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Et puer ille suum tenet, et puer ille, decorem,
Phæbe, tuufque, et, Cypri, tuus; nec ditior olim
Terra datum sceleri celavit montibus aurum
Conscia, vel fub aquis gemmas. Sic denique in

Ibit cunctarum feries juftiffima rerum;
Donec flamma orbem populabitur ultima, late
Circumplexa polos, et valti culmina coeli
Ingentique rogo flagrabit machina mundi.*


De Ideà Platonica quemadmodum Aristoteles



ICITE, facrorum præsides nemorum dex,

Tuque 0 noveni perbeata numinis Memoria mater, quæque in immenfo procul

63. Hyacinth the favourite boy of Phoebus, Adonis of Venus. Both, like Narcissus, converted into flowers. 64. Terra datum sceleri celavit montibus aurum

Conscia, vel fub aquis gemmas.-) See El, v. 77. And Comus, v.718.

In her own loins
Śhe hutcht th' all-worshipt ore, &c.
Again, ibid. 732.

And th' unsought diamonds Would so imblaze the forehead of the deep, &c. * This poem is replete with fanciful and ingenious allusions. It has also à vigour of expression, a dignity of sentiment, and elevation of thought, rarely found in very young writers.

+ I find this poem inserted at full length, as a fpecimen of unintelligible metaphysics, in a scarce little book, of universal burlesque, much in the manner of Tom Brown, seemingly published about the year 1715, and intitled " An Effay towards the THEO

Ry of the inteLLIGIBLE WORLD intuitively confidered. Designed for fortynine Parts, &c. by GABRIEL John.' Enriched " with a faithfull account of his ideal voyage, and illustrated with poems by several hands; as likewise with other strange things,

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Antro recumbis otiofa Æternitas, i Monumenta servans, et ratas leges Jovis, 5 : Coelique fastos atque ephemeridas Deûm

Quis ille primus, cujus ex imagine
Natura folers finxit humanum genus,

Æternus, incorruptus, æquævus polo, 2 Unusque et universus, exemplar Dei?

Haud ille Palladis gemellus innubæ
Interna proles insidet menti Jovis ;
Sed quamlibet natura sit communior,
Tamen feorsus extat ad morem unius,
Et, mira, certo stringitur fpatio loci :

Seu sempiternus ille siderum comes
Coli pererrat ordines decemplicis,
Citimumve terris incolit lunæ globum:

Sive inter animas corpus adituras sedens, 1

not insufferably clever, nor furiously to the purpose. Printed in

year One thousand seven hundred et cætera.” 12°. See p. 17. 3. This is a sublime personification of Eternity. And there is great reach of imagination in one of the conceptions which follows, that the original archetype of Man may be a huge giant, stalking in some remote unknown region of the earth, and lifting his head so high as to be dreaded by the gods, &c. v. 21.

Sive in remota forte terrarum plaga
Incedit ingens HOMINIS ARCHETYPUS gigas,
Et diis tremendus erigit celfum caput,

Atlante major portiore fiderun, &c.
11. Haud ille Palladis gemellus innubæ, &c.) “ This aboriginal
“Man, the twin brother of the virgin Pallas, does not remain in
s the brain of Jupiter where he was generated; but, although par.

taking of Man's common nature, still exists somewhere by him-
self, in a state of singleness and abstraction, and in a determinate
place. Whether among the stars, &c.”
13. “Quamlibet ejus natura fit communior," that is, communis.
15. “ Et (res mira !) certo, &c.”
17. In another place, he makes the ninefold.
18. That part of the moon's orb nearest the earth.
19. See Virgil, Æn. vi. 713.


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Obliviosas torpet ad Lethes aquas:
Sive in remota forte terrarum plaga
Incedit ingens hominis archetypus gigas,
Et diis tremendus erigit celsum caput,
Atlante major portitore siderum.
Non, cui profundum cæcitas lumen dedit,
Dircæus augur vidit hunc alto finu ;
Non hunc silente nocte Pleiones

Vatum fagaci præpes oftendit choro;
Non hunc facerdos novit Affyrius, licet
Longos vetufti commemoret atavos Nini,
Priscumque Belon, inclytumque Ofiridem,
Non ille trino gloriosus nomine
Ter magnus Hermes, ut sit arcani sciens,
Talem reliquit Isidis cultoribus.
At tu, perenne ruris Academi decus,



-Animæ, quibus altera fato
Corpora debentur, Lethæi ad fluminis undam,

Æternos latices et longa oblivia potant.
But this is Plato's philosophy, Phæd. Opp. 1590. p. 409. C.

col. 1.

25. Tiresias of Thebes.

27. —Pleiones nepos.] Mercury. Ovid, Epist. HEROID. XV. 62.

Atlantis magni Pleionesque nepos. And Metam. . 743. “ Atlantis PLEIONESQUE NEPOS.” See also, FAST. B. v. 83.663.

29. Non hunc facerdos novit Asyrius.--). Sanchoniathan, the eldest of the profane historians. His existence is doubted by Dodwell, and other writers.

33. Ter magnus Hermes.-) Hermes Trismegistus, an Egyptian philosopher, who lived soon after Moses. See Il. Pens. v. 88. * With THRICE-GREAT Hermes, &c."

35. At tu perenne, &c.] You, Plato, who expelled the poets from your republic, must now bid them return, &c. See Plato's TIMÆUS and PROTAGORAS. Plato and his followers communi. cated their notions by emblems, fables, fymbols, parables, allego- .

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(Hæc monstra si tu primus induxti scholis)
Jam jam poetas, urbis exulés tuæ,
Revocabis, ipse fabulator maximus ;
Aut inftitutor ipse migrabis foras.

Ad Patrem.*


UNC mea Pierios cupiam per pectora fontes

Irriguas torquere vias, totumque per ora
Volvere laxatum gemino de vertice rivum ;
Ut tenues oblita fonos, audacibus alis
Surgat in officium venerandi Musa parentis 5
Hoc utcunque tibi gratum, pater optime, carmen
Exiguum mediatur opus : nec novimus ipfi
Aptius a nobis quæ poffint munera donis
Respondere tuis, quamvis nec maxima posfint
Respondere tuis, nedum ut par gratia donis
Effe queat, vacuis quæ redditur arida verbis.
Sed tamen hæc noftros oftendit pagina census,
Et quod habemus opum charta numeravimus ista,
Quæ mihi sunt nullæ, nisi quas dedit aurea Clio,

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ries, and a variety of myftical representations. Our author characterises Plato, PARAD. Reg. B. iv. 295.

The next to PABLING fell and smooth CONCEITs. 36. -Induxti.-) The edition of 1673, has induxit. And is for Diis, v. 23. I have reformed the punctuation of both the elder editions.

* According to Aubrey's manuscript Life of Milton, Milton's father, although a scrivener, was not apprenticed to that trade : he says he was bred a scholar and of Christ Church Oxford, and that he took to trade in consequence of being disinherited. Milton was therefore writing to his father in a language which he understood. Aubrey adds, that he was very ingenious, and delighted in music, in which he instructed his son john : that he died about 1647, and was interred in Cripplegate' church, from his house in Barbican. MS. ASHM. ut supr. See Note on v. 66. below.


Quas mihi semoto fomni peperere sub antro, 15 Et nemoris laureta sacri Parnafsides umbræ.

Nec tu vatis opus divinum defpice carmen, Quo nihil æthereos ortus, et semina.cæli, Nil magis humanam commendat origine mentem, Sancta Prometheæ retinens veftigia flammæ. Carmen amant superi, tremebundaque Tartara car



Ima ciere valet, divosque ligare profundos,
Et triplici duro Manes adamante coercet.
Carmine sepofiti retegunt arcana futuri
Phoebades, et tremulæ .pallentes ora Sibyllæ ;
Carmina sacrificus folennes pangit ad aras,



16. Read Parnesjid. See Note on v. 92. MANS.
17. Here begins a fine panegyric on poetry.

-Tremebundaquæ Tartara carmen
Ima ciere valet, divofque ligare profundos,

Et triplici duro Manes adamante coercet.] As in Il Pens, v. 106.

Such Notes as warbled to the string
Drew iron tears down Pluto's cheek,

And made Hell grant what love did seek.
And below, of Orpheus, v. 54. Where see the Note.

-Simulacraque functa canendo COMPULIT IN LACRYMAS. 25. Phaebades.] The priestesses of Apollo's temple at Delphi, who always delivered their oracles in verse. Our author here recollected the Ion of Euripides. To Phemonoe, one of the most celebrated of these poetical ladies, the Greeks were indebted for hexameters. Others found it more commodious to fing in the fpecious obscurity of the Pindaric measure. Homer is said to have borrowed many lines from the responses of the priestess Daphne, daughter of Tiresias. It was suspected, that persons of distinguihed abilities in poetry were secretly placed near the oracular tripod, who immediately cloathed the answer in a metrical form, which was almost as soon conveyed to the priestess in waiting. PHOEBAS is a word in Ovid. And Caffandra, a prophetess, is called PHOEBAS, Amor. ii. vii. 12. And Trist. Ü. 400. See our author, above, El. vi. 73.


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