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The oracles are dumb,

No voice or hideous hum
Runs through the archéd roof in words deceiving.

Apollo from his shrine

Can no more divine,
With hollow shriek the steep of Delphos leaving.

No nightly trance, or breathed spell,
Inspires the pale-eyed priest from the prophetic cell.? 180

The lonely mountains o'er,

And the resounding shore,
A voice of weeping heard and loud lament;

From haunted spring, and dale

Edged with poplar pale,
The parting Genius is with sighing sent;

With flower-inwoven tresses torn
The Nymphs in twilight shade of tangled thickets mourn.

In consecrated earth,
And on the holy hearth,

190 The Lars and Lemures? moan with midnight plaint;

In urns and altars round,

A drear and dying sound
Affrights the Flamens at their service quaint;

And the chill marble seems to sweat,
While each peculiar power foregoes his wonted seat.

s Peor and Baalim. Baal was the supreme male god of the Canaanites. Baal Peor was the name under which he was worshipped by the Israelites while yet in the wilderness. Representing powers of nature, he was worshipped with affix of various other names, which are comprised in the plural form Baalim. He was associated with the sun ; 29 Ashtoreth (plural Ashtaroth) or Astarte, the companion deity and queen of heaven, was associated with the moon.

* Lubic Hammon. The Lybian deity first worshipped at Meroe, then in Egyptian Thebes, and known in Europe as Jupiter Ainmon, was especially worshipped in Siwah, an oasis of the Libyan desert, and represented with the head and horns of a ram.

6 Wounded Thammuz. Thammuz was the Eastern original of the worship that passed into Greece as that of Adonis. He was said to die every year and revive again. He died by the tusk of a bear in the Lebanon, and when the river Adonis, flowing there, man with a red tinge in its waters at certain seasons of the year, feasts of Adonis were held by the women who made loud lament for him. So in “Paradise Lost," book i.

“Thammuz came next behind,
Whose annual wound in Lebanon allured
The Syrian damsels to lament his fate
In amorous dittiés all a summer's day,
While smooth Adonis from his native rock
Ran purple to the sea, supposed with blood

Of Thammuz yearly wounded." 6 Moloch, national god of the Ammonites, to whom Soloinon, to satisfy some of his wives, built a temple on the Mount of Oliver In his worship children were caused to pass through fire in the part of the valley of Hinnom called Tophet ("toph," a drun, from the sounding of drums and cymbals to drown the cries of the victims The place was afterwards defiled by Josiah, and used for burrits refuse from the city and bodies of criminals, whence its name Ge. hinnom, the valley of Hinnom, came (from the smoke, fire, and pollution of the place) to serve as a name for hell, Gehenna. In " Paradise Lost" Milton uses Moloch to personify, among the conpanions of Satan, Hate.

7 The brutish gods of Nile. Osiris (Oseh-iri, much makel, the chief god worshipped in Egypt, represented fertility, the creative ywer. His bride and sister Isis had even higher worship. Their antaronist was Tryphon; their son Orus or Horus. Osiris was father also to the dog Anubis by the wife of Tryphon. Osiris was worshipped in a bull marked with particular spots, and if that bull diel, the rest mourned until another was discovered. Isis was represented with horns of a cow. Anubis was represented with a dog's head as muide of departed souls, and was particularly worshipped at a city in Middle Egypt called Cynopolis (Dog-city).

i So in “Paradise Regained,” book i., Christ says to Satan

“No more shalt thou by orncling abuse

The Gentiles ; henceforth oracles are ceased,
And thou no more with pomp and sacrifice
Shalt be inquired at Delphos, or elsewhere;

At least in vain, for they shall find thee mute." 2 Lars and Lemures. The Lares were inferior deities of the Romans, who were public, presiding over city, country, roads, &c.; and domestic, whose images were placed within the house upon an altar near the hearth, thence called by Milton “the holy hearth." Lemures were “souls of the silent ones,” spirits of the dead, who lie" in consecrated earth."

240

He feels, from Juda's land,

THE TRUE MEN OF THE WORLD.
The dreaded Infant's hand,
The rays of Bethlehem blind his dusky eyne ;

Gracious men are public treasures, and storehouses wherein
Nor all the gods beside

every man hath a share, a portion; they are public springs in Longer dare abide,

the wilderness of this world to refresh the souls of people; Nor Typhon huge ending in snaky twine.

they are trees of righteousness that stretch out their boughs Our Babe, to shew his Godhead true,

for others to shelter under and to gather fruit from. You Can in his swaddling-bands control the damnéd crew. have an excellent picture of this in Daniel, in the dream of

Nebuchadnezzar; the magistrates there are compared to a

great tree, wherein the birds build their nests and the beasts So when the sun in bed,

shelter themselves : so a good magistrate, especially if he be Curtained with cloudy red,

230 in great place, is as a great tree, for comfort and shelter. Pillows his chin upon an orient wave,

O beloved, the lives of good men are very useful. A good The flocking shadows pale

man (saith the philosopher) is a common good, because as Troop to the infernal jail,

soon as ever a man becomes gracious he hath a public mind, Each fettered ghost slips to his several grave,

as he hath a public place; nay, whether he hath a public And the yellow-skirted fays

place or no, he hath a public mind. It is needful, therefore, Fly after the Night steeds, leaving their moon-loved maze. that there be such men alive.

If this be so, then we may lament the death of worthy

men, because we lose part of our strength in the loss of such, But see! the Virgin blest

God's custom being to convey much good by them; and Hath laid her Babe to rest,

when there is scarcity of good men, we should say with Time is our tedious song should here have ending;

Micah, “ Woe is me, the good is perished from the earth.” + Heaven's youngest-teeméd? star

They keep judgments from a place, and derive a blessing Hath fixed her polished car,

upon it. Howsoever the world judgeth them, and accounts Her sleeping Lord with handmaid-lamp attending;

them not worthy to live, yet God accounts the world unAnd all about the courtly stable

worthy of them; they are God's jewels, they are His treasure, Bright-harnessed angels sit in order serviceable.

and His portion, therefore we ought to lament their death and to desire their lives; and we ought to desire our own lives as

long as we may be useful to the Church, and be content to When Milton was at Cambridge, Dr. Richard want 5 heaven for a time. Beloved, it is not for the good of Sibbes (or Sibbs) was Master of Catharine Hall, God's children that they live; as soon as ever they are in the and a leading preacher, whose religious opinions were state of grace they have a title to heaven; but it is for others. of the form commonly associated with the Puritanism

| When once we are in Christ we live for others, not for in the Church. Cambridge was the university that

ourselves : that a father is kept alive, it is for his children's produced the greater number of the distinguished sake; that good magistrates are kept alive, it is for their churchmen whose names were associated with this

subjects' sake; that a good minister is kept alive out of the form of thought, and Sibbes must have been a

present enjoying of heaven, it is for the people's sake, that

God hath committed to him to instruct; for as Paul saith preacher to whom Milton often listened with plea

here, “ In regard of my own particular, it is better for me sure. Richard Baxter said that he owed his con

to be with Christ.” version to the reading of sermons by Sibbes, collected under the title of “ The Bruised Reed and Smoking

If God convey so much good by worthy men to us, then

what wretches are they that malign them, persecute them, Flax." Sibbes died in 1635, aged fifty-eight. The

and speak ill of those that speak to God for them! Doth the following passage is from a funeral sermon of his,

world continue for a company of wretches, a company of proentitled “Christ is Best ; or a Sweet Passage to

fane, blasphemous, loose, disorderly livers : Oh no, for if Glory." 3 Its text is from the first chapter of St.

God had not a Church in the world, a company of good Paul to the Philippians : “For I am in a strait be

people, heaven and earth would fall in pieces, there would be tween two, having a desire to depart, and to be with

an end presently. It is for good people only that the world Christ, which is best of all; nevertheless, to abide in

continues; they are the pillars of the tottering world, they the flesh is most needful for you.” Its doctrines are

are the stakes in the fence, they are the foundation of the that the servants of God are often in great straits ; | building, and if they were once taken out, all would come that God reserves the best to the last for all His ; | down, there would be a confusion of all; therefore those that that the lives of worthy men, especially magistrates oppose and disquiet gracious and good men are enemies to and ministers, are very needíul for the Church of their own good, they cut the bough which they stand on, God; that holy and gracious men who are led by the they labour to pull down the house that covers themselves, Spirit of God can deny themselves and their own being blinded with malice and a diabolical spirit. Take heed best good for the Church's benefit.

of such a disposition; it comes near to the sin against the Holy Ghost, to hate any man for goodness, because per

haps his good life reproacheth us; such a one would hate 1 Typhon. All the gods, except Jupiter and Minerva, in the wars

Christ himself if He were here. How can a man desire to of the giants, fled into Egypt and changed themselves into animals be with Christ if he hates His image in another ? Therefore for fear of Typhon. But Typhon also flies when Christ is born.

Youngest-teemed, youngest born; the star of Bethlehem which guided the magi. “We have seen his star in the east, and are come to worship him" (Matthew ii. 2).

· Micah vii. 1, 2. “Woe is me! .... The good man is perished 3 Preached at the funeral of Mr. Sharland, late Recorder of North out of the earth." ampton.

5 Want, do without.

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dan pendidit, hiter pry about; but to progue was to steal.

Miehen the wore on which hawks were taken for an in

den i rol in the picture. Bo Bo iu toxuntry for the beating of the wings in preparing

fun trench" buttre."

Part circular and part triangular. In Spenser's description of the body as a castle (" Faerie Queene," bk. ii.)

“ The frame thereof was partly circular

And part triangular."

the beginning and the end of all the good we do, it is an argument of a barren person. None ever came to heaven but those that denied themselves.

20

In 1635, vear of the death of Richard Sibbes, George Wither and Francis Quarles each followed a fashion of the time, and published a book of Emblems. Wither's book was a handsome folio, with a good selection of emblem pictures, well engraved, and a fine portrait of the author. Quarles's volume was in 12mo, with somewhat rudely-executed woodcuts of emblems, usually ill-drawn. Quarles's book has been often reproduced with improved pictures, but there has been neglect of Wither's work, which is not inferior in merit. It is divided into four books, each containing fifty-six Emblems followed by a “Lottery,” that ingeniously sums up their teaching in fifty-six stanzas. This is George Wither's Emblem of

Lest for our fruitlessness Thy light of grace
Thou from our golden candlestick displace.
We do methinks already, Lord, begin
To wantonize, and let that loathing in
Which makes Thy manna tasteless; and I fear
That of those Christians who more often hear
Than practise what they know, we have too many,
And I suspect myself as much as any."
O mend me so that by amending me
Amends in others may increased be;
And let all graces which Thou hast bestowed
Return Thee honour, from whom first they flowed. 30

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I am in a strait betwixt tuo, having a desire to depart, and to be with

Christ.-PHILIPPIANS I, 23.

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What meant our careful parents so to wear

And lavish out their ill-extended hours
To purchase for us large possessions here

Which, though unpurchased, are too truly ours?
What meant they-ah, what meant they to endure

Such loads of needless labour to procure,
And make that thing our own which was our own too sure?

10

This modern Emblem is a mute expressing
Of God's great mercies in a modern blessing;
And gives me now just cause to sing His praise
For granting me my being in these days.
The much-desired messages of heaven
For which our fathers would their lives have given,
And in groves, caves, and mountains once a year
Were glad, with hazard of their goods, to hear,
Or in less bloody times at their own homes
To hear in private and obscured rooms,
Now those, those joyful tidings we do live
Divulged in every village to perceive;
And that the sounds of gladness echo may
Through all our goodly temples every day,
This was, O God, Thy doing; unto Thee
Ascribed for ever let all praises be!
Prolong this mercy, and vouchsafe the fruit
May to Thy labour in this vineyard suit :

What mean these liv'ries and possessive keys ?

What mean these bargains and these needless sales ? What mean these jealous, these suspicious ways

Of law-devised and law-dissolved entails?
No need to sweat for gold, wherewith to buy

Estates of high-prized land; no need to tie
Earth to their heirs, were they but clogged with earth as I.

1 This honest line recalls the wholesome answer of Orlando to the sickly Jaques, whom Shakespeare represents as seeing in the seven ages of man only occasion for a sneer at each

"Jaques. Will you sit down with me, and we two will rail against our mistress the world and all our misery.

Orlando. I will chide no breather in the world but myself, against whom I know most faults."

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“ Coeval with the world in her nativity,

Which though it now hath passed through many ages, And still retained a natural proclivity To ruin, compassed with a thousand rages Of spiteful foes, which still this island tosses;

Yet ever grows more prosperous by her crossen, By withering, springing fresh, and rich by often las"

S. BONAVENT.

Soliloq., cap. i. Ah! sweet Jesus, pierce the marrow of my soul with the healthful shafts of Thy love, that it may truly burn, and melt, and languish, with the only desire of Thee: that it may desire to be dissolved, and to be with Thee: let it hunger alone for the bread of life : let it thirst after Thee, the spring and fountain of eternal light, the stream of true pleasure : let it always desire Thee, seek Thee, and find Thee, and sweetly rest in Thee.

God made man at the close of the first week of Creation.

“ Now when the first week's life was almost spent;

And this world built, and richly furnishéd; To store heaven's courts, He of each element, Did cast to frame an Isle, the heart and head

Of all his works, composed with curious art;

Which like an index briefly should impart The sum of all; the whole, yet of the whole a part,

EPIGRAM.

What! will thy shackles neither loose nor break? Are they too strong, or is thine arm too weak? Art will prevail where knotty strength denies; My soul, there's aquafortis in thine eyes.

The measure of the verses attached by Quarles to this Emblem in 1635 was taken from “ The Purple

“ The tri-une God Himself in council sits,

And purple dust takes from the new-made earth;
Part circular, and part triangular fits; 5
Endows it largely at the unborn birth;

Deputes his favourite viceroy ; doth in rest

With aptness thereunto, as seemed him best: And loved it more than all, and more than all it Wessed"

- --- - - - -- -- - --- ------ 5 Part circular and part triangular, In Spenser's description body as a castle (“Faerie Queene," bk. ii.)

“ The frame thereof was partly circular

And part triangular."

I Of alms, as alms. Prog, probably, toy or pry about ; but to progue was to steal.

* Weathering stock, the perch on which hawks were taken for an airing. This also is figured in the picture.

* Bate, a terın in falconry for the beating of the wings in preparing for a flight, probably from French "battre."

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