book 9 lit charts Flashcards
Milton says that unfortunately he can no longer talk about friendly discussions between humans and heavenly beings, but must now turn to the inevitable tragedy of his tale – Adam and Eve’s disobedience and the Fall of Man. Though his story is sad, Milton declares that it is more heroic than the epic tales of Homer or Virgil because it deals with morality, not just physical strength. He invokes the Muse again, his “celestial patroness,” though in the third person this time instead of directly. Milton hopes she will visit him in his sleep and inspire him, as he worries he began this task too late in life and cannot finish it alone
Milton now places his epic within the tradition of tragedy, as it involves the fall of a great man through some special flaw. Milton both reaffirms his ability and speaks with appropriate Christian humility, mentioning his old age and asking the Holy Spirit to finish the poem through him. The Fall of Man will be the tragic climax of the poem, but there is no suspense about its outcome whatsoever, as it has been foretold from the start and is part of Christian doctrine
Milton also asks the Muse to keep him from being distracted by vain descriptions of “long and tedious havoc” (battles), as Homer and Virgil did in their epics. He wants to finish his divine task before he gets too old or the world starts decaying with “cold / Climate.” The scene then turns to Satan, who has been hiding on the dark side of the Earth for seven days after being banished by Gabriel. On the eighth day Satan returns to Eden disguised as a mist, following the Tigris River and rising up in the fountain next to the Tree of Life
Milton mocks the more tedious parts of the classical epics and the knightly romances of the Middle Ages. For him, the ultimate hero is not measured in physical strength but in moral power. Milton has already described the extravagant war in Heaven, but in the end it was more about obedience and revolt than feats of martial prowess. God again allows Satan to enter Eden undeterred
Satan studies all the creatures of Eden, considering which one he should disguise himself in, and finally he settles on the snake for its “wit and native subtlety.” Before continuing with his plan Satan hesitates, grieving what might have been. He decides that Earth is more beautiful than Heaven ever was, but as he praises its glory he laments how he cannot take any joy in this wondrous new creation. Adam and Eve’s happiness only causes him greater anguish.
In the actual account in Genesis, Satan is never mentioned, and it is merely the clever serpent who tempts Eve. It is only Christian doctrine that later associates Satan with the serpent. Satan’s reasoning continues to degrade, making his arguments more difficult to follow but also more tragic, as he has lost everything except hate.
Satan finally controls his thoughts and reaffirms his purpose to bring evil out of God’s good, and in one day to mar what took it six days for God to create. In this way Satan hopes to have revenge on God, who he assumes created humans to “repair his numbers” and to spite Satan, by corrupting humans so they become Hell’s instead of “Heav’nly spoils.”
Satan now recognizes that it would have been better to remain good, but he still clings to his despair and is unwilling to repent. God did indeed create humans partly to spite Satan and repair his number of worshippers, so in a way Satan had that small victor
Satan further laments how far he has fallen, from the highest Archangel to the “mazy folds” and “bestial slime” of a serpent, but he accepts that he must deal with lowly things first if he is to fulfill his lofty ambitions. He then creeps along like a “black mist” until he finds a sleeping snake and possesses its body, which is curled up upon itself like a labyrinth
Satan has totally devolved in his transformations by now – beginning as the brightest Archangel, then a dark, terrible warrior, then a cherub, then a cormorant, toad, mist, and serpent. The image of the maze returns as a negative image of forbidden knowledge, which leads one to become lost. The snake’s labyrinthine body thus becomes a living symbol of devilish complexity.
The next morning Adam and Eve wake up and give their usual spontaneous praise to God. Then Eve proposes that she and Adam work separately instead of together as she usually do, as she hopes to get more work done this way. Adam doesn’t approve of this idea, as he worries that the two will be more susceptible to Satan’s temptation if they are alone, and in times of danger the woman’s place is “by her husband.” He also assures Eve that their labor is not a strict necessity, as there is no way they could complete all of it until they have children to help them.
Eve’s first mistake, which leads to her eventual temptation and fall, is trying to change the natural order by working separately without Adam. As the “inferior” of the two, she should submit to her husband’s wishes and stay by his side in times of danger, but she wishes to prove herself worthy. Milton again associates natural procreation with the innocence of Eden.
Eve responds that she “overheard” Raphael’s warning about Satan, but she wishes to prove herself should Satan attack her alone. She also recognizes that she and Adam are “not capable of death or pain,” and so have little to fear. Adam again tries to dissuade her, saying that if they are together he will be able to protect her from Satan, who is surely very clever, and that in her presence Adam feels even “More wise, more watchful, stronger” than usual.
Eve’s attempts to prove herself are not sinful, but any misstep in the divine hierarchy can lead to greater sin. Milton’s argument here is that in a proper marriage men and women should complement each other and be stronger together than apart, with the husband leading but being strengthened by his wife’s presence.
Eve is slightly put out by this, and argues that if they defend themselves against Satan alone, they will gain “double honour,” and that surely God would not make their happiness so fragile as to depend on them always being together. Adam responds, calling Eve “O woman” and reminding her of their free will, which allows them to ruin Paradise on their own. He also warns her of Satan’s wiles, and how he might deceive her into disobedience without her even realizing it, but finally Adam relents.
Adam reminds Eve of her secondary place in the proper order of nature, and again Milton reiterates the supreme freedom of Adam and Eve’s will even as the Fall approaches. Adam’s mistake is giving in to his weakness regarding Eve’s physical beauty, and allowing her to sway him against his better nature.
Eve replies that the proud Satan will surely seek out Adam first, so she is in little danger. Then she departs from Adam to her own “groves,” looking more beautiful than any Greek goddess. As she leaves Adam asks her to return at noon for their meal, and then Milton laments that never again will the two have “sweet repast” in Paradise again.
Milton breaks in again to emphasize the acuteness of the tragedy that is about to occur. He restates all the beauty and innocence of Paradise before it is snatched away by one act of disobedience.
Meanwhile Satan has been seeking out the pair, hoping but not expecting to find them separated. He is then delighted to see Eve by herself, tending to her flowers. Satan is momentarily stunned by her beauty and innocence, but then “the hot Hell that always in him burns” reminds him of his hate. Satan (within the serpent) coils himself elaborately and seems to stand upright in a “surging maze,” lifting his “head / Crested aloft” to get Eve’s attention.
Milton portrays the pre-Fall serpent as a magnificent animal with a crest on its head and the ability to lift itself upright. Again this physical verticality symbolizes moral righteousness, as the serpent is still a sinless beast before the Fall. Satan makes himself a beautiful physical spectacle, knowing that Eve is easily diverted by vain appearances.
When Eve notices him Satan speaks to her, praising her beauty and grace and calling her a “goddess amongst gods.” Eve is amazed that the serpent can speak now, as she thought none of Eden’s creatures could talk except for she and Adam, and she asks how this came to be. Satan explains that he found a tree with beautiful, delicious apples, and when he ate the fruit he suddenly found himself with the ability to speak and with an expanded intellect, able to perceive both heavenly and earthly knowledge. He says the apples also made him seek out Eve so that he could give her the praise and worship she deserves.
Satan uses flattery to initially win over Eve, showing how “inferior” she is by giving such weight to superficial things like beauty. Eve did not receive Raphael’s full message about the dangers of forbidden knowledge, so she is susceptible to Satan’s argument that all knowledge is inherently good. Milton approves of knowledge, but only when it is made subject to obedience.
Eve is amazed at this, and though she says the snake is “overpraising” her, she asks him where this tree grows. Satan offers to show her, and Eve follows him the short distance to the Tree of Knowledge. When Eve sees the Tree she says the journey was “Fruitless,” as she has been forbidden by God from eating its fruit. Satan asks about this commandment, and Eve reaffirms that she and Adam can eat the fruit of any tree except that of the Tree of Knowledge, or else they will die.
Eve is initially armed with repeated obedience, but she has overestimated her own strength in asking to work separately from Adam. She recognizes that the snake is praising her more than is proper by calling her a “goddess,” but she does not stop his flattery. It is implied that these compliments make her more sympathetic to Satan’s arguments.
Satan raises himself up like “some orator renowned / In Athens or free Rome” and then says that the fruit of the Tree of Knowledge has revealed to him that God actually wants Eve to disobey him, as this will prove her independence and “dauntless virtue” in braving death. Satan says that he himself has proved that the fruit does not bring death, as he ate of it and still lives. Satan also argues that it would be unjust for God to punish Eve for such a small thing, and if he is not just then he is not worthy of being God.
Satan uses several arguments that seem persuasive on their own, yet are contradictory when taken together, and Eve shows her inferior intellect by being persuaded by them. In this Milton’s portrayal of women grows even more harsh. Milton expands on the Biblical account by having the serpent claim to have already eaten the fruit – in Genesis the serpent just tells Eve the fruit will make her more godlike.
Satan further says that God has forbidden the fruit so as to keep Adam and Eve “low and ignorant” instead of assuming their proper places as gods. If he, a serpent, achieved speech and intelligence from eating the fruit, then surely Eve will become a goddess if she eats it. Satan says there is no sin in desiring knowledge and wisdom, so Eve should “reach then, and freely taste.”
Satan’s argument basically returns to his original speech convincing his angels to rebel – Eve is rightfully a goddess, and she should not have to submit to God simply based on his arbitrary commandment. This argument seems like it would be unappealing to the relatively ignorant, unambitious Eve, but when combined with the earlier flattery and barrage of arguments, it wins her over.
Eve looks at the fruit, which seems especially perfect and delicious to her, and she thinks about Satan’s persuasive words. She muses that the fruit must be very powerful if God has forbidden it, and if the serpent has truly eaten it then she doesn’t need to fear dying. It seems wrong that such magical fruit would be denied to humans if beasts are allowed to eat it. Finally “in evil hour” she reaches for a piece of fruit, picks it, and takes a bite. At that moment “Earth felt the wound” and Nature sighs sorrowfully, knowing that “all was lost.”
This small, single act is the “Fall of Man” which brings all death and suffering into the world. Taken by itself this seems cruel and unfair, but Milton adds so much gravity to the act by including the earlier war in Heaven, Raphael’s warnings, and the approach of Sin and Death, that the action becomes much more than just biting into a fruit. Even so, the great question of the poem remains if Milton “justifies” God’s extreme punishment of this single disobedient act.
