It's in relation to all of these forms of lateness that we can best understand the opening invocation of Paradise Lost.

带着所有这些“晚“,我们才能很好的理解《失乐园》的开头。

耶鲁公开课 - 弥尔顿课程节选

At this point it's wonderful: Samson begins to echo Milton from the invocation that we've been looking at, the invocation to Book Three of Paradise Lost.

这里很奇妙：,参孙开始附和弥尔顿的祈求,我们刚才看到的失乐园第三卷中的祈求。

耶鲁公开课 - 弥尔顿课程节选

There is generally a concluding invocation of witnesses, usually the gods are invoked as witnesses to a binding oath, some kind of covenantal oath that brings the treaty into effect, and it's witnessed by gods.

一般也包括一段援引见证人的文字，一般是上帝见证一个有约束力的誓言的诞生，这个誓言可以使条约生效，上帝是见证人。

耶鲁公开课 - 旧约导论课程节选

You can think of it as this reaction to the problem of lateness that accounts for one of the invocation's most distinctive features, and that's the repetition of the word "first."

你们可以把弥尔顿在这首诗中对“晚“的回应,当做这首诗最明显的特征之一，这表现在他反复使用“初/先“一词上“

耶鲁公开课 - 弥尔顿课程节选

There's a fear here that the ambition of this bid for paternal light is presumptuous, perhaps it's even satanic Satan of course in the next book, Book Four will have his invocation to light.

人们会担心弥尔顿认为光与上帝差不多的想法,过于胆大妄为，或许是极恶的,当然，第四卷里的撒旦,也会祈求光明。

耶鲁公开课 - 弥尔顿课程节选

Now you'll remember from our discussion of the opening invocation to Paradise Lost, that insistent bid that Milton was making: the bid to be first.

现在从我们对失乐园开篇,的讨论中可以得知，弥尔顿一直坚持的是：,敢为天下先。

耶鲁公开课 - 弥尔顿课程节选

You will focus, however, on the opening invocation.

我们会集中研究开头的那段祷文。

耶鲁公开课 - 弥尔顿课程节选

In the invocation to Book Nine of Paradise Lost, Milton describes and it's wonderful to see this representation of this process that, I think, we've been wondering about he describes the process by which the heavenly muse inspires, and he says inspires nightly, the composition of his epic.

在《失乐园》第九卷中，弥尔顿描绘了,看到弥尔顿对这一过程的描述很是奇妙，我们都对这一过程很好奇,弥尔顿描绘了天神缪斯启示他，他说是在晚上启示的，启示他写作史诗的过程。

耶鲁公开课 - 弥尔顿课程节选