342 Albert S. Cook, 



dark. A possible allusion to Job 38. 9 : ' When I made . . . thick 

 darkness a swaddling band for it ' — though this refers to the sea. 



deep. Perhaps of Ps. 95. 4 : ' In his hand are the deep places 

 of the earth.' 



124. Job 38. 8, 11: 'Or who shut up the sea with doors, . . . 

 and said, Hitherto shalt thou come, but no further, and here shall 

 thy proud waves be stayed ' ? 



oozy. Shakespeare several times has ooze and oozy, with refer- 

 ence to the sea: Temp. 1. 2. 252; 5. 1. 151; Hen. V 1. 2. 164; 

 Cymb. 4. 2. 205. Oozy suggests ' slimy ' to us, which hardly seems 

 appropriate for the bottom of a weltering ocean. 



channel. A Biblical word, with relation to the sea. Cf 2 

 Sam, 22. 16 (Ps. 18. 15) : ' And the channels of the sea appeared, 

 the foundations of the world were discovered.' 



125. Ring out. Thomas Warton (see Milton, ed. Todd, 1809, 

 6. 473) thinks that Milton is fond of the verb ring, ' for violence 

 of sound, ... in a good sense.' He quotes several examples, 

 among others P.L. 7. 562 : 



The heaven and all the constellations rung. 



crystal spheres. According to what is generally known as the 

 Ptolemaic system of astronomy, the motions of the heavenly bodies 

 were accounted for by supposing a series of concentric hollow 

 spheres, or heavens. The earth was the immovable centre of this 

 system. The outermost of the movable spheres was the Crystalline 

 Heaven, or Primuni Mobile, whose revolution takes place in about 

 twenty-four hours, carr3'ing with it all the other eight heavens, 

 without, however, interfering with their special revolutions. From 

 the earth outward the successive spheres are those of the moon. 

 Mercury, Venus, the sun, Mars, Jupiter, Saturn, and the fixed stars. 

 Each of these spheres is kept in rotation by a special intelligence, 

 or angel, a conception due to Aristotle {Metaphys. 12. 8); see, for 

 example, Toynbee, Dante Dictionary, under Cielo cristallino ; Zeller, 

 Aristotle, Eng. trans., 1. 489 ff. This theory of spheres seems to 

 have originated with Anaximander, from whom it was borrowed 

 by the Pythagoreans and Parmenides. Plato adopted it from the 

 Pythagoreans, and was followed by Eudoxus and Callippus, and 

 so, in course of time, it was embodied in the Ptolemaic .system 

 (Zeller, p. 492, note 1). That these .spheres were transparent follows 

 from the fact that the more distant bodies can be seen through all 

 the intervening spheres. 



The idea of a celestial music produced by the revolution of 



