And that must end us; that must be our cure, Belike through impotence or unaware, 145 150 155 Them in his anger, whom his anger saves 6 Say they who counsel war; 'we are decreed, Reserved, and destined to eternal woe : Whatever doing, what can we suffer more ? 160 165 170 175 146-151. An idea which has doubtless tormented many who might otherwise have argued themselves to self-destruction. 155. Belial is here keener than Moloch, 11. 96-101. One day upon our heads? while we, perhaps, Caught in a fiery tempest, shall be hurled, 180 Unrespited, unpitied, unreprieved, 185 Ages of hopeless end! This would be worse. With him, or who deceive his mind, whose eye Views all things at one view? He from Heaven's highth All these our motions vain sees and derides; Not more almighty to resist our might Than wise to frustrate all our plots and wiles. Thus trampled, thus expelled, to suffer here By my advice; since fate inevitable Subdues us, and omnipotent decree, The victor's will. To suffer, as to do, The sentence of their conqueror. This is now 191 195 200 205 186. Belial is of that lower order of mind which thinks it best to get along on what is obviously practical. They get on excellently in this world, but rarely achieve great things. 188. What can force or guile with him? Something of a Latinism, quid possit. What can force do ? we should say. 208. There was a certain noble endurance in the preceding lines : now Belial shows rather a cringing lowness of mind. Our doom, which if we can sustain and bear, With what is punished; whence these raging fires 210 Our purer essence then will overcome 215 Their noxious vapour; or, inured, not feel; In temper and in nature, will receive Familiar the fierce heat, and void of pain; This horror will grow mild, this darkness light; 220 Besides what hope the never-ending flight Of future days may bring, what chance, what change 225 Thus Belial, with words clothed in reason's garb, 230 224. For happy though but ill. When we regard our lot as happy it seems but ill, but when we regard it as ill, it seems not worst. 228. Mammon, although his advice runs along with that of Belial, offers a somewhat different argument, and shows a different temper, and, in fact, goes a step farther. Belial had been unable to arise to the fierce unrest of Moloch; in reality he hated the bother of making an effort. But Mammon is already more or less satisfied with Hell; he sees things (i. 678-688; ii. 270-273) that he really likes much better than he ever did the more spiritual delights of Heaven, of which he speaks with hardly veiled contempt (241-243). 234. The vanity of the former hope is evidence of the vanity of the latter. The latter; for what place can be for us 235 We overpower? Suppose he should relent, 240 Forced Halleluiahs; while he lordly sits 245 Eternity so spent, in worship paid 250 Unacceptable, though in Heaven, our state Of splendid vassalage; but rather seek Free and to none accountable, preferring Hard liberty before the easy yoke 255 Of servile pomp. Our greatness will appear Useful of hurtful, prosperous of adverse, We can create; and in what place soe'er 260 Thrive under evil, and work ease out of pain Choose to reside, his glory unobscured, 265 245. Ambrosial. Ambrosia was the food of the gods of the classics. The line is another reminiscence of Milton's traditions. 250. Here he gives his view of Belial's idea of possible forgiveness (209-220). 263, 264. A weak argument, not even specious. Covers his throne, from whence deep thunders roar He scarce had finished, when such murmur filled The assembly, as when hollow rocks retain 270 275 280 285 290 Wrought still within them; and no less desire 295 In emulation opposite to Heaven. 278. Sensible, sense or sensibility; the adjective used for the noun. 294. Michaël means "the sword of God." The word must here be pronounced as a trisyllable. 296. Nether, lower. |