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Among the heathen round; to God have brought
470 And with confusion blank his worshippers.
MANOAH. With cause this hope relieves thee, and these words I as a prophecy receive ; for God, Nothing more certain, will not long defer To vindicate the glory of his name
472. and these words Dagon's worshippers is artfully I as a prophecy receive ;] presignified, as the death of This method of one person's Samson is in other places; but taking an omen from the words Manoah, as it was natural, acof another was frequently prac- cepts the good omen, without tised among the ancients: and thinking of the evil that is to in these words the downfall of follow.
Against all competition, nor will long
495 The mark of fool set on his front? But I God's counsel have not kept, his holy secret Presumptuously have publish'd, impiously, Weakly at least, and shamefully: a sin That Gentiles in their parables condemn
500. That Gentiles in their pa- poetæ impendere apud inferos rables condemn &c.] Alluding to saxum Tantalo faciunt ob scethe story of Tantalus, who for lera, animique impotentiam, et revealing the secrets of the gods superbiloquentiam. Euripides aswas condemned to pains in hell. signs the same punishment, and Cicero Tusc. Disp. iv. 16. for the same reason. Orestes 8.
To their abyss and horrid pains confin'd.
-οσι θεοις ανθρωπος ων Κοινης τραπεζης αξιωμ' εχων ισον, Aκολασσον εσχε γλωσσαν, αισχιστην
Mr. Warburton's remark is, that “the ancient mystagogues taught, “ that the Gods punished both “ the revealers and the violators
“ of their mysteries. Milton had “ here in his eye that fine passage of Virgil, Æn. vi. 617.
“ -sedet, æternumque sedebit “ Infelix Theseus, Phlegyasque mi.
“ serrimus omnes “ Admonet, et magna testatur voce
“ per umbras, &c.”
With youthful courage and magnanimous thoughts
531. -none daring my affront.] and ix. 1059. Samson from the None daring to contend with me, harlot-lap waked shorn of his and meet me face to face, accord- strength. Meadowcourt. ing to the etymology of the word. 543. -nor did the dancing ruby See the note on Paradise Lost, &c.] The poet here probably alix. 330.
ludes to Prov. xxiii. 31. Look not 535. -hallow'd pledge] This thou upon the wine when it is red, is the genuine reading of the when it giveth his colour in the first edition; in most of the cup, when it moveth itself aright. others it is absurdly corrupted 543. Compare Comus, 672. into hollow pledge.
-behold this cordial julep here, 538. -all my precious fleece,]
That flames, and dances in his crysRead of my precious fleece. Thus tal bounds, in Paradise Lost, i. 596. the sun
T. Warton. in a mist is shorn of his beams :
Sparkling, out-pour'd, the flavour, or the smell,
550 Thirst, and refresh'd ; nor envied them the
grape Whose heads that turbulent liquor fills with fumes.
CHORUS. O madness, to think use of strongest wines And strongest drinks our chief support of health, When God with these forbidd'n made choice to rear 555 His mighty champion, strong above compare, Whose drink was only from the liquid brook.
545. Or taste that cheers the agreeable to the text of Scripheart of Gods and men,] Taken ture than in the common edifrom Judg. ix. 13. —wine which tions, Gods or men. cheereth God and man. Milton 547. Wherever fountain or fresh says Gods, which is a just para- current flow'd phrase, meaning the hero-gods of Against the eastern ray, &c.] the heathen. Jotham is here This circumstance was very prospeaking to an idolatrous city, bably suggested to our author that ran a whoring after Baalim, by the following lines of Tasso's and made Baal-berith their God: poem del Mondo creato. Giora God sprung
among men, nata iii. st. 8. as may be partly collected from
O liquidi cristalli, onde s'estingua his name, as well as from divers
L'ardente sete a miseri mortali : other circumstances of the story. Ma piu salubre é, se tra viue pietre Hesiod in a similar expression Rompendo l'argentate, e fredde says, that the vengeance of the
Incontra il nuouo. sol, che il puro fates pursued the crimes of Gods
argento and mer. Theog. v. 220.
Co' raggi indoraΛια' ανδρων τι θεωντε &c.
557. Whose drink &c.] Samson Gods and men is the reading of was a Nazarite, Judges xiii. 7. Milton's own edition, and more therefore to drink no wine, nor