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And hear the din; thus was the building left
Whereto thus Adam fatherly displeas'd.
'Is idov Houus op Nice Sapato
62. and the work Confufior WOVUCT.
nam'd.] For Babel in Hebrew
fignifies Confufion. Therefore is the Vulcan with aukward grace his name of it called Babel, because the office plies,
Lord did there confound the language And unextinguish'd laughter shakes of all the earth. Gen. XI. 9. Ås the kies. Pope.
the poet represents this confufion
among the builders as an object of But as Mr. Thyer adds, it is rather ridicule, so he makes ufe of fome too comic for the grave character ridiculous words, such as are not of Milton's Gods to be represented very usual in poetry, to highten peeping down and laughing like a that ridicule, as jangling noise, hiparcel of mere mortals, to see the deous gabble, strange hublub. workmen puzled and squabbling 71.
human left from human about their work: tho' there are free.] Every reader must be such expressions even in Scripture, pleased with the spirit of liberty, Pfal. II. 4. He that fitteth in the that breathes in this speech of our Heavens ball laugh; the Lord shall first ancestor : And it is not improhave them in derision. See too Pfal. bable that the author had in mind XXXVII. 13. LIX. 8. Prov. I. 26. a paffage of St. Austin, as I find it I also will laugh at your calamity, I. quoted by Mr. Hume. Rationalem will mock when your fear cometh, factum ad imaginem fuam, noluit
But this usurper his encroachment proud
To whom thus Michael. Justly thou abhorr'st
nifi irrationalibus dominari, non
- ere the tower hominem homini, fed hominem pe Obstruct Heav'n-tow'rs. cori. Aug. c. 15. 1. 19. de Civit. Dei. For Milton, tho' he speaks 81. Such trouble brought, ] Dr. contemptibly of the Fathers, yet Bentley reads brings, because this sometimes makes use of their senti- is not (he says) told here as a thing ments.
past. But Michael is not telling 73:--to God his tow'r intends &c.] any thing here: he is only making This being not asserted in Scripture, a reflection upon what he had been but only suppos'd by some writers, telling Adam just before in ver, is better put into the mouth of 27. and it having been already told, Adam, than of the Angel. I wish the reflection made upon it may the poet had taken the lame care in justly speak of it as a thing past. ver. 51.
Pearce. 83. Since
Immediately inordinate defires
83. Since thy original lapse,] Thus means twinn'd at a birth with right it is in Milton's own editions ; in reason. Liberty and virtue (which Dr. Bentley's, Mr. Fenton's, and is reason, ver. 98.) are twin-Sisters, . other editions it is Since by original and the one hath no being divided lapse, which makes hardly sense or from the other. syntax.
Witness th’ irreverent fon
Of him who built the ark, &c. ] 84. which always with right Witness Cham, the father of Careason dwells
naan, and shameful son of Noah, Trwinn'd, ] Some editions read who for the reproach done to his twin'd, and Mr. Hume explains it father, by discovering his nakedness, twifted together with upright reason; heard this heavy curse pronounced but in Milton's own editions it is by him on his wicked pofterity the printed twinn'd, and I presume he Canaanites; Cursed be Canaan; a Vol. II,
Of him who built the ark, who for the shame
servant of servants shall he be unto to the one peculiar nation of the race his brethren, Gen. IX. 22, 25. of Abraham, from whence the Mes.
Hume. fiah was to descend.
Does not Milton here forget, that 114. Him on this fide Euphrates yet the Angel had not before mention'd refiding,] That is Not yet, the story of Ham's uncovering his when Michael was speaking ; bat father's nakedness? The urging it yet when God resolv'd to select one by way of example seems to infer peculiar nation from all the reft, ver. its being known to Adam, which 111. No need therefore for Dr. yet it could not be. Tbyer. Bentley's word then, instead of yet.
Pearce. This heavy curse, so it is in Milton's own editions, but in others his 115. Bred up in idol-worskip; ] heavy curse.
We read in Joshua XXIV. 2. Pour
father's dwelt on the other fide of the 109. - resolving from thenceforth food in old time, even Terah the fa
To leave them &c.] And the An- ter of Abraham, and the father of gel leaves them in like manner, and Nachor, and they served other Gods. confines his narration henceforward Now as Terah Abraham's father
Him on this fide Euphrates yet residing,
him shower His benediction so, that in his feed
was an idolater, I think we may be tions we learn farther that Terah, certain that Abraham was bred up and Nachor his father, and Serug in the religion of his father, though his grandfather were statuaries and he renounc'd it afterwards, and in carvers of idols : and therefore idoall probability converted his father latry was set up in the world, while likewise, for Terah removed with yet the patriarch liv'd, who fcop'd Abraham to Haran, and there died. the flood. See Gen. XI, 31, 32.
Yet him God the most 117. While yet the patriarch liv'd, High &c.] The same him
who fcap d the flood,] It ap- repeated as in ver. 114. Now the pears from the computations given Lord had said unto Abram, Get thee by Moses, Gen. XI. that Terah the out of thy country, and from thy kinfather of Abraham was born 222 dred, and from thy father's house, years after the flood, but Noah unto a land that I will show thèe. lived after the fiood 350 years. Gen. And I will make of thee a great naIX. 28. and we have proved from tion, and I will bless thee and make Joshua, that Terah and the an- thy name great; and thou fhalt be a cestors of Abraham served other blessing. And I will bless them that Gods; and from the Jewish tradi- bless thee, and curfe him ibat curferb
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