Spring in Botticelli and Milton

 then with voice 

Milde, as when Zephyrus on Flora breathes,

It's possible Milton saw Botticelli's Primavera while in Italy. He surely was familiar with Poliziano's Rusticus -- a poem of country life described as an updated version of Virgil's Georgics and Hesiod's Works and Days -- with which it is often associated. 


Botticelli's painting is understood to be allegorical, with sundry interpretations (here's one interesting example). It's also a literal anthology, with "500 identified plant species depicted," including 190 different flowers. If Emily Dickinson placed flowers and plants amid the leaves of books, Botticelli seems intent on naming Flora, or Chloris, through sheer abundance of example.


Similarly Milton will reel off a litany of floral names, and here, in Book V, the poem is permeated with the names and scents of flowers and herbs, and sounds of birds and water and gentle breezes:

 th' only sound 

Of leaves and fuming rills, Aurora's fan,

Lightly dispers'd, and the shrill Matin Song

Of Birds on every bough; 

For a stupendous virtual reproduction of Botticelli's Primavera, go here. The image is so rich it takes a while to load, then can be zoomed to a remarkable level of detail. A right-click of the mouse allows a full screen image, which itself can be zoomed in and out, or scoured from one edge to the other.

The opening of Paradise Lost V is imbued with the dawn and with spring. Perhaps it's mere coincidence that Hermes makes a cameo appearance both in Milton's garden and in Botticelli's painting. In the Primavera, the god appears on the left. His right hand holds the cadeceus that reaches the clouds; his left rests on his hip inches from his sword handle. 


In P.L. V, he's woven into the initial description of Raphael:

A Seraph wingd; six wings he wore, to shade

His lineaments Divine; the pair that clad
Each shoulder broad, came mantling o're his brest

With regal Ornament; the middle pair [ 280 ]

Girt like a Starrie Zone his waste, and round

Skirted his loines and thighes with downie Gold

And colours dipt in Heav'n; the third his feet

Shaddowd from either heele with featherd maile

Skie-tinctur'd grain. Like Maia's son he stood, [ 285 ]

And shook his Plumes, that Heav'nly fragrance filld

The circuit wide

If nothing else, both Raphael and Hermes traditionally are messengers connecting heaven and earth. The conversation between Adam, Eve and the angel will, among other things, depict an intricate and coherent account of that linkage. 

To Mercury

Horace Odes I.10:

Mercuri facunde nepos Atlantis,

qui feros cultus hominum recentum

voce formasti catus et decorae

more palaestrae,

te canam, magni Iovis et deorum

nuntium curvaeque lyrae parentem,

callidum, quidquid placuit, iocoso

condere furto.

te, boves olim nisi reddidisses

per dolum amotas, puerum minaci

voce dum terret, viduus pharetra

risit Apollo.

quin et Atridas duce te superbos

Ilio dives Priamus relicto

Thessalosque ignis et iniqua Troiae

castra fefellit.

tu pias laetis animas reponis

sedibus virgaque levem coerces

aurea turbam, superis deorum

gratus et imis.

An old translation by John Conington, 1882:

Grandson of Atlas, wise of tongue,

O Mercury, whose wit could tame

Man's savage youth by power of song

And plastic game!

Thee sing I, herald of the sky,

Who gav'st the lyre its music sweet,

Hiding whate'er might please thine eye

In frolic cheat.

See, threatening thee, poor guileless child,

Apollo claims, in angry tone,

His cattle;—all at once he smiled,

His quiver gone.

Strong in thy guidance, Hector's sire

Escaped the Atridae, pass'd between

Thessalian tents and warders' fire,

Of all unseen,

Thou lay'st unspotted souls to rest;

Thy golden rod pale spectres know;

Blest power! by all thy brethren blest,

Above, below!

Two translations of the Homeric Hymn to Hermes: Evelyn-White, and here.