the remaining part of it. If Milton's Poem flags any where, it is
in this Narration, where in some places the Author has been so attentive
to his Divinity, that he has neglected his Poetry. The Narration,
however, rises very happily on several Occasions, where the Subject is
capable of Poetical Ornaments, as particularly in the Confusion which he
describes among the Builders of Babel, and in his short Sketch of the
Plagues of Egypt. The Storm of Hail and Fire, with the Darkness that
overspread the Land for three Days, are described with great Strength.
The beautiful Passage which follows, is raised upon noble Hints in
Scripture:

--Thus with ten Wounds
The River-Dragon tamed at length submits
To let his Sojourners depart, and oft
Humbles his stubborn Heart; but still as Ice
More harden'd after Thaw, till in his Rage
Pursuing whom he late dismissed, the Sea
Swallows him with his Host, but them lets pass
As on dry Land between two Chrystal Walls,
Aw'd by the Rod of Moses so to stand
Divided--

The River-Dragon is an Allusion to the Crocodile, which inhabits the
Nile, from whence Egypt derives her Plenty. This Allusion is taken from
that Sublime Passage in Ezekiel, Thus saith the Lord God, behold I am
against thee, Pharaoh King of Egypt, the great Dragon that lieth in the
midst of his Rivers, which hath said, my River is mine own, and I have
made it for my self. Milton has given us another very noble and poetical
Image in the same Description, which is copied almost Word for Word out
of the History of Moses.

All Night he will pursue, but his Approach
Darkness defends between till morning Watch;
Then through the fiery Pillar and the Cloud
God looking forth, will trouble all his Host,
And craze their Chariot Wheels: when by command
Moses once more his potent Rod extends
Over the Sea: the Sea his Rod obeys:
On their embattell'd Ranks the Waves return
And overwhelm their War--

As the principal Design of this Episode was to give Adam an Idea of the
Holy Person, who was to reinstate human Nature in that Happiness and
Perfection from which it had fallen, the Poet confines himself to the
Line of Abraham, from whence the Messiah was to Descend. The Angel is
described as seeing the Patriarch actually travelling towards the Land
of Promise, which gives a particular Liveliness to this part of the
Narration.

I see him, but thou canst not, with what Faith
He leaves his Gods, his