other translations have “tops of the mountains seen.” 164 [Line 855] “And sent forth a raven, which went out going forth and returning, until the waters were dried up upon the earth” (Gen 8:7). 165 [Lines 857–58] “Again he sent a dove from him, that he might see if the waters were diminished from off the earth. But the dove found no rest for the sole of her foot: therefore she returned unto him into the Ark (for the waters were upon the whole earth) and he put forth his hand, and received her, and took her to him into the Ark” (Gen 8:8, 9). 166 [Lines 859–60] “And he abode yet other seven days, and again he sent forth the dove out of the Ark. And the dove came to him in the evening, and lo, in her mouth was an olive leaf that she had plucked: whereby Noah knew that the waters were abated from off the earth” (Gen 8:10, 11). Note that Noah’s dove is a she whereas Milton’s is a he. 167 [Line 861] “And in the six hundredth and one year, in the first day of the first month the waters were dried up from off the earth: and Noah removed the covering of the Ark and looked, and behold, the upper part of the ground was dry. And in the second month, in the seven and twentieth day of the month was the earth dry” (Gen 8:13, 14). 168 [Line 862] “So Noah came forth, and his sons, and his wife, and his sons’ wives with him. Every beast, every creeping thing, and every fowl, all that moveth upon the earth after their kinds went out of the Ark” (Gen 8:18, 19). 169 [Lines 865–66] The rainbow is associated with God’s heavenly presence: “And he that sat, was to look upon, like unto a jasper stone, and a sardine, and there was a rainbow round about the throne, in sight like to an emerald” (Rev 4:3).

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Whereat the heart of Adam, erst so sad, Greatly rejoiced; and thus his joy broke forth. “O thou, who future things canst represent As present, heavenly Instructor; I revive At this last sight, assured that Man shall live, With all the creatures, and their seed preserve. Far less I now lament for one whole world Of wicked sons destroyed, than I rejoice For one man found so perfect,172 and so just, That God vouchsafes to raise another world From him, and all his anger to forget. But say, what mean those colored streaks in Heaven Distended, as the brow of God appeased, Or serve they, as a flowery verge, to bind The fluid skirts of that same watery cloud, Lest it again dissolve, and show’r the earth?” To whom th’ Arch-Angel. “Dextrously thou aimest; So willingly doth God remit his ire, Though late repenting him of Man depraved;173

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170 Godly peace: “And the Lord smelled a savor of rest, and the Lord said in his heart, I will henceforth curse the ground no more for man’s cause: for the imagination of man’s heart is evil, even from his youth: neither will I smite anymore all things living, as I have done” (Gen 8:21). 171 [Lines 864–67] “I have set my bow in the cloud, and it shall be for a sign of the covenant between me and the earth. And when I shall cover the earth with a cloud, and the bow shall be seen in the cloud, then will I remember my covenant, which is between me and you, and between every living thing in all flesh, and there shall be no more waters of a flood to destroy all flesh. Therefore the bow shall be in the cloud, that I may see it, and remember the everlasting covenant between God, and every living thing in all flesh that is upon the earth” (Gen 9:13–16). Compare with the prophecy of a “new covenant”: “Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah” (Jer 31:31). Jesus institutes the “new covenant”: “For this is my blood of the New Testament, that is shed for many, for the remission of sins” (Matt 26:28). The writer of epistle to the Hebrews, perhaps Paul, asserts that Jesus mediated the “new covenant”: “And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better then that of Abel” (Heb 12:24, BB; see also AV). Other translations have “new testament.” 172 “Perfect” Noah: “These are the generations of Noah: Noah [was] a just man, and perfect in his generations: And Noah walked with God” (Gen 6:9, BB; see also AV, DR, and GT). GE has “Noah was a just and upright man in his time.”

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Grieved at his heart, when looking down he saw The whole earth filled with violence, and all flesh Corrupting each their way;174 yet, those removed, Such grace shall one just man find in his sight,175 That he relents, not to blot out mankind; And makes a cov’nant never to destroy The earth again by flood;176 nor let the sea Surpass his bounds; nor rain to drown the world, With man therein or beast;177 but, when he brings Over the earth a cloud, will therein set His triple-colored bow, whereon to look, And call to mind his covenant:178 Day and night, 173

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“Repenting” God “grieved at heart”: “And it repented the LORD that he had made man on the earth, and it grieved him at his heart” (Gen 6:6, AV). GE has “he was sorry in his heart.” DR has “with sorrow of heart.” BB and GT have “with sorrow in his heart.” 174 [Lines 888–89] The corruption of all flesh and the earth filled with violence: “The earth also was corrupt before God; and the earth was filled with violence. And God looked upon the earth, and behold, it was corrupt: for all flesh had corrupted his way upon the earth” (Gen 6:11, 12). GE, GT and BB have “earth was filled with cruelty.” DR has “was filled with iniquity.” 175 [Line 890] Grace for Noah: “But Noah found grace in the eyes of the Lord. These are the generations of Noah. Noah was a just and upright man in his time: and Noah walked with God” (Gen 6:8, 9). 176 Never to destroy the earth again: “And the Lord smelled a sweet savor, and said: I will no more curse the earth for the sake of man: for the imagination and thought of man’s heart are prone to evil from his youth: therefore I will no more destroy every living soul as I have done” (Gen 8:21, DR). Other translations have “smite” instead of “destroy.” 177 [Lines 894–95] God saves man and beast: “Thy righteousness is like the mighty mountains: thy judgments are like a great deep: thou, Lord, doest save man and beast” (Ps 36:6). [Lines 892–95] God’s covenant with Noah and the surviving animals: “Behold, I, even I establish my covenant with you, and with your seed after you, And with every living creature that is with you, with the fowl, with the cattle, and with every beast of the earth with you, from all that go out of the Ark, unto every beast of the earth. And my covenant will I establish with you, that from henceforth all flesh shall not be rooted out by the waters of the flood, neither shall there be a flood to destroy the earth any more” (Gen 9:9–11). Compare with how God strikes man and beast through his scourge, the king of Babylon, just as he destroys man and beast in the deluge: “And I will smite the inhabitants of this city, both man, and beast: they shall die of a great pestilence” (Jer 21:6). Compare God’s promise of restoration to Judah with the rainbow covenant of Genesis: “For thus saith the Lord, Like as I have brought all this great plague upon this people, so will I bring upon them all the good that I have promised them” (Jer 32:43). 178 [Lines 895–98] “I have set my bow in the cloud, and it shall be for a sign of the covenant between me and the earth. And when I shall cover the earth with a cloud, and

440

PARADISE LOST

Seed-time and harvest, heat and hoary frost, Shall hold their course; till fire purge all things new, Both Heaven and Earth,179 wherein the just shall dwell.”180

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the bow shall be seen in the cloud, then will I remember my covenant, which is between me and you, and between every living thing in all flesh, and there shall be no more waters of a flood to destroy all flesh. Therefore the bow shall be in the cloud, that I may see it, and remember the everlasting covenant between God, and every living thing in all flesh that is upon the earth. God said yet to Noah, This is the sign of the covenant, which I have established between me and all flesh that is upon the earth” (Gen 9:13–17). 179 [Lines 898–901] “And the Lord smelled a savor of rest, and the Lord said in his heart, I will henceforth curse the ground no more for mans cause: for the imagination of mans heart is evil, even from his youth: neither will I smite any more all things living, as I have done. Hereafter seed time and harvest, and cold and heat, and summer and winter, and day and night shall not cease, so long as ye earth remaineth” (Gen 8:21, 22, GE). BB and GT have “sowing time and harvest.” DR and AV omit the phrase “so long as earth remaineth.” 180 [Lines 900–901] “Whereby the world that then was, being overflowed with water, perished. But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of the ungodly men […] Looking for and hasting unto the coming of the day of the Lord, by which the heavens being on fire shall be dissolved, and the elements shall melt with the burning heat? But we look for new heavens and a new earth according to his promises, in which justice dwelleth” (2 Pet 3:6, 7, 12, 13, DR). Other translations substitute “righteousness” for “justice.”

441

BOOK XII THE ARGUMENT 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 ascension; 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 composed 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 their stations to guard the place.

A

s one who in his journey bates at noon, Though bent on speed; so here the Arch-Angel paused Betwixt the world destroyed and world restored, If Adam aught perhaps might interpose; Then, with transition sweet, new speech resumes. “Thus thou hast seen one world begin, and end; And Man, as from a second stock, proceed.1 Much thou hast yet to see; but I perceive Thy mortal sight to fail; objects divine Must needs impair and weary human sense: Henceforth what is to come I will relate;2 Thou therefore give due audience, and attend. This second source of Men, while yet but few, And while the dread of judgment past remains Fresh in their minds, fearing the Deity, With some regard to what is just and right Shall lead their lives, and multiply apace; Laboring the soil, and reaping plenteous crop, Corn, wine, and oil; and, from the herd or flock, Oft sacrificing bullock, lamb, or kid,3 1

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[Line 7] “All living things that are with thee of all flesh, as well in fowls as in beasts, and all creeping things that creep upon the earth, bring out with thee, and go ye upon the earth: increase and multiply upon it” (Gen 8:17, DR). Other translations indicate that the animals would do the “increasing and multiplying.” Only the DR phrases this as a mandate for humans specifically, echoing the command to Adam and Eve: “And God blessed them, and God said to them, Bring forth fruit and multiply, and fill the earth, and subdue it, and rule over the fish of the sea, and over the fowl of the heaven, and over every beast that moveth upon the earth” (Gen 1:28). 2 [Lines 8–11] Better for humans to hear than to see: “So then, faith cometh by hearing, and hearing by the word of God” (Rom 10:7). 3 [Lines 19 and 20] Corn, wine, and oil with sacrifices from the herd: “And thou shalt eat before the Lord thy God (in the place which he shall choose to cause his Name to dwell there) the tithe of thy corn, of thy wine, and of thine oil, and the first born of thy kine and of thy sheep, that thou mayest learn to fear the Lord thy God always” (Deut 14:23); “For the children of Israel, and the children of Levi shall bring up the offerings of the corn, of the wine, and of the oil, unto the chambers: and there shall be the vessels of the Sanctuary, and the Priests that minister, and the porters, and the fingers, and we will not forsake the house of our God” (Neh 10:39); “By the fruit of their corn, their wine, and oil, they rest” (Ps 4:7, DR). GE has “wheat and their wine.” AV and BB omit “oil.” “Thou mayest not eat within thy gates the tithe of thy corn, nor of thy wine, nor of thine oil, nor the first borne of thy kine, nor of thy sheep, neither any of thy vows which thou vowest, nor thy free offerings, nor the offering of thine hands” (Deut 12:17). Geneva note:

PARADISE LOST

With large wine-offerings poured, and sacred feast,4 Shall spend their days in joy unblamed; and dwell Long time in peace, by families and tribes,5 Under paternal rule: till one shall rise Of proud ambitious heart; who, not content With fair equality, fraternal state, Will arrogate dominion undeserved Over his brethren, and quite dispossess Concord and law of nature from the earth; Hunting (and men not beasts shall be his game) With war, and hostile snare, such as refuse Subjection to his empire tyrannous: A mighty hunter6 thence he shall be styled Before the Lord;7 as in despite of Heaven,

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“Meaning, whatever was offered to the Lord, may not be eaten, except where he had appointed.” 4 [Line 21] The practice of drink offerings as part of a sacred feast or offering to Yahweh: “And with the one lamb, a tenth part of fine flour mingled with the fourth part of an Hin of beaten oil, and the fourth part of an Hin of wine, for a drink offering. And the other lamb thou shalt present at even: thou shalt do thereto according to the offering of the morning, and according to the drink offering thereof, to be a burnt offering for a sweet savor unto, the Lord” (Exod 29:40, 41). 5 [Line 23] God’s covenant with Noah and his descendants: “Then will I remember my covenant, which is between me and you, and between every living thing in all flesh, and there shall be no more waters of a flood to destroy all flesh. Therefore the bow shall be in the cloud, that I may see it, and remember the everlasting covenant between God, and every living thing in all flesh that is upon the earth” (Gen 9:15, 16). 6 “Hunter” has negative connotations in the Bible: “Behold, saith the Lord, I will send out many fishers, and they shall fish them, and after, will I send out many hunters, and they shall hunt them from every mountain and from every hill, and out of the caves of the rocks” (Jer 16:16). Geneva note: “By the fishers and hunters are meant the Babylonians and Chaldeans who would destroy them in such sort, that if they escaped the one, the other would take them.” Of the despoiling of Jerusalem by the Babylonians: “They hunt our steps that we cannot go in our streets: our end is near, our days are fulfilled, for our end is come” (Lam 4:18). Unlawful and spiritistic practices were associated with the “hunt”: “Thus saith the Lord God, Woe unto the women that sow pillows under all arm holes, and make vials upon the head of every one that standeth up, to hunt souls: will ye hunt the souls of my people, and will ye give life to the souls that come unto you? […] Wherefore thus saith the Lord God, Behold, I will have to do with your pillows, wherewith ye hunt the souls to make them to fly, and I will tear them from your arms, and will let the souls go, even the souls, that ye hunt to make them to fly” (Ezek 13:18, 20). DR has “catch flying souls.”

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BOOK XII

Or from Heav'n, claiming second sovranty;8 And from rebellion shall derive his name, Though of rebellion others he accuse. He with a crew, whom like ambition joins With him or under him to tyrannize,9 Marching from Eden towards the west, shall find The plain, wherein a black bituminous gurge Boils out from under ground, the mouth of Hell: Of brick,10 and of that stuff, they cast to build A city and tower, whose top may reach to Heaven; And get themselves a name; lest, far dispersed In foreign lands, their memory be lost; Regardless whether good or evil fame.11 But God, who oft descends to visit men Unseen, and through their habitations walks

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7 [Lines 34–35] Milton makes clear that “before the Lord” does not indicate a righteous standing with God but rather opposition to God. Compare with the sense of the following scriptures: “But the men of Sodom were wicked, and sinners before the LORD exceedingly” (Gen 13:13, AV). See also DR’s “sinners before the face of the Lord.” GE, BB, and DR have “against the Lord.” “Now Er the first borne of Judah was wicked in the sight of the Lord: therefore the Lord slew him” (Gen 38:7). 8 [Line 35] “Second sovereignty.” Nimrod is the first human to be styled a king in the Bible: “And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar” (Gen 10:10). 9 [Lines 24–39] The tyranny of Nimrod. Nimrod, a cruel “mighty hunter before the Lord.” Geneva Bible: “And Cush begat Nimrod, who began to be mighty in the earth. He was a mighty hunter before the Lord. wherefore it is said, As Nimrod the mighty hunter before the Lord” (Gen 10.8, 9). DR “a valiant hunter before our Lord.” Geneva note on “mighty”: “Meaning, a cruel oppressor and tyrant.” Geneva note on “wherefore it is said”: “His tyranny came into a proverb as hated both by God and man: for he did not cease to commit cruelty even in God's presence.” Other translations make no mention of the “tyranny” of Nimrod. 10 [Lines 40–43] The followers of Nimrod march east of Eden and learn to use brick and mortar: “And as they went from the East, they found a plain in the land of Shinar, and there they abode. And they said one to another, Come, let us make brick, and burn it in the fire. So they had brick for stone, and slime had they instead of mortar” (Gen 11:2, 3). Geneva note on “they”: “That is, Nimrod and his company.” Milton “bituminous” echoes the Vulgate “dixitque alter ad proximum suum venite faciamus lateres et coquamus eos igni habueruntque lateres pro saxis et bitumen pro cemento.” 11 [Lines 43–47] “Also they said, Go to, let us build us a city and a tower, whose top may reach unto the heaven, that we may get us a name, lest we be scattered upon the whole earth” (Gen 11:4). Geneva note: “They were moved with pride and ambition, preferring their own glory to God’s honor.”

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PARADISE LOST

To mark their doings,12 them beholding soon, Comes down to see their city, ere the tower Obstruct Heaven-towers, and in derision13 sets Upon their tongues a various spirit,14 to raze Quite out their native language; and, instead, To sow a jangling noise of words unknown: Forthwith a hideous gabble rises loud, Among the builders; each to other calls Not understood; till hoarse, and all in rage, As mocked they storm: great laughter15 was in Heaven, And looking down, to see the hubbub strange, And hear the din; thus was the building left16 Ridiculous, and the work Confusion nam’d.”17 Whereto thus Adam, fatherly displeased. “O execrable son so to aspire

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[Lines 48–51] Contrast Milton’s “descending God” who “comes down” with the Geneva note. “But the Lord came down, to see the city and tower, which the sons of men builded” (Gen 11:5). Geneva note: “Meaning, that he declared by effect, that he knew their wicked enterprise; for God’s power is everywhere, and neither ascends nor descends.” Compare with the Vulgate: “descendit autem Dominus ut videret civitatem et turrem quam aedificabant filii Adam.” The Vulgate specifically refers to the builders of the tower as the “children of Adam,” drawing an explicit connection that the English Bible’s “children of men” lacks. DR also has “children of Adam.” 13 [Line 52] God’s derision: “But he that dwelleth in the heaven, shall laugh: the Lord shall have them in derision” (Ps 2:4). 14 God controls the tongues of his enemies with a various “spirit”: “Now therefore behold, the Lord hath put a false spirit in the mouth of these thy Prophets, and the Lord hath determined evil against thee” (2 Chr 18:22). Geneva note: “To those who would not believe the truth, God sent a strong delusion, that they would believe lies” (2 Thess 2:10). 15 The derisive or scornful laughter of God (see also note on “derision” at line 52). “But the Lord shall laugh him to scorn: for he seeth, that his day is coming” (Ps 37:13); “But thou, O Lord, shalt have them in derision, and thou shalt laugh at all the heathen” (Ps 59:8). DR omits “derision.” The “unrighteous” are laughed to scorn: “They see him and despise him, but the Lord will laugh them to scorn” (Wis 4:17). God mocks his enemies: “I will also laugh at your destruction, and mock, when your fear cometh” (Prov 1:26). Geneva note: “This is spoken according to our capacity signifying that the wicked, who mock and jest at God’s word, will have the just reward of their mocking.” 16 [Line 61] “The building left”: “So the Lord scattered them from thence upon all the earth, and they left off to build the city” (Gen 11:8). 17 [Line 62] The language of the builders is confounded: “Therefore the name of it was called Babel, because the Lord did there confound the language of all the earth: from thence then did the Lord scatter them upon all the earth” (Gen 11:9).

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BOOK XII

Above his brethren, to himself assuming Authority usurped, from God not given: He gave us only over beast, fish, fowl, Dominion absolute; that right we hold By his donation;18 but man over men He made not lord; such title to himself Reserving, human left from human free.19 But this usurper his encroachment proud Stays not on Man; to God his tower intends Siege and defiance: Wretched man! what food Will he convey up thither, to sustain Himself and his rash army; where thin air Above the clouds will pine his entrails gross, And famish him of breath, if not of bread?” To whom thus Michael. Justly thou abhorr'st That son, who on the quiet state of men Such trouble brought, affecting to subdue Rational liberty; yet know withal, Since thy original lapse, true liberty Is lost,20 which always with right reason dwells Twinned, and from her hath no dividual being: Reason in man obscured, or not obeyed, Immediately inordinate desires, And upstart passions, catch the government From reason; and to servitude reduce Man, till then free. Therefore since he permits 18

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[Lines 67–69] The dominion granted by God to Adam: “Furthermore God said, Let us make man in our image according to our likeness, and let them rule over the fish of the sea, and over the fowl of the heaven, and over the beasts, and over all the earth, and over every thing that creepeth and moveth on the earth” (Gen 1:26). Compare with God’s mandate to Noah and his heirs: “Also the fear of you, and the dread of you shall be upon every beast of the earth, and upon every fowl of the heaven, upon all that moveth on the earth, and upon all the fishes of the sea: into your hand are they delivered” (Gen 9:2). 19 [Lines 69–71] Compare with Solomon’s assessment of human self-rule: “All this have I seen, and have given mine heart to every work, which is wrought under the sun, and I saw a time that man ruleth over man to his own hurt” (Eccl 8:9). Geneva note: “As comes often to tyrants and wicked rulers.” 20 [Lines 83–84] Sin leads to a loss of liberty: “Jesus answered them, Verily, verily I say unto you, that whosoever committeth sin, is the servant of sin” (John 8:34). Contrast with liberty of godly submission: “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty” (2 Cor 3:17).

448

PARADISE LOST

Within himself unworthy powers to reign Over free reason, God, in judgment just, Subjects him from without to violent lords; Who oft as undeservedly enthrall His outward freedom: Tyranny must be, Though to the tyrant thereby no excuse.21 Yet sometimes nations will decline so low From virtue, which is reason, that no wrong, But justice, and some fatal curse annexed, Deprives them of their outward liberty; Their inward lost: Witness th’ irreverent son Of him who built the ark; who, for the shame Done to his father, heard this heavy curse, Servant of servants, on his vicious race.22 Thus will this latter, as the former world, Still tend from bad to worse; till God at last, Wearied with their iniquities,23 withdraw His presence from among them, and avert His holy eyes;24 resolving from thenceforth

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[Lines 95–96] Compare with Jesus’ comment on “offenses”: “Woe be unto the world because of offences: for it must needs be that offenses shall come, but woe be to that man by whom the offense cometh” (Matt 18:7). Geneva note: “A good man cannot help but experience offenses, yet he must by no means offer offense.” 22 [Lines 101–104] Nimrod descends from the “irreverent” Ham through Cush: “And he drunk of the wine and was drunken, and was uncovered in the midst of his tent. And when Ham the father of Canaan saw the nakedness of his father, he told his two brethren without. Then took Shem and Japheth a garment, and put it upon both their shoulders, and went backward, and covered the nakedness of their father with their faces backward: so they saw not their father’s nakedness. Then Noah awoke from his wine, and knew what his younger son had done unto him, and said, Cursed be Canaan: a servant of servants shall he be unto his brethren” (Gen 9:21–25). Geneva note: “He pronounces as a prophet the curse of God against all those who do not honor their parents: for Ham and his posterity were cursed.” 23 Wearied with iniquities: “Thou boughtest me no sweet savor with money, neither hast thou made me drunk with the fat of thy sacrifices, but thou hast made me to serve with thy sins, and wearied me with thine iniquities” (Isa 43:24, GE; see also AV and DR). BB and GT translate “wearied me with thy ungodliness.” 24 [Lines 107–109] God’s eyes do not look upon “iniquity”: “Thy eyes are too pure to behold evil, and thou canst not look on iniquity. Why lookest thou upon them that do unjust things, and holdest thy peace when the wicked devoureth the man that is more just than himself” (Hab 1:13, DR; see also AV). GE, BB, and GT have “wickedness.” “Thou hatest all the workers of iniquity: thou wilt destroy all that speak a lie. The bloody and the

449

BOOK XII

To leave them to their own polluted ways; And one peculiar nation25 to select From all the rest, of whom to be invoked, A nation from one faithful man to spring:26 Him on this side Euphrates yet residing, Bred up in idol-worship;27 O that men (Canst thou believe?) should be so stupid grown, While yet the patriarch lived, who scaped the flood,28

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deceitful man the Lord will abhor” (Ps 5:6 [5:7], DR). GE has “them that speak lies.” AV and GT have “them that speak leasing.” BB has “them that make a lie.” Vulgate: “odisti omnes qui operantur iniquitatem perdes omnes; qui loquuntur mendacium virum sanguinum et dolosum abominabitur Dominus.” 25 The “peculiar nation” of Israel: “Because thou art a holy people to the Lord thy God: and he chose thee to be his peculiar people of all nations that are upon the earth” (Deut 14:2; see also AV). GE has “precious people.” BB and GT have “several people.” “For the Lord hath chosen Jacob unto himself: and Israel for his peculiar treasure” (Ps 135:4, AV). GE has “chief treasure.” DR, BB, and GT have “own possession.” “Because thou art a holy people to the Lord thy God. The Lord thy God hath chosen thee, to be his peculiar people of all peoples that are upon the earth” (Deut 7:6). GE has “precious people.” AV and BB have “special people.” GT has “several people.” 26 Abraham the sire of Israel: “And I will make of thee a great nation, and will bless thee, and make thy name great, and thou shalt be a blessing” (Gen 12:2, GE; see also AV). BB, GT, and DR do not refer to Abraham’s progeny as a great nation but rather as “a great people.” “Neither shall thy name any more be called Abram, but thy name shall be Abraham: for a father of many nations have I made thee” (Gen 17:5). 27 [Lines 114–15] Abraham’s forebears served other gods while residing east of the Euphrates: “Then Joshua said unto all the people, Thus saith the Lord God of Israel, Your fathers dwelt beyond the flood in old time, even Terah the father of Abraham, and the father of Nachor, and served other gods. And I took your father Abraham from beyond the flood, and brought him through all the land of Canaan, and multiplied his seed, and gave him Isaac” (Josh 24:2, 3, GE). Geneva note on “flood”: “Euphrates in Mesopotamia.” AV, BB, and GT do not specify the Euphrates. DR has “from the borders of Mesopotamia” instead of “flood.” “Then came one that had escaped, and told Abram the Hebrew, which dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner, which were confederate with Abram” (Gen 14:13, GE). Geneva note on the relatives of Abraham: “God removed them to join Abram, and preserves him from their idolatry and superstitions.” Abraham leaves the city of Ur in lower Mesopotamia, in obedience to God’s command: “Then Terah took Abram his son, and Lot the son of Haran, his son’s son, and Sarai his daughter in law, his son Abram’s wife: and they departed together from Ur of the Chaldees, to go into the land of Canaan, and they came to Haran, and dwelt there” (Gen 11:31). 28 [Line 117] Noah, “the patriarch” “who scaped the flood,” lived for 350 years after the deluge: “And Noah lived after the flood three hundredth and fifty years. So all the days of Noah were nine hundredth and fifty years: and he died” (Gen 9:28, 29).

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PARADISE LOST

As to forsake the living God,29 and fall To worship their own work in wood and stone For Gods!30 yet him God the Most High31 vouchsafes To call by vision, from his father’s house, His kindred, and false Gods, into a land Which he will show him,32 and from him will raise A mighty nation, and upon him shower

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“To forsake the living God.” Compare with Paul’s admonition to the Hebrews: “Take heed, brethren, least at any time there be in any of you an evil heart, and unfaithful, to depart away from the living God” (Heb 3:12). Contrast with Paul’s personal declaration of faith in the “living God”: “For therefore we labor and are rebuked, because we trust in the living God, which is the Savior of all men, specially of those that believe” (1 Tim 4:10). 30 [Lines 119–20] Gods of “wood and stone” served by the Assyrians in days of Isaiah: “And have cast their gods in the fire: for they were no gods, but the work of mans hands, even wood or stone: therefore they destroyed them” (Isa 37:19). [Lines 115–20] The “stupidity” of worshipping “wood and stone”: “Saying to a tree, Thou art my father, and to a stone, Thou hast begotten me: for they have turned their back unto me, and not their face: but in the time of their trouble they will say, Arise, and help us” (Jer 2:27). 31 Abraham is the servant of “God the Most High”: “Therefore he blessed him, saying, Blessed art thou, Abram, of God most high possessor of heaven and earth” (Gen 14:19). Geneva note: “Melchizedek fed Abram, declared himself to represent a king, and he blessed him as the high priest.” 32 [Lines 121–23] Abraham abandons the gods of his “father’s house” and departs into “a land that he [Yahweh] will show him”: “And they dwelt before in Mesopotamia, because they would not follow the gods of their fathers, which were in the land of Chaldea. But they went out of the way of their ancestors and worshipped the God of heaven, the God whom they knew: so they cast them out from the face of their gods, and they fled into Mesopotamia, and sojourned there many days. Then their God commanded them to depart from the place where they sojourned, and to go into the land of Canaan, where they dwelt, and were increased with gold and silver, and with very much cattle” (Jdt 5:7–9). Stephen refers to Abraham while recounting the history of God’s dealings with Israel: “And he said, Ye men, brethren and Fathers, hearken. That God of glory appeared unto our father Abraham, while he was in Mesopotamia, before he dwelt in Charran, and said unto him, Come out of thy country, and from thy kindred, and come into the land, which I shall show thee” (Acts 7:2, 3). God’s custom of appearing to his servants in visions or dreams as was true of Moses: “And he said, Hear now my words, If there be a Prophet of the Lord among you, I will be known to him by a vision, and will speak unto him by dream.” Geneva note: “These were the two ordinary means.” “Then Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they possessed, and the souls that they had gotten in Haran, and they departed, to go to the land of Canaan: and to the land of Canaan they came […] And the Lord appeared unto Abram, and said, Unto thy seed will I give this land; there builded he an altar unto the Lord, which appeared unto him” (Gen 12:5, 7).

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His benediction so, that in his seed All nations shall be blest;33 he straight obeys; Not knowing to what land, yet firm believes: I see him, but thou canst not, with what faith He leaves his Gods, his friends, and native soil, Ur of Chaldaea,34 passing now the ford To Haran; after him a cumbrous train Of herds and flocks, and numerous servitude; Not wandering poor, but trusting all his wealth With God, who called him, in a land unknown. Canaan he now attains; I see his tents Pitched about Sechem, and the neighboring plain Of Moreh; there by promise he receives Gift to his progeny of all that land,35 From Hamath northward36 to the Desert south;37

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33 [Lines 120–26] God’s benediction upon Abraham: “For the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy fathers house unto the land that I will show thee. And I will make of thee a great nation, and will bless thee, and make thy name great, and thou shalt be a blessing. I will also bless them that bless thee, and curse them that curse thee, and in thee shall all families of the earth be blessed” (Gen 12:1–3). 34 [Lines 124–30] By “faith,” Abraham leaves his home “not knowing to what land” he is going: “By faith Abraham, when he was called, obeyed God, to go out into a place, which he should afterward receive for inheritance, and he went out, not knowing whither he went” (Heb 11:8); “Then came he out of the land of the Chaldeans, and dwelt in Charran; after that his father was dead, God brought him from thence into this land, wherein ye now dwell” (Acts 7:4). 35 [Lines 135–38] God’s promise at the “plain of Moreh”: “So Abram passed through the land unto the place of Shechem, and unto the plain of Moreh (and the Canaanite was then in the land). And the Lord appeared unto Abram, and said, Unto thy seed will I give this land; there builded he an altar unto the Lord, which appeared unto him” (Gen 12:6, 7). 36 The northern border of Israel: “And this shall be your Northquarter: ye shall mark out your border from the great Sea unto mount Hor. From mount Hor ye shall point out till it come unto Hamath, and the end of the coast shall be at Zedad. And the coast shall reach out to Ziphron, and go out at Hazar-enan. This shall be your Northquarter” (Num 34:7–9). 37 The southern border of Israel: “And your Southquarter shall be from the wilderness of Zin to the borders of Edom: so that your Southquarter shall be from the salt Sea coast Eastwarde: And the border shall compass you from the South to Maaleh-akrabbim, and reach to Zin, and go out from the South to Kadesh-barnea: thence it shall stretch to Hazaraddar, and go along to Azmon. And the border shall compass from Azmon unto the river of Egypt, and shall go out to the Sea” (Num 34:3–5).

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(Things by their names I call, though yet unnam’d) From Hermon38 east to the great western Sea;39 Mount Hermon, yonder sea; each place behold In prospect, as I point them; on the shore Mount Carmel; here, the double-founted stream, Jordan, true limit eastward;40 but his sons Shall dwell to Senir,41 that long ridge of hills. This ponder, that all nations of the earth Shall in his seed be blessed:42 By that seed Is meant thy great Deliverer, who shall bruise The Serpent’s head;43 whereof to thee anon

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[Lines 139–41] “And the land of the Giblites, and all Lebanon, toward the sun rising from Bahal-gad under mount Hermon, until one come to Hamath. All the inhabitants of the mountains from Lebanon unto Misrephothmaim, and all the Sidonians, I will cast them out from before the children of Israel: only divide thou it by lot unto the Israelites, to inherit, as I have commanded thee” (Josh 13:5, 6). 39 The western border of Israel: “And your Westquarter shall be the great Sea: even that border shall be your Westcoast” (Num 34:6). 40 [Lines 141–45] The eastern border of Israel: “And ye shall mark out your Eastquarter from Hazar-enan to Shepham. And the coast shall go down from Shepham to Riblah, and from the Eastside of Ain: and the same border shall descend and go out at the side of the sea of Chinnereth Eastward. Also that border shall go down to Jordan, and leave at the salt Sea. This shall be your land with the coasts thereof round about” (Num 34:10–12); “Also the Eastborder shall be the salt Sea, unto the end of Jordan: and the border on the North quarter from the point of the Sea, and from the end of Jordan” (Josh 15:5). 41 [Lines 145–46] “Thus we took at that time out of the hand of two Kings of the Amorites, the land that was on this side Jordan from the river of Arnon unto mount Hermon: (Which Hermon the Sidonians call Shirion, but the Amorites call it Shenir)” (Deut 3:8, 9); “And the children of the half tribe of Manasseh dwelt in the land, from Baashan unto Baal Hermon, and Senir, and unto mount Hermon: for they increased” (1 Chr 5:23). [Lines 142–46] “They have made all thy ship boards of fir trees of Shenir: they have brought cedars from Lebanon, to make masts for thee” (Ezek 27:5, GE). Geneva note: “This mountain was called Hermon but the Amorites called it Shenir (Deuteronomy 3.9).” 42 [Lines 147–48] All nations of the earth to be blessed by Abraham’s seed: “And in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice” (Gen 22:18); “And the Scripture foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. So then, they which be of faith, are blessed with faithful Abraham” (Gal 3:8, 9, AV; see also BB, GT, and DR). GE has “Gentiles.” Geneva note: “With faithful Abraham, and not by faithful Abraham, to show us that the blessing comes not from Abraham, but from him by whom Abraham and all his posterity is blessed.” 43 [Lines 148–50] The “seed” “bruises” the serpent’s head: “And the LORD God said unto the Serpent, Because thou hast done this, thou art cursed above all cattle, and above

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Plainlier shall be revealed. This patriarch blest, Whom faithful Abraham due time shall call,44 A son,45 and of his son a grand-child,46 leaves; Like him in faith, in wisdom, and renown: The grandchild, with twelve sons increased, departs From Canaan to a land hereafter called Egypt,47 divided by the river Nile; See where it flows, disgorging at seven mouths Into the sea. To sojourn in that land He comes, invited by a younger son In time of dearth, a son whose worthy deeds Raise him to be the second in that realm Of Pharaoh.48 There he dies, and leaves his race

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every beast of the field: upon thy belly shalt thou go, and dust shalt thou eat, all the days of thy life. And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel” (Gen 3, 14, 15, AV). GE has “he shall break thine head.” DR has “she shall crush thy head.” GT and BB have “it shall tread down thy head.” 44 [Line 152] God changes Abram’s name to “Abraham”: “Neither shall thy name any more be called Abram, but thy name shall be Abraham: for a father of many nations have I made thee” (Gen 17:5). Abraham’s name made great: “And I will make of thee a great nation, and will bless thee, and make thy name great, and thou shalt be a blessing” (Gen 12:2). DR has “magnify thy name.” Geneva note: “The world shall recover by your seed, which is Christ, the blessing which they lost in Adam.” 45 The birth of Isaac: “And Abraham called his son’s name that was born unto him, which Sarah bare him, Isaac” (Gen 21:3). 46 The birth of Jacob: “And afterward came his brother out, and his hand held Esau by the heel: therefore his name was called Jacob. Now Isaac was threescore year old when Rebekah bare them” (Gen 25:26). 47 [Lines 155–57] Jacob or Israel, the grandson of Abraham, settles in Egypt: “Then Jacob rose up from Beer-sheba: and the sons of Israel carried Jacob their father, and their children, and their wives in the chariots, which Pharaoh had sent to carry him. And they took their cattle and their goods, which they had gotten in the land of Canaan, and came into Egypt, both Jacob and all his seed with him, His sons and his sons’ sons with him, his daughters and his sons’ daughters, and all his seed brought he with him into Egypt” (Gen 46:5–7). 48 [Lines 159–63] Joseph, the eleventh of Jacob’s twelve sons or a “younger son,” is second only to Pharaoh in the land of Egypt: “Thou shalt be over mine house, and at thy word shall all my people be armed, only in the king’s throne will I be above thee. Moreover Pharaoh said to Joseph, Behold, I have set thee over all the land of Egypt” (Gen 41:40, 41). Joseph requests that his father Jacob dwell with him in Egypt: “Haste you and go up to my father, and tell him, Thus saith thy son Joseph, God hath made me lord of all Egypt: come down to me, tarry not” (Gen 45:9).

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Growing into a nation, and now grown Suspected to a sequent king, who seeks To stop their overgrowth, as inmate guests Too numerous; whence of guests he makes them slaves Inhospitably,49 and kills their infant males:50 Till by two brethren (these two brethren call Moses and Aaron) sent from God to claim His people from enthralment,51 they return, With glory and spoil,52 back to their promised land. But first, the lawless tyrant, who denies To know their God,53 or message to regard, Must be compelled by signs and judgments dire; To blood unshed the rivers must be turned;54 Frogs,55 lice,56 and flies,57 must all his palace fill

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[Lines 165–68] “Then there rose up a new King in Egypt, who knew not Joseph […] Therefore did they set taskmasters over them, to keep them under with burdens: and they built the cities Pithom and Raamses for the treasures of Pharaoh. But the more they vexed them, the more they multiplied and grew: therefore they were more grieved against the children of Israel. Wherefore the Egyptians by cruelty caused the children of Israel to serve. Thus they made them weary of their lives by sore labor in clay and in brick, and in all work in the field, with all manner of bondage, which they laid upon them most cruelly” (Exod 1:8, 11–14). 50 [Line 168] Pharaoh orders the killing of every Hebrew male child born: “And said, When ye do the office of a midwife to the women of the Hebrews, and see them on their stools, if it be a son, then ye shall kill him: but if it be a daughter, then let her live […] Then Pharaoh charged all his people, saying, Every man child that is born, cast ye into the river, but reserve every maid child alive” (Exod 1:16, 22). 51 [Lines 169–71] God through Moses and Aaron demands the release of the Hebrew slaves: “Then afterward Moses and Aaron went and said to Pharaoh, Thus saith the Lord God of Israel, Let my people go, that they may celebrate a feast unto me in the wilderness” (Exod 5:1). 52 The Israelites procure “spoil” from the Egyptians before returning to the Promised Land: “And the children of Israel did according to the saying of Moses, and they asked of the Egyptians jewels of silver and jewels of gold, and raiment. And the Lord gave the people favor in the sight of the Egyptians: and they granted their request: so they spoiled the Egyptians” (Exod 12:35, 36, GE; see also AV). DR has “they stripped the Egyptians.” BB and GT have “they robbed the Egyptians.” 53 [Lines 173–74] Pharaoh denies knowing their God: “And Pharaoh said, Who is the Lord, that I should hear his voice, and let Israel go? I know not the Lord, neither will I let Israel go” (Exod 5:2). 54 [Line 176] “So Moses and Aaron did even as the Lord commanded: and he lift up the rod, and smote the water that was in the river in the sight of Pharaoh, and in the sight of his servants: and all the water that was in the river, was turned into blood” (Exod 7:20).

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With loathed intrusion, and fill all the land; His cattle must of rot and murrain die;58 Botches and blains must all his flesh emboss, And all his people;59 thunder mixed with hail, Hail mixed with fire, must rend the Egyptians sky, And wheel on the earth, devouring where it rolls;60 What it devours not, herb, or fruit, or grain, A darksome cloud of locusts swarming down Must eat, and on the ground leave nothing green;61 Darkness must overshadow all his bounds,

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“Then Aaron stretched out his hand upon the waters of Egypt, and the frogs came up, and covered the land of Egypt” (Exod 8:6). 56 “And they did so: for Aaron stretched out his hand with his rod, and smote the dust of the earth: and lice came upon man and upon beast: all the dust of the earth was lice throughout all the land of Egypt” (Exod 8:17). DR has “sciniphs.” 57 “And the Lord did so: for there came great swarms of flies into the house of Pharaoh, and into his servants’ houses, so that through all the land of Egypt, the earth was corrupt by the swarms of flies” (Exod 8:24). 58 [Line 179] “Behold, the hand of the Lord is upon thy flock which is in the field: for upon the horses, upon the asses, upon the camels, upon the cattle, and upon the sheep shall be a mighty great moraine […] So the Lord did this thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one. Then Pharaoh sent, and behold, there was not one of the cattle of the Israelites dead: and the heart of Pharaoh was obstinate, and he did not let the people go” (Exod 9:3, 6, 7). 59 [Lines 180–81] “Then they took ashes of the furnace, and stood before Pharaoh: and Moses sprinkled them toward the heaven, and there came a scab breaking out into blisters upon man, and upon beast. And the sorcerers could not stand before Moses, because of the scab: for the scab was upon the enchanters, and upon all the Egyptians” (Exod 9:10, 11). 60

[Lines 181–83] “Then Moses stretched out his rod toward heaven, and the Lord sent thunder and hail, and lightning upon the ground: and the Lord caused hail to rain upon the land of Egypt. So there was hail, and fire mingled with the hail, so grievous, as there was none throughout all the land of Egypt, since it was a nation. And the hail smote throughout all the land of Egypt all that was in the field, both man and beast: also the hail smote all the herbs of the field, and brake to pieces all the trees of the field” (Exod 9:23–25).

61 [Lines 185–86] Devouring “locusts”: “And Moses stretched forth his rod upon the land of Egypt: and the Lord brought a burning wind all that day, and night; and when it was morning, the burning wind raised the locusts. And they came up over the whole land of Egypt; and rested in all the coasts of the Egyptians, innumerable, the like as had not been before that time, nor shall be hereafter. And they covered the whole face of the earth, wasting all things. And the grass of the earth was devoured, and what fruits soever were on the trees, which the hail had left; and there remained not any thing that was green on the trees, or in the herbs of the earth, in all Egypt” (Exod 10:13–15, DR; see also AV). GE, BB, and GT have “grasshoppers.”

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Palpable darkness, and blot out three days;62 Last, with one midnight stroke, all the first-born Of Egypt must lie dead.63 Thus with ten wounds The river-dragon tamed at length submits To let his sojourners depart, and oft Humbles his stubborn heart; but still, as ice More hardened after thaw;64 till, in his rage Pursuing65 whom he late dismissed, the sea Swallows him with his host; but them lets pass, As on dry land, between two crystal walls;66

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Palpable darkness: “Again the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be upon the land of Egypt darkness, even darkness that may be felt. Then Moses stretched forth his hand toward heaven, and there was a black darkness in all the land of Egypt three days” (Exod 10:21, 22). Geneva note on “darkness that may be felt”: “Because it was so thick.” Vulgate: “dixit autem Dominus ad Mosen extende manum tuam in caelum et sint tenebrae super terram Aegypti tam densae ut palpari queant.” 63 [Lines 189–90] The “firstborn” of all Egypt slain in the tenth plague: “Now at midnight, the Lord smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sate on his throne, unto the firstborn of the captive that was in prison, and all the first borne of beasts” (Exod 12:29, 30); “Which smote Egypt with their firstborn, (for his mercy endureth for ever)” (Ps 136:10). 64 [Lines 193–94] During the course of the plagues, Pharaoh “oft” acts humbly to induce Moses and Aaron to call off the calamity, but when the hardship has past, Pharaoh’s heart becomes “more hardened after the thaw.” For example: “Then Pharaoh called for Moses and Aaron, and said, Pray ye unto the Lord, that he may take away the frogs from me, and from my people, and I will let the people go, that they may do sacrifice unto the Lord […] But when Pharaoh saw that he had rest given him, he hardened his heart, and harkened not unto them, as the Lord had said” (Exod 8:8, 15). 65 [Lines 194–95] Pharaoh “pursues” the Hebrews: “And the Egyptians pursued after them, and all the horses and chariots of Pharaoh, and his horsemen and his host overtook them camping by the Sea, beside Pi-hahiroth, before Baal-zephon” (Exod 14:9, GE; see also AV). DR has “followed the steps of them.” BB and GT have “followed after them.” “And I shall harden his heart and he will pursue you: and I shall be glorified in Pharaoh, and in all his army: and the Egyptians shall know that I am the Lord. And they did so” (Exod 14:4, DR). All other translations have “follow after.” 66 [Lines 196–97] “And lift thou up thy rod, and stretch out thine hand upon the Sea and divide it, and let the children of Israel go on dry ground through the midst of the Sea. […] And Moses stretched forth his hand upon the Sea, and the Lord caused the sea to run back by a strong East wind all the night, and made the Sea dry land: for the waters were divided. Then the children of Israel went through the midst of the Sea upon the dry ground, and the waters were a wall unto them on their right hand, and on their left hand” (Exod 14:16, 21, 22); “So the water returned and covered the chariots and the horsemen, even all the host of Pharaoh that came into the sea after them: there remained not one of

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Awed by the rod of Moses so to stand Divided, till his rescued gain their shore: Such wondrous power God to his saint will lend, Though present in his Angel; who shall go Before them67 in a cloud, and pillar of fire; By day a cloud, by night a pillar of fire;68 To guide them in their journey, and remove Behind them, while the obdurate king pursues: All night he will pursue;69 but his approach Darkness defends between till morning watch; Then through the fiery pillar, and the cloud,70 God looking forth will trouble all his host, And craze their chariot-wheels:71 when by command Moses once more his potent rod extends Over the sea; the sea his rod obeys; On their embattled ranks the waves return, And overwhelm their war:72 The race elect

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them. But the children of Israel walked upon dry land through the midst of the Sea, and the waters were a wall unto them on their right hand, and on their left” (Exod 14:28, 29); “Which divided the red Sea in two parts: for his mercy endureth for ever: And made Israel to pass through the midst of it: for his mercy endureth forever: And overthrew Pharaoh and his host in the red Sea: for his mercy endureth forever” (Ps 136:13–15). 67 [Lines 201–202] An “angel” “goes before” the Israelites into the land of Canaan: “And I will send an Angel before thee and will cast out the Canaanites, the Amorites, and the Hittites, and the Perizzites, the Hivites, and the Jebusites” (Exod 33:2). 68 [Lines 202–204] The pillar of cloud and the pillar of fire: “And the Lord went before them by day in a pillar of a cloud to lead them the way, and by night in a pillar of fire to give them light, that they might go both by day and by night. He took not away the pillar of the cloud by day, nor the pillar of fire by night from before the people” (Exod 13:21, 22); “(And the Angel of God, which went before the host of Israel, removed and went behind them: also the pillar of the cloud went from before them, and stood behind them, and came between the camp of the Egyptians and the camp of Israel: it was both a cloud and darkness, yet gave it light by night, so that all the night long the one came not at the other)” (Exod 14:19). 69 [Lines 205–206] See note for 12.194–95. 70 See note for 12.202–203. 71 “For he took off their chariot wheels, and they drove them with much ado: so that the Egyptians every one said, I will flee from the face of Israel: for the Lord fighteth for them against the Egyptians” (Exod 14:25). 72 [Lines 209–14] The waters “return” upon Pharaoh: “Then the Lord said to Moses, Stretch thine hand upon the Sea, that the waters may return upon the Egyptians, upon their chariots and upon their horsemen. Then Moses stretched forth his hand upon the

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Safe toward Canaan from the shore advance Through the wild Desert, not the readiest way; Lest, entering on the Canaanite alarmed, War terrify them inexpert, and fear Return them back to Egypt,73 choosing rather Inglorious life with servitude; for life To noble and ignoble is more sweet Untrained in arms, where rashness leads not on. This also shall they gain by their delay In the wide wilderness;74 there they shall found Their government, and their great senate choose Through the twelve tribes,75 to rule by laws ordained: God from the mount of Sinai, whose gray top Shall tremble, he descending, will himself In thunder, lightning, and loud trumpets’ sound,

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Sea, and the Sea returned to his force early in the morning, and the Egyptians fled against it: but the Lord overthrew the Egyptians in the midst of the Sea. So the water returned and covered the chariots and the horsemen, even all the host of Pharaoh that came into the sea after them: there remained not one of them” (Exod 14:26–28). Compare with Jesus’ ability to command the elements: “And the men marveled, saying, What man is this, that both the winds and the sea obey him” (Matt 8:27). 73 [Lines 216–19] Led out of Egypt by way of the “desert”: “And when Pharaoh had sent out the people, the Lord led them not by the way of the land of the Philistines, which is near; thinking lest perhaps they would repent, if they should see wars arise against them, and would return into Egypt. But he led them about by the way of the desert, which is by the Red Sea: and the children of Israel went up armed out of the land of Egypt” (Exod 13:17, 18, DR). Other translations render “desert” as “wilderness.” Vulgate: “sed circumduxit per viam deserti quae est iuxta mare Rubrum et armati ascenderunt filii Israhel de terra Aegypti.” 74 [Lines 223–24] “Delay” in the wilderness due to the idolatry of Israel. “And your children shall wander in the wilderness, forty years, and shall bear your whoredoms, until your carcasses be wasted in the wilderness” (Num 14:33). 75 [Lines 225–26] “And Moses wrote all the words of the Lord, and rose up early, and set up an altar under the mountain, and twelve pillars according to the twelve tribes of Israel […] Then went up Moses and Aaron, Nadab, and Abihu, and seventy of the Elders of Israel” (Exod 24:4, 9); “Then the Lord said unto Moses, Gather unto me seventy men of ye Elders of Israel, whom thou knowest, that they are the Elders of the people, and governors over them, and bring them unto the Tabernacle of the Congregation, and let them stand there with thee, and I will come down, and talk with thee there, and take of the Spirit, which is upon thee, and put upon them, and they shall bear the burthen of the people with thee: so thou shalt not bear it alone […] So Moses went out, and told the people the words of the Lord, and gathered seventy men of the Elders of the people, and set them round about the Tabernacle” (Num 11:17, 17, 24).

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Ordain them laws;76 part, such as appertain To civil justice; part, religious rites Of sacrifice; informing them, by types And shadows,77 of that destined Seed to bruise The Serpent, by what means he shall achieve Mankind’s deliverance.78 But the voice of God To mortal ear is dreadful: They beseech That Moses might report to them his will, And terror cease;79 he grants what they besought, Instructed that to God is no access Without Mediator,80 whose high office now 76

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[Lines 227–30] “And the Lord said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear, while I talk with thee, and that they may also believe thee for ever. (for Moses had told the words of the people unto the Lord) […] And the third day, when it was morning, there was thunders and lightnings, and a thick cloud upon the mount, and the sound of the trumpet exceeding loud, so that all the people, that was in the camp, was afraid […] And when the sound of the trumpet blew long, and waxed louder and louder, Moses spake, and God answered him by voice. (For the Lord came down upon mount Sinai on the top of the mount) and when the Lord called Moses up into the top of the mount, Moses went up” (Exod 19:9, 16, 19, 20). 77 The priestly rituals of the Mosaic Law provide a shadow of what is realized by the priestlike work of Christ: “For he were not a Priest, if he were on the earth, seeing there are Priests that according to the Law offer gifts, who serve unto the pattern and shadow of heavenly things, as Moses was warned by God, when he was about to finish the Tabernacle. See, said he, that thou make all things according to the pattern, showed to thee in the mount. But now our high Priest hath obtained a more excellent office, in as much as he is the Mediator of a better Testament, which is established upon better promises. For if that first Testament had been unblamable, no place should have been sought for the second” (Heb 8:4–7). 78 [Lines 230–35] Law of Moses leading up to the arrival of the promised seed: “Now to Abraham and his seed were the promises made. He saith not, and to the seeds, as speaking of many: but, and to thy seed, as of one, which is Christ […] But the Scripture hath concluded all under sin, that the promise by the faith of Jesus Christ should be given to them that believe. But before faith came, we were kept under the Law, as under a garrison, and shut up unto that faith, which should afterward be revealed. Wherefore the Law was our schoolmaster to bring us to Christ, that we might be made righteous by faith” (Gal 3:16, 22–24). 79 [Lines 235–38] “And all the people saw the thunders, and the lightnings, and the sound of the trumpet, and the mountain smoking and when the people saw it they fled and stood afar off, and said unto Moses, Talk thou with us, and we will hear: but let not God talk with us, lest we die” (Exod 20:18, 19). 80 “For there is one God, and one Mediator between God and man, which is the man Christ Jesus” (1 Tim 2:5); “And he began at Moses, and at all the Prophets, and

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Moses in figure bears; to introduce One greater,81 of whose day he shall foretell, And all the Prophets in their age the times Of great Messiah shall sing.82 Thus, laws and rites Established, such delight hath God in Men Obedient to his will, that he vouchsafes Among them to set up his tabernacle;83 The Holy One with mortal Men to dwell:84 By his prescript a sanctuary is framed Of cedar,85 overlaid with gold; therein

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interpreted unto them in all the Scriptures the things which were written of him” (Luke 24:27). 81 Moses prophesies about a prophet greater than himself that God would raise up: “The Lord thy God will raise up unto thee a Prophet like unto me, from among you, even of thy brethren: unto him ye shall harken, according to all that thou desiredst of the Lord thy God in Horeb, in the day of the assembly, when thou saidst, Let me hear the voice of my Lord God no more, nor see this great fire any more, that I die not. And the Lord said unto me, They have well spoken. I will raise them up a Prophet from among their brethren like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him. And whosoever will not hearken unto my words, which he shall speak in my Name, I will require it of him” (Deut 18:15–19). Peter identifies the prophet like Moses with Jesus: “For Moses said unto the Fathers, The Lord your God shall raise up unto you a Prophet, even of your brethren, like unto me: ye shall hear him in all things, whatsoever he shall say unto you” (Acts 3:22); “For when Moses had spoken every precept to the people, according to the Law, he took the blood of calves and of goats, with water and purple wool and hyssop, and sprinkled both the book, and all the people […] For Christ is not entered into the holy places that are made with hands, which are similitudes of the true Sanctuary: but is entered into very heaven, to appear now in ye sight of God for us” (Heb 9:19, 24). 82 [Lines 243–44] “To him also give all the Prophets witness, that through his Name all that believe in him, shall receive remission of sins” (Acts 10:43). 83 [Lines 244–47] “For when Moses had spoken every precept to the people, according to the Law, he took the blood of calves and of goats, with water and purple wool and hyssop, and sprinkled both the book, and all the people, saying, This is the blood of the Testament, which God hath appointed unto you. Moreover, he sprinkled likewise the Tabernacle with blood also, and all the ministering vessels. And almost all things are by the Law purged with blood, and without shedding of blood is no remission. It was then necessary, that the similitudes of heavenly things should be purified with such things: but the heavenly things themselves are purified with better sacrifices then are these” (Heb 9:19–23). 84 [Lines 247–48] “Also they shall make me a Sanctuary, that I may dwell among them. According to all that I show thee, even so shall ye make the form of the Tabernacle, and the fashion of all the instruments thereof” (Exod 25:8, 9).

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An ark, and in the ark his testimony,86 The records of his covenant;87 over these A mercy-seat of gold, between the wings Of two bright Cherubim;88 before him burn Seven lamps as in a zodiac representing The heavenly fires; over the tent a cloud Shall rest by day, a fiery gleam by night; Save when they journey,89 and at length they come, Conducted by his Angel, to the land Promised to Abraham90 and his seed:91 the rest 85

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“Cedar” is the same as Shittim: “And rams’ skins colored red, and the skins of badgers, and the wood Shittim” (Exod 25:5, GE). Geneva note: “Which is thought to be a kindred of Cedar, which will not rot.” 86 [Lines 250–51] Ark of the testimony: “They shall make also an Ark of Shittim wood, two cubits and an half long, and a cubit and an half broad, and a cubit and an half high. And thou shalt overlay it with pure gold: within and without shalt thou overlay it, and shalt make upon it a crown of gold round about” (Exod 25:10, 11). 87 The tablets of the Ten Commandments are stored in the Ark of the Covenant: “And thou shalt put the Mercy seat above upon the Ark, and in the Ark thou shalt put the Testimony, which I will give thee” (Exod 25:21); “Which had the golden censer, and the Ark of the Testament overlaid round about with gold, wherein the golden pot, which had Manna, was, and Aaron’s rod that had budded, and the tables of the Testament” (Heb 9:4). 88 [Lines 253–54] Golden mercy seat between the golden cherubs on top of the ark: “And the one Cherub shalt thou make at the one end, and the other Cherub at the other end: of the matter of the Mercy seat shall ye make the Cherubims, on the two ends thereof. And the Cherubims shall stretch their wings on high, covering the Mercy seat with their wings, and their faces one to another: to the Mercy seat ward shall the faces of the Cherubims be” (Exod 25:19, 20). 89 [Lines 256–58] “Then the cloud covered the Tabernacle of the Congregation, and the glory of the Lord filled the Tabernacle. So Moses could not enter into the Tabernacle of the Congregation, because the cloud abode thereon, and the glory of the Lord filled the Tabernacle. Now when the cloud ascended up from the Tabernacle, the children of Israel went forward in all their journeys. But if the cloud ascended not, then they journeyed not till the day that it ascended. For the cloud of the Lord was upon the Tabernacle by day, and fire was in it by night in the sight of all the house of Israel, throughout all their journeys” (Exod 40:34–38). 90 [Lines 259–60] “For mine Angel shall go before thee, and bring thee unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites, and I will destroy them” (Exod 23:23). 91 “Therefore will I surely bless thee, and will greatly multiply thy seed, as the stars of the heaven, and as the sand which is upon the sea shore, and thy seed shall possess the gate of his enemies. And in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice” (Gen 22:17, 18); “Neither shall thy name any more be called

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Were long to tell, how many battles fought How many kings destroyed; and kingdoms won; Or how the sun shall in mid Heaven stand still A day entire, and night’s due course adjourn, Man’s voice commanding, ‘Sun, in Gibeon stand, And thou moon in the vale of Aialon, Till Israel overcome;’92 so call the third From Abraham, son of Isaac;93 and from him His whole descent, who thus shall Canaan win.” Here Adam interpos’d. “O sent from Heaven, Enlightener of my darkness, gracious things Thou hast revealed; those chiefly, which concern Just Abraham and his seed: now first I find Mine eyes true-opening,94 and my heart much eased; Erewhile perplexed with thoughts, what would become Of me and all mankind: But now I see His day, in whom all nations shall be blest;95 Favor unmerited by me, who sought

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Abram, but thy name shall be Abraham: for a father of many nations have I made thee” (Gen 17:5). 92 [Lines 263–67] “Then spake Joshua to the Lord in the day when the Lord delivered the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon, and thou Moon in the valley of Aialon. And the sun abode, and the moon stood still, until the people avenged themselves upon their enemies. Is not this written in the book of the righteous? So the sun [I say] abode in the midst of heaven, and hasted not to go down by the space of a whole day” (Josh 10:12, 13, BB; see also AV and GT). GE has “stay thou in Gibeon.” DR has “move not, O Sun, toward Gabaon.” 93 That is, the nation of Israel: “Then said he, Thy name shall be called Jacob no more, but Israel: because thou hast had power with God, thou shalt also prevail with men” (Gen 32:28). 94 Compare with Satan’s claim of what would happen to Adam and Eve once they ate from the tree of knowledge: “But God doth know, that when ye shall eat thereof, your eyes shall be opened, and ye shall be as gods, knowing good and evil” (Gen 3:5). 95 [Lines 276–77] Compare with Abraham’s joy at seeing the day of his seed: “Your father Abraham rejoiced to see my day, and he saw it, and was glad” (John 8:56). Geneva note on “see”: “The power of Christ showed itself through all former ages in the fathers, for they saw in the promises that he would come, and very joyfully laid hold of him with a living faith.” Geneva note on “day”: “A day is a space that a man lives in, or does any notable act in, or endures any great thing in.” The blessing from Abraham’s seed: “I will also bless them that bless thee, and curse them that curse thee, and in thee shall all families of the earth be blessed” (Gen 12:3); “And in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice” (Gen 22:18).

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Forbidden knowledge by forbidden means. This yet I apprehend not, why to those Among whom God will deign to dwell on earth So many and so various laws are given; So many laws argue so many sins Among them; how can God with such reside?” To whom thus Michael. “Doubt not but that sin Will reign96 among them, as of thee begot; And therefore was law given them, to evince Their natural pravity,97 by stirring up Sin against law to fight: that when they see Law can discover sin,98 but not remove, Save by those shadowy expiations weak, The blood of bulls and goats,99 they may conclude Some blood more precious must be paid for Man;100

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96 [Lines 284–85] The reign of Sin. “That as sin had reigned unto death, so might grace also reign by righteousness unto eternal life, through Jesus Christ our Lord” (Rom 5.21). 97 [Lines 287–89] “For the Law made nothing perfect, but the bringing in of a better hope made perfect, whereby we draw near unto God” (Heb 7.19). 98 [Lines 287–90] “Law can discover sin.” Sin is made manifest in the presence of the Mosaic Law: “For unto the time of the Law was sin in the world, but sin is not imputed, while there is no law” (Rom 5:13). Geneva note: “That this is so, that both guiltiness and death began not after the giving and transgressing of law of Moses, is evident in that men died before that law was given: for in that they died, sin, which is the cause of death, existed then: and in such a way, that it was also imputed: because of this it follows that there was then some law, the breach of which was the cause of death. What shall we say then? Is the Law sin? God forbid. Nay, I knew not sin, but by the Law: for I had not known lust, except the Law had said, Thou shalt not lust. But sin took an occasion by the commandment, and wrought in me all manner of concupiscence: for without the Law sin is dead” (Rom 7:7, 8); “Now we know that whatsoever the Law saith, it saith it to them which are under the Law, that every mouth may be stopped, and all the world be subject to the judgment of God. Therefore by the works of the Law shall no flesh be justified in his sight: for by the Law cometh the knowledge of sin” (Rom 3:19, 20). 99 [Lines 291–92] The law is but a shadow of the spiritual reality. The sacrifices of bulls and goats cannot take away sin: “For the Law having the shadow of good things to come, and not the very image of the things, can never with those sacrifices, which they offer year by year continually, sanctify the comers thereunto […] For it is impossible that the blood of bulls and goats should take away sins” (Heb 10:1, 4). Geneva note: “Therefore that sacrifice had no power to sanctify: for to what purpose should those sins which are purged be repeated again, and why should new sins come to be repeated every year, if those sacrifices abolished sin?” 100 [Lines 291–93] Christ’s blood superior to that of goats and bulls: “Neither by the blood of goats and calves: but by his own blood entered he in once unto the holy place,

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Just for unjust; that, in such righteousness To them by faith imputed,101 they may find Justification towards God,102 and peace Of conscience;103 which the law by ceremonies

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and obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer, sprinkling them that are unclean, sanctifieth as touching the purifying of the flesh, how much more shall the blood of Christ which through the eternal Spirit offered himself without fault to God, purge your conscience from dead works, to serve the living God?” (Heb 9:12–14). Christ’s “precious blood”: “Knowing that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by the traditions of the fathers. But with the precious blood of Christ, as of a Lamb undefiled, and without spot” (1 Pet 1:18, 19). 101 The “imputing” of righteousness to fallen men via the sacrifice of the seed: “And therefore it was imputed to him for righteousness. Now it is not written for him only, that it was imputed to him for righteousness, but also for us, to whom it shall be imputed for righteousness, which believe in him that raised up Jesus our Lord from the dead, who was delivered to death for our sins, and is risen again for our justification” (Rom 4:22–25, GE; see also AV). DR has “reputed to him unto justice.” GT has “reckoned to him for righteousness.” BB has “that it was reckoned to him.” Righteousness by “faith” “imputed”: “For Moses thus describeth the righteousness which is of the Law, That the man which doeth these things, shall live thereby” (Rom 10:5, GE). Geneva note: “That the law points to Christ and is inclined to him is manifestly proved, because it propounds such a condition as can be and is fulfilled, by none but Christ alone: which being imputed to us by faith, our conscience is quieted, so that now no man can ask, ‘Who can ascend up into heaven, or bring us from hell?’ seeing that the gospel teaches that both of these is done by Christ and that for their sakes, who with true faith embrace him who calls them”; “Yea rather as Abraham believed God, and it was imputed to him for righteousness” (Gal 3:4). Geneva note: “The fifth argument which is of great force, and has three grounds. The first, that Abraham was justified by faith, that is, by free imputation of righteousness according to the promise apprehended by faith.” 102 [Lines 295–96] Justification by faith: “Then being justified by faith, we have peace toward God through our Lord Jesus Christ” (Rom 5:1). Geneva note: “Another argument taken from the effects: we are justified with that which truly appeases our conscience before God: and faith in Christ does appease our conscience and not the law, as it was said before, therefore by faith we are justified, and not by the law.” “Know that a man is not justified by the works of the Law, but by the faith of Jesus Christ, even we, I say, have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law, because that by the works of the Law, no flesh shall be justified” (Gal 2:16). 103 [Lines 295–97] The role of conscience: “For when the Gentiles which have not the Law, do by nature, the things contained in the Law, they having not the Law, are a Law unto themselves, Which show the effect of the Law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another, or excusing” (Rom 2:14, 15).

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Cannot appease; nor Man the mortal part Perform; and, not performing, cannot live. So law appears imperfect; and but given With purpose to resign them, in full time, Up to a better covenant;104 disciplined From shadowy types to truth; from flesh to spirit; From imposition of strict laws to free Acceptance of large grace; from servile fear105 To filial; works of law to works of faith.106 104

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The “better covenant” mediated by Christ as High Priest: “Now of the things which we have spoken, this is the sum: we have such an high Priest, who is set on the right hand of the throne of the Majesty in the heavens […] Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the Tabernacle. For see (saith he) that thou make all things according to the pattern showed to thee in the mount. But now hath he obtained a more excellent ministry, by how much also he is the Mediator of a better Covenant, which was established upon better promises. […] Not according to the Covenant that I made with their fathers, in the day when I took them by the hand to lead them out of the land of Egypt, because they continued not in my Covenant, and I regarded them not, saith the Lord” (Heb 8:1, 5, 6, 9, AV; see also BB). GE, GT, and DR have “better testament.” The love of Christ is better than burnt offerings: “And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbor as himself, is more than all whole burnt offerings and sacrifices” (Mark 12:33); “For if the blood of bulls and of goats, and the ashes of an heifer, sprinkling them that are unclean, sanctifieth as touching the purifying of the flesh, how much more shall the blood of Christ which through the eternal Spirit offered himself without fault to God, purge your conscience from dead works, to serve the living God?” (Heb 9:13, 14). 105 The removal of “servile fear”: “For ye have not received the Spirit of bondage, to fear again: but ye have received the Spirit of adoption, whereby we cry Abba, Father” (Rom 8:15). 106 [Lines 304–306] From works of law to works of faith: “But the Scripture hath concluded all under sin, that the promise by the faith of Jesus Christ should be given to them that believe. But before faith came, we were kept under the Law, as under a garrison, and shut up unto that faith, which should afterward be revealed. Wherefore the Law was our schoolmaster to bring us to Christ, that we might be made righteous by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the sons of God by faith, in Christ Jesus” (Gal 3:22–26); “Even so the faith, if it have no works, is dead in itself. But some man might say, Thou hast the faith, and I have works: show me thy faith out of thy works, and I will show thee my faith by my works” (Jas 2:17, 18); “But yet the gift is not so, as is the offense: for if through the offense of that one, many be dead, much more the grace of God, and the gift by grace, which is by one man Jesus Christ, hath abounded unto many. Neither is the gift so, as that which entered in by one that sinned: for the fault came of one offense unto condemnation: but the gift is of many offenses to justification” (Rom 5:15, 16); “But now is the righteousness, of God made manifest

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And therefore shall not Moses, though of God Highly beloved, being but the minister Of law, his people into Canaan lead;107 But Joshua, whom the Gentiles Jesus call, His name and office bearing, who shall quell The adversary-Serpent, and bring back Through the world’s wilderness long-wandered Man Safe to eternal Paradise of rest.108 Mean while they, in their earthly Canaan placed, Long time shall dwell and prosper, but when sins National interrupt their public peace, Provoking God to raise them enemies; From whom as oft he saves them penitent By Judges109 first, then under Kings;110 of whom The second, both for piety renowned And puissant deeds, a promise shall receive Irrevocable, that his regal throne For ever shall endure;111 the like shall sing

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without the Law, having witness of the Law and of the Prophets, to wit, the righteousness of God by the faith of Jesus Christ, unto all, and upon all that believe. For there is no difference: for all have sinned, and are deprived of the glory of God, and are justified freely by his grace, through the redemption that is in Christ Jesus” (Rom 3:21–24). 107 [Lines 307–309] “Again the Lord spake unto Moses, and to Aaron, Because ye believed me not, to sanctify me in the presence of the children of Israel, therefore ye shall not bring this Congregation into the land which I have given them” (Num 20:12). After the death of Moses, the Israelites enter the Promised Land under the leadership of Joshua: “Moses my servant is dead: now therefore arise, go over this Jordan, thou, and all this people, unto the land which I give them, that is, to ye children of Israel” (Josh 1:2). 108 The true “rest” of Christ: “For if Jesus had given them rest, then would he not after this have spoke of another day. There remaineth therefore a rest to the people of God. For he that is entered into his rest, hath also ceased from his own works, as God did from his. Let us study therefore to enter into that rest, lest any man fall after the same ensample of disobedience” (Heb 4:8–11). Geneva note on “Jesus”: “He speaks of Joshua the son of Nun: and as the land of Canaan was a figure of our true rest, so was Joshua a figure of Christ.” 109 “Notwithstanding, the Lord raised up Judges, which delivered them out of the hands of their oppressors” (Jdg 2:16). 110 Saul, the first of Israel’s kings: “So all the people went to Gilgal, and made Saul King there before the Lord in Gilgal: and there they offered peace offerings before the Lord: and there Saul and all the men of Israel rejoiced exceedingly” (1 Sam 11:15). 111 The “enduring throne” of Christ, the son of David: “As I beheld in visions by night, behold, one like the son of man came in the clouds of heaven, and approached unto the Ancient of days, and they brought him before him. And he gave him dominion, and

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All Prophecy, that of the royal stock Of David (so I name this king) shall rise A Son,112 the Woman’s seed to thee foretold,113 Foretold to Abraham, as in whom shall trust All nations;114 and to kings foretold, of kings The last; for of his reign shall be no end. But first, a long succession must ensue; And his next son, for wealth and wisdom115 famed,

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honor, and a kingdom, that all people, nations and languages should serve him: his dominion is an everlasting dominion, which shall never be taken away: and his kingdom shall never be destroyed” (Dan 7:13, 14). Geneva note: “This is meant of the beginning of Christ’s kingdom, when God the Father gave unto him all dominion, as the Mediator, with the intent that he would continually govern his Church which is here on earth, until the time that he brought them to eternal life.” “And thine house shall be established and thy kingdom forever before thee, even thy throne shall be established forever” (2 Sam 7:16). Geneva note: “This was begun in Solomon [the son of David], as a figure, but accomplished in Christ.” “His seed shall endure forever, and his throne shall be as the sun before me. He shall be established for evermore as the moon, and as a faithful witness in the heaven. Selah” (Ps 89:36, 37). Jesus as son of David: “He shall be great, and shall be called the Son of the most High, and the Lord God shall give unto him the throne of his father David. And he shall reign over the house of Jacob forever, and of his kingdom shall be none end” (Luke 1:32, 33); “Saying, What think ye of Christ? Whose son is he? They said unto him, David’s” (Matt 22:42). Geneva note: “Of whose stock or family: for the Heb call a man’s posterity ‘sons.’” 112 [Lines 325–27] Jesus to emerge from the root or “stock” of Jesse (Ishai), the father of David: “And in that day the root of Ishai, which shall stand up for a sign unto the people, the nations shall seek unto it, and his rest shall be glorious” (Isa 11:10); “And again Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust” (Rom 15:12). 113 [Line 327] The seed of the woman: “Then the Lord God said to the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field: upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. I will also put enmity between thee and the woman, and between thy seed and her seed. He shall break thine head, and thou shalt bruise his heel” (Gen 3:14, 15). 114 [Lines 328–29] “And in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice” (Gen 22:18). 115 The wealth and wisdom of Solomon: “And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life, neither hast asked riches for thyself, nor hast asked the life of thine enemies, but hast asked for thyself understanding to hear judgment, Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart, so that there hath been none like thee before thee, neither after thee shall arise the like unto thee. And I have also given thee that, which thou hast not asked, both riches and honor, so that among the Kings there shall be none like unto thee all thy days” (1 Kgs 3:11–13).

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The clouded ark of God, till then in tents Wandering, shall in a glorious temple enshrine.116 Such follow him, as shall be registered Part good, part bad; of bad the longer scroll; Whose foul idolatries, and other faults Heaped to the popular sum, will so incense God, as to leave them, and expose their land, Their city, his temple, and his holy ark, With all his sacred things,117 a scorn and prey To that proud city, whose high walls thou saw’st Left in confusion; Babylon thence called. There in captivity he lets them dwell118 The space of seventy years;119 then brings them back,

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[Lines 333–34] The clouded Ark placed in Solomon’s temple: “Then King Solomon assembled the Elders of Israel, even all the heads of the tribes, the chief fathers of the children of Israel unto him in Jerusalem, for to bring up the Ark of the covenant of the Lord from the city of David, which is Zion […] So the Priests brought the Ark of the covenant of the Lord unto his place, into the oracle of the house, into the most holy place, even under the wings of the Cherubims […] And when the Priests were come out of the Sanctuary, the cloud filled the house of the Lord” (1 Kgs 8:1, 6, 10). 117 [Lines 337–41] “But if ye and your children turn away from me, and will not keep my commandments, and my statutes (which I have set before you) but go and serve other gods, and worship them, then will I cut off Israel from the land, which I have given them, and the house which I have hallowed for my Name, will I cast out of my sight, and Israel shall be a proverb, and a common talk among all people. Even this high house shall be so: every one that passeth by it, shall be astonished, and shall hiss, and they shall say, Why hath the Lord done thus unto this land and to this house?” (1 Kgs 9:6–8). 118 [Lines 342–43] Nebuchadnezzar, Chaldean King of Babylon, destroys the temple of Solomon and takes the inhabitants of desolated Jerusalem into captivity in Babylonia: “Therefore the Lord God of their fathers sent to them by his messengers, rising early and sending: for he had compassion on his people, and on his habitation. But they mocked the messengers of God and despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, and till there was no remedy. For he brought upon them the King of the Chaldeans, who slew their young men with the sword in the house of their Sanctuary, and spared neither young man, nor virgin, ancient, nor aged. God gave all into his hand, and all the vessels of the house of God great and small, and the treasures of the house of the Lord, and the treasures of the King, and of his princes: all these carried he to Babel” (2 Chr 36:15–18). 119 Seventy years of captivity for the Jews in Babylon: “And this whole land shall be desolate, and an astonishment, and these nations shall serve the King of Babel seventy years. And when the seventy years are accomplished, I will visit the King of Babel and that nation, saith the Lord, for their iniquities, even the land of the Chaldeans, and will make it a perpetual desolation” (Jer 25:11, 12); “But thus saith the Lord, That after seventy

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Remembering mercy, and his covenant sworn To David, stablished as the days of Heaven.120 Returned from Babylon by leave of kings Their lords, whom God disposed, the house of God121 They first re-edify; and for a while In mean estate live moderate; till, grown In wealth and multitude, factious they grow; But first among the priests dissention springs, Men who attend the altar, and should most Endeavor peace: their strife pollution brings Upon the temple itself:122 at last they seize

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years be accomplished at Babel, I will visit you, and perform my good promise toward you, and cause you to return to this place” (Jer 29:10); “Even in the first year of his reign, I Daniel understood by books the number of the years, whereof the Lord had spoken unto Jeremiah the Prophet, that he would accomplish seventy years in the desolation of Jerusalem” (Dan 9:2). 120 [Lines 346–47] The sureness of God’s Davidic covenant of “day”: “Thus saith the Lord, If you can break my covenant of the day, and my covenant of the night, that there should not be day, and night in their season, then may my covenant be broken with David my servant, that he should not have a son to reign upon his throne, and with the Levites, and Priests my ministers” (Jer 33:20, 21). “Days of heaven”: “His seed also will I make to endure forever, and his throne as the days of heaven” (Ps 89:29). 121 [Lines 348–49] “By leave of Kings.” King Cyrus of Persia decrees that the Jews can return to Jerusalem and rebuild their temple: “Now in the first year of Cyrus King of Persia (that the word of the Lord, spoken by the mouth of Jeremiah, might be accomplished) the Lord stirred up the spirit of Cyrus King of Persia, and he made a Proclamation through all his Kingdom, and also by writing, saying, Thus saith Cyrus King of Persia, The Lord God of heaven hath given me all the kingdoms of the earth, and he hath commanded me to build him an house in Jerusalem, which is in Judah. Who is he among you of all his people with whom his God is? Let him go up to Jerusalem which is in Judah, and build the house of the Lord God of Israel: he is the God, which is in Jerusalem” (Ezra 1:1–3). King Artahshashte (Artaxerxes) of Persia confirms to Nehemiah the decree of Cyrus his predecessor: “Now in the month Nisan in the twentieth year of king Artahshashte, the wine stood before him, and I took up the wine, and gave it unto the King. Now I was not before time sad in his presence […] And said unto the King, If it please the King, and if thy servant have found favor in thy sight, I desire that thou wouldst send me to Judah unto the city of the sepulchers of my fathers, that I may build it. And the King said unto me, (the Queen also sitting by him) How long shall thy journey be? and when wilt thou come again? So it pleased the King, and he sent me, and I set him a time” (Neh 2:1, 5, 6). 122 [Lines 353–56] Priestly negligence leads to the defiling of the temple by King Antiochus Epiphanes: “So that the Priests were now no more diligent about the service of the altar, but despised the Temple, and regarded not the sacrifices, but made haste to be

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The scepter, and regard not David’s sons; Then lose it to a stranger, that the true Anointed King Messiah might be born Barred of his right; yet at his birth a star, Unseen before in Heaven, proclaims him come; And guides the eastern sages,123 who inquire His place,124 to offer incense, myrrh, and gold:125 His place of birth a solemn Angel tells To simple shepherds, keeping watch by night;126 They gladly thither haste, and by a choir Of squadroned Angels hear his carol sung.127 A virgin is his mother,128 but his sire

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partakers of the wicked expenses at the play after the casting of the stone. For they did not set by the honor of their fathers, but liked the glory of the Gentiles best of all. By reason whereof great calamity came upon them: for they had them to be their enemies and punishers, whose custom they followed so earnestly, and desired to be like them in all things” (2 Macc 4:14–16). 123 The star “guides the eastern sages”: “So when they had heard the King, they departed: and lo, the star which they had seen in the East, went before them, till it came and stood over the place where the babe was. And when they saw the star, they rejoiced with an exceeding great joy” (Matt 2:9, 10). 124 [Lines 360–63] “When Jesus then was born at Bethlehem in Judea, in the days of Herod the King, behold, there came Wisemen from the East to Hierusalem, saying, Where is that King of the Jews that is born? For we have seen his star in the East, and are come to worship him” (Matt 2:1, 2). 125 [Line 363] “And went into the house, and found the babe with Mary his mother, and fell down, and worshipped him, and opened their treasures, and presented unto him gifts, even gold, and frankincense, and myrrh” (Matt 2:11). 126 [Lines 364–65] An angel informs the shepherd of the Messiah’s birth: “And there were in the same country shepherds, abiding in the field, and keeping watch by night over their flock. And lo, the Angel of the Lord came upon them, and the glory of the Lord shone about them, and they were sore afraid. Then the Angel said unto them, Be not afraid: for behold, I bring you glad tidings of great joy, that shall be to all the people, that is, that unto you is born this day in the city of David, a Savior, which is Christ the Lord” (Luke 2:8–11). 127 [Lines 366–67] “And straightway there was with the Angel a multitude of heavenly soldiers, praising God, and saying, Glory be to God in the high heavens, and peace in earth, and towards men good will” (Luke 2:13, 14). 128 Virgin mother: “To a virgin affianced to a man whose name was Joseph, of the house of David, and the virgin’s name was Marie” (Luke 1:27).

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The power of the Most High:129 he shall ascend The throne hereditary, and bound his reign With Earth’s wide bounds,130 his glory with the Heavens.”131 He ceased, discerning Adam with such joy Surcharged, as had like grief been dewed in tears, Without the vent of words; which these he breathed. “O prophet of glad tidings,132 finisher133 129

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Son of the Most High: “And the Angel answered, and said unto her, The holy Ghost shall come upon thee, and the power of the most High shall overshadow thee: therefore also that holy thing which shall be born of thee, shall be called the Son of God” (Luke 1:35); “Concerning his Son Jesus Christ our Lord (which was made of the seed of David according to the flesh, And declared mightily to be the Son of God, touching the Spirit of sanctification by the resurrection from the dead)” (Rom 1:3, 4). 130 [Lines 370–71] “Ask of me, and I shall give thee the heathen for thine inheritance, and the ends of the earth for thy possession” (Ps 2:8); “The increase of his government and peace shall have none end: he shall sit upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice, from henceforth, even forever: the zeal of the Lord of hosts will perform this” (Isa 9:7). 131 “His glory with the Heavens,” not in the eyes of men: “Rejoice greatly, O daughter Zion: shout for joy, O daughter Jerusalem: behold, thy King cometh unto thee: he is just and saved himself, poor and riding upon an ass, and upon a colt the foal of an ass” (Zech 9:9, GE). Geneva note: “Which declares that they should not look for such a king as would be glorious in the eyes of man, but should be poor, and yet in himself have all power to deliver his own: and this is meant of Christ, as in (Matthew 21.5).” The heavenly abode of the Messianic “son of man”: “As I beheld in visions by night, behold, one like the son of man came in the clouds of heaven, and approached unto the Ancient of days, and they brought him before him. And he gave him dominion, and honor, and a kingdom, that all people, nations and languages should serve him: his dominion is an everlasting dominion, which shall never be taken away: and his kingdom shall never be destroyed” (Dan 7:13, 14). Geneva note: “This is meant of the beginning of Christ’s kingdom, when God the Father gave unto him all dominion, as the Mediator, with the intent that he would continually govern his Church which is here on earth, until the time that he brought them to eternal life.” “The glory” of the Messiah in heaven: “And Jesus said unto them, Verily I say unto you, that ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matt 19:28, AV). Other translations have “throne of majesty.” “Throne hereditary”: “He shall be great, and shall be called the Son of the most High, and the Lord God shall give unto him the throne of his father David. And he shall reign over the house of Jacob for ever, and of his kingdom shall be none end” (Luke 1:32, 33); “For he that overcometh and keepeth my works unto the end, to him will I give power over nations, and he shall rule them with a rod of iron: and as the vessels of a potter, shall they be broken” (Rev 2:26, 27). Geneva note: “The brightness of greatest glory and honor nearest approaching to the light of Christ, who is the Son of righteousness, and our head.”

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Of utmost hope! now clear I understand What oft my steadiest thoughts have searched in vain; Why our great Expectation should be called The seed of Woman:134 Virgin Mother, hail, High in the love of Heaven;135 yet from my loins Thou shalt proceed, and from thy womb the Son Of God Most High:136 so God with Man unites.137 Needs must the Serpent now his capital bruise Expect with mortal pain: Say where and when Their fight, what stroke shall bruise the victor’s heel.”138 To whom thus Michael. Dream not of their fight, As of a duel, or the local wounds Of head or heel: not therefore joins the Son Manhood to Godhead, with more strength to foil Thy enemy; nor so is overcome

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132 Compare: “How shall they preach, except they be sent? As it is written, How beautiful are the feet of them which bring glad tidings of peace, and bring glad tidings of good things” (Rom 10:15, GE; see also AV and DR). BB has “good tidings.” GT has “tidings of good things.” 133 Jesus as “finisher”: “Looking unto Jesus the author and finisher of our faith, who for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the throne of God” (Heb 12:2). 134 “I will also put enmity between thee and the woman, and between thy seed and her seed. He shall break thine head, and thou shalt bruise his heel” (Gen 3:15). 135 [Lines 379–80] Hail high in the “love” of heaven: “And the Angel went in unto her, and said, Hail thou that art freely beloved: the Lord is with thee: blessed art thou among women” (Luke 1:28, GE; see also BB). AV has “hail thou are highly favored.” DR and GT have “hail full of grace.” 136 [Lines 381–82] Son of the “Most High”: “He shall be great, and shall be called the Son of the Most High, and the Lord God shall give unto him the throne of his father David” (Luke 1:32, GE; see also DR). AV, BB, and GT have “son of the highest.” 137 [Line 382] God with man unites: “And the Angel answered, and said unto her, The holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee: therefore also that holy thing which shall be born of thee, shall be called the Son of God” (Luke 1:35); “In the beginning was that Word, and that Word was with God, and that Word was God […] And that Word was made flesh, and dwelt among us, (and we saw the glory thereof, as the glory of the only begotten Son of the Father) full of grace and truth” (John 1:1, 14). 138 [Lines 383–85] The serpent “bruised” in the head, and the seed “bruised” in the heel: “And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel” (Gen 3:15, AV). GE has “break thine head.” DR has “she shall crush thy head.” BB and GT have “shall tread down thy head.”

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Satan, whose fall from Heaven, a deadlier bruise, Disabled, not to give thee thy death’s wound: Which he, who comes thy Savior,139 shall recure, Not by destroying Satan, but his works In thee, and in thy seed:140 Nor can this be, But by fulfilling that which thou didst want, Obedience to the law of God, imposed On penalty of death, and suffering death;141 The penalty to thy transgression due, And due to theirs which out of thine will grow:142 So only can high Justice rest apaid.143 The law of God exact he shall fulfill144 Both by obedience145 and by love,146 though love

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“Comes thy Savior”: “Art thou he that should come, or shall we look for another?” (Matt 11:3); “Say unto them that are fearful, Be you strong, fear not: behold, your God cometh with vengeance: even God with a recompense, he will come and save you” (Isa 35:4). 140 [Lines 394–95] Destroying the works of the devil: “He that comitteth sin, is of the devil: for the devil sinneth from the beginning: for this purpose was made manifest that Son of God, that he might loose the works of the devil” (1 John 3:8, GE). Geneva note: “An argument taken by contrast: the devil is the author of sin, and therefore he that serves sin is of the devil, or is ruled by the inspiration of the devil: and if he is the devil’s son, then is he not God’s son: for the devil and God are so contrary to one another that the Son of God was sent to destroy the works of the devil.” See also AV and DR. BB and GT have “loose the works of the Devil.” 141 [Lines 397–98] “For as by one man’s disobedience many were made sinners, so by that obedience of that one shall many also be made righteous” (Rom 5:19); “For (that that was impossible to the Law, in as much as it was weak, because of the flesh) God sending his own Son, in the similitude of sinful flesh, and for sin, condemned sin in the flesh” (Rom 8:3); “For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord” (Rom 6:23); “Behold, all souls are mine, both the soul of the father, and also the soul of the son are mine: the soul that sinneth, it shall die” (Ezek 18:4). 142 [Line 400] “But death reigned from Adam to Moses, even over them also that sinned not after the like manner of that transgression of Adam, which was the figure of him that was to come” (Rom 5:14). 143 [Line 401] “And are justified freely by his grace, through the redemption that is in Christ Jesus, whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousness, by the forgiveness of the sins that are passed, through the patience of God, to show at this time his righteousness, that he might be just, and a justifier of him which is of the faith of Jesus” (Rom 3:24–26). 144 Jesus to “fulfill” the Law of Moses: “Think not that I am come to destroy the Law, or the Prophets. I am not come to destroy them, but to fulfill them” (Matt 5:17).

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Alone fulfill the law;147 thy punishment He shall endure, by coming in the flesh148 To a reproachful life,149 and cursed death;150 Proclaiming life to all who shall believe In his redemption; and that his obedience, Imputed, becomes theirs by faith;151 his merits To save them, not their own,152 though legal, works.153

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The perfect obedience of Christ: “Who did no sin, neither was there guile found in his mouth” (1 Pet 2:22). 146 Obedience and love: “If ye shall keep my commandments, ye shall abide in my love, as I have kept my Father’s commandments, and abide in his love” (John 15:10). The obedience of Christ: “And though he were the Son, yet learned he obedience, by the things which he suffered. And being consecrate, was made the author of eternal salvation unto all them that obey him” (Heb 5:8, 9). 147 [Lines 403–404] Love alone fulfills the law: “Love doth not evil to his neighbor: therefore is love the fulfilling of the Law” (Rom 13:10, GE; see also AV and GT). DR has “love is the fullness of the law.” BB has “fulfilling of the law is charity.” 148 Coming in the flesh: “For I came down from heaven, not to do mine own will, but his will which hath sent me” (John 6:38); “Hereby shall ye know the Spirit of God, every spirit which confesseth that Jesus Christ is come in the flesh, is of God” (1 John 4:2); “For many deceivers are entered into this world, which confess not that Jesus Christ is come in the flesh. He that is such one, is a deceiver and an Antichrist” (2 John 7). 149 The “reproachful” life of Christ: “Let us go forth to him therefore out of the camp, bearing his reproach” (Heb 13:13). 150 Christ’s “cursed death”: “Christ hath redeemed us from the curse of the Law, made a curse for us, (for it is written, Cursed is every one that hangeth on tree)” (Galatians 3.13). “Tree” in Greek is χυλον. “His body shall not remain all night upon the tree, but thou shalt bury him the same day: for the curse of God is on him that is hanged. Defile not therefore thy land which the Lord thy God giveth thee to inherit” (Deut 21:23). 151 [Lines 407–409] “Verily, verily I say unto you, he that heareth my word, and believeth him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death unto life” (John 5:24); “Verily, verily I say unto you, he that believeth in me, hath everlasting life” (John 6:47); “Jesus said unto her, I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live. And whosoever liveth, and believeth in me, shall never die: Believest thou this? She said unto him, Yea, Lord, I believe that thou art that Christ that Son of God, which should come into the world” (John 11:25–27). 152 [Lines 409–10] “To wit, the righteousness of God by the faith of Jesus Christ, unto all, and upon all that believe” (Rom 3:22); “Now to him that worketh, the wages is not counted by favor, but by debt: But to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. Even as David declareth the blessedness of the man, unto whom God imputeth righteousness without works, saying” (Rom 4:4–6); “Now it is not written for him only, that it was imputed to him for righteousness, but also for us, to whom it shall be imputed for righteousness, which

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For this he shall live hated,154 be blasphemed, Seized on by force, judged, and to death condemned A shameful and accursed, nailed155 to the cross156 By his own nation; slain for bringing life:157 But to the cross he nails thy enemies, The law that is against thee, and the sins Of all mankind, with him there crucified,158 Never to hurt them more who rightly trust159 In this his satisfaction; so he dies, But soon revives, Death over him no power160

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believe in him that raised up Jesus our Lord from the dead, who was delivered to death for our sins, and is risen again for our justification” (Rom 4:23–25). 153 “Know that a man is not justified by the works of the Law, but by the faith of Jesus Christ, even we, I say, have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law, because that by the works of the Law, no flesh shall be justified” (Gal 2:16). [Lines 407–10] “But how shall they call on him, in whom they have not believed? And how shall they believe in him, of whom they have not heard? And how shall they hear without a preacher?” (Rom 10:14); “Not by the works of righteousness, which we had done, but according to his mercy he saved us, by the washing of the new birth, and the renewing of the holy Ghost” (Titus 3:5). 154 Christ was hated: “If the world hate you, ye know that it hated me before you” (John 15:18). 155 “The other disciples therefore said unto him, We have seen the Lord: but he said unto them, Except I see in his hands the print of the nails, and put my finger into the print of the nails, and put mine hand into his side, I will not believe it” (Luke 22:65; see also John 20:25). 156 [Line 413] “Christ hath redeemed us from the curse of the Law, made a curse for us, (for it is written, Cursed is every one that hangeth on tree)” (Gal 3:13); “His body shall not remain all night upon the tree, but thou shalt bury him the same day: for the curse of God is on him that is hanged. Defile not therefore thy land which the Lord thy God giveth thee to inherit” (Deut 21:23). 157 Slain for bringing life: “The God of Abraham, and Isaac, and Jacob, the God of our fathers hath glorified his Son Jesus, whom ye betrayed, and denied in the presence of Pilate, when he had judged him to be delivered. But ye denied the Holy one and the Just, and desired a murderer to be given you, and killed the Lord of life, whom God hath raised from the dead, whereof we are witnesses” (Acts 3:13–15). 158 [Lines 415–17] The law impaled along with Jesus: “And putting out the hand writing of ordinances that was against us, which was contrary to us, he even took it out of the way, and fastened it upon the cross” (Col 2:14). 159 Trusting in Christ: “That we, which first trusted in Christ, should be unto the praise of his glory” (Eph 1:12). 160 Power over death: “And am alive, but I was dead: and behold, I am alive for evermore, Amen: and I have the keys of hell and of death” (Rev 1:18); “Knowing that

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Shall long usurp; ere the third dawning light161 Return, the stars of morn shall see him rise162 Out of his grave, fresh as the dawning light,163 Thy ransom paid, which Man from death redeems, His death for Man,164 as many as offered life165 Neglect not, and the benefit embrace By faith not void of works:166 This God-like act Annuls thy doom, the death thou should'st have died, In sin for ever lost from life; this act Shall bruise167 the head of Satan, crush168 his strength, Defeating Sin and Death,169 his two main arms;

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Christ being raised from death, dieth no more. Death hath no more power over him” (Rom 6:9, GT; see also BB). GE, AV and DR have “no more dominion over him.” 161 The “dawning light” on the day of Jesus’ resurrection: “Now in the end of the Sabbath, when the first day of the week began to dawn, Mary Magdalene, and the other Mary came to see the sepulcher” (Matt 28:1). Rising on the “third day”: “And shall deliver him to the Gentiles, to mock, and to scourge, and to crucify him, but the third day he shall rise again” (Matt 20:19). 162 [Line 422] Stars of the morn shall see him: “When the stars of the morning praised me together, and all the children of God rejoiced” (Job 38:7). Geneva note: “The stars and dumb creatures are said to praise God, because his power, wisdom and goodness is manifest and known in it.” 163 Compare with Christ as the “morning star”: “I Jesus have sent mine Angel, to testify unto you these things in the Churches: I am the root and the generation of David, and the bright morning star” (Rev 22:16). 164 [Lines 424–25] Man by ransom redeemed: “Who gave himself a ransom for all men, to be that testimony in due time” (1 Tim 2:6). DR has “himself a redemption for all.” “Even as the Son of man came not to be served, but to serve, and to give his life for the ransom of many” (Matt 20:28). 165 “As many as offered life.” Verbal echo: “But as many as received him, to them he gave prerogative to be the sons of God, even to them that believe in his Name” (John 1:12). 166 [Lines 424–27] Redemption and works: “Who gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works” (Titus 2:14). True faith must be accompanied by works: “For as the body without the spirit is dead, even so the faith without works is dead” (Jas 2:26). 167 “And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel” (Gen 3:15, AV). 168 “I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel” (Gen 3.15, DR). 169 “The last enemy that shall be destroyed, is death […] O death where is thy sting? O grave where is thy victory? The sting of death is sin: and the strength of sin is the Law.

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And fix far deeper in his head their stings Than temporal death shall bruise the victor’s heel,170 Or theirs whom he redeems; a death, like sleep,171 A gentle wafting to immortal life. Nor after resurrection shall he stay Longer on earth, than certain times to appear To his disciples,172 men who in his life Still followed him; to them shall leave in charge To teach all nations what of him they learned And his salvation; them who shall believe Baptizing in the profluent stream,173 the sign Of washing them from guilt of sin to life174

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But thanks be unto God, which hath given us victory through our Lord Jesus Christ” (1 Cor 15:26, 55–57). 170 “I will also put enmity between thee and the woman, and between thy seed and her seed. He shall break thine head, and thou shalt bruise his heel” (Gen 3:15, GE; see also AV). DR has “lie in wait for her heel.” BB and GT have “shall tread upon his heel.” 171 Death-like sleep: “Behold, I show you a secret thing, We shall not all sleep, but we shall all be changed” (1 Cor 15:51). DR has “We shall all indeed rise again.” “I would not, brethren, have you ignorant concerning them which are asleep, that ye sorrow not even as other which have no hope. For if we believe that Jesus is dead, and is risen, even so them which sleep in Jesus, will God bring with him. For this say we unto you by the word of the Lord, that we which live, and are remaining in the coming of the Lord, shall not prevent them which sleep” (1 Thess 4:13–15). Geneva note: “A confirmation: for death is but a sleep of the body (for he speaks of the faithful) until the Lord comes.” “These things spake he, and after, he said unto them, Our friend Lazarus sleepeth: but I go to wake him up” (John 11:11). Geneva note: “The Jews used a milder kind of speech and called death ‘sleep,’ and this same manner of speech is found in other languages, who call the place of burial where the dead are laid waiting for the resurrection a ‘sleeping place.’” “And he went in, and said unto them, Why make ye this trouble, and weep? The child is not dead, but sleepeth” (Mark 5:39); “And all wept, and sorrowed for her: but he said, Weep not: for she is not dead, but sleepeth” (Luke 8:52). 172 “Until the day that he was taken up, after that he through the holy Ghost, had given commandments unto the Apostles, whom he had chosen: To whom also he presented himself alive after that he had suffered, by many infallible tokens, being seen of them by the space of forty days, and speaking of those things which appertain to the kingdom of God” (Acts 1:2, 3). 173 [Lines 440–42] “Go therefore, and teach all nations, baptizing them in the Name of the Father, and the Son, and the holy Ghost, teaching them to observe all things, whatsoever I have commanded you: and lo, I am with you always, until the end of the world, Amen” (Matt 28:19, 20). 174 [Line 443] “Now therefore why tarriest thou? Arise, and be baptized, and wash away thy sins, in calling on the Name of the Lord” (Acts 22:16); “We are buried then with

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Pure, and in mind prepared, if so befall, For death, like that which the Redeemer175 died.176 All nations they shall teach;177 for, from that day, Not only to the sons of Abraham’s loins178 Salvation shall be preached,179 but to the sons Of Abraham’s faith180 wherever through the world; So in his seed all nations shall be blest.181 Then to the Heaven of Heavens he shall ascend182 With victory, triumphing through the air183 Over his foes and thine; there shall surprise

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him by baptism into his death, that like as Christ was raised up from the dead to the glory of the Father, so we also should walk in newness of life” (Rom 6:4). 175 “And the Redeemer shall come unto Zion, and unto them that turn from iniquity in Jacob, saith the Lord” (Isa 59:20); “And so all Israel shall be saved, as it is written, The deliverer shall come out of Sion, and shall turn away the ungodliness from Jacob” (Rom 11:26). 176 [Line 445] “Let the same mind be in you that was even in Christ Jesus […] He humbled himself, and became obedient unto the death, even the death of the Cross” (Phil 2:5, 8). 177 See note on 12.440–42. 178 [Lines 447] “Know ye therefore, that they which are of faith, the same are the children of Abraham. For the Scripture foreseeing, that God would justify the Gentiles through faith, preached before the Gospel unto Abraham, saying, In thee shall all the Gentiles be blessed. So then they which be of faith, are blessed with faithful Abraham” (Gal 3:7–9). 179 [Lines 446–48] Christ’s disciples will preach to all nations: “And this Gospel of the kingdom shall be preached through the whole world for a witness unto all nations, and then shall the end come” (Matt 24:14). 180 [Lines 448–49] Sons of Abraham’s faith: “Therefore it is by faith, that it might come by grace, and the promise might be sure to all the seed, not to that only which is of the Law: but also to that which is of the faith of Abraham, who is the father of us all” (Rom 4:16). 181 “I will also bless them that bless thee, and curse them that curse thee, and in thee shall all families of the earth be blessed” (Gen 12:3). 182 Christ ascending: “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Now, in that he ascended, what is it but that he had also descended first into the lowest parts of the earth? He that descended, is even the same that ascended, far above all heavens, that he might fill all things” (Eph 4:8–10). 183 “And then shall they see the Son of man come in a cloud, with power and great glory” (Luke 21:27); “Which he wrought in Christ, when he raised him from the dead, and set him at his right hand in the heavenly places, far above all principality, and power, and might, and domination, and every Name, that is named, not in this world only, but also in that that is to come” (Eph 1:20, 21).

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The Serpent, prince of air,184 and drag in chains Through all his realm, and there confounded leave;185 Then enter into glory,186 and resume His seat at God’s right hand,187 exalted high188 Above all names in Heaven; and thence shall come, When this world’s dissolution shall be ripe,189 With glory and power190 to judge both quick and dead;191 184

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[Lines 453–54] The Son triumphs over Satan “the prince of air”: “Wherein, in times past ye walked, according to the course of this world, and after the prince that ruleth in the air, even the spirit, that now worketh in the children of disobedience” (Eph 2:2, GE; see also DR and AV). BB and GT have “governor that ruleth in the air.” Geneva note: “Men are therefore slaves to Satan, because they are willingly rebellious against God.” 185 [Lines 454–55] The binding of Satan: “And I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand. And he took the dragon that old serpent, which is the devil and Satan, and he bound him a thousand years” (Rev 20:1, 2). 186 Enter into his glory: “Ought not Christ to have suffered these things, and to enter into his glory?” (Luke 24:26). 187 The Son at the right hand of God: “Looking unto Jesus the author and finisher of our faith, who for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the throne of God” (Heb 12:2); “Which he wrought in Christ, when he raised him from the dead, and set him at his right hand in the heavenly places, far above all principality, and power, and might, and domination, and every Name, that is named, not in this world only, but also in that that is to come” (Eph 1:20, 21); “Hereafter shall the Son of man sit at the right hand of the power of God” (Luke 22:69); “Jesus said to him, Thou hast said it: nevertheless I say unto you, hereafter shall ye see the Son of man, sitting at the right hand of the power of God, and come in the clouds of the heaven” (Matt 26:64). 188 The Son exalted: “Since then that he by the right hand of God hath been exalted, and hath received of his Father the promise of the holy Ghost, he hath shed forth this which ye now see and hear” (Acts 2:33); “Wherefore God hath also highly exalted him, and given him a Name above every name” (Phil 2:9). 189 [Lines 458–59] Christ as reaper: “Then I heard a voice from heaven, saying unto me, Write, The dead which die in the Lord, are fully blessed. Even so saith the Spirit: for they rest from their labors, and their works follow them. And I looked, and behold, a white cloud, and upon the cloud one sitting like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. […] And the Angel thrust in his sharp sickle on the earth, and cut down the vines of the vineyard of the earth, and cast them into that great winepress of the wrath of God” (Rev 14:13, 14, 19). 190 Glory and power: “And then shall they see the Son of man come in a cloud, with power and great glory” (Luke 21:27). DR has “power and majesty.” 191 Judgment of the quick and the dead: “I charge thee therefore before God, and before the Lord Jesus Christ, which shall judge the quick and dead at that his appearing, and in his kingdom” (2 Tim 4:1). DR has “living and the dead.” “And he commanded us to

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To judge the unfaithful dead, but to reward192 His faithful,193 and receive them into bliss,194 Whether in Heaven or Earth;195 for then the Earth Shall all be Paradise,196 far happier place Than this of Eden, and far happier days.” So spake the Arch-Angel Michael; then paused, As at the world’s great period; and our sire, Replete with joy and wonder, thus replied. “O Goodness infinite, Goodness immense! That all this good of evil shall produce, And evil turn to good; more wonderful Than that which by creation first brought forth

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preach unto the people, and to testify, that it is he that is ordained of God a judge of quick and dead” (Acts 10:42). DR has “living and the dead.” “Which shall give accounts to him, that is ready to judge quick and dead” (1 Pet 4:5). 192 [Line 461] Compare: “If any man’s work that he hath built upon abide, he shall receive a reward” (1 Cor 3:14, BB). GE has “he shall receive wages.” 193 [Lines 461–62] To reward the faithful dead: “And the Gentiles were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the Prophets, and to the Saints, and to them that fear thy Name, to small and great, and shouldest destroy them, which destroy the earth” (Rev 11:18). 194

[Lines 461–62] Resurrection to judgment and life: “Marvel not at this: for the hour shall come, in the which all that are in the graves, shall hear his voice. And they shall come forth, that have done good, unto the resurrection of life: but they that have done evil, unto the resurrection of condemnation” (John 5:28, 29). Received into bliss: “Then shall the king say to them on his right hand, Come ye blessed of my father: take the inheritance of the kingdom prepared for you from the foundation of the world” (Matt 25:34). 195

Bliss in “heaven or earth”: “And I saw a new heaven, and a new earth: for the first heaven, and the first earth were passed away, and there was no more sea” (Rev 21:1); “But we look for new heavens, and a new earth, according to his promise, wherein dwelleth righteousness” (2 Pet 3:13); “For lo, I will create new heavens and a new earth: and the former shall not be remembered nor come into mind” (Isa 65:17); “For as the new heavens, and the new earth which I will make, shall remain before me, saith the Lord, so shall your seed and your name continue” (Isa 66:22). 196 [Lines 463–64] Earthly paradise: “Therefore yet a little while, and the wicked shall not appear, and thou shalt look after his place, and he shall not be found. But meek men shall possess the earth, and shall have their delight in the multitude of peace” (Ps 37:10, 11); “And I heard a great voice out of heaven, saying, Behold, the Tabernacle of God is with men, and he will dwell with them: and they shall be his people, and God himself shall be their God with them. And God shall wipe away all tears from their eyes: and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain: for the first things are passed” (Rev 21:3, 4).

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Light out of darkness!197 full of doubt I stand, Whether I should repent me now of sin By me done, and occasioned; or rejoice Much more, that much more good thereof shall spring, To God more glory,198 more good will to men From God, and over wrath grace shall abound.199 But say, if our Deliverer up to Heaven Must re-ascend, what will betide the few His faithful, left among the unfaithful herd, The enemies of truth; who then shall guide His people, who defend? Will they not deal Worse with his followers than with him they dealt?” “Be sure they will,”200 said the Angel; “but from Heav’n He to his own a Comforter201 will send, The promise of the Father,202 who shall dwell203

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197 “And the earth was without form and void, and darkness was upon the deep, and the Spirit of God moved upon the waters. Then God said, Let there be light: And there was light. ” (Gen 1:2, 3). 198 To God more glory: “For all things are for your sakes: that the grace, abounding through many, may abound in thanksgiving unto the glory of God” (2 Cor 4:15, DR; see also AV). GE, BB, and GT have “to the praise of God.” 199 Abounding grace: “Moreover the Law entered thereupon that the offence should abound: nevertheless, where sin abounded, there grace abounded much more” (Rom 5:20). 200 [Lines 483–85] “They shall excommunicate you: yea, the time shall come, that whosoever killeth you, will think that he doeth God service. And these things will they do unto you, because they have not known the Father, nor me” (John 16:2, 3). Verbal echo of the mob of Sodom closing in upon Lot: “Then they said, Away hence, and they said, He is come alone as a stranger, and shall he judge and rule? We will now deal worse with thee then with them. So they pressed sore upon Lot himself, and came to break the door” (Gen 19:9). DR has “will afflict thee more than them.” 201 The “Comforter” or Holy Spirit: “But it is that the word might be fulfilled, that is written in their Law, They hated me without a cause. But when that Comforter shall come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth of the Father, he shall testify of me” (John 15:25, 26); “And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever” (John 14:16). 202 The Father promises Holy Spirit to his servants: “And behold, I do send the promise of my Father upon you: but tarry ye in the city of Hierusalem, until ye be endued with power from on high” (Luke 24:49, GE). Geneva note: “Until the Holy Spirit comes down from heaven upon you.” 203 The “dwelling” of the Holy Spirit: “Even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him: for he dwelleth

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His Spirit within them;204 and the law of faith,205 Working through love,206 upon their hearts shall write,207 To guide them in all truth;208 and also arm With spiritual armor,209 able to resist Satan’s assaults, and quench his fiery darts;210 What man can do211 against them, not afraid, Though to the death;212 against such cruelties With inward consolations213 recompensed,

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with you, and shall be in you” (John 14:17). DR has “abideth.” Compare: “For in him dwelleth all the fullness of the Godhead bodily” (Col 2:9). Geneva note: “This word ‘dwelleth’ notes out to us the joining together of those natures, so that God and man, is one Christ.” 204 [Lines 487–88] “I will not leave you fatherless: but I will come to you […] Jesus answered, and said unto him, If any man love me, he will keep my word, and my Father will love him, and we will come unto him, and will dwell with him” (John 14:18, 23). 205 The “law of faith”: “Where is then the rejoicing? It is excluded. By what Law? of works? Nay: but by the Law of faith” (Rom 3:27). 206 [Lines 488–89] Faith through love: “For in Jesus Christ neither circumcision availeth anything, neither uncircumcision, but faith which worketh by love” (Gal 5:6). 207 The law of Christ written upon hearts: “But this shall be the covenant that I will make with the house of Israel, After those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people” (Jer 31:33). Geneva note: “In the time of Christ, my law will instead of tables of stone be written in their hearts by my Holy Spirit.” “For this is the Testament that I will make with the house of Israel, After those days, saith the Lord, I will put my Laws in their mind, and in their heart I will write them, and I will be their God, and they shall be my people” (Heb 8:10). 208 Holy Spirit will “guide them in all truth”: “Howbeit, when he the spirit of truth is come, he will guide you into all truth: For he shall not speak of himself: but whatsoever he shall hear, that shall he speak, and he will show you things to come” (John 16:13, AV). GE, BB and GT have “lead you into all truth.” DR has “teach you all truth.” 209 The armor of God: “For this cause take unto you the whole armor of God, that ye may be able to resist in the evil day, and having finished all things, stand fast” (Eph 6:13). 210 “Above all, take the shield of faith, wherewith ye may quench all the fiery darts of the wicked” (Eph 6:16). 211 What man can do: “In God do I trust: I will not be afraid what man can do unto me” (Ps 56:11). 212 [Lines 493–94] No fear of death: “And fear ye not them which kill the body, but are not able to kill the soul: but rather fear him, which is able to destroy both soul and body in hell” (Matt 10:28); “Fear none of those things, which thou shalt suffer: behold, it shall come to pass, that the devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days: be thou faithful unto the death, and I will give thee the crown of life” (Rev 2:10).

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And oft supported so as shall amaze Their proudest persecutors: for the Spirit, Poured first on his Apostles,214 whom he sends To evangelize the nations, then on all Baptized, shall them with wondrous gifts endue To speak all tongues,215 and do all miracles,216 As did their Lord before them. Thus they win Great numbers of each nation to receive With joy the tidings brought from Heav’n: at length Their ministry performed, and race well run,217 Their doctrine and their story written left, 213

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[Lines 494–95] Consolations for cruelties endured: “And our hope is steadfast concerning you, in as much as we know that as ye are partakers of the sufferings, so shall ye be also of the consolation” (2 Cor 1:7). 214 [Lines 497–98] Spirit poured out first upon the apostles: “And they were all filled with the holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance […] And fear came upon every soul: and many wonders and signs were done by the Apostles” (Acts 2:4, 43). 215 “And when the day of Pentecost was come, they were all with one accord in one place. And suddenly there came a sound from heaven, as of a rushing and mighty wind, and it filled all the house where they sat. And there appeared unto them cloven tongues, like fire, and it sat upon each of them. And they were all filled with the holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:1–4). Geneva note: “By this we understand that the apostles were not speaking one language and then another by chance at random, or as eccentric men used to do, but that they kept in mind the languages of their hearers: and to be short, that they only spoke as the Holy Spirit directed them to speak.” “While Peter yet spoke these words, the holy Ghost fell on all them which heard the word. So they of the circumcision which believed, were astonished, as many as came with Peter, because that on the Gentiles also was powered out the gift of the holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter” (Acts 10:44–46). 216 [Lines 500–501] “And these tokens shall follow them that believe, in my Name they shall cast out devils, and shall speak with new tongues. And shall take away serpents, and if they shall drink any deadly thing, it shall not hurt them: they shall lay their hands on the sick, and they shall recover” (Mark 16:17, 18). 217 The race well run: “Wherefore, let us also, seeing that we are compassed with so great a cloud of witnesses, cast away everything that presseth down, and the sin that hangeth so fast on: let us run with patience the race that is set before us” (Heb 12:1); “Know ye not, that they which run in a race, run all, yet one receiveth the price? So run that ye may obtain. And every man that proveth masteries, abstaineth from all things: and they do it to obtain a corruptible crown: but we for an incorruptible. I therefore so run, not as uncertainly: so fight I, not as one that beateth the air” (1 Cor 9:24–26); “I have fought a good fight, and have finished my course: I have kept the faith” (2 Tim 4:7).

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PARADISE LOST

They die; but in their room, as they forewarn, Wolves shall succeed for teachers, grievous wolves,218 Who all the sacred mysteries of Heaven219 To their own vile advantages shall turn Of lucre 220 and ambition; and the truth With superstitions and traditions221 taint, Left only in those written records pure,222 Though not but by the Spirit understood.223 Then shall they seek to avail themselves of names, Places, and titles, and with these to join Secular power; though feigning still to act By spiritual, to themselves appropriating The Spirit of God, promised alike and given To all believers; and, from that pretence,

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“For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock” (Acts 20:29). 219 “Sacred” mystery of heaven: “And without controversy, great is the mystery of godliness, which is, God is manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up in glory” (1 Tim 3:16). Vulgate: “et manifeste magnum est pietatis sacramentum quod manifestatum est in carne iustificatum est in spiritu apparuit angelis praedicatum est gentibus creditum est in mundo adsumptum est in gloria.” 220 Bad shepherds of the flock of God: “Feed the flock of God, which dependeth upon you, caring for it not by constraint, but willingly: not for filthy lucre, but of a ready mind” (1 Pet 5:2, 3). 221 Human “superstitions and traditions”: “For ye lay the commandment of God apart, and observe the tradition of men, as the washing of pots and of cups, and many other such like things ye do” (Mark 7:8, GE). Geneva note: “The deeds of superstitious men not only do not fulfill the law of God (as they blasphemously persuaded themselves) but these deeds utterly take away God’s law.” Other translations omit “superstitions.” 222 [Lines 511–13] “Sanctify them with thy truth: thy word is truth” (John 17:17). 223 By the Spirit understood: “But the natural man perceiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (2 Cor 2:14). Geneva note: “This is not to be marveled at, the apostle says, seeing that men in their natural powers (as they call them) are not endued with that faculty by which spiritual things are discerned (which faculty comes another way) and therefore they consider spiritual wisdom as folly: and it is as if he should say, ‘It is no marvel that blind men cannot judge of colors, seeing that they lack the light of their eyes, and therefore light is to them as darkness.’” “But that anointing which ye received of him, dwelleth in you: and ye need not that any man teach you: but as the same Anointing teacheth you of all things, and it is true, and is not lying, and as it taught you, ye shall abide in him” (1 John 2:27, GE). Geneva note: “The Spirit who you have received from Christ, and who has led you into all truth.”

485

BOOK XII

Spiritual laws by carnal power224 shall force On every conscience; laws which none shall find Left them enrolled, or what the Spirit within Shall on the heart engrave.225 What will they then But force the Spirit of Grace itself, and bind His consort Liberty;226 what, but unbuild His living temples,227 built by faith to stand, Their own faith, not another’s: for on earth, Who against faith and conscience can be heard Infallible? yet many will presume: Whence heavy persecution shall arise On all,228 who in the worship persevere Of spirit and truth;229 the rest, far greater part, Will deem in outward rites and specious forms Religion satisfied; Truth shall retire Bestuck with sland'rous darts, and works of faith Rarely be found: so shall the world go on, To good malignant, to bad men benign; Under her own weight groaning;230 till the day 224

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Spiritual laws by carnal power. Contrast with the fully “carnal” Law of Moses: “Which is not made Priest after the Law of the carnal commandment, but after the power of the endless life” (Heb 7:16). 225 [Lines 522–24] “But this shall be the covenant that I will make with the house of Israel, After those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people” (Jer 31:33). 226 [Lines 525–26] God’s spirit and liberty: “Nevertheless when their heart shall be turned to the Lord, the veil shall be taken away. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty” (2 Cor 3:16, 17). 227 Living temples: “Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you? If any man destroy the Temple of God, him shall God destroy: for the Temple of God is holy, which ye are” (1 Cor 3:16, 17); “Know ye not, that your body is the temple of the holy Ghost, which is in you, whom ye have of God? And ye are not your own” (1 Cor 6:19). 228 [Lines 531–32] Persecution on all Christians: “Yea, and all that will live godly in Christ Jesus, shall suffer persecution” (2 Tim 3:12). 229 [Lines 532–33] Worship in “spirit and truth.” Jesus speaks with the Samaritan woman at the well: “But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit, and truth: for the Father requireth even such to worship him” (John 4:23). 230 “For I count that the afflictions of this present time are not worthy of the glory, which shall be showed unto us […] For we know that every creature groaneth with us also, and travaileth in pain together unto this present” (Rom 8:18, 22).

486

PARADISE LOST

Appear of respiration to the just,231 And vengeance to the wicked,232 at return Of him so lately promised to thy aid, The Woman’s Seed;233 obscurely then foretold, Now ampler known thy Savior and thy Lord;234 Last, in the clouds, from Heaven to be revealed235 In glory of the Father,236 to dissolve Satan with his perverted world; then raise237 From the conflagrant mass, purged and refined, New Heavens, new Earth, ages of endless date, Founded in righteousness,238 and peace, and love; To bring forth fruits, joy and eternal bliss.”239

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[Line 540] Compare: “Amend your lives therefore, and turn, that your sins may be put away, when the time of refreshing shall come from the presence of the Lord” (Acts 3:19). 232 Vengeance to the wicked: “The righteous shall rejoice when he seeeth the vengeance: he shall wash his feet in the blood of the wicked. And men shall say, Verily there is fruit for the righteous: doubtless there is a God that judgeth in the earth” (Ps 58:10, 11). DR has “revenge” and “sinner.” BB and GT have “ungodly.” 233 “I will also put enmity between thee and the woman, and between thy seed and her seed. He shall break thine head, and thou shalt bruise his heel” (Gen 3:15). 234 Known thy Savior and thy Lord: “But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ: to him be glory both now and for evermore. Amen” (2 Pet 3:18). 235 [Line 545] “And then shall appear the sign of the Son of man in heaven: and then shall all the kindreds of the earth mourn, and they shall see the Son of man come in the clouds of heaven with power and great glory” (Matt 24:30). “From heaven to be revealed”: “And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with the angels of his power. In a flame of fire, giving vengeance to them who know not God and who obey not the gospel of our Lord Jesus Christ.” (2 Thess 1:7, 8, DR; see also AV). GE and GT have “show himself.” BB has “revelation.” 236 “In glory of the Father”: “For the Son of man shall come in the glory of his Father with his Angels, and then shall he give to every man according to his deeds” (Matt 16:27). 237 [Line 547] Compare: “Jesus answered, and said unto them, Destroy this Temple, and in three days I will raise it up again” (John 2:19). 238 [Lines 546–50] After the dissolving of Satan’s world, a new world of righteousness: “Seeing therefore that all these things must be dissolved, what manner persons ought ye to be in holy conversation and godliness, looking for, and hasting unto the coming of that day of God, by the which the heavens being on fire, shall be dissolved, and the elements shall melt with heat? But we look for new heavens, and a new earth, according to his promise, wherein dwelleth righteousness” (2 Pet 3:11–13, GE; see also AV and DR). BB and GT have “perish” instead of “dissolve.”

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BOOK XII

He ended; and thus Adam last replied. “How soon hath thy prediction, Seer blest, Measured this transient world, the race of time, Till time stand fixed:240 beyond is all abyss, Eternity, whose end no eye can reach. Greatly-instructed I shall hence depart, Greatly in peace of thought; and have my fill Of knowledge,241 what this vessel242 can contain; Beyond which was my folly to aspire. Henceforth I learn, that to obey is best,243 And love with fear the only God,244 to walk

239

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[Lines 549–51] “And I saw a new heaven, and a new earth: for the first heaven, and the first earth were passed away, and there was no more sea […] And I heard a great voice out of heaven, saying, Behold, the Tabernacle of God is with men, and he will dwell with them: and they shall be his people, and God himself shall be their God with them. And God shall wipe away all tears from their eyes: and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain: for the first things are passed” (Rev 21:1, 3, 4). 240 Time stands fixed: “And the Angel which I saw stand upon the sea, and upon the earth, lift up his hand to heaven, and swear by him that liveth for evermore, which created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things that therein are, that time should be no more.” 241 “Have my fill of knowledge. Compare with Adam’s consumption of the fruit of the tree of knowledge: “So the woman (seeing that the tree was good for meat, and that it was pleasant to the eyes, and a tree to be desired to get knowledge) took of the fruit thereof, and did eat, and gave also to her husband with her, and he did eat” (Gen 3:6); “The beginning of wisdom is the fear of the Lord, and the knowledge of holy things, is understanding” (Prov 9:10). 242 Humans as vessels: “And the vessel that he made of clay, was broken in the hand of the potter. So he returned, and made it another vessel, as seemed good to the potter to make it” (Jer 18:4); “And mourning shall be upon all the house tops of Moab and in all the streets thereof: for I have broken Moab like a vessel wherein is no pleasure, saith the Lord” (Jer 48:38); “For he that overcometh and keepeth my works unto the end, to him will I give power over nations” (Rev 2:26, 27); “That every one of you should know, how to possess his vessel in holiness and honor” (1 Thess 4:4); “If any man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the Lord, and prepared unto every good work” (2 Tim 2:21). 243 To obey is best. Samuel rebukes King Saul for presuming to offer sacrifices that should have been administered by a priest: “And Samuel said, Hath the Lord as great pleasure in burnt offerings and sacrifices, as when the voice of the Lord is obeyed? Behold, to obey is better than sacrifice, and to harken is better than the fat of rams” (1 Sam 15:22).

488

PARADISE LOST

As in his presence; ever to observe His providence, and on him sole depend,245 Merciful over all his works, with good246 Still overcoming evil,247 and by small Accomplishing great things, by things deemed weak Subverting worldly strong, and worldly wise 248 By simply meek: that suffering for truth’s sake Is fortitude to highest victory, And, to the faithful, death the gate of life;249 Taught this by his example,250 whom I now Acknowledge my Redeemer ever blest.”251

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244

[Lines 561–62] Obedience and the fear of God: “Let us hear the end of all: fear God and keep his commandments: for this is the whole duty of man” (Eccl 12:13); “Serve the Lord in fear, and rejoice in trembling” (Ps 2:11); “And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God, with all thine heart, and with all thy soul?” (Deut 10:12); “And unto man he said, Behold, the fear of the Lord is wisdom, and to depart from evil is understanding” (Job 28:28); “The beginning of wisdom is the fear of the Lord: all they that observe them, have good understanding: his praise endureth for ever” (Ps 111:10, GE). Geneva note: “They only are wise who fear God and none have understanding but they who obey the word” (Ps 111:10). Love and obedience: “If ye love me, keep my commandments” (John 14:15). 245 Compare: “Cast all your care on him: for he careth for you” (1 Pet 5:7). 246 [Line 565] “The Lord is good to all, and his mercies are over all his works” (Ps 145:9). 247 [Lines 565–66] Overcoming evil with good: “Be not overcome of evil, but overcome evil with good” (Rom 12:21, BB; see also AV and DR). GE and GT have “overcome evil with goodness.” 248 [Lines 566–68] The weak subvert the strong: “But the foolish things of the world hath God chosen, that he may confound the wise: and the weak things of the world hath God chosen, that he may confound the strong” (1 Cor 1:27, DR). Other translations use “mighty” instead of strong. 249 [Line 571] Faithfulness to death results in life: “Fear none of those things, which thou shalt suffer: behold, it shall come to pass, that the devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days: be thou faithful unto the death, and I will give thee the crown of life” (Rev 2:10). 250 [Lines 569–72] Christ’s “example” of “suffering”: “For hereunto ye are called: for Christ also suffered for you, leaving you an example that ye should follow his steps” (1 Pet 2:21). Geneva note: “[…] setting before them Christ the Lord of lords for an example, he signifies that they cannot but seem too subdued, who show themselves more grieved in the bearing of injuries, than Christ himself who was most just, and most severely of all afflicted, and yet was most patient.”

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BOOK XII

To whom thus also the Angel last replied. “This having learned, thou hast attained the sum Of wisdom;252 hope no higher, though all the stars Thou knew'st by name,253 and all the ethereal powers, All secrets of the deep,254 all Nature’s works, Or works of God in Heaven, air, earth, or sea, And all the riches of this world enjoy'dst, And all the rule, one empire; only add Deeds to thy knowledge answerable; add faith, Add virtue, patience, temperance; add love, By name to come called charity,255 the soul

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Redeemer ever blest: “Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever, Amen” (Rom 9:5, AV; see also DR). By contrast, rather than placing an emphasis on Christ being blessed forever, the BB, GT, and GE display a Trinitarian bias that Milton completely avoids by following the AV. GE has “Of whom are the fathers, and of whom concerning the flesh, Christ came, who is God over all, blessed forever, Amen.” Geneva note: “Or, ‘who is God over all, blessed for ever.’ A most manifest testimony of the Godhead and divinity of Christ.” 252 [Lines 575–76] The sum of wisdom: “And unto man he said, Behold, the fear of the Lord is wisdom, and to depart from evil is understanding” (Job 28:28). Geneva note: “He declares that man has as much of this heavenly wisdom as he shows by fearing God and departing from evil.” “The beginning of wisdom is the fear of the Lord: all they that observe them, have good understanding: his praise endureth forever” (Ps 111:10). Geneva note: “They only are wise who fear God and none have understanding but they who obey the word.” “The beginning of wisdom is the fear of the Lord, and the knowledge of holy things, is understanding” (Prov 9:10); “Son of man, take up a lamentation upon the King of Tyrus, and say unto him, Thus saith the Lord God, Thou sealest up the sum, and art full of wisdom and perfect in beauty” (Ezek 28:12). 253 [Lines 576–77] Compare with God who knows all of the stars by name: “He counteth the number of the stars, and calleth them all by their names” (Ps 147:4). 254 Compare with “the deep things of God”: “But God hath revealed [them] unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God” (1 Cor 2:10). God’s mastery of “the deep”: “He discovereth the deep and secret things: he knoweth what is in darkness, and the light dwelleth with him” (Dan 2:22); “In whose hand are the deep places of the earth, and the heights of the mountains are his” (Ps 95:4). DR has “in his hands are the ends of the earth.” 255 [Lines 581–84] “Therefore give even all diligence thereunto: join moreover virtue with your faith: and with virtue, knowledge: And with knowledge, temperance: and with temperance, patience: and with patience, godliness: And with godliness, brotherly kindness: and with brotherly kindness, love” (2 Pet 1:5–7). AV and DR use “charity” for “love.”

490

PARADISE LOST

Of all the rest:256 then wilt thou not be loath To leave this Paradise, but shalt possess A Paradise within thee, happier far. Let us descend now therefore from this top Of speculation; for the hour precise Exacts our parting hence; and see the guards, By me encamped on yonder hill, expect Their motion; at whose front a flaming sword,257 In signal of remove, waves fiercely round: We may no longer stay: go, waken Eve; Her also I with gentle dreams have calmed Portending good, and all her spirits composed To meek submission: thou, at season fit, Let her with thee partake what thou hast heard; Chiefly what may concern her faith to know, The great deliverance by her seed to come (For by the Woman’s seed)258 on all mankind: That ye may live, which will be many days,259 Both in one faith unanimous, though sad, With cause, for evils past; yet much more cheered With meditation on the happy end.”

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256 [Lines 581–85] The superiority of love over knowledge and faith: “And though I had the gift of prophecy, and knew all secrets and all knowledge, yea, if I had all faith, so that I could remove mountains and had not love, I were nothing […] And now abideth faith, hope and love, even these three: but the chiefest of these is love” (1 Cor 13:2, 13). AV and DR use “charity” in place of “love.” 257 “Flaming sword.” See note for 12.643. 258 “I will also put enmity between thee and the woman, and between thy seed and her seed. He shall break thine head, and thou shalt bruise his heel” (Gen 3:15). Compare with the seed of the heavenly woman: “Then the dragon was wroth with the woman, and went and made war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ” (Rev 12:17). The Son of God born “of woman”: “But when the fullness of time was come, God sent forth his Son made of a woman, and made under the Law, That he might redeem them which were under the Law, that we might receive the adoption of the sons” (Gal 4:4, 5). 259 The “many days of Adam”: “So all the days that Adam lived, were nine hundred and thirty years: and he died” (Gen 5:5).

491

BOOK XII

He ended, and they both descend the hill; Descended, Adam to the bower, where Eve Lay sleeping, ran before; but found her waked; And thus with words not sad she him received. “Whence thou return’st, and whither went'st, I know; For God is also in sleep, and dreams advise,260 Which he hath sent propitious, some great good Presaging, since with sorrow and heart’s distress Wearied I fell asleep: but now lead on; In me is no delay; with thee to go, Is to stay here; without thee here to stay, Is to go hence unwilling; thou to me Art all things under Heaven, all places thou, Who for my willful crime art banished hence.261 This further consolation yet secure I carry hence; though all by me is lost, Such favor I unworthy am vouchsafed, By me the Promised Seed262 shall all restore.” So spake our mother Eve, and Adam heard Well pleased, but answered not; for now too nigh Th’ Arch-Angel stood, and, from the other hill 260

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God’s tendency to communicate via dreams: “And he said, Hear now my words, If there be a Prophet of the Lord among you, I will be known to him by a vision, and will speak unto him by dream” (Num 12:6). Geneva note: “These were the two ordinary means.” 261 [Lines 615–19] Compare with the devotion expressed in Ruth’s words to her mother-in-law Naomi: “And Ruth answered, Entreat me not to leave thee, nor to depart from thee: for whither thou goest, I will go: and where thou dwellest, I will dwell: thy people shall be my people, and thy God my God. Where thou diest, will I die, and there will I be buried. The Lord do so to me and more also, if ought but death depart thee and me” (Ruth 1:16, 17). 262 “Promised seed.” This expression is only found in the notes of the Geneva Bible. “But God said unto Abraham, Let it not be grievous in thy sight for the child, and for thy bond woman: in all that Sarah shall say unto thee, hear her voice: for in Isaac shall thy seed be called” (Gen 21:12, GE). Geneva note: “The promised seed will be from Isaac, and not from Ishmael.” “For all ye that are baptized into Christ, have put on Christ” (Gal 3:27, GE). Geneva note: “Using the words ‘many of you,’ lest the Jews should think themselves free from the ordinance of baptism, he pronounces that baptism is common to all believers, because it is a outward sign of our delivery in Christ, to the Jews as well as to the Greeks, that by this means all may be truly one in Christ, that is to say, that promised seed to Abraham, and inheritors of everlasting life.”

492

PARADISE LOST

To their fixed station, all in bright array The Cherubim descended; on the ground Gliding meteorous, as evening mist Risen from a river o’er the marish glides, And gathers ground fast at the laborer’s heel Homeward returning.263 High in front advanced, The brandished sword of God before them blazed,264 Fierce as a comet; which with torrid heat, And vapor as the Libyan air adust, Began to parch that temperate clime; whereat In either hand the hastening Angel caught Our lingering parents, and to th’ eastern gate Led them direct,265 and down the cliff as fast To the subjected plain; then disappeared. They looking back, all th’ eastern side beheld Of Paradise, so late their happy seat, Waved over by that flaming266 brand; the gate With dreadful faces thronged, and fiery arms: Some natural tears they dropt, but wiped them soon;

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263

[Lines 629–32] The simile of the “evening mist […] gathering fast at the laborer’s heel” resonates with Adam’s newly acquired “laborer” status: “In the sweat of thy face shalt thou eat bread, till thou return to the earth: for out of it wast thou taken, because thou art dust, and to dust shalt thou return. […] Therefore the Lord God sent him forth from the garden of Eden, to till the earth, whence he was taken” (Gen 3:19, 23). 264 [Lines 627–33] Sword wielding cherubim block the entrance to Eden after the Fall: “Thus he cast out man, and at the East side of the garden of Eden he set the Cherubims, and the blade of a sword shaken, to keep the way of the tree of life” (Gen 3:24). 265 [Lines 637–39] Compare with the angels who “hastened” Lot and his family by the hands to flee from the doomed city of Sodom: “And when the morning arose, the Angels hasted Lot, saying, Arise, take thy wife and thy two daughters which are here, lest thou be destroyed in the punishment of the city. And as he prolonged the time, the men caught both him and his wife, and his two daughters by the hands (the Lord being merciful unto him) and they brought him forth, and set him without the city” (Gen 19:15, 16, GE; see also AV). DR has “the angels pressed him.” BB and GT have “the angels caused Lot to speed him.” 266 “Flaming” sword: “And he cast out Adam: and placed before the paradise of pleasure Cherubims, and a flaming sword, turning every way, to keep the way of the tree of life” (Gen 3:24, DR; see also AV). GE has “the blade of a sword shaken.” BB has “a fiery two edged sword.” GT has “the glistering flame of a shaking sword.”

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BOOK XII

The world was all before them, where to choose Their place of rest, and Providence their guide: They hand in hand with wandering steps and slow,267 Through Eden took their solitary268 way.

267

[Lines 646–48] Compare with Israel’s wandering in the wilderness: “Let them, which have been redeemed of the Lord, show how he hath delivered them from the hand of the oppressor […] When they wandered in the desert and wilderness out of the way, and found no city to dwell in […] Then they cried unto the Lord in their trouble, and he delivered them from their distress, And led them forth by the right way, that they might go to a city of habitation” (Ps 107:2, 4, 6, 7). 268 Compare with Job’s description of criminals and villains who were “solitary” in fleeing: “But now they that are younger then I, mock me: yea, they whose fathers I have refused to set with the dogs of my flocks […] For poverty and famine they were solitary, fleeing into the wilderness, which is dark, desolate and waste […] They were chased forth from among men: they shouted at them, as at a thief” (Job 30:1, 3, 5; see also AV). DR, BB, GT omit “solitary.”

494

BIBLIOGRAPHY Primary Sources Augustine, Saint, Bishop of Hippo. Arianism and Other Heresies: Heresies, Memorandum to Augustine, To Orosius in Refutation of the Priscillianists and Origenists, Arian Sermon, Answer to an Arian Sermon, Debate with Maximinus, Answer to Maximinus, Answer to an Enemy of the Law and the Prophets. Edited by Roland J. Teske. Translated by John E. Rotelle. New York: New City, 1995. Milton, John. De Doctrina Christiana. Translated by Charles R. Sumner. De Doctrina Christiana: Christian Doctrine. Volumes 16–18 of The Works of John Milton. 22 volumes. Edited by Frank Allen Patterson. New York: Columbia University Press, 1934. ———. Paradise Lost. 1667, 1674. Volumes 2–3 of John Milton’s Complete Poetical Works Reproduced in Photographic Facsimile. Edited by Harris Francis Fletcher. Urbana: University of Illinois Press, 1945. Scholz, Johann Martin Augustin. The English Hexapla. London: Bagster, 1841. Stephens, Robert. Textus Receptus. 1624. Victorinus, Marius. Theological Treatises on the Trinity. Translated by Mary T. Clark. Washington, DC: Catholic University of America Press, 1981. Wilson, Benjamin. The Emphatic Diaglott Containing the Original Greek Text of What Is Commonly Styled the New Testament according to the Recension of Dr. J. J. Griesbach. Brooklyn: IBSA, 1942. Secondary Sources Achinstein, Sharon. Literature and Dissent in Milton’s England. Cambridge: Cambridge University Press, 2003. Allen, D. C. “Milton and Rabbi Eliezer.” Modern Language Notes 63/2 (1948): 262–63. Baxter, Wynne E. “Milton’s Bibles.” Notes and Queries 3/2 (1911): 109–10. Bauman, Michael E. Milton’s Arianism. Frankfurt: Lang, 1987. ———. “Milton’s Theological Vocabulary and the Nicene Anathemas.” Milton Studies 21 (1986): 71–92. ———. “Naming Satan’s Heresies.” English Language Notes 23/1 (1985): 31–35. Belloc, Hilaire. The Great Heresies. Freeport NY: Books for Libraries Press, 1968. Bozeman, Theodore Dwight. The Precisionist Strain: Disciplinary Religion and Antinomian Backlash in Puritanism to 1638. Chapel Hill: Umiversity of North Carolina Press, 2004. Bentley, Jerry H. Humanists and Holy Writ: New Testament Scholarship in the Renaissance. Princeton: Princeton University Press, 1983. Blondel, Jacques. “Milton: Poete de la Bible dans le Paradis Perdu.” Etudes de Critique et d’Histoire Litteraire 22/1 (1959): 43–86. Boehrer, Bruce Thomas. “Paradise Lost and the General Epistle of James: Milton, Augustine, Lacan.” Exemplaria 4/3 (1992): 295–316. Broadbent, John. “The Poet’s Bible.” John Milton: Introductions. Edited by John Broadbent. Cambridge: Cambridge University Press, 1973. Bruce, F. F. The English Bible: A History of Translations. New York: Oxford University Press, 1961. Burnet, R. A. L. “Some Echoes of the Genevan Bible in Shakepeare and Milton.” Notes and Queries: For Readers and Writers, Collectors and Librarians 27/2 (1980): 179–81.

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———. William Whiston: Honest Newtonian. Cambridge: Cambridge University Press, 1985. Forsyth, Neil. “Having Done All to Stand: Biblical and Classical Allusion in Paradise Regained.” Milton Studies 21 (1986): 199–214. Foster, Donald W. “Milton and the Universalists.” Notes and Queries: For Readers and Writers and Collectors and Librarians 27/4 (1980): 334. Frank, Mortimer H. Milton and the Art of Sacred Song: Essays. Madison: University of Wisconsin Press, 1979. Fresch, Cheryl H. “‘As the Rabbines Expound’: Milton, Genesis, and the Rabbis.” Milton Studies 15 (1981): 59–80. Frye, Northrop. The Great Code: The Bible and Literature. New York: Harcourt, 1982. Gallagher, Philip J. Milton, the Bible, and Misogyny. Columbia: University of Missouri Press, 1990. Gay, David. The Endless Kingdom: Milton’s Scriptural Society. Newark: University of Delaware Press, 2002. Giamatti, A. Bartlett. The Earthly Paradise and the Renaissance Epic. Princeton: Princeton University Press, 1966. Gilman, Ernest B. Iconoclasm and Poetry in the English Reformation: Down Went Dagon. Chicago: University of Chicago Press, 1986. Greenslade, S. L., editor. Cambridge History of the Bible. Volumes 1–3. Cambridge: Cambridge University Press, 1963. Gribben, Crawford. The Puritan Millennium: Literature and Theology, 1550–1682. Portland: Four Courts, 2000. Hammond, Gerald. The Making of the English Bible. Manchester: Carcanet, 1982. Hannay, Margaret. “Milton’s Doctrine of the Holy Scriptures.” Christian Scholars Review 5/3 (1976): 339–49. Hamilton, Donna B., and Richard Strier, editor. Religion, Literature, and Politics in PostReformation England, 1540–1688. Cambridge: Cambridge University Press, 1996. Hanson, R. P. C. “New Light on Arianism.” Journal of Ecclesiastical History 33/3 (1982): 491–97. Haskin, Dayton. “Milton’s Strange Pantheon: The Apparent Tritheism of the De Doctrina Christiana.” The Heythrop Journal: A Quarterly Review of Philosophy and Theology 16/2 (1975): 129–48. Haycock, David Boyd. “‘The Long-Lost Truth’: Sir Isaac Newton and the Newtonian Pursuit of Ancient Knowledge.” Studies in History and Philosophy of Science 35/3 (2004): 605–23. Hill, Christopher. Antichrist in Seventeenth-Century England. London: Oxford University Press, 1971. Haskin, Dayton. Milton’s Burden of Interpretation. Philadelphia: University of Pennsylvania Press, 1994. Haublein, Ernst. “Milton’s Paraphrase of Genesis: A Stylistic Reading of Paradise Lost, Book VII.” Milton Studies 7 (1975): 101–25. Hill, Christopher. The English Bible and the Seventeenth-Century Revolution. London: Penguin, 1993. Hill, John Spencer. John Milton: Poet, Priest, and Prophet. Towtowa NJ: Rowman, 1979. Honeygosky, Stephen R. Milton’s House of God: The Invisible and Visible Church. Columbia: University of Missouri Press, 1993. Hunter, William B. Visitation Unimplor’d: Milton and the Authorship of De Doctrina Christiana. Pittsburgh: Duquesne University Press, 1998. Hunter, William B., C. A. Patrides, and J. H. Adamson. Bright Essence. Salt Lake City: University

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(2001): 333–54. McColley, Grant. Paradise Lost: An Account of Its Growth and Major Origins with a Discussion of Milton’s Use of Sources and Literary Patterns. Chicago: Packard, 1940. McDowell, Nicholas. The English Radical Imagination: Culture, Religion, and Revolution, 1630– 1660. Oxford: Clarendon, 2003. McGrath, Alister. In the Beginning: The Story of the King James Bible and How It Changed a Nation, a Language, and a Culture. London: Hodder, 2001. Manuel, Frank. The Religion of Isaac Newton: The Fremantle Lectures, 1973. Oxford: Clarendon, 1974. McGregor, J. F., and B. Reay, editors. Radical Religion in the English Revolution. Oxford: Oxford University Press, 1984. McLachlan, H. John. Socianism in Seventeenth-Century England. Oxford: Oxford University Press, 1951. Mohl, Ruth. John Milton and His Commonplace Book. New York: Ungar, 1969. Nicholson, Adam. God’s Secretaries: The Making of the King James Bible. New York: Harper, 2003. Nicholson, Marjorie Hope. “Milton and the Bible.” The Bible and Its Literary Associations. Edited by Margaret B. Crook. New York: Abingdon, 1937. 35–72. Norton, David. A History of the English Bible as Literature. Cambridge: Cambridge University Press, 2000. Nuttall, A. D. The Alternative Trinity: Gnostic Heresy in Marlowe, Milton, and Blake. New York: Clarendon, 1998. O’Keefe, Timothy J. Milton and the Pauline Tradition: A Study of Theme and Symbolism. Washington, DC: University Press of America, 1982. Park, Youngwon. Milton and Isaiah: A Journey through the Drama of Salvation in Paradise Lost. New York: Lang, 2000. Patrides, C. A. Milton and the Christian Tradition. Oxford: Clarendon, 1966. ———. “The ‘Protevangelium’ in Renaissance Theology and Paradise Lost.” Studies in English Literature 3/2 (1963): 193. Partridge, A. C. English Biblical Translation. London: Deutsch, 1973. Patrick, J. Max, and Roger H. Sundell, editors. Milton and the Art of Sacred Song. Madison: University of Wisconsin Press, 1979. Pelikan, Jaroslav. Reformation of Church and Dogma, 1300–1700. Chicago: University of Chicago Press, 1984. Pettersen, Alvyn. “The Arian Context of Athanasius of Alexandria’s Tomus ad Antiochenos VII.” Journal of Ecclesiastical History 41/2 (1990): 216–32. Poole, Kristen. Radical Religion from Shakespeare to Milton: Figures of Nonconformity in Early Modern England. Cambridge: Cambridge University Press, 2000. Potter, George. “Milton Bibles.” Notes and Queries 3 (1911): 70. Potts, James B., Jr. “Milton’s ‘Two-Fold Scripture’ and the Seventeenth-Century Search for Certitude.” Explorations in Renaissance Culture 18 (1992): 93–110. Questier, Michael. “Conformity, Catholicism and the Law.” Conformity and Orthodoxy in the English Church, c.1560–1660. Edited by Peter Lake and Michael Questier. Woodbridge: Boydnell, 2000. 237–61. Radzinowicz, Mary Ann. Milton's Epics and the Book of Psalms. Princeton: Princeton University Press, 1989. Reichart, John. Milton’s Wisdom: Nature and Scripture in Paradise Lost. Ann Arbor: University of Michigan Press, 1992.

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Richie, Daniel E. Reconstructing Literature in an Ideological Age: A Biblical Poetics and Literary Studies from Milton to Burke. Grand Rapids: Eerdmans, 1996. Riggs, William. The Christian Poet in Paradise Lost. Berkeley: University of California Press, 1972. Robins, Harry F. If This Be Heresy: A Study of Milton and Origen. Urbana: University of Illinois Press, 1963. Rosenblatt, Jason P. Torah and Law in Paradise Lost. Princeton: Princeton University Press, 1994. Rowse, A. L. Milton the Puritan: Portrait of a Mind. London: Macmillan, 1977. Rubenstein, Richard E. When Jesus Became God: The Epic Fight over Christ’s Divinity in the Last Days of Rome. New York: Harcourt, 1999. Ryken, Leland. The Apocalyptic Vision in Paradise Lost. Ithaca: Cornell University Press, 1970. Ryken, Leland, and James H. Sims, editors. Milton and Scriptural Tradition: The Bible into Poetry. Columbia: University of Missouri Press, 1984. Schwartz, Regina M. Remembering and Repeating: Biblical Creation in Paradise Lost. Cambridge: Cambridge University Press, 1988. Shawcross, John T. “Paradise Lost and the Theme of Exodus.” Milton Studies 2 (1970): 3–26. Sherwin, Oscar. “Milton for the Masses: John Wesley’s Edition of Paradise Lost.” Modern Language Quarterly 12/2 (1951): 267–85. Shuger, Deborah K. The Renaissance Bible: Scholarship, Sacrifice, Subjectivity. Berkeley: University of California Press, 1994. ———. Sacred Rhetoric: The Christian Grand Style in the English Renaissance. Princeton: Princeton University Press, 1988. Sims, James H. The Bible in Milton’s Epics. Gainesville: University of Florida Press, 1962. Smalley, Beryl. The Study of the Bible in the Middle Ages. South Bend: University of Notre Name Press, 1952. Smith, Nigel. Perfection Proclaimed: Language and Literature in English Radical Religion, 1640–1660. Oxford: Clarendon, 1989. Spurr, John. The Restoration Church of England, 1646–1689. New Haven: Yale University Press, 1991. Stachniewski, John. The Persecutory Imagination: English Puritanism and the Literature of Religious Despair. Oxford: Clarendon, 1990. Steadman, John M. Milton’s Biblical and Classical Imagery. Pittsburgh: Duquesne, 1984. Steinmetz, David, editor. The Bible in the Sixteenth Century. Durham: Duke University Press, 1990. Sullivan, Ernest W. “The Bible and Satanic Deceit: Paradise Lost X.460-572.” English Studies: A Journal of English Language and Literature 61/1 (1980): 127–29. Todd, Margaret, editor. Reformation to Revolution: Politics and Religion in Early Modern England. London: Routledge, 1995. Tyack, Nicholas. Aspects of English Protestantism, c.1530–1700. Manchester: Manchester University Press, 2001. Wackernagel, Wolfgang. “Two Thousand Years of Heresy: An Essay.” Diogenes 47/3 (1999): 134–48. Wallace, Dewey D. “Socinianism, Justification by Faith and the Sources of John Locke’s The Reasonableness of Christianity.” Philosophy, Religion and Science in the Seventeenth and Eighteenth Centuries. Edited by J. W. Yolton. Rochester: University of Rochester Press, 1994. 152–69. Westfall, Richard. The Life of Isaac Newton. Cambridge: Cambridge University Press, 1993.

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Wiles, Maurice. Archetypal Heresy: Arianism through the Centuries. Oxford: Clarendon, 1996. Williams, George Huntston. The Radical Reformation. 3rd edition. Ann Arbor: Edwards Brothers, 1992. Williams, Rowan. Arius: Heresy and Tradition. 2nd edition. Grand Rapids: Eerdmans, 2001. Woodhead, Abraham. The Protestants Plea for a Socinian. 1686. Ed. Richard Knoll. Pasadena: Castle, 1987. Werman, Golda. Milton and Midrash. Washington, DC: Catholic University of America Press, 1995. Willoughby, Harold R. The First Authorized English Bible and the Cranmer Preface. Chicago: University of Chicago Press, 1942. Wittreich, Joseph Anthony. Visionary Poetics: Milton’s Tradition and His Legacy. San Marino: Kingsport, 1979. Wollaeger, Mark A. “Apocryphal Narration: Milton, Raphael, and the Book of Tobit.” Milton Studies 21 (1986): 137–56. Woodhouse, A. S. P. The Heavenly Muse: A Preface to Milton. Edited by Hugh MacCallum. Toronto: University of Toronto Press, 1963. Young, Brian. “Newtonianism and the Enthusiasm of Englightenment.” Studies in History and Philosophy of Science 35/4 (2004): 645–63. Young, R. V. Doctrine and Devotion in Seventeenth-Century Poetry: Studies in Donne, Herbert, Crashaw, and Vaughn. Cambridge: Brewer, 2000.

501

INDEX 1 Chronicles (Bible Book), 36, 153, 205, 420, 453 1 Corinthians (Bible Book), xiv, xv, xxiv, 2, 4, 21, 23, 70, 71, 90, 92, 96, 102, 104, 105, 108, 109, 124, 144, 145, 149, 159, 160, 167, 186, 190, 210, 222, 236, 239, 257, 285, 294, 303, 304, 307, 333, 343, 347, 350, 357, 358, 359, 376, 379, 380, 381, 402, 403, 417, 478, 481, 484, 486, 489, 490, 491 2 Esdras (Apocrypha), 124, 267, 276 1 John (Bible Book), xiv, 9, 74, 86, 91, 100, 114, 121, 134, 306, 314, 317, 358, 392, 399, 400, 404, 419, 421, 474, 475, 485 1 Kings (Bible Book), xxxiv, 22, 24, 25, 26, 28, 32, 41, 56, 61, 72, 92, 181, 194, 224, 274, 325, 351, 418, 420, 469 1 Maccabees (Apocrypha), 212 2 Maccabees (Apocrypha), 437, 471 1 Peter (Bible Book), 21, 70, 95, 98, 100, 109, 110, 115, 148, 177, 223, 249, 260, 291, 304, 312, 323, 340, 391, 403, 411, 415, 426, 432, 465, 481, 485, 489 1 Samuel (Bible Book), 26, 29, 30, 32, 33, 53, 91, 103, 120, 168, 236, 244, 351, 375, 383, 387, 407, 467, 488 1 Thessalonians (Bible Book), 97, 107, 177, 185, 220, 416, 478, 488 1 Timothy (Bible Book), 6, 86, 94, 100, 106, 111, 125, 160, 213, 225, 249, 257, 323, 330, 334, 342, 353, 357, 365, 386, 396, 426, 451, 460, 477, 485 2 Chronicles (Bible Book), 19, 22, 26, 31, 53, 56, 62, 88, 91, 112, 325, 396, 417, 420, 447, 469 2 Corinthians (Bible Book), xv, xxxiv, 6, 27, 30, 32, 62, 89, 110, 113, 114, 124, 137, 173, 177, 192, 233, 237, 252, 253, 328, 365, 366, 448, 482, 484, 485, 486 2 John (Bible Book), 475 2 Kings (Bible Book), 4, 22, 23, 24, 25, 28, 30, 31, 116, 119, 141, 212, 224, 225, 227, 356, 410, 431 2 Peter (Bible Book), xiv, 7, 13, 48, 77, 94, 108, 113, 176, 194, 196, 210, 215, 238, 263, 265, 352, 376, 402, 432, 441, 481, 487, 490 2 Samuel (Bible Book), 3, 22, 24, 27, 36, 169, 236, 241, 245, 297, 429, 468 2 Thessalonians (Bible Book), 107, 241, 254, 447, 487 2 Timothy (Bible Book), xii, 4, 101, 144, 213, 214, 229, 313, 322, 382, 480, 484, 486, 488

Aeneid, xxv Acts (Bible Book), 13, 80, 102, 127, 139, 140, 148, 191, 196, 218, 258, 280, 293, 294, 296, 313, 342, 369, 414, 451, 452, 461, 476, 478, 480, 481, 484, 485, 487 Allen, William, xxxi Amos (Bible Book), 20, 22, 24, 69, 239 Animadversions upon the Remonstrants Defence against Smectymnuus, xii Apology for Smectymnuus, x Areopagitica, xiii Articles of the Church of England, xix A Treatise of Civil Power in Ecclesiastical Causes, xii, xiv Authorized Version of the Bible, xxx, xxxii, xxxiii, xxxiv Barker, Robert, xxxiv Barlow, William, xxxii Beza, Theodore, xxx Bishop’s Bible, xxxi, xxxiv Broadbent, John, ix Bruce, F.F., xxx, xxxii Bunyan, John, ix Butterworth, Charles, xxxi Calvin, John, xxxii Colossians (Bible Book), 46, 67, 86, 94, 100, 101, 102, 104, 107, 113, 195, 196, 204, 206, 207, 235, 242, 259, 290, 333, 350, 354, 359, 369, 476, 483 Commonplace Book , vii Considerations Touching the Likeliest Means to Remove Hirelings Out of the Church, xii, xiii Coverdale Bible, xxix Coverdale, Miles, xxix, xxx Cranmer, Thomas, xxix Cranmer’s Bible, xxix Cromwell, Thomas, xxix Crook, Margaret, x, xxiv Daiches, David, xxxi Daniel (Bible Book), xxxiii, 36, 48, 52, 57, 89, 152, 168, 169, 195, 199, 202, 203, 214, 216, 225, 244, 279, 300, 402, 410, 412, 415, 419, 468, 470, 472, 490 De Doctrina Christiana, ix, xiii, xiv, xviii, xix, xxxv Deuteronomy (Bible Book), xiv, 2, 3, 21, 24, 33, 34, 52, 89, 92, 101, 108, 120, 133, 181, 191, 202,

INDEX

215, 233, 240, 243, 368, 373, 425, 429, 444, 450, 453, 461, 475, 476, 489 Dobbins, Austin, xxiv Doctrine and Discipline of Divorce, xv, xx Douay- Rheims Bible, xxxii Ecclesiastes (Bible Book), 68, 69, 92, 192, 253, 255, 257, 287, 289, 290, 297, 352, 385, 409, 448, 489 Edward VI of England, xxix Eikonoklastes, vii Elizabeth I of England, xxxi Ephesians (Bible Book), xxviii, 10, 18, 34, 89, 92, 96, 97, 101, 102, 107, 134, 160, 165, 174, 196, 206, 220, 229, 230, 231, 240, 253, 291, 304, 305, 306, 313, 341, 350, 354, 359, 367, 400, 404, 412, 476, 479, 480, 483 Esther (Bible Book), 58, 91, 209 Exodus (Bible Book), 2, 3, 4, 17, 18, 19, 20, 21, 22, 31, 32, 36, 50, 62, 84, 98, 112, 113, 122, 161, 180, 183, 195, 215, 235, 240, 243, 260, 279, 294, 310, 343, 351, 396, 400, 401, 403, 414, 419, 445, 455, 456, 457, 458, 459, 460, 461, 462 Evans, G.R., xix Ezekiel (Bible Book), xxiv, 4, 9, 21, 22, 23, 28, 29, 34, 37, 65, 74, 77, 82, 98, 99, 107, 112, 114, 134, 139, 141, 142, 166, 167, 182, 233, 239, 240, 241, 244, 245, 246, 261, 263, 327, 351, 361, 397, 399, 406, 417, 437, 445, 453, 474, 490 Ezra (Bible Book), 225, 470 Fixler, Michael, x Flannagan, Roy vii, xxvii Fletcher, Harris F., ix, xxxiv, xxxv, xxxvi Fowler, Alastair, xxvii Frye, Northrop, viii Galatians (Bible Book), 57, 337, 387, 453, 460, 465, 466, 475, 476, 479, 483, 491, 492 Gallagher, Philip J., xxvii Gamalial, xv Genesis (Bible Book), xxvi, 2, 3, 5, 6, 12, 13, 15, 17, 27, 30, 33, 34, 39, 40, 41, 43, 53, 59, 60, 68, 78, 81, 86, 87, 88, 90, 92, 93, 95, 116, 117, 118, 119, 120, 121, 126, 128, 133, 137, 138, 140, 141, 142, 143, 144, 148, 149, 150, 152, 155, 157, 158, 159, 164, 166, 172, 174, 175, 179, 181, 184, 185, 186, 187, 189, 190, 192, 195, 202, 209, 215, 216, 218, 226, 246, 254, 255, 256, 259, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 275, 276, 277, 278, 279, 280, 286, 291, 293, 294, 295, 296, 297, 298, 299, 300, 301, 303, 304, 310, 312, 313, 315, 316, 317, 318, 319, 320, 327, 328, 330, 331, 332, 333, 334, 339, 340, 341, 342, 345, 350, 352, 355, 356, 357, 358, 360, 361, 364, 371, 373, 376,

504

379, 381, 382, 385, 386, 389, 390, 391, 400, 404, 405, 406, 407, 408, 409, 411, 412, 413, 414, 415, 418, 419, 420, 421, 423, 424, 425, 426, 427, 428, 429, 430, 431, 432, 433, 436, 438, 439, 440, 441, 444, 445, 446, 447, 448, 449, 450, 451, 452, 454, 462, 463, 468, 473, 477, 478, 479, 482, 487, 488, 491, 492, 493 Geneva Bible, xxix, xxx, xxxi, xxxiii, xxxiv Gilby, Anthony, xxix Great Bible, xxix Habakkuk (Bible Book), 12, 167, 242, 449 Hampton Court Conference, xxxii Haskin, Dayton, xvii Hebrews (Bible Book), 9, 10, 49, 59, 63, 73, 83, 90, 94, 100, 101, 103, 105, 106, 109, 113, 116, 128, 135, 146, 155, 159, 160, 181, 187, 189, 195, 196, 201, 204, 209, 212, 213, 219, 230, 235, 236, 242, 243, 249, 261, 278, 279, 284, 302, 316, 353, 354, 361, 382, 398, 399, 415, 416, 421, 424, 429, 431, 435, 439, 451, 460, 461, 462, 464, 465, 466, 467, 473, 475, 480, 483, 486 Henry VIII of England, xxix Hill, Christopher, ix Hosea (Bible Book), 26, 203, 245, 372, 376 Hughes, Merritt Y., xxvii Isaiah (Bible Book), xxiv, 3, 6, 9, 10, 13, 17, 18, 19, 22, 25, 26, 34, 48, 51, 52, 56, 59, 61, 69, 74, 82, 88, 92, 98, 99, 103, 104, 109, 112, 113, 136, 140, 141, 146, 147, 158, 168, 178, 181, 182, 183, 191, 196, 198, 199, 200, 201, 202, 204, 207, 210, 216, 225, 228, 238, 239, 242, 245, 246, 247, 256, 257, 258, 271, 278, 281, 316, 336, 346, 353, 358, 361, 368, 375, 379, 380, 392, 409, 418, 433, 449, 451, 468, 472, 474, 479, 481 James (Bible Book), 5, 69, 73, 93, 111, 181, 187, 264, 310, 312, 392, 397, 406, 466, 477 James I of England, xxxii, xxxiv Jeremiah (Bible Book), 21, 22, 23, 24, 25, 26, 27, 28, 41, 167, 172, 176, 199, 200, 201, 223, 239, 259, 260, 261, 272, 278, 352, 385, 414, 429, 434, 439, 440, 445, 451, 470, 483, 486 Jerome, Eusebius Sophronius, xxxii Job (Bible Book), xxvi, 4, 8, 9, 13, 14, 17, 20, 21, 61, 68, 69, 71, 78, 84, 86, 87, 90, 97, 109, 111, 114, 115, 120, 121, 125, 126, 132, 141, 168, 182, 194, 197, 201, 208, 230, 240, 245, 246, 255, 256, 257, 259, 260, 263, 264, 265, 269, 271, 272, 273, 274, 287, 312, 313, 321, 336, 339, 363, 380, 381, 383, 388, 401, 424, 436, 477, 490, 494 Joel (Bible Book), 22, 91, 139, 392

PARADISE LOST

John (Bible Book), 3, 5, 16, 64, 73, 86, 90, 91, 94, 96, 97, 98, 100, 101, 104, 106, 108, 109, 113, 117, 119, 128, 134, 136, 139, 140, 167, 188, 195, 197, 205, 213, 235, 237, 238, 248, 259, 293, 294, 295, 299, 353, 354, 361, 367, 386, 390, 401, 404, 448, 463, 473, 475, 476, 477, 478, 481, 482, 483, 487, 489 Joshua (Bible Book), xiv, 99, 184, 209, 256, 306, 413, 450, 453, 463, 467 Jude (Bible Book), 7, 13, 39, 49, 108, 166, 181, 213, 238, 241, 258, 429, 430 Judges (Bible Book), 24, 27, 30, 33, 91, 120, 344, 420, 467 Judith (Apocrypha), 225 Kelley, Mark R., ix Lamentations (Bible Book), 127, 278, 437, 445 Leonard, John, xxvii Leviticus (Bible Book), 23, 35, 48, 191, 317, 400, 402, 420 Lewalski, Barbara, xxvii Lieb, Michael, ix Luke (Bible Book), 4, 5, 6, 7, 8, 10, 38, 40, 43, 46, 69, 72, 83, 86, 90, 98, 102, 117, 119, 152, 153, 167, 176, 187, 188, 189, 191, 200, 205, 236, 237, 247, 248, 255, 259, 260, 262, 263, 352, 359, 362, 386, 390, 396, 402, 404, 413, 417, 421, 422, 431, 461, 468, 471, 472, 473, 476, 478, 480, 482 MacCullum, Hugh, xvi Madsen, William G., xxvii Malachi (Bible Book), 111, 133 Mark (Bible Book), 5, 9, 43, 49, 82, 96, 100, 109, 183, 238, 246, 247, 248, 262, 302, 305, 306, 396, 399, 401, 466, 478, 484, 485 Martin, Gregory, xxxii Mary I of England, xxix Matthew (Bible Book), xxvii, 5, 7, 8, 9, 12, 16, 25, 34, 40, 43, 49, 55, 57, 65, 69, 83, 94, 96, 97, 98, 100, 104, 105, 106, 107, 109, 112, 115, 116, 118, 126, 132, 135, 167, 180, 182, 188, 193, 197, 202, 203, 204, 209, 213, 217, 218, 229, 237, 238, 239, 241, 244, 246, 248, 256, 289, 302, 325, 328, 353, 354, 362, 363, 364, 365, 370, 376, 385, 386, 403, 404, 409, 419, 434, 439, 449, 459, 468, 471, 474, 477, 479, 480, 481, 483, 487 Matthew, Thomas, xxix Matthew Bible, xxix McGrath, Alister, xxix, xxx Micah (Bible Book), 114 Minshull, Elizabeth, xxxiv Mohl, Ruth, vii Nehemiah (Bible Book), xxxiv, 3, 91, 392, 444, 470

Norton, David, xxxii Numbers (Bible Book), 25, 26, 32, 48, 50, 93, 95, 153, 161, 183, 209, 300, 401, 452, 453, 459, 467, 492 Of Education, viii, xii Of Prelatical Episcopacy, xi Of Reformation Touching Church-Discipline in England, xvi Of True Religion, xxviii Orgel, Stephen, xxvii Parker, Matthew, xxxi Partridge, A.C., xxxi Patrick, J. Max, x Paul, the Apostle, xv Philippians (Bible Book), xiv, 6, 10, 101, 106, 107, 196, 204, 206, 361, 375, 401, 408, 415, 416, 479, 480 Phillips, Edward, xi Pro Populo Anglicano Defensio Secunda, x Proverbs (Bible Book), 5, 53, 79, 127, 128, 168, 201, 252, 260, 263, 264, 274, 286, 296, 299, 343, 374, 387, 406, 434, 437, 447, 488, 490 Psalms (Bible Book), 2, 3, 4, 5, 8, 9, 10, 12, 13, 14, 15, 17, 20, 21, 22, 24, 25, 32, 39, 51, 52, 53, 55, 58, 59, 60, 63, 68, 77, 81, 82, 88, 89, 91, 94, 97, 98, 101, 102, 103, 106, 109, 110, 112, 114, 127, 146, 156, 158, 166, 167, 172, 174, 177, 178, 179, 181, 183, 188, 190, 194, 195, 196, 197, 198, 201, 202, 206, 207, 208, 209, 213, 216, 236, 238, 240, 241, 242, 243, 245, 246, 253, 254, 256, 257, 258, 260, 261, 262, 263, 264, 265, 266, 269, 270, 271, 272, 273, 277, 278, 280, 284, 286, 291, 292, 316, 330, 336, 344, 346, 353, 359, 375, 386, 391, 392, 396, 398, 399, 400, 407, 410, 413, 414, 415, 418, 427, 434, 440, 444, 447, 450, 457, 458, 468, 470, 481, 487, 489, 490, 494 Pullman, Phillip, xxvii Revelation (Bible Book), xxv, xxvi, 6, 7, 8, 9, 12, 13, 14, 16, 20, 38, 39, 40, 48, 52, 56, 58, 62, 65, 67, 71, 72,78, 79, 84, 89, 91, 100, 102, 104, 107, 108, 109, 110, 111, 113, 118, 119, 122, 123, 125, 132, 134, 135, 138, 140, 159, 166, 178, 188, 198, 200, 201, 203, 208, 212, 213, 214, 218, 221, 238, 241, 245, 246, 247, 248, 249, 255, 262, 267, 278, 279, 280, 281, 291, 312, 334, 345, 351, 366, 372, 374, 375, 376, 377, 397, 398, 403, 404, 409, 419, 438, 472, 476, 477, 480, 481, 483, 488, 489, 491 Rogers, John, xxix Romans (Bible Book), xiv, xxxiv, 2, 4, 5, 11, 14, 18, 20, 46, 49, 51, 71, 77, 93, 95, 97, 98, 99, 100, 103, 104, 105, 106, 114, 116, 147, 177, 190, 120,

505

INDEX

205, 206, 219, 235, 239, 242, 243, 286, 298, 310, 313, 321, 331, 342, 358, 359, 367, 368, 374, 375, 383, 397, 399, 400, 415, 423, 444, 464, 465, 466, 467, 468, 472, 473, 474, 475, 476, 477, 479, 482, 483, 486, 489, 490 Ruth (Bible Book), 492 Ryken, Leland, viii, xxxv Sampson, Thomas, xxix Schwartz, Regina M., xviii Shawcross, John, ix Sims, James H., viii, xxv, xxxvi Sirach (Apocrypha), 3 Steadman, Joel M., xxvi Stevens, Robert, xxix Sudnell, Roger H., x Song of Solomon (Bible Book), 137, 156, 172, 173, 183, 201, 324, 326, 337, 370 Tenure of Kings and Magistrates, xxi Teskey, Gordon, xxvii Titus (Bible Book), 159, 476, 477 Tobit (Apocrypha), 118, 125, 138, 139, 180, 189, 225 Tyndale, William, xxix, xxx Virgil, xxv Vulgate, xxxii Whittingham, William, xxix Wisdom of Solomon (Bible Book), 2, 4, 7, 8, 50, 86, 132, 167, 177, 190, 252, 436, 437, 447 Wittreich, Joseph A., viii, xxii Wolfe, Don M. vii Woodhouse, S. P., xv, xvi Worthington, Thomas, xxxii Young, Thomas, x Zechariah (Bible Book), 53, 125, 176, 178, 261, 396, 429, 472 Zephaniah (Bible Book), 30

506