Stillman's commentaries went on for many pages. He began with a historical survey of the various exegetical traditions conceming the story, elaborated on the numerous misreadings that had grown up around it, and ended with a lengthy catalogue of legends from the Haggadah (a compendium of rabbinical interpretations not connected with legal matters). It was generally accepted, wrote Stillman, that the Tower had been built in the year 1996 after the creation, a scant 340 years after the Flood, "lest we be scattered abroad upon the face of the whole earth." God's punishment, came as a response to this desire, which contradicted a command that had appeared earlier in Genesis: "Be fertile and increase, fill the earth and master it." By destroying the Tower, therefore, God condemned man to obey this injunction. Another reading, however, saw the Tower as a challenge against God. Nimrod, the first ruler of all the world, was designated as the Tower's architect: Babel was to be a shrine that symbolized the universality of his power. This was the Promethean view of the story, and it hinged on the phrases "whose top may reach unto heaven" and "let us make a name." The building of the Tower became the obsessive, overriding passion of mankind, more important finally than life itself Bricks became more precious than people. Women laborers did not even stop to give birth to their children; they secured the newborn in their aprons and went right on working. Apparently, there were three different groups involved in the construction: those who wanted to dwell in heaven, those who wanted to wage war against God, and those who wanted to worship idols. At the same time, they were united in their efforts-"And the whole earth was of one language, and of one speech"-and the latent power of a united mankind outraged God. "And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do." This speech is a conscious echo of the words God spoke on expelling Adam and Eve from the Garden: "Behold, the man is become one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever-Therefore the Lord God sent him forth from the garden of Eden…" Still another reading held that the story was intended merely as a way of explaining the diversity of peoples and languages. For if all men were descended from Noah and his sons, how was it possible to account for the vast differences among cultures? Another, similar reading contended that the story was an explanation of the existence of paganism and idolatry-for until this story all men are presented, as being monotheistic in their beliefs. As for the Tower itself, legend had it that one third of the structure sank into the ground, one third was destroyed by fire, and one third was left standing. God attacked it in two ways in order to convince man that the destruction was a divine punishment and not the result of chance. Still, the part left standing was so high that a palm tree seen from the top of it appeared no larger than a grasshopper. It was also said that a person could walk for three days in the shadow of the Tower without ever leaving it. Finally-and Stillman dwelled upon this at great length-whoever looked upon the ruins of the Tower was believed to forget everything he knew.

What all this had to do with the New World Quinn could not say. But then a new chapter started, and suddenly Stillman was discussing the life of Henry Dark, a Boston clergyman who was bom in London in 1649 (on the day of Charles I's execution), came to America in 1675, and died in a fire in Cambridge, Massachusetts, in 1691.

According to Stillman, as a young man Henry Dark had served as private secretary to John Milton-from 1669 until the poet's death five years later. This was news to Quinn, for he seemed to remember reading somewhere that the blind Milton had, dictated his work to one of his daughters. Dark, he learned, was an ardent Puritan, a student of theology, and a devoted follower of Milton 's work. Having met his hero one evening at a small gathering, he was invited to pay a call the following week. That led to further calls, until eventually Milton began to entrust Dark with various small tasks: taking dictation, guiding him through the streets of London, reading to him from the works of the ancients. In a 1672 letter written by Dark to his sister in Boston, he mentioned long discussions with Milton on the finer points of Biblical exegesis. Then Milton died, and Dark was disconsolate. Six months later, finding England a desert, a land that offered him nothing, he decided to emigrate to America. He arrived in Boston in the summer of 1675.

Little was known of his first years in the New World. Stillman speculated that he might have travelled westward, foraging out into unchartered territory, but no concrete evidence could be found to support this view. On the other hand, certain references in Dark's writings indicated an intimate knowledge of Indian customs, which led Stillman to theorize that Dark might possibly have lived among one of the tribes for a period of time. Be that as it may, there was no public mention of Dark until 1682, when his name was entered in the Boston marriage registry as having taken one Lucy Fitts as his bride. Two years later, he was listed as heading a small Puritan congregation on the outskirts of the city. Several children were born to the couple, but all of them died in infancy. A son John, however, born in 1686, survived. But in 1691 the boy was reported to have fallen accidentally from a second-story window and perished. Just one month later, the entire house went up in flames, and both Dark and his wife were killed.

Henry Dark would have passed into the obscurity of early American life if not for one thing: the publication of a pamphlet in 1690 entitled The New Babel. According to Stillman, this little work of sixty-four pages was the most visionary account of the new continent that had been written up to that time. If Dark had not died so soon after its appearance, its effect would no doubt have been greater. For, as it turned out, most of the copies of the pamphlet were destroyed in the fire that killed Dark. Stillman himself had been able to discover only one-and that by accident, in the attic of his family's house in Cambridge. After years of diligent research, he had concluded that this was the only copy still in existence.

The New Babel, written in bold, Miltonic prose, presented the case for the building of paradise in America. Unlike the other writers on the subject, Dark did not assume paradise to be a place that could be discovered. There were no maps that could lead a man to it, no instruments of navigation that could guide a man to its shores. Rather, its existence was immanent within man himself: the idea of a beyond he might someday create in the here and now. For utopia was nowhere- even, as Dark explained, in its "wordhood." And if man could bring forth this dreamed-of place, it would only be by building it with his own two hands.

Dark based his conclusions on a reading of the Babel story as a prophetic work. Drawing heavily on Milton 's interpretation of the fall, he followed his master in placing an inordinate importance on the role of language. But he took the poet's ideas one step further. If the fall of man also entailed a fall of language, was it not logical to assume that it would be possible to undo the fall, to reverse its effects by undoing the fall of language, by striving to recreate the language that was spoken in Eden? If man could learn to speak this original language of innocence, did it not follow that he would thereby recover a state of innocence within himself? We had only to look at the example of Christ, Dark argued, to understand that this was so. For was Christ not a man, a creature of flesh and blood? And did not Christ speak this prelapsarian language? In Milton's Paradise Regained, Satan speaks with "double-sense deluding," whereas Christ's "actions to his words accord, his words / To his large heart give utterance due, his heart / Contains of good, wise, just, the perfect shape." And had God not "now sent his living Oracle / Into the World to teach his final will, / And sends his Spirit of Truth henceforth to dwell / In pious Hearts, an inward Oracle / To all Truth requisite for me to know"? And, because of Christ, did the fall not have a happy outcome, was it not a felix culpa, as doctrine instructs? Therefore, Dark contended, it would indeed be possible for man to speak the original language of innocence and to recover, whole and unbroken, the truth within himself.