Milton's Paradise Lost- Book-IX
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9
THE
ARGUMENT
Satan having compast the Earth, with meditated guile returns as a mist by Night into Paradise, enters into the Serpent sleeping. Adam and Eve in the Morning go forth to thir labours, which Eve proposes to divide in several places, each labouring apart: Adam consents not, alledging the danger, lest that Enemy, of whom they were forewarn'd, should attempt her found alone: Eve loath to be thought not circumspect or firm enough, urges her going apart, the rather desirous to make tryal of her strength; Adam at last yields: The Serpent finds her alone; his subtle approach, first gazing, then speaking, with much flattery extolling Eve above all other Creatures. Eve wondring to hear the Serpent speak, asks how he attain'd to human speech and such understanding not till now; the Serpent answers, that by tasting of a certain Tree in the Garden he attain'd both to Speech and Reason, till then void of both: Eve requires him to bring her to that Tree, and finds it to be the Tree of Knowledge forbidden: The Serpent now grown bolder, with many wiles and arguments induces her at length to eat; she pleas'd with the taste deliberates a while whether to impart thereof to Adam or not, at last brings him of the Fruit, relates what perswaded her to eat thereof: Adam at first amaz'd, but perceiving her lost, resolves through vehemence of love to perish with her; and extenuating the trespass, eats also of the Fruit: The Effects thereof in them both; they seek to cover thir nakedness; then fall to variance and accusation of one another.
NO
more of talk where God or Angel Guest
With
Man, as with his Friend, familiar us'd
To
sit indulgent, and with him partake
Rural
repast, permitting him the while
Venial
discourse unblam'd: I now must change [ 5 ]
Those
Notes to Tragic; foul distrust, and breach
Disloyal
on the part of Man, revolt,
And
disobedience: On the part of Heav'n
Now
alienated, distance and distaste,
Anger
and just rebuke, and judgement giv'n, [ 10 ]
That
brought into this World a world of woe,
Sinne
and her shadow Death, and Miserie
Deaths
Harbinger: Sad task, yet argument
Not
less but more Heroic then the wrauth
Of
stern Achilles on his Foe pursu'd [ 15 ]
Thrice
Fugitive about Troy Wall; or rage
Of
Turnus for Lavinia disespous'd,
Or
Neptun's ire or Juno's, that so long
Perplex'd
the Greek and Cytherea's Son;
If
answerable style I can obtaine [ 20 ]
Of
my Celestial Patroness, who deignes
Her
nightly visitation unimplor'd,
And
dictates to me slumb'ring, or inspires
Easie
my unpremeditated Verse:
Since
first this Subject for Heroic Song [ 25 ]
Pleas'd
me long choosing, and beginning late;
Not
sedulous by Nature to indite
Warrs,
hitherto the onely Argument
Heroic
deem'd, chief maistrie to dissect
With
long and tedious havoc fabl'd Knights [ 30 ]
In
Battels feign'd; the better fortitude
Of
Patience and Heroic Martyrdom
Unsung;
or to describe Races and Games,
Or
tilting Furniture, emblazon'd Shields,
Impreses
quaint, Caparisons and Steeds; [ 35 ]
Bases
and tinsel Trappings, gorgious Knights
At
Joust and Torneament; then marshal'd Feast
Serv'd
up in Hall with Sewers, and Seneshals;
The
skill of Artifice or Office mean,
Not
that which justly gives Heroic name [ 40 ]
To
Person or to Poem. Mee of these
Nor
skilld nor studious, higher Argument
Remaines,
sufficient of it self to raise
That
name, unless an age too late, or cold
Climat,
or Years damp my intended wing [ 45 ]
Deprest,
and much they may, if all be mine,
Not
Hers who brings it nightly to my Ear.
The
Sun was sunk, and after him the Starr
Of
Hesperus, whose Office is to bring
Twilight
upon the Earth, short Arbiter [ 50 ]
Twixt
Day and Night, and now from end to end
Nights
Hemisphere had veild the Horizon round:
When
Satan who late fled before the threats
Of
Gabriel out of Eden, now improv'd
In
meditated fraud and malice, bent [ 55 ]
On
mans destruction, maugre what might hap
Of
heavier on himself, fearless return'd.
By
Night he fled, and at Midnight return'd.
From
compassing the Earth, cautious of day,
Since
Uriel Regent of the Sun descri'd [ 60 ]
His
entrance, and forewarnd the Cherubim
That
kept thir watch; thence full of anguish driv'n,
The
space of seven continu'd Nights he rode
With
darkness, thrice the Equinoctial Line
He
circl'd, four times cross'd the Carr of Night [65]
From
Pole to Pole, traversing each Colure;
On
the eighth return'd, and on the Coast averse
From
entrance or Cherubic Watch, by stealth
Found
unsuspected way. There was a place,
Now
not, though Sin, not Time, first wraught the change, [ 70 ]
Where
Tigris at the foot of Paradise
Into
a Gulf shot under ground, till part
Rose
up a Fountain by the Tree of Life;
In
with the River sunk, and with it rose
Satan
involv'd in rising Mist, then sought [ 75 ]
Where
to lie hid; Sea he had searcht and Land
From
Eden over Pontus, and the Poole
Mæotis,
up beyond the River Ob;
Downward
as farrAntartic; and in length
West
from Orontes to the Ocean barr'd [ 80 ]
At
Darien, thence to the Land where flowes
Ganges
and Indus: thus the Orb he roam'd
With
narrow search; and with inspection deep
Consider'd
every Creature, which of all
Most
opportune might serve his Wiles, and found[ 85 ]
The
Serpent suttlest Beast of all the Field.
Him
after long debate, irresolute
Of
thoughts revolv'd, his final sentence chose
Fit
Vessel, fittest Imp of fraud, in whom
To
enter, and his dark suggestions hide [90]
From
sharpest sight: for in the wilie Snake,
Whatever
sleights none would suspicious mark,
As
from his wit and native suttletie
Proceeding,
which in other Beasts observ'd
Doubt
might beget of Diabolic pow'r [ 95 ]
Active
within beyond the sense of brute.
Thus
he resolv'd, but first from inward griefe
His
bursting passion into plaints thus pour'd:
O
Earth, how like to Heav'n, if not preferr'd
More
justly, Seat worthier of Gods, as built [ 100 ]
With
second thoughts, reforming what was old!
For
what God after better worse would build?
Terrestrial
Heav'n, danc't round by other Heav'ns
That
shine, yet bear thir bright officious Lamps,
Light
above Light, for thee alone, as seems, [ 105 ]
In
thee concentring all thir precious beams
Of
sacred influence: As God in Heav'n
Is
Center, yet extends to all, so thou
Centring
receav'st from all those Orbs; in thee,
Not
in themselves, all thir known vertueappeers [ 110 ]
Productive
in Herb, Plant, and nobler birth
Of
Creatures animate with gradual life
Of
Growth, Sense, Reason, all summ'd up in Man.
With
what delight could I have walkt thee round,
If
I could joy in aught, sweet interchange [ 115 ]
Of
Hill, and Vallie, Rivers, Woods and Plaines,
Now
Land, now Sea, and Shores with Forrest crownd,
Rocks,
Dens, and Caves; but I in none of these
Find
place or refuge; and the more I see
Pleasures
about me, so much more I feel [ 120 ]
Torment
within me, as from the hateful siege
Of
contraries; all good to me becomes
Bane,
and in Heav'n much worse would be my state.
But
neither here seek I, no nor in Heav'n
To
dwell, unless by maistring Heav'ns Supreame; [ 125 ]
Nor
hope to be my self less miserable
By
what I seek, but others to make such
As
I, though thereby worse to me redound:
For
onely in destroying I find ease
To
my relentless thoughts; and him destroyd, [130]
Or
won to what may work his utter loss,
For
whom all this was made, all this will soon
Follow,
as to him linkt in weal or woe,
In
wo then: that destruction wide may range:
To
mee shall be the glorie sole among [ 135 ]
The
infernal Powers, in one day to have marr'd
What
he Almightiestyl'd, six Nights and Days
Continu'd
making, and who knows how long
Before
had bin contriving, though perhaps
Not
longer then since I in one Night freed [ 140 ]
From
servitude inglorious welnigh half
Th'
Angelic Name, and thinner left the throng
Of
his adorers: hee to be aveng'd,
And
to repaire his numbers thus impair'd,
Whether
such vertue spent of old now faild [ 145 ]
More
Angels to Create, if they at least
Are
his Created, or to spite us more,
Determin'd
to advance into our room
A
Creature form'd of Earth, and him endow,
Exalted
from so base original, [ 150 ]
With
Heav'nly spoils, our spoils: What he decreed
He
effected; Man he made, and for him built
Magnificent
this World, and Earth his seat,
Him
Lord pronounc'd, and, O indignitie!
Subjected
to his service Angel wings, [ 155 ]
And
flaming Ministers to watch and tend
Thir
earthy Charge: Of these the vigilance
I
dread, and to elude, thus wrapt in mist
Of
midnight vapor glide obscure, and prie
In
every Bush and Brake, where hap may finde [ 160 ]
The
Serpent sleeping, in whose maziefoulds
To
hide me, and the dark intent I bring.
O
foul descent! that I who erst contended
With
Gods to sit the highest, am now constraind
Into
a Beast, and mixt with bestial slime, [ 165 ]
This
essence to incarnate and imbrute,
That
to the hight of Deitieaspir'd;
But
what will not Ambition and Revenge
Descend
to? who aspires must down as low
As
high he soard, obnoxious first or last [ 170 ]
To
basest things. Revenge, at first though sweet,
Bitter
ere long back on it selfrecoiles;
Let
it; I reck not, so it light well aim'd,
Since
higher I fall short, on him who next
Provokes
my envie, this new Favorite [ 175 ]
Of
Heav'n, this Man of Clay, Son of despite,
Whom
us the more to spite his Maker rais'd
From
dust: spite then with spite is best repaid.
So
saying, through each Thicket Danck or Drie,
Like
a black mist low creeping, he held on [ 180 ]
His
midnight search, where soonest he might finde
The
Serpent: him fast sleeping soon he found
In
Labyrinth of many a round self-rowld,
His
head the midst, well stor'd with suttle wiles:
Not
yet in horrid Shade or dismal Den, [ 185 ]
Nor
nocent yet, but on the grassie Herbe
Fearless
unfeard he slept: in at his Mouth
The
Devil enterd, and his brutal sense,
In
heart or head, possessing soon inspir'd
With
act intelligential; but his sleep [ 190 ]
Disturbd
not, waiting close th' approach of Morn.
Now
when as sacred Light began to dawne
In
Eden on the humid Flours, that breathd
Thir
morning incense, when all things that breath,
From
th' Earths great Altar send up silent praise [ 195 ]
To
the Creator, and his Nostrils fill
With
grateful Smell, forth came the human pair
And
joindthir vocal Worship to the Quire
Of
Creatures wanting voice, that done, partake
The
season, prime for sweetest Sents and Aires: [ 200 ]
Then
commune how that day they best may ply
Thir
growing work: for much thir work outgrew
The
hands dispatch of two Gardning so wide.
And
Eve first to her Husband thus began.
Adam,
well may we labour still to dress [ 205 ]
This
Garden, still to tend Plant, Herb and Flour,
Our
pleasant task enjoyn'd, but till more hands
Aid
us, the work under our labour grows,
Luxurious
by restraint; what we by day
Lop
overgrown, or prune, or prop, or bind, [ 210 ]
One
night or two with wanton growth derides
Tending
to wilde. Thou therefore now advise
Or
hear what to my minde first thoughts present,
Let
us divide our labours, thou where choice
Leads
thee, or where most needs, whether to wind [ 215 ]
The
Woodbine round this Arbour, or direct
The
clasping Ivie where to climb, while I
In
yonder Spring of Roses intermixt
With
Myrtle, find what to redress till Noon:
For
while so near each other thus all day [ 220 ]
Our
taske we choose, what wonder if so near
Looks
intervene and smiles, or object new
Casual
discourse draw on, which intermits
Our
dayes work brought to little, though begun
Early,
and th' hour of Supper comes unearn'd. [225]
To
whom mild answer Adam thus return'd.
Sole
Eve, Associate sole, to me beyond
Compare
above all living Creatures deare,
Well
hast thou motion'd, well thy thoughts imployd
How
we might best fulfill the work which here [230]
God
hath assign'd us, nor of me shalt pass
Unprais'd:
for nothing lovelier can be found
In
Woman, then to studiehoushold good,
And
good workes in her Husband to promote.
Yet
not so strictly hath our Lord impos'd [ 235 ]
Labour,
as to debarr us when we need
Refreshment,
whether food, or talk between,
Food
of the mind, or this sweet intercourse
Of
looks and smiles, for smiles from Reason flow,
To
brute deni'd, and are of Love the food, [ 240 ]
Love
not the lowest end of human life.
For
not to irksom toile, but to delight
He
made us, and delight to Reason joyn'd.
These
paths & Bowers doubt not but our joynt hands
Will
keep from Wilderness with ease, as wide [245]
As
we need walk, till younger hands ere long
Assist
us: But if much converse perhaps
Thee
satiate, to short absence I could yield.
For
solitude somtimes is best societie,
And
short retirement urges sweet returne. [ 250 ]
But
other doubt possesses me, least harm
Befall
thee sever'd from me; for thou knowst
What
hath bin warn'd us, what malicious Foe
Envying
our happiness, and of his own
Despairing,
seeks to work us woe and shame [ 255 ]
By
sly assault; and somwhere nigh at hand
Watches,
no doubt, with greedy hope to find
His
wish and best advantage, us asunder,
Hopeless
to circumvent us joynd, where each
To
other speedie aide might lend at need; [ 260 ]
Whether
his first design be to withdraw
Our
fealtie from God, or to disturb
Conjugal
Love, then which perhaps no bliss
Enjoy'd
by us excites his envie more;
Or
this, or worse, leave not the faithful side [ 265 ]
That
gave thee being, still shades thee and protects.
The
Wife, where danger or dishonour lurks,
Safest
and seemliest by her Husband staies,
Who
guards her, or with her the worst endures.
To
whom the Virgin Majestie of Eve, [ 270 ]
As
one who loves, and some unkindness meets,
With
sweet austeer composure thus reply'd,
Ofspring
of Heav'n and Earth, and all Earths Lord,
That
such an Enemie we have, who seeks
Our
ruin, both by thee informd I learne, [ 275 ]
And
from the parting Angel over-heard
As
in a shadie nook I stood behind,
Just
then returnd at shut of Evening Flours.
But
that thou shouldst my firmness therfore doubt
To
God or thee, because we have a foe [ 280 ]
May
tempt it, I expected not to hear.
His
violence thou fear'st not, being such,
As
wee, not capable of death or paine,
Can
either not receave, or can repell.
His
fraud is then thy fear, which plain inferrs [ 285 ]
Thy
equal fear that my firm Faith and Love
Can
by his fraud be shak'n or seduc't;
Thoughts,
which how found they harbour in thy brest
Adam,
misthought of her to thee so dear?
To
whom with healing words Adam replyd. [ 290 ]
Daughter
of God and Man, immortal Eve,
For
such thou art, from sin and blame entire:
Not
diffident of thee do I dissuade
Thy
absence from my sight, but to avoid
Th'
attempt itself, intended by our Foe. [ 295 ]
For
hee who tempts, though in vain, at least asperses
The
tempted with dishonour foul, suppos'd
Not
incorruptible of Faith, not prooff
Against
temptation: thou thy self with scorne
And
anger wouldst resent the offer'd wrong, [ 300 ]
Though
ineffectual found: misdeem not then,
If
such affront I labour to avert
From
thee alone, which on us both at once
The
Enemie, though bold, will hardly dare,
Or
daring, first on mee th' assault shall light. [ 305 ]
Nor
thou his malice and false guile contemn;
Suttle
he needs must be, who could seduce
Angels
nor think superfluous others aid.
I
from the influence of thy looks receave
Access
in every Vertue, in thy sight [ 310 ]
More
wise, more watchful, stronger, if need were
Of
outward strength; while shame, thou looking on,
Shame
to be overcome or over-reacht
Would
utmost vigor raise, and rais'd unite.
Why
shouldst not thou like sense within thee feel [ 315 ]
When
I am present, and thy trial choose
With
me, best witness of thy Vertue tri'd.
So
spakedomestick Adam in his care
And
Matrimonial Love; but Eve, who thought
Less
attributed to her Faith sincere, [ 320 ]
Thus
her reply with accent sweet renewd.
If
this be our condition, thus to dwell
In
narrow circuit strait'nd by a Foe,
Suttle
or violent, we not endu'd
Single
with like defence, wherever met, [ 325 ]
How
are we happie, still in fear of harm?
But
harm precedes not sin: onely our Foe
Tempting
affronts us with his foul esteem
Of
our integritie: his foul esteeme
Sticks
no dishonor on our Front, but turns [ 330 ]
Foul
on himself; then wherefore shund or feard
By
us? who rather double honour gaine
From
his surmise prov'd false, find peace within,
Favour
from Heav'n, our witness from th' event.
And
what is Faith, Love, Vertue unassaid [ 335 ]
Alone,
without exterior help sustaind?
Let
us not then suspect our happie State
Left
so imperfet by the Maker wise,
As
not secure to single or combin'd.
Fraile
is our happiness, if this be so, [ 340 ]
And
Eden were no Eden thus expos'd.
To
whom thus Adam fervently repli'd.
O
Woman, best are all things as the will
Of
God ordain'd them, his creating hand
Nothing
imperfet or deficient left [ 345 ]
Of
all that he Created, much less Man,
Or
aught that might his happie State secure,
Secure
from outward force; within himself
The
danger lies, yet lies within his power:
Against
his will he can receave no harme. [ 350 ]
But
God left free the Will, for what obeyes
Reason,
is free, and Reason he made right
But
bid her well beware, and still erect,
Least
by some faire appeering good surpris'd
She
dictate false, and misinforme the Will [ 355 ]
To
do what God expresly hath forbid,
Not
then mistrust, but tender love enjoynes,
That
I should mind thee oft, and mind thou me.
Firm
we subsist, yet possible to swerve,
Since
Reason not impossibly may meet [ 360 ]
Some
specious object by the Foe subornd,
And
fall into deception unaware,
Not
keeping strictest watch, as she was warnd.
Seek
not temptation then, which to avoide
Were
better, and most likelie if from mee [ 365 ]
Thou
sever not: Trial will come unsought.
Wouldst
thou approve thy constancie, approve
First
thy obedience; th' other who can know,
Not
seeing thee attempted, who attest?
But
if thou think, trial unsought may finde [ 370 ]
Us
both securer then thus warnd thou seemst,
Go;
for thy stay, not free, absents thee more;
Go
in thy native innocence, relie
On
what thou hast of vertue, summon all,
For
God towards thee hath done his part, do thine. [ 375 ]
So
spake the Patriarch of Mankinde, but Eve
Persisted,
yet submiss, though last, repli'd.
With
thy permission then, and thus forewarnd
Chiefly
by what thy own last reasoning words
Touchdonely,
that our trial, when least sought, [ 380 ]
May
finde us both perhaps farr less prepar'd,
The
willinger I goe, nor much expect
A
Foe so proud will first the weaker seek,
So
bent, the more shall shame him his repulse.
Thus
saying, from her Husbands hand her hand [ 385 ]
Soft
she withdrew, and like a Wood-Nymph light
Oread
or Dryad, or of Delia's Traine,
Betook
her to the Groves, but Delia's self
In
gate surpass'd and Goddess-like deport,
Though
not as shee with Bow and Quiver armd, [ 390 ]
But
with such Gardning Tools as Art yet rude,
Guiltless
of fire had formd, or Angels brought.
To
Pales, or Pomona, thus adornd,
Likeliest
she seemd, Pomona when she fled
Vertumnus,
or to Ceres in her Prime, [ 395 ]
Yet
Virgin of Proserpina from Jove.
Her
long with ardent look his Eye pursu'd
Delighted,
but desiring more her stay.
Oft
he to her his charge of quick returne
Repeated,
shee to him as oft engag'd [ 400 ]
To
be returnd by Noon amid the Bowre,
And
all things in best order to invite
Noontide
repast, or Afternoons repose.
O
much deceav'd, much failing, hapless Eve,
Of
thy presum'd return! event perverse! [ 405 ]
Thou
never from that houre in Paradise
Foundst
either sweet repast, or sound repose;
Such
ambush hid among sweet Flours and Shades
Waited
with hellish rancour imminent
To
intercept thy way, or send thee back [ 410 ]
Despoild
of Innocence, of Faith, of Bliss.
For
now, and since first break of dawne the Fiend,
Meer
Serpent in appearance, forth was come,
And
on his Quest, where likeliest he might finde
The
onely two of Mankinde, but in them [ 415 ]
The
whole included Race, his purposd prey.
In
Bowre and Field he sought, where any tuft
Of
Grove or Garden-Plot more pleasant lay,
Thir
tendance or Plantation for delight,
By
Fountain or by shadie Rivulet [ 420 ]
He
sought them both, but wish'd his hap might find
Eve
separate, he wish'd, but not with hope
Of
what so seldom chanc'd, when to his wish,
Beyond
his hope, Eve separate he spies,
Veild
in a Cloud of Fragrance, where she stood, [ 425 ]
Half
spi'd, so thick the Roses bushing round
About
her glowd, oft stooping to support
Each
Flour of slender stalk, whose head though gay
Carnation,
Purple, Azure, or spect with Gold,
Hung
drooping unsustaind, them she upstaies [430]
Gently
with Mirtle band, mindless the while,
Her
self, though fairest unsupported Flour,
From
her best prop so farr, and storm so nigh.
Neerer
he drew, and many a walk travers'd
Of
stateliest Covert, Cedar, Pine, or Palme, [ 435 ]
Then
voluble and bold, now hid, now seen
Among
thick-wov'n Arborets and Flours
Imborderd
on each Bank, the hand of Eve:
Spot
more delicious then those Gardens feign'd
Or
of reviv'd Adonis, or renownd [ 440 ]
Alcinous,
host of old Laertes Son,
Or
that, not Mystic, where the Sapient King
Held
dalliance with his fair Egyptian Spouse.
Much
hee the Place admir'd, the Person more.
As
one who long in populous City pent, [ 445 ]
Where
Houses thick and Sewers annoy the Aire,
Forth
issuing on a Summers Morn to breathe
Among
the pleasant Villages and Farmes
Adjoynd,
from each thing met conceaves delight,
The
smell of Grain, or tedded Grass, or Kine, [ 450 ]
Or
Dairie, each rural sight, each rural sound;
If
chance with Nymphlike step fair Virgin pass,
What
pleasing seemd, for her now pleases more,
She
most, and in her look summs all Delight.
Such
Pleasure took the Serpent to behold [ 455 ]
This
Flourie Plat, the sweet recess of Eve
Thus
earlie, thus alone; her Heav'nlyforme
Angelic,
but more soft, and Feminine,
Her
graceful Innocence, her every Aire
Of
gesture or lest action overawd [ 460 ]
His
Malice, and with rapine sweet bereav'd
His
fierceness of the fierce intent it brought:
That
space the Evil one abstracted stood
From
his own evil, and for the time remaind
Stupidly
good, of enmitiedisarm'd, [ 465 ]
Of
guile, of hate, of envie, of revenge;
But
the hot Hell that alwayes in him burnes,
Though
in mid Heav'n, soon ended his delight,
And
tortures him now more, the more he sees
Of
pleasure not for him ordain'd: then soon [ 470 ]
Fierce
hate he recollects, and all his thoughts
Of
mischief, gratulating, thus excites.
Thoughts,
whither have ye led me, with what sweet
Compulsion
thus transported to forget
What
hither brought us, hate, not love, nor hope [ 475 ]
Of
Paradise for Hell, hope here to taste
Of
pleasure, but all pleasure to destroy,
Save
what is in destroying, other joy
To
me is lost. Then let me not let pass
Occasion
which now smiles, behold alone [ 480 ]
The
Woman, opportune to all attempts,
Her
Husband, for I view far round, not nigh,
Whose
higher intellectual more I shun,
And
strength, of courage hautie, and of limb
Heroic
built, though of terrestrial mould, [ 485 ]
Foe
not informidable, exempt from wound,
I
not; so much hath Hell debas'd, and paine
Infeebl'd
me, to what I was in Heav'n.
Shee
fair, divinely fair, fit Love for Gods,
Not
terrible, though terrour be in Love [ 490 ]
And
beautie, not approacht by stronger hate,
Hate
stronger, under shew of Love well feign'd,
The
way which to her ruin now I tend.
So
spake the Enemie of Mankind, enclos'd
In
Serpent, Inmate bad, and toward Eve [ 495 ]
Address'd
his way, not with indented wave,
Prone
on the ground, as since, but on his reare,
Circular
base of rising foulds, that tour'd
Fould
above fould a surging Maze, his Head
Crested
aloft, and Carbuncle his Eyes; [ 500 ]
With
burnisht Neck of verdant Gold, erect
Amidst
his circling Spires, that on the grass
Floted
redundant: pleasing was his shape,
And
lovely, never since of Serpent kind
Lovelier,
not those that in Illyria chang'd [ 505 ]
Hermione
and Cadmus, or the God
In
Epidaurus; nor to which transformd
Ammonian
Jove, or Capitoline was seen,
Hee
with Olympias, this with her who bore
Scipio
the highth of Rome. With tract oblique [510]
At
first, as one who sought access, but feard
To
interrupt, side-long he works his way.
As
when a Ship by skilful Stearsman wrought
Nigh
Rivers mouth or Foreland, where the Wind
Veres
oft, as oft so steers, and shifts her Saile; [ 515 ]
So
varied hee, and of his tortuous Traine
Curld
many a wanton wreath in sight of Eve,
To
lure her Eye; shee busied heard the sound
Of
rusling Leaves, but minded not, as us'd
To
such disport before her through the Field, [ 520 ]
From
every Beast, more duteous at her call,
Then
at Circean call the Herd disguis'd.
Hee
boulder now, uncall'd before her stood;
But
as in gaze admiring: Oft hebowd
His
turret Crest, and sleek enamel'd Neck, [ 525 ]
Fawning,
and lick'd the ground whereon she trod.
His
gentle dumb expression turnd at length
The
Eye of Eve to mark his play; he glad
Of
her attention gaind, with Serpent Tongue
Organic,
or impulse of vocal Air, [ 530 ]
His
fraudulent temptation thus began.
Wonder
not, sovran Mistress, if perhaps
Thou
canst, who art sole Wonder, much less arm
Thy
looks, the Heav'n of mildness, with disdain,
Displeas'd
that I approach thee thus, and gaze [535]
Insatiate,
I thus single, nor have feard
Thy
awful brow, more awful thus retir'd.
Fairest
resemblance of thy Maker faire,
Thee
all things living gaze on, all things thine
By
gift, and thy Celestial Beautie adore [ 540 ]
With
ravishment beheld, there best beheld
Where
universally admir'd; but here
In
this enclosure wild, these Beasts among,
Beholders
rude, and shallow to discerne
Half
what in thee is fair, one man except, [ 545 ]
Who
sees thee? (and what is one?) who shouldst be seen
A
Goddess among Gods, ador'd and serv'd
By
Angels numberless, thy daily Train.
So
gloz'd the Tempter, and his Proem tun'd;
Into
the Heart of Eve his words made way, [ 550 ]
Though
at the voice much marveling; at length
Not
unamaz'd she thus in answer spake.
What
may this mean? Language of Man pronounc't
By
Tongue of Brute, and human sense exprest?
The
first at lest of these I thought deni'd [ 555 ]
To
Beasts, whom God on thir Creation-Day
Created
mute to all articulat sound;
The
latter I demurre, for in thir looks
Much
reason, and in thir actions oftappeers.
Thee,
Serpent, suttlest beast of all the field [ 560 ]
I
knew, but not with human voice endu'd;
Redouble
then this miracle, and say,
How
cam'st thou speakable of mute, and how
To
me so friendly grown above the rest
Of
brutal kind, that daily are in sight? [ 565 ]
Say,
for such wonder claims attention due.
To
whom the guileful Tempter thus reply'd.
Empress
of this fair World, resplendent Eve,
Easie
to mee it is to tell thee all
What
thou commandst and right thou shouldst be obeyd: [ 570 ]
I
was at first as other Beasts that graze
The
trodden Herb, of abject thoughts and low,
As
was my food, nor aught but food discern'd
Or
Sex, and apprehended nothing high:
Till
on a day roaving the field, I chanc'd [ 575 ]
A
goodly Tree farr distant to behold
Loaden
with fruit of fairest colours mixt,
Ruddie
and Gold: I nearer drew to gaze;
When
from the boughes a savorie odour blow'n,
Grateful
to appetite, more pleas'd my sense, [ 580 ]
Then
smell of sweetest Fenel or the Teats
Of
Ewe or Goat dropping with Milk at Eevn,
Unsuckt
of Lamb or Kid, that tend thir play.
To
satisfie the sharp desire I had
Of
tasting those fair Apples, I resolv'd [ 585 ]
Not
to deferr; hunger and thirst at once,
Powerful
perswaders, quick'nd at the scent
Of
that alluring fruit, urg'd me so keene.
About
the mossieTrunk I wound me soon,
For
high from ground the branches would require [ 590 ]
Thy
utmost reach or Adams: Round the Tree
All
other Beasts that saw, with like desire
Longing
and envying stood, but could not reach.
Amid
the Tree now got, where plenty hung
Tempting
so nigh, to pluck and eat my fill [ 595 ]
I
spar'd not, for such pleasure till that hour
At
Feed or Fountain never had I found.
Sated
at length, ere long I might perceave
Strange
alteration in me, to degree
Of
Reason in my inward Powers, and Speech [ 600 ]
Wanted
not long, though to this shape retain'd.
Thenceforth
to Speculations high or deep
I
turnd my thoughts, and with capacious mind
Considerd
all things visible in Heav'n,
Or
Earth, or Middle, all things fair and good; [ 605 ]
But
all that fair and good in thy Divine
Semblance,
and in thy Beauties heav'nly Ray
United
I beheld; no Fair to thine
Equivalent
or second, which compel'd
Mee
thus, though importune perhaps, to come [ 610 ]
And
gaze, and worship thee of right declar'd
Sovran
of Creatures, universal Dame.
Sotalk'd
the spirited sly Snake; and Eve
Yet
more amaz'dunwarie thus reply'd.
Serpent,
thy overpraising leaves in doubt [ 615 ]
The
vertue of that Fruit, in thee first prov'd:
But
say, where grows the Tree, from hence how far?
For
many are the Trees of God that grow
In
Paradise, and various, yet unknown
To
us, in such abundance lies our choice, [ 620 ]
As
leaves a greater store of Fruit untoucht,
Still
hanging incorruptible, till men
Grow
up to thir provision, and more hands
Help
to disburden Nature of her Bearth.
To
whom the wilie Adder, blithe and glad. [ 625 ]
Empress,
the way is readie, and not long,
Beyond
a row of Myrtles, on a Flat,
Fast
by a Fountain, one small Thicket past
Of
blowing Myrrh and Balme; if thou accept
My
conduct, I can bring thee thither soon. [ 630 ]
Lead
then, said Eve. Hee leading swiftly rowld
In
tangles, and made intricate seem strait,
To
mischief swift. Hope elevates, and joy
Bright'ns
his Crest, as when a wandring Fire
Compact
of unctuous vapor, which the Night [ 635 ]
Condenses,
and the cold invirons round,
Kindl'd
through agitation to a Flame,
Which
oft, they say, some evil Spirit attends
Hovering
and blazing with delusive Light,
Misleads
th' amaz'd Night-wanderer from his way [ 640 ]
To
Boggs and Mires, and oft through Pond or Poole,
There
swallow'd up and lost, from succour farr.
Soglister'd
the dire Snake, and into fraud
Led
Eve our credulous Mother, to the Tree
Of
prohibition, root of all our woe; [ 645 ]
Which
when she saw, thus to her guide she spake.
Serpent,
we might have spar'd our coming hither,
Fruitless
to mee, though Fruit be here to excess,
The
credit of whose vertue rest with thee,
Wondrous
indeed, if cause of such effects. [ 650 ]
But
of this Tree we may not taste nor touch;
God
so commanded, and left that Command
Sole
Daughter of his voice; the rest, we live
Law
to our selves, our Reason is our Law.
To
whom the Tempter guilefully repli'd. [ 655 ]
Indeed?
hath God then said that of the Fruit
Of
all these Garden Trees ye shall not eate,
Yet
Lords declar'd of all in Earth or Aire?
To
whom thus Eve yet sinless. Of the Fruit
Of
each Tree in the Garden we may eate, [ 660 ]
But
of the Fruit of this fair Tree amidst
The
Garden, God hath said, Ye shall not eate
Thereof,
nor shall ye touch it, least ye die.
She
scarse had said, though brief, when now more bold
The
Tempter, but with shew of Zeale and Love [665]
To
Man, and indignation at his wrong,
New
part puts on, and as to passion mov'd,
Fluctuatsdisturbd,
yet comely and in act
Rais'd,
as of som great matter to begin.
As
when of old som Orator renound [ 670 ]
In
Athens or free Rome, where Eloquence
Flourishd,
since mute, to som great cause addrest,
Stood
in himself collected, while each part,
Motion,
each act won audience ere the tongue,
Somtimes
in highth began, as no delay [ 675 ]
Of
Preface brooking through his Zeal of Right.
So
standing, moving, or to highth upgrown
The
Tempter all impassiond thus began.
O
Sacred, Wise, and Wisdom-giving Plant,
Mother
of Science, Now I feel thy Power [ 680 ]
Within
me cleere, not onely to discerne
Things
in thir Causes, but to trace the wayes
Of
highest Agents, deemd however wise.
Queen
of this Universe, doe not believe
Those
rigid threats of Death; ye shall not Die: [ 685 ]
How
should ye? by the Fruit? it gives you Life
To
Knowledge, By the Threatner? look on mee,
Mee
who havetouch'd and tasted, yet both live,
And
life more perfet have attaind then Fate
Meant
mee, by ventring higher then my Lot. [ 690 ]
Shall
that be shut to Man, which to the Beast
Is
open? or will God incense his ire
For
such a petty Trespass, and not praise
Rather
your dauntless vertue, whom the pain
Of
Death denounc't, whatever thing Death be, [ 695 ]
Deterrd
not from atchieving what might leade
To
happier life, knowledge of Good and Evil;
Of
good, how just? of evil, if what is evil
Be
real, why not known, since easier shunnd?
God
therefore cannot hurt ye, and be just; [ 700 ]
Not
just, not God; not feard then, nor obeyd:
Your
feareit self of Death removes the feare.
Why
then was this forbid? Why but to awe,
Why
but to keep ye low and ignorant,
His
worshippers; he knows that in the day [ 705 ]
Ye
Eate thereof, your Eyes that seem so cleere,
Yet
are but dim, shall perfetly be then
Op'nd
and cleerd, and ye shall be as Gods,
Knowing
both Good and Evil as they know.
That
ye should be as Gods, since I as Man, [ 710 ]
Internal
Man, is but proportion meet,
I
of brute human, yee of human Gods.
So
ye shall die perhaps, by putting off
Human,
to put on Gods, death to be wisht,
Though
threat'nd, which no worse then this can bring. [715]
And
what are Gods that Man may not become
As
they, participating God-like food?
The
Gods are first, and that advantage use
On
our belief, that all from them proceeds;
I
question it, for this fair Earth I see, [ 720 ]
Warm'd
by the Sun, producing every kind,
Them
nothing: If they all things, who enclos'd
Knowledge
of Good and Evil in this Tree,
That
whoso eats thereof, forthwith attains
Wisdom
without their leave? and wherein lies [725]
Th'
offence, that Man should thus attain to know?
What
can your knowledge hurt him, or this Tree
Impart
against his will if all be his?
Or
is it envie, and can envie dwell
In
Heav'nlybrests? these, these and many more [730]
Causes
import your need of this fair Fruit.
Goddess
humane, reach then, and freely taste.
He
ended, and his words replete with guile
Into
her heart too easie entrance won:
Fixt
on the Fruit she gaz'd, which to behold [ 735 ]
Might
tempt alone, and in her ears the sound
Yet
rung of his perswasive words, impregn'd
With
Reason, to her seeming, and with Truth;
Mean
while the hour of Noon drew on, and wak'd
An
eager appetite, rais'd by the smell [ 740 ]
So
savorie of that Fruit, which with desire,
Inclinable
now grown to touch or taste,
Sollicited
her longing eye; yet first
Pausing
a while, thus to her self she mus'd.
Great
are thy Vertues, doubtless, best of Fruits. [745]
Though
kept from Man, and worthy to be admir'd,
Whose
taste, too long forborn, at first assay
Gave
elocution to the mute, and taught
The
Tongue not made for Speech to speak thy praise:
Thy
praise hee also who forbids thy use, [ 750 ]
Conceales
not from us, naming thee the Tree
Of
Knowledge, knowledge both of good and evil;
Forbids
us then to taste, but his forbidding
Commends
thee more, while it inferrs the good
By
thee communicated, and our want: [ 755 ]
For
good unknown, sure is not had, or had
And
yet unknown, is as not had at all.
In
plain then, what forbids he but to know,
Forbids
us good, forbids us to be wise?
Such
prohibitions binde not. But if Death [ 760 ]
Bind
us with after-bands, what profits then
Our
inward freedom? In the day we eate
Of
this fair Fruit, our doom is, we shall die.
How
dies the Serpent? hee hath eat'n and lives,
And
knows, and speaks, and reasons, and discerns, [765]
Irrational
till then. For us alone
Was
death invented? or to us deni'd
This
intellectual food, for beasts reserv'd?
For
Beasts it seems: yet that one Beast which first
Hath
tasted, envies not, but brings with joy [ 770 ]
The
good befall'n him, Author unsuspect,
Friendly
to man, farr from deceit or guile.
What
fear I then, rather what know to feare
Under
this ignorance of good and Evil,
Of
God or Death, of Law or Penaltie? [ 775 ]
Here
grows the Cure of all, this Fruit Divine,
Fair
to the Eye, inviting to the Taste,
Of
vertue to make wise: what hinders then
To
reach, and feed at once both Bodie and Mind?
So
saying, her rash hand in evil hour [ 780 ]
Forth
reaching to the Fruit, she pluck'd, she eat:
Earth
felt the wound, and Nature from her seat
Sighing
through all her Works gave signs of woe,
That
all was lost. Back to the Thicket slunk
The
guiltie Serpent, and well might, for Eve [ 785 ]
Intent
now wholly on her taste, naught else
Regarded,
such delight till then, as seemd,
In
Fruit she never tasted, whether true
Or
fansied so, through expectation high
Of
knowledg, nor was God-head from her thought. [790]
Greedily
she ingorg'd without restraint,
And
knew not eating Death: Satiate at length,
And
hight'nd as with Wine, jocond and boon,
Thus
to her self she pleasingly began.
O
Sovran, vertuous, precious of all Trees [ 795 ]
In
Paradise, of operation blest
To
Sapience, hitherto obscur'd, infam'd,
And
thy fair Fruit let hang, as to no end
Created;
but henceforth my early care,
Not
without Song, each Morning, and due praise [ 800 ]
Shall
tend thee, and the fertil burden ease
Of
thy full branches offer'd free to all;
Till
dieted by thee I grow mature
In
knowledge, as the Gods who all things know;
Though
others envie what they cannot give; [ 805 ]
For
had the gift bin theirs, it had not here
Thus
grown. Experience, next to thee I owe,
Best
guide; not following thee, I had remaind
In
ignorance, thou op'nstWisdoms way,
And
giv'st access, though secret she retire. [ 810 ]
And
I perhaps am secret; Heav'n is high,
High
and remote to see from thence distinct
Each
thing on Earth; and other care perhaps
May
have diverted from continual watch
Our
great Forbidder, safe with all his Spies [ 815 ]
About
him. But to Adam in what sort
Shall
I appeer? shall I to him make known
As
yet my change, and give him to partake
Full
happiness with mee, or rather not,
But
keep the odds of Knowledge in my power [820]
Without
Copartner? so to add what wants
In
Femal Sex, the more to draw his Love,
And
render me more equal, and perhaps,
A
thing not undesireable, somtime
Superior:
for inferior who is free? [ 825 ]
This
may be well: but what if God have seen
And
Death ensue? then I shall be no more,
And
Adam wedded to another Eve,
Shall
live with her enjoying, I extinct;
A
death to think. Confirm'd then I resolve, [ 830 ]
Adam
shall share with me in bliss or woe:
So
dear I love him, that with him all deaths
I
could endure, without him live no life.
So
saying, from the Tree her step she turnd,
But
first low Reverence don, as to the power [ 835 ]
That
dwelt within, whose presence had infus'd
Into
the plant sciential sap, deriv'd
From
Nectar, drink of Gods. Adam the while
Waiting
desirous her return, had wove
Of
choicest Flours a Garland to adorne [ 840 ]
Her
Tresses, and her rural labours crown,
As
Reapers oft are wont thir Harvest Queen.
Great
joy he promis'd to his thoughts, and new
Solace
in her return, so long delay'd;
Yet
oft his heart, divine of somthing ill, [ 845 ]
Misgave
him; hee the faultring measure felt;
And
forth to meet her went, the way she took
That
Morn when first they parted; by the Tree
Of
Knowledge he must pass, there he her met,
Scarse
from the Tree returning; in her hand [ 850 ]
A
bough of fairest fruit that downiesmil'd,
New
gatherd, and ambrosial smell diffus'd.
To
him she hasted, in her face excuse
Came
Prologue, and Apologie to prompt,
Which
with bland words at will she thus addrest.[855]
Hast
thou not wonderd, Adam, at my stay?
Thee
I have misst, and thought it long, depriv'd
Thy
presence, agonie of love till now
Not
felt, nor shall be twice, for never more
Mean
I to trie, what rash untri'd I sought, [ 860 ]
The
pain of absence from thy sight. But strange
Hath
bin the cause, and wonderful to heare:
This
Tree is not as we are told, a Tree
Of
danger tasted, nor to evil unknown
Op'ning
the way, but of Divine effect [ 865 ]
To
open Eyes, and make them Gods who taste;
And
hath bin tasted such: the Serpent wise,
Or
not restraind as wee, or not obeying,
Hath
eat'n of the fruit, and is become,
Not
dead, as we are threatn'd, but thenceforth [870]
Endu'd
with human voice and human sense,
Reasoning
to admiration, and with mee
Perswasively
hath so prevaild, that I
Have
also tasted, and have also found
Th'
effects to correspond, opener mine Eyes [ 875 ]
Dimm
erst, dilated Spirits, ampler Heart,
And
growing up to Godhead; which for thee
Chiefly
I sought, without thee can despise.
For
bliss, as thou hast part, to me is bliss,
Tedious,
unshar'd with thee, and odious soon. [880]
Thou
therefore also taste, that equal Lot
May
joyne us, equal Joy, as equal Love;
Least
thou not tasting, different degree
Disjoyne
us, and I then too late renounce
Deitie
for thee, when Fate will not permit. [ 885 ]
Thus
Eve with Countnance blithe her storie told;
But
in her Cheek distemper flushing glowd.
On
th' other side, Adam, soon as he heard
The
fatal Trespass don by Eve, amaz'd,
Astonied
stood and Blank, while horror chill [ 890 ]
Ran
through his veins, and all his joyntsrelax'd;
From
his slack hand the Garland wreath'd for Eve
Down
drop'd, and all the faded Roses shed:
Speechless
he stood and pale, till thus at length
First
to himself he inward silence broke. [ 895 ]
O
fairest of Creation, last and best
Of
all Gods works, Creature in whom excell'd
Whatever
can to sight or thought be formd,
Holy,
divine, good, amiable, or sweet!
How
art thou lost, how on a sudden lost, [ 900 ]
Defac't,
deflourd, and now to Death devote?
Rather
how hast thou yeelded to transgress
The
strict forbiddance, how to violate
The
sacred Fruit forbidd'n! som cursed fraud
Of
Enemie hath beguil'd thee, yet unknown, [ 905 ]
And
mee with thee hath ruind, for with thee
Certain
my resolution is to Die;
How
can I live without thee, how forgoe
Thy
sweet Converse and Love so dearly joyn'd,
To
live again in these wilde Woods forlorn? [ 910 ]
Should
God create another Eve, and I
Another
Rib afford, yet loss of thee
Would
never from my heart; no no, I feel
The
Link of Nature draw me: Flesh of Flesh,
Bone
of my Bone thou art, and from thy State [915]
Mine
never shall be parted, bliss or woe.
So
having said, as one from sad dismay
Recomforted,
and after thoughts disturbd
Submitting
to what seemd remediless,
Thus
in calm mood his Words to Eve he turnd. [920]
Bold
deed thou hast presum'd, adventrous Eve
And
peril great provok't, who thus hath dar'd
Had
it been onely coveting to Eye
That
sacred Fruit, sacred to abstinence,
Much
more to taste it under banne to touch. [925]
But
past who can recall, or don undoe?
Not
God Omnipotent, nor Fate, yet so
Perhaps
thou shalt not Die, perhaps the Fact
Is
not so hainous now, foretasted Fruit,
Profan'd
first by the Serpent, by him first [ 930 ]
Made
common and unhallowd ere our taste;
Nor
yet on him found deadly, he yet lives,
Lives,
as thou saidst, and gaines to live as Man
Higher
degree of Life, inducement strong
To
us, as likely tasting to attaine [ 935 ]
Proportional
ascent, which cannot be
But
to be Gods, or Angels Demi-gods.
Nor
can I think that God, Creator wise,
Though
threatning, will in earnest so destroy
Us
his prime Creatures, dignifi'd so high, [ 940 ]
Set
over all his Works, which in our Fall,
For
us created, needs with us must faile,
Dependent
made; so God shall uncreate,
Be
frustrate, do, undo, and labour loose,
Not
well conceav'd of God, who though his Power[945]
Creation
could repeate, yet would be loath
Us
to abolish, least the Adversary
Triumph
and say; Fickle their State whom God
Most
Favors, who can please him long; Mee first
He
ruind, now Mankind; whom will he next? [950]
Matter
of scorne, not to be given the Foe,
However
I with thee have fixt my Lot,
Certain
to undergoe like doom, if Death
Consort
with thee, Death is to mee as Life;
So
forcible within my heart I feel [ 955 ]
The
Bond of Nature draw me to my owne,
My
own in thee, for what thou art is mine;
Our
State cannot be severd, we are one,
One
Flesh; to loose thee were to loosemy self.
So
Adam, and thus Eve to him repli'd. [ 960 ]
O
glorious trial of exceeding Love,
Illustrious
evidence, example high!
Ingaging
me to emulate, but short
Of
thy perfection, how shall I attaine,
Adam,
from whose deare side I boast me sprung, [ 965 ]
And
gladly of our Union heare thee speak,
One
Heart, one Soul in both; whereof good prooff
This
day affords, declaring thee resolvd,
Rather
then Death or aught then Death more dread
Shall
separate us, linkt in Love so deare, [ 970 ]
To
undergoe with mee one Guilt, one Crime,
If
any be, of tasting this fair Fruit,
Whose
vertue, for of good still good proceeds,
Direct,
or by occasion hath presented
This
happie trial of thy Love, which else [ 975 ]
So
eminently never had bin known.
Were
it I thought Death menac't would ensue
This
my attempt, I would sustain alone
The
worst, and not perswade thee, rather die
Deserted,
then oblige thee with a fact [ 980 ]
Pernicious
to thy Peace, chiefly assur'd
Remarkably
so late of thy so true,
So
faithful Love unequald; but I feel
Farr
otherwise th' event, not Death, but Life
Augmented,
op'nd Eyes, new Hopes, new Joyes,[985]
Taste
so Divine, that what of sweet before
Hath
toucht my sense, flat seems to this, and harsh.
On
my experience, Adam, freely taste,
And
fear of Death deliver to the Windes.
So
saying, she embrac'd him, and for joy [ 990 ]
Tenderly
wept, much won that he his Love
Had
so enobl'd, as of choice to incurr
Divine
displeasure for her sake, or Death.
In
recompence (for such compliance bad
Such
recompence best merits) from the bough [995]
She
gave him of that fair enticing Fruit
With
liberal hand: he scrupl'd not to eat
Against
his better knowledge, not deceav'd,
But
fondly overcome with Femal charm.
Earth
trembl'd from her entrails, as again [1000]
In
pangs, and Nature gave a second groan,
Skie
lowr'd, and muttering Thunder, som sad drops
Wept
at compleating of the mortal Sin
Original;
while Adam took no thought,
Eating
his fill, nor Eve to iterate [ 1005 ]
Her
former trespass fear'd, the more to soothe
Him
with her lov'dsocietie, that now
As
with new Wine intoxicated both
They
swim in mirth, and fansie that they feel
Divinitie
within them breeding wings [ 1010 ]
Wherewith
to scorne the Earth: but that false Fruit
Farr
other operation first displaid,
Carnal
desire enflaming, hee on Eve
Began
to cast lascivious Eyes, she him
As
wantonly repaid; in Lust they burne: [ 1015 ]
Till
Adam thus 'gan Eve to dalliance move,
Eve,
now I see thou art exact of taste,
And
elegant, of Sapience no small part,
Since
to each meaning savour we apply,
And
Palate call judicious; I the praise [ 1020 ]
Yeild
thee, so well this day thou hast purvey'd.
Much
pleasure we have lost, while we abstain'd
From
this delightful Fruit, nor known till now
True
relish, tasting; if such pleasure be
In
things to us forbidden, it might be wish'd, [ 1025 ]
For
this one Tree had bin forbidden ten.
But
come, so well refresh't, now let us play,
As
meet is, after such delicious Fare;
For
never did thy Beautie since the day
I
saw thee first and wedded thee, adorn'd [ 1030 ]
With
all perfections, so enflame my sense
With
ardor to enjoy thee, fairer now
Then
ever, bountie of this vertuous Tree.
So
said he, and forbore not glance or toy
Of
amorous intent, well understood [ 1035 ]
Of
Eve, whose Eye darted contagious Fire.
Her
hand he seis'd, and to a shadie bank,
Thick
overhead with verdant roof imbowr'd
He
led her nothing loath; Flours were the Couch,
Pansies,
and Violets, and Asphodel, [ 1040 ]
And
Hyacinth, Earths freshest softest lap.
There
they thir fill of Love and Loves disport
Took
largely, of thir mutual guilt the Seale,
The
solace of thir sin, till dewie sleep
Oppress'd
them, wearied with thir amorous play. [ 1045 ]
Soon
as the force of that fallacious Fruit,
That
with exhilerating vapour bland
About
thir spirits had plaid, and inmost powers
Made
erre, was now exhal'd, and grosser sleep
Bred
of unkindly fumes, with conscious dreams [ 1050 ]
Encumberd,
now had left them, up they rose
As
from unrest, and each the other viewing,
Soon
found thir Eyes how op'nd, and thir minds
How
dark'nd; innocence, that as a veile
Had
shadow'd them from knowing ill, was gon, [ 1055 ]
Just
confidence, and native righteousness
And
honour from about them, naked left
To
guiltie shame heecover'd, but his Robe
Uncover'd
more, so rose the Danite strong
Herculean
Samson from the Harlot-lap [ 1060 ]
Of
Philistean Dalilah, and wak'd
Shorn
of his strength, They destitute and bare
Of
all thirvertue: silent, and in face
Confounded
long they sate, as struck'n mute,
Till
Adam, though not less then Eve abasht, [1065]
At
length gave utterance to these words constraind.
O
Eve, in evil hour thou didst give eare
To
that false Worm, of whomsoever taught
To
counterfet Mans voice, true in our Fall,
False
in our promis'd Rising; since our Eyes [1070]
Op'nd
we find indeed, and find we know
Both
Good and Evil, Good lost, and Evil got,
Bad
Fruit of Knowledge, if this be to know,
Which
leaves us naked thus, of Honour void,
Of
Innocence, of Faith, of Puritie, [ 1075 ]
Our
wonted Ornaments now soild and staind,
And
in our Faces evident the signes
Of
foul concupiscence; whence evil store;
Even
shame, the last of evils; of the first
Be
sure then. How shall I behold the face [ 1080 ]
Henceforth
of God or Angel, earst with joy
And
rapture so oft beheld? those heav'nly shapes
Will
dazle now this earthly, with thir blaze
Insufferably
bright. O might I here
In
solitude live savage, in some glade [ 1085 ]
Obscur'd,
where highest Woods impenetrable
To
Starr or Sun-light, spread thir umbrage broad,
And
brown as Evening: Cover me ye Pines,
Ye
Cedars, with innumerable boughs
Hide
me, where I may never see them more. [1090]
But
let us now, as in bad plight, devise
What
best may for the present serve to hide
The
Parts of each from other, that seem most
To
shame obnoxious, and unseemliest seen,
Some
Tree whose broad smooth Leaves together sowd, [ 1095 ]
And
girded on our loyns, may cover round
Those
middle parts, that this new commer, Shame,
There
sit not, and reproach us as unclean.
Socounsel'dhee,
and both together went
Into
the thickest Wood, there soon they chose [ 1100 ]
The
Figtree, not that kind for Fruit renown'd,
But
such as at this day to Indians known
In
Malabar or Decan spreds her Armes
Braunching
so broad and long, that in the ground
The
bended Twigs take root, and Daughters grow [ 1105 ]
About
the Mother Tree, a Pillard shade
High
overarch't, and echoing Walks between;
There
oft the Indian Herdsman shunning heate
Shelters
in coole, and tends his pasturing Herds
At
Loopholes cut through thickest shade: Those Leaves [ 1110 ]
They
gatherd, broad as Amazonian Targe,
And
with what skill they had, together sowd,
To
gird thir waste, vain Covering if to hide
Thir
guilt and dreaded shame; O how unlike
To
that first naked Glorie. Such of late [1115]
Columbus
found th' American so girt
With
featherd Cincture, naked else and wilde
Among
the Trees on Iles and woodie Shores.
Thus
fenc't, and as they thought, thir shame in part
Coverd,
but not at rest or ease of Mind, [1120]
They
sate them down to weep, nor onelyTeares
Raind
at thir Eyes, but high Winds worse within
Began
to rise, high Passions, Anger, Hate,
Mistrust,
Suspicion, Discord, and shook sore
Thir
inward State of Mind, calm Region once [1125]
And
full of Peace, now tost and turbulent:
For
Understanding rul'd not, and the Will
Heard
not her lore, both in subjection now
To
sensual Appetite, who from beneathe
Usurping
over sovran Reason claimd [ 1130 ]
Superior
sway: From thus distemperdbrest,
Adam,
estrang'd in look and alterd stile,
Speech
intermitted thus to Eve renewd.
Would
thou hadst heark'nd to my words, and stai'd
With
me, as I besought thee, when that strange [1135]
Desire
of wandring this unhappie Morn,
I
know not whence possessd thee; we had then
Remaind
still happie, not as now, despoild
Of
all our good, sham'd, naked, miserable.
Let
none henceforth seek needless cause to approve [1140]
The
Faith they owe; when earnestly they seek
Such
proof, conclude, they then begin to faile.
To
whom soon mov'd with touch of blame thus Eve.
What
words have past thy Lips, Adam severe,
Imput'st
thou that to my default, or will [ 1145 ]
Of
wandring, as thou call'st it, which who knows
But
might as ill have happ'nd thou being by,
Or
to thy self perhaps: hadst thou been there,
Or
here th' attempt, thou couldst not have discernd
Fraud
in the Serpent, speaking as he spake; [1150]
No
ground of enmitie between us known,
Why
hee should mean me ill, or seek to harme.
Was
I to have never parted from thy side?
As
good have grown there still a liveless Rib.
Being
as I am, why didst not thou the Head [1155]
Command
me absolutely not to go,
Going
into such danger as thou saidst?
Too
facil then thou didst not much gainsay,
Nay,
didst permit, approve, and fair dismiss.
Hadst
thou bin firm and fixt in thy dissent, [ 1160 ]
Neither
had I transgress'd, nor thou with mee.
To
whom then first incenst Adam repli'd,
Is
this the Love, is this the recompence
Of
mine to thee, ingrateful Eve, exprest
Immutable
when thou wert lost, not I, [ 1165 ]
Who
might have liv'd and joyd immortal bliss,
Yet
willingly chose rather Death with thee:
And
am I now upbraided, as the cause
Of
thy transgressing? not enough severe,
It
seems, in thy restraint: what could I more? [1170]
I
warn'd thee, I admonish'd thee, foretold
The
danger, and the lurking Enemie
That
lay in wait; beyond this had bin force,
And
force upon free Will hath here no place.
But
confidence then bore thee on, secure [ 1175 ]
Either
to meet no danger, or to finde
Matter
of glorious trial; and perhaps
I
also err'd in overmuch admiring
What
seemd in thee so perfet, that I thought
No
evil durst attempt thee, but I rue [ 1180 ]
That
errour now, which is become my crime,
And
thou th' accuser. Thus it shall befall
Him
who to worth in Women overtrusting
Lets
her Will rule; restraint she will not brook,
And
left to her self, if evil thence ensue, [1185]
Shee
first his weak indulgence will accuse.
Thus
they in mutual accusation spent
The
fruitless hours, but neither self-condemning,
And
of thir vain contest appeer'd no end. [1189]
Glossary
harbinger
(13) a person or thing that comes before to
announce or give an indication of what follows; herald.
sedulous
(27) working hard and steadily; diligent.
Seneschal (38) a steward or major-domo in the
household of a medieval noble.
wanton
(211) [Now Rare] luxuriant (said of vegetation,
etc.).
patriarch
(376) the father and ruler of a family or tribe;
Adam is identified in Paradise Lost as the patriarch of all Mankind.
verdant
(500) covered with green vegetation.
unctuous
(635 ) oily or greasy; made up of or containing fat
or oil. Milton uses the word to describe one of the elements of ignis fatuus or
fool's fire, a phenomenon like St. Elmo's Fire which often led the foolish
astray.
dalliance
(1016) flirting, toying, or trifling. Milton uses
the term as a euphemism for sex.
umbrage
(1087) shade; shadow; foliage, considered as
shade-giving.
Book-IX
Section wise summary:
Book IX of Paradise Lost (1189 lines in the
1674 edition) narrates the fall of man, shifting from heroic romance to
tragedy. Satan returns to Eden as a serpent, tempts Eve, who eats the fruit,
followed by Adam's voluntary transgression, leading to discord and shame.
1–47:
Introduction. Milton explains the shift to tragic subject matter, invoking his
Muse to describe the Fall.
48–191:
Satan’s Return. Satan enters Eden via the Tigris river under cover of night and
possesses a sleeping serpent.
192–384:
Morning Work & Argument. Adam and Eve discuss their gardening work. Eve
proposes separating to work more efficiently, which Adam warns against, citing
potential danger.
385–403:
Separation. Adam reluctantly allows Eve to work alone, setting the stage for
temptation.
404–612:
Satan Finds Eve & Temptation Begins. Satan, wandering, finds Eve alone. He
flatters her beauty, marveling at his own ability to speak (claiming to have
eaten from a tree).
613–732:
The Lure. Satan leads Eve to the Tree of Knowledge. He argues that God forbids
the fruit out of jealousy, not fear of death.
733–833:
The Fall of Eve. Persuaded by Satan's
arguments, Eve eats the forbidden fruit. She feels a sense of self-deification,
and nature suffers in sympathy.
834–885:
Eve’s Deliberation. Eve decides not to tell Adam immediately, debating whether
to share her newfound wisdom or keep him ignorant.
886–959:
Adam’s Choice. Adam finds Eve at the tree. Shocked, he realizes she is lost but
decides to eat the fruit because he cannot bear to live without her.
960–1003:
The Fall of Adam. Adam eats the fruit, immediately feeling the effects of lust
and sin.
1004–1189:
The Aftermath. Sexual passion turns into lust, followed by guilt, blame, and
bitter arguments between Adam and Eve, marking their spiritual fall.
Short Summary:
In the prologue to Book IX, Milton says that
his work must now take a tragic tone and that this Christian epic, though
different, is nonetheless more heroic than earlier epics like the Iliad and the
Aeneid. Again, he calls on Urania as the muse of Christian inspiration to help
him complete his work and show the true heroism that lies in the Christian idea
of sacrifice. Then Milton returns to his story.
Satan returns to Eden eight days after being
forced out by Gabriel. He has studied all the animals and has decided to
approach Eve in the form of a serpent which he considers to be the
"subtlest Beast of all the Field" (86).
The following morning, Adam and Eve prepare
for their daily work tending the Garden. Because the Garden's growth seems to
surpass their labors, Eve suggests that on this day they work apart. She thinks
they can accomplish more working individually. Adam argues the point with Eve,
saying that Raphael has warned them of dangers and that she is more vulnerable
by herself. He and she continue this argument — she proposing that they work
alone; he proposing that they work together — until Adam finally relents;
however, he makes Eve promise to return to their bower soon, but Milton
comments that she will never return to Adam in the way that she was that
morning.
Satan in the form of the serpent is surprised
and excited to find Eve alone tending flowers. He watches her and for a few
moments becomes enraptured and forgets his evil nature. Then he remembers what
his purpose is — to destroy God's creation. The serpent approaches Eve upright upon
its tail. His various acts fail to attract Eve's attention because she is used
to dealing with animals. However, when the serpent speaks, complimenting Eve on
her beauty, playing on both her vanity and curiosity, Eve is suddenly
interested. She is especially curious about how the serpent learned to speak.
Satan replies through the serpent that he learned speech by eating the fruit of
a particular tree in the Garden. He acquired speech and the ability to reason
and has, therefore, sought Eve out to worship as the most beautiful of God's
creations.
When Eve inquires which tree gave the serpent
his abilities, he takes her to the Tree of Knowledge. Eve tells the serpent
that God has forbidden Man to eat from that tree, and she chooses to obey God.
Satan, using the same sophistic reasoning he has used throughout the story,
tells Eve that God has tricked her and Adam. He has eaten of the tree and is
not dead; neither will they die. Instead the tree will give them knowledge,
which will make them like God. This fact makes God envious and has caused him
to demand that Adam and Eve not eat of the tree. Eve is taken in by the words
of the serpent, and after some rationalizing, she convinces herself that she
should eat the fruit. And she does.
Now Eve suddenly worships the Tree of
Knowledge as a god, even as all nature weeps for her fall. Her thoughts turn to
Adam, and she decides that he must eat the fruit also. She cannot bear the idea
that she might die and Adam would be given another wife. When Eve approaches Adam,
he drops the wreath of flowers that he was weaving for her hair. Eve quickly
tells him what she has done, and Adam just as quickly makes his own decision.
He allows his physical love and passion for Eve to outweigh his reason. He
knowingly eats the fruit and is immediately affected with carnal desire for
Eve. The two humans exit to engage in "amorous play" (1045). The
description here is not of love but lust.
After sex, Adam and Eve fall into a deep
sleep. They awake and are overcome with shame and guilty knowledge. They both
are weeping, and they launch into arguments with each other. Adam says Eve is
at fault; she replies in kind. Milton describes them as spending
"fruitless hours" (1188) in bitter accusation. Each is willing to
blame the other, but neither is willing to accept responsibility. Paradise is
gone and in its place guilt, blame, and shame. Milton says that both of them
have given way to "Appetite" (1129), and reason is lost. Paradise has
ended; the earth has begun.
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Summary:
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 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.
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.
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 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.
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 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 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.
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.
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.
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.
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.
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 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.”
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.”
Satan immediately slinks back into the
undergrowth. Eve is overcome by the delicious fruit and she gluttonously eats
many pieces of it, not realizing she is “eating death.” She then praises the
Tree of Knowledge and muses on whether she should let Adam eat the fruit or not
– if he doesn’t, then she might finally be “more equal” with him, but then she
reasons that if she is going to die because of this, then Adam would be “wedded
to another Eve,” which she could not bear. She resolves to give him the fruit
as well, as she loves him and wants to share everything with him, whether life
or death.
Eve bows to the Tree of Knowledge and then
goes to find Adam, who has been weaving a wreath of flowers to give to Eve.
Adam meets her and sees the forbidden fruit in her hand, and Eve hurriedly
explains that the serpent ate it and learned to speak, and so convinced her to
try it as well. She has eaten it and her eyes have been opened, and she is
“growing up to godhead,” and now she wants Adam to try it so that they might be
together in “equal joy, as equal love.”
As soon as Adam hears this he drops the
garland of flowers, which “all the faded roses shed,” and he stands there
speechless and pale. He is horrified that Eve has succumbed to temptation, and
he realizes that all is lost, but then Adam immediately decides that he cannot
live without Eve, as no new unfallen woman could replace her. He knows he will
be dooming himself by eating the fruit, but reasons that surely God would not
destroy them or punish them too harshly. Eve is delighted at his faithful love
and she embraces him, and then Adam eats the forbidden fruit, “fondly overcome
with female charm.”
Nature groans again and the sky weeps a few
drops of rain, but Adam feels immediately invigorated and more godlike. He then
looks at Eve and is filled with lust, and he praises her for choosing this
“delightful fruit.” Then he and Eve run off to a “shady bank” and have sex.
Afterward they fall asleep briefly, and when they wake up their minds are in
turmoil and they recognize that they have fallen.
Adam regrets aloud that Eve ate the forbidden
fruit, as he sees now that instead of gaining divine knowledge of good and
evil, they have only gained knowledge of “good lost, and evil got.” Adam
laments that he will never be able to look at God or an angel again without
shame. The two are suddenly aware of their nakedness, and they feel ashamed, so
they cover themselves with fig leaves roughly sewn together, and lose “that first
naked glory.”
Adam and Eve sit down and start to weep, and
then the emotions of sin come to them and they are filled with “anger, hate, /
Mistrust, suspicion, discord,” and lust, and they start to argue. Adam blames
Eve for wanting to work separately, and Eve says that the serpent would surely
have tempted Adam as well if he had been there. She says Adam should have been
firmer with her, which makes Adam angrier, and he calls her ungrateful,
reminding her that he ate the forbidden fruit just so they could be together.
He curses himself for listening to her and trusting her, and promises to not
trust a woman again. The two keep arguing for hours.
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