204 Final Exam

To make death in us live. Then let us seek Some safer resolution, which methinks I have in view, calling to mind with heed Part of our sentence: that thy seed shall bruise The serpent's head; piteous amends, unless Be meant, whom I conjecture, our grand foe Satan, who in the serpent hath contrived Against us this deceit. To crush his head Would be revenge indeed, which will be lost By death brought on ourselves or childless days Resolved as thou proposes; so our foe Shall scape his punishment ordained, and we Instead shall double ours upon our heads. No more be mentioned, then, of violence Against ourselves and will fulfill barrenness That cuts us off from hope and savors only Rancor and pride, impatience and despite

Milton, PL: A&E consider 3 options after they sin - abstaining from sex so that they won't have any offspring, killing themselves, or repenting and seeking revenge on Satan

So forcible within my heart I feel 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 loose my self.

Milton, PL: Adam determines that he and Eve MUST stay together (again - uxoriousness)

Him with her lov'd societie, that now As with new Wine intoxicated both They swim in mirth, and fansie that they feel Divinitie within them breeding wings Wherewith to scorn 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: Till ADAM thus 'gan EVE to dalliance move. ... Her hand he seis'd, and to a shadie bank,

Milton, PL: Adam is very on board with this whole sin situation

Unpraised: for nothing lovelier can be found In woman, then to studie houshold good, And good workes in her Husband to promote. ... For not to irksom toile, but to delight He made us, and delight to Reason joyn'd. ... Assist us: But if much converse perhaps Thee satiate, to short absence I could yeild. For solitude somtimes is best societie, And short retirement urges sweet returne. 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

Milton, PL: Adam responds to Eve's desire to split up work, reminding her that their only "job" is being happy and that there is a danger somewhere around that they've been warned to watch out for.

Best Image of my self and dearer half, The trouble of thy thoughts this night in sleep Affects me equally; nor can I like This uncouth dream, of evil sprung I fear; Yet evil whence? in thee can harbour none, Created pure. But know that in the Soule Are many lesser Faculties that serve Reason as chief; among these Fansie next Her office holds; of all external things, Which the five watchful Senses represent, She forms Imaginations, Aerie shapes, Which Reason joyning or disjoyning, frames All what we affirm or what deny, and call Our knowledge or opinion; then retires Into her private Cell when Nature rests. Oft in her absence mimic Fansie wakes To imitate her; but misjoyning shapes, Wilde work produces oft, and most in dreams, Ill matching words and deeds long past or late. Som such resemblances methinks I find Of our last Eevnings talk, in this thy dream, But with addition strange; yet be not sad. Evil into the mind of God or Man May come and go, so unapprov'd, and leave No spot or blame behind: Which gives me hope That what in sleep thou didst abhorr to dream, Waking thou never wilt consent to do.

Milton, PL: Adam responds to Eve's dream. He does not consider whether the ream will awaken a desire in Eve that was not there before.

The danger lies, yet lies within his power: Against his will he can receave no harme. 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 missinforme the Will To do what God expresly hath forbid.

Milton, PL: Adam to Eve about freedom - Reason is free and will choose correctly UNLESS something appears/seems good before doing it and only becomes obviously wrong after the act. This relates back to the description of Sin (changes from beautiful to gross af).

Since Reason not impossibly may meet 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 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 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.

Milton, PL: Adam to Eve regarding freedom and reason. He explains that it is possible to do bad when you think you are doing good, but he still let's Eve go on her own. THIS IS WHY THE FALL HAPPENS - Adam (as man) should have made Eve stay.

Would thou hadst heark'nd to my words, & stai'd With me, as I besought thee, when that strange 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.

Milton, PL: Adam to Eve: first postlapsarian argument

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 it self, intended by our Foe. 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, 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. Nor thou his malice and false guile contemn; Suttle he needs must be, who could seduce Angels, nor think superfluous others aid.

Milton, PL: Adam's rebuttal to Eve's desire to be separate - #1 I doubt doubt you but you shouldn't provide the opportunity for temptation to occur, #2 an attempt is dishonorable in itself #3 together we can always resist Satan/sin #4 Satan is super crafty (it's not you, it's him)

Fixed fate, free will, foreknowledge absolute, And found no end, in wandering mazes lost. Of good and evil much they argued then, Of happiness and final misery, Passion and apathy, and glory and shame: Vain wisdom all, and false philosophy

Milton, PL: After Satan leaves, the demons consider philosophy as separate from God. They discuss, but don't gain knowledge because knowledge cannot be gained without the good of God.

Thir penance, laden with fair Fruit, like that Which grew in Paradise, the bait of EVE Us'd by the Tempter: on that prospect strange Thir earnest eyes they fix'd, imagining For one forbidden Tree a multitude Now ris'n, to work them furder woe or shame; Yet parcht with scalding thurst and hunger fierce, Though to delude them sent, could not abstain, But on they rould in heaps, and up the Trees Climbing, sat thicker then the snakie locks That curld MEGAERA

Milton, PL: After the serpents (fallen angels) hiss at Satan, it is clarified that these snakes will be punished (tempted by false fruit). This highlights that God is still in charge and that the Fall of humanity is not the end of the story (stuff is still happening).

And of their vain contest appeer'd no end.

Milton, PL: After their sin - discourse without Truth is vain

This would be worse. War therefore, open or concealed, alike My voice dissuades; for what can force or guile With him, or who deceive his mind, whose eye Views all things at one view? He from Heaven's height All these our motions vain sees and derides, Not more almighty to resist our might Than wise to frustrate all our plots and wiles.

Milton, PL: Belial's response to Moloch's argument to the fallen angels in Pandemonium - God is the panopticon (that which sees all - like the Eye of Sauron)

What can we suffer worse? Is this then worst, Thus sitting, thus consulting, thus in arms? What when we fled amain, pursued and struck With Heaven's afflicting thunder, and besought The deep to shelter us? This hell then seemed A refuge from those wounds. Or when we lay Chained on the burning lake? That sure was worse.

Milton, PL: Belial's response to Moloch's argument to the fallen angels in Pandemonium - We could be way worse off (tbt to when we were chained to that burning lake!) so let's not do anything to provoke God. Accept this bad situation and make the best of it.

Our supreme foe in time may much remit His anger and perhaps, thus far removed, Not mind us not offending, satisfied With what is punished, whence these raging fires Will slacken, if his breath stir not their flames

Milton, PL: Belial's response to Moloch's argument to the fallen angels in Pandemonium - our sitch may improve over time (God will chill out if we lay low)

Adam from his fair Spouse, nor Eve the Rites Mysterious of connubial Love refus'd: Whatever Hypocrites austerely talk Of puritie and place and innocence, Defaming as impure what God declares Pure, and commands to som, leaves free to all. Our Maker bids increase

Milton, PL: Demonstrates that sex/lust is NOT the sin that causes the Fall. God wants them to be havin dem babies.

Two of far nobler shape erect and tall, Godlike erect, with native jhonour clad In naked Majestie seemd Lords of all, And worthy seemed, for in their looks Divine The image of their glorious Maker shone: Truth, Wisdom, Sanctitude severe and pure, Severe, but in true filial freedom placed, Whence true autoritie in men; though both Not equal, as thir sex not equal seemd; For contemplation he and valour formd, For softness she and sweet attractive Grace, He for God only, shee for God in him: His fair large Front and Eye sublime declar'd Absolute rule

Milton, PL: Description of Adam and Eve highlighting Eve's inferiority, perhaps predisposing her to sin more easily than Adam

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, 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.

Milton, PL: Eve chooses to give Adam the fruit because she cannot bear the idea of being replaced (fear of death and jealousy). Considering her simple thought process, it is unclear if A&E understand the significance of their actions because they have no previous knowledge and they are shielded in Eden.

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 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?

Milton, PL: Eve considers how she will appear to Adam after eating the fruit. She thinks that anything/person who is inferior is less free.

With liberal hand: he scrupl'd not to eat Against his better knowledge, not deceav'd, But fondly overcome with Femal charm.

Milton, PL: Eve convinces Adam to eat the fruit faster than the serpent convinced her with her "charm" that shouldn't work in Eden (no desire to be charmed). Begs the question: Did God set this up poorly by allowing Adam to be SO dependent on his subordinate to the point that she is able to lead him?

She as a veil down to the slender waste Her unadorned golden tresses wore Dissheveld, but in wanton ringlets wav'd As the Vine curls her tendrils, which impliedd Subjection, but requiredd with gentle sway, And by her yeilded, by him best receivd, Yeilded with coy submission, modest pride, And sweet reluctant amorous delay.

Milton, PL: Eve described as coy. Leads to wondering why Milton would fashion her as withholding/delaying sex if she is indeed made correctly by God

O thou for whom And from whom I was formd flesh of thy flesh, And without whom am to no end, my Guide And Head, what thou hast said is just and right. For wee to him indeed all praises owe, And daily thanks, I chiefly who enjoy So far the happier Lot, enjoying thee Preeminent by so much odds, while thou Like consort to thy self canst no where find. That day I oft remember, when from sleep I first awak't, and found my self repos'd Under a shade on flours, much wondring where And what I was, whence thither brought, and how. Not distant far from thence a murmuring sound Of waters issu'd from a Cave and spread Into a liquid Plain, then stood unmov'd Pure as th' expanse of Heav'n; I thither went With unexperienc't thought, and laid me downe On the green bank, to look into the cleer Smooth Lake, that to me seemd another Skie. As I bent down to look, just opposite, A Shape within the watry gleam appeerd Bending to look on me, I started back, It started back, but pleasd I soon returnd, Pleas'd it returnd as soon with answering looks Of sympathie and love, there I had fixt Mine eyes till now, and pin'd with vain desire, Had not a voice thus warnd me, What thou seest, What there thou seest fair Creature is thy self, With thee it came and goes: but follow me, And I will bring thee where no shadow staies Thy coming, and thy soft imbraces, hee Whose image thou art, him thou shall enjoy Inseparablie thine, to him shalt beare Multitudes like thy self, and thence be call'd Mother of human Race

Milton, PL: Eve describes herself and her creation to Adam. The description is problematic (consider the two Genesis stories: man and woman as equals OR woman of man). Eve is depicted as similar to Narcissus (directed towards herself rather than towards God). She only directs her attention away from herself because Adam tells her to.

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 Might tempt alone, and in her ears the sound Yet rung of his persuasive words, impregn'd

Milton, PL: Eve has been easily tempted by Satan because the temptation is what she already wanted to do (because of her dream and/or because she wasn't made strong enough) - leads a reader to question: How can she want to sin when she is not concupiscent? And how can Milton even know how people would act before the Fall (removing sin almost seems inhuman)

And on, methought, alone I pass'd through ways That brought me on a sudden to the Tree Of interdicted Knowledge: fair it seem'd, Much fairer to my Fancie then by day: And as I wondring lookt, beside it stood One shap'd & wing'd like one of those from Heav'n By us oft seen; his dewie locks distill'd Ambrosia; on that Tree he also gaz'd; And O fair Plant, said he, with fruit surcharg'd, Deigns none to ease thy load and taste thy sweet, Nor God, nor Man; is Knowledge so despis'd? Or envie, or what reserve forbids to taste? Forbid who will, none shall from me withhold Longer thy offerd good, why else set here? This said he paus'd not, but with ventrous Arme He pluckt, he tasted; mee damp horror chil'd At such bold words voucht with a deed so bold: But he thus overjoy'd, O Fruit Divine, Sweet of thy self, but much more sweet thus cropt, Forbidd'n here, it seems, as onely fit For Gods, yet able to make Gods of Men: And why not Gods of Men, since good, the more Communicated, more abundant growes, The Author not impair'd, but honourd more? Here, happie Creature, fair Angelic Eve, Partake thou also; happie though thou art, Happier thou mayst be, worthier canst not be: Taste this, and be henceforth among the Gods Thy self a Goddess, not to Earth confind, But somtimes in the Air, as wee, somtimes Ascend to Heav'n, by merit thine, and see What life the Gods live there, and such live thou. So saying, he drew nigh, and to me held, Even to my mouth of that same fruit held part Which he had pluckt; the pleasant savourie smell So quick'nd appetite, that I, methought, Could not but taste. Forthwith up to the Clouds With him I flew, and underneath beheld The Earth outstretcht immense, a prospect wide And various: wondring at my flight and change To this high exaltation; suddenly My Guide was gon, and I, me thought, sunk down, And fell asleep; but O how glad I wak'd To find this but a dream!

Milton, PL: Eve relates her dream to Adam. The dream is a suggestion, which begs the question - does the dream predispose her to sin?

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, 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

Milton, PL: Eve responds to Adam that this version of freedom (stick together, remain wary of temptation) is not freedom at all, which is reminiscent of Satan's earlier argument against God

To make death in us live: Then let us seek Som safer resolution, which methinks I have in view, calling to minde with heed Part of our Sentence, that thy Seed shall bruise The Serpents head; piteous amends, unless Be meant, whom I conjecture, our grand Foe SATAN, who in the Serpent hath contriv'd Against us this deceit: to crush his head Would be revenge indeed; which will be lost By death brought on our selves, or childless days Resolv'd, as thou proposest; so our Foe Shall scape his punishment ordain'd, and wee Instead shall double ours upon our heads. No more be mention'd then of violence Against our selves, and wilful barrenness, That cuts us off from hope, and savours onely Rancor and pride, impatience and despite,

Milton, PL: Eve says to Adam that revenge is a powerful motivation to continue on (A&E should live to see revenge on Satan)

Thou therefore now advise Or hear what to my mind first thoughts present, Let us divide our labours, thou where choice Leads thee, or where most needs, whether to wind The Woodbine round this Arbour, or direct The clasping Ivy where to climb, while I In yonder Spring of Roses intermixt With Myrtle, find what to redress till Noon

Milton, PL: Eve suggests splitting up to finish the day's "work" faster - this is unnecessary because work is not necessary in Eden

So saying, her rash hand in evil hour 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. ... Greedily she ingorg'd without restraint,

Milton, PL: Eve's sin

"Return fair Eve, Whom fly'st thou? whom thou fli'st, of him thou art, His flesh, his bone; to give thee being I lent Out of my side to thee, nearest my heart Substantial Life, to have thee by my side Henceforth an individual solace dear; Part of my Soul I seek thee, and thee claim My other half." With that thy gentle hand Seisd mine, I yeilded, and from that time see How beauty is excelld by manly grace And wisdom, which alone is truly fair.

Milton, PL: Even quotes Adam - Adam pleads for Eve to stay with him, indicating that he is not a sufficient leader because of his love for Eve. He is uxorious (overly deferential/subservient to one's wife) - so he and Eve seem to be flawed BEFORE the Fall. Leads to question: Was Eve created sufficient to stand?

What praise could they receive? What pleasure I from such obedience paid, When will and reason (reason also is choice) Useless and vain, of freedom both despoiled, Made passive both, had served necessity, Not me?

Milton, PL: God explains to Son of God that forced obedience is not desirable. God wants love, which requires free will and choice of reason.

And man there placed, with purpose to assay If him by force he can destroy or, worse, By some false guile pervert; and shall pervert, For man will hearken to his glozing lies And easily transgress the sole command, Sole pledge of his obedience; so will fall, He and his faithless progeny. Whose fault? Whose but his own? Ingrate, he had of me All he could have; I made him just and right, Sufficient to have stood though free to fall. Such I created all the ethereal powers And spirits, both them who stood and them who failed; Freely they stood who stood and fell who fell

Milton, PL: God explains to Son of God that the Fall is not the result of a lack/failure in design. The ability to fall is a purposeful feature of the design, suggesting that God is not responsible for the fall; the fallen are at fault.

Embryos and idiots, eremites and friars White, black and gray, with all their trumpery. Here pilgrims roam that strayed so far to seek In Golgotha him dead who lives in Heaven; And they who, to be sure of Paradise, Dying put on the weeds of Dominic, Or in Franciscan think to pass disguised; They pass the planets seven and pass the fixed, And that crystalline sphere whose balance weighs The trepidation talked, and that first moved; ... To wait them with his keys, and now at foot Of Heaven's ascent they lift their feet, when, lo, A violent crosswind from either coast Blows them transverse ten thousand leagues awry Into the devious air; then might ye see Cowls, hoods, and habits with their wearers tossed And fluttered into rags, then relics, beads,... The paradise of fools

Milton, PL: God foresees that all Catholic figures think they will get into heaven but they will actually be in a "paradise of fools" - God is already prepared for all the ways that people will stray from him

To whom the sovereign Presence thus repli'd. Was shee thy God, that her thou didst obey Before his voice, or was shee made thy guide, Superior, or but equal, that to her Thou did'st resigne thy Manhood, and the Place Wherein God set thee above her made of thee, And for thee, whose perfection farr excell'd Hers in all real dignitie: Adornd She was indeed, and lovely to attract Thy Love, not thy Subjection, and her Gifts Were such as under Government well seem'd, Unseemly to beare rule, which was thy part And person, had'st thou known thy self aright.

Milton, PL: God responds to Adam's attempt to justify his Fall by blaming Eve. God is like NAW. Adam is at fault because he made a mistake by willingly following Eve

The first sort by their own suggestion fell, Self-tempted, self-depraved; man falls deceived By the other first; man therefore shall find grace, The other, none.

Milton, PL: God to Son of God - Man is redeemable because he was deceived by Satan. Satan is irredeemable because he deceived himself.

Some I have chosen of peculiar grace Elect above the rest: so is my will. The rest shall hear me call, and oft be warned Their sinful state, and to appease betimes The incensed deity while offered grace Invites, for I will clear their senses dark, What may suffice, and soften stony hearts To pray, repent, and bring obedience due. To prayer, repentance, and obedience due, Though but endeavored with sincere intent, Mine ear shall not be slow, mine eye not shut. And I will place within them as a guide My umpire conscience, whom if they will hear Light after light well used they shall attain And, to the end persisting, safe arrive. This is my long sufferance and my day of grace

Milton, PL: God to all his angels - a sacrifice is needed for the satisfaction of God the Father. Similar to Satan in Pandemonium, Son of God volunteers. Both are heroic characters, but Satan is heroic by exerting power (negative freedom) while SoG is heroic via sacrifice and resignation (positive freedom)

Mammon led them on, Mammon, the least erected spirit that fell From Heaven, for even in Heaven his looks and thoughts Were always downward bent, admiring more The riches of Heaven's pavement, trodden gold, Than aught divine or holy else enjoyed In vision beatific

Milton, PL: Mammon demonstrates an inclination to sin (looking at gold rather than the Glory of God) before there should be an inclination to do so; this suggests that Milton is "stacking the deck" in his favor to later justify the Fall

Let us not then pursue, By forcible impossible, by leave obtained Unacceptable, though in Heaven, our state Of splendid vassalage, but rather seek Our own good from ourselves, and from our own Live to ourselves, though in this vast recess, Free and to none accountable, preferring Hard liberty before the easy yoke Of servile pomp

Milton, PL: Mammon speaks to the fallen angels in Pandemonium - continues Belial's sentiment, they should settle with living "free" even though it is more difficult than obeying God would have been

Of man's first disobedience and the fruit Of that forbidden tree, whose mortal taste Brought death into the world and all our woe, With loss of Eden, till one greater man Restore us and regain the blissful seat, Sing heavenly muse, that on the secret top Of Oreb, or of Sinai, didst inspire That shepherd who first taught the chosen seed

Milton, PL: Milton considers why the Fall happened and hints at the future appearance of "God the Son" (not yet incarnated as Jesus)

So stretched out huge in length the Arch-fiend lay Chain'd on the burning Lake, nor ever thence Had ris'n or heaved his head, but that the will And high permission of all-ruling Heaven Left him at large to his own dark designs, That with reiterated crimes he might Heap on himself damnation, while he sought Evil to others, and enraged might see How all his malice served but to bring forth Infinite goodness, grace and mercy shown On man by him seduced, but on himself Treble confusion, wrath and vengeance poured.

Milton, PL: Milton explains that God allowed Satan to leave the lake because it will ultimately lead to the greater good ("Felix Culpa" - "happy fall" used by Milton to explain why God allowed the Fall to happen)

That with no middle flight intends to soar Above the Aonian mount while it pursue Things unattempted yet in prose or rhyme

Milton, PL: Milton's "self crowning" - he is going beyond the home of the Classical muses (the Aonian) to take his seat among the great epic writers

My sentence is for open war... What can be worse Than to dwell here, driven out from bliss, condemned In this abhorred deep to utter woe, Where pain of inextinguishable fire Must Exercise us without hope of end The vassals of his anger, when the scourge Inexorably, and the torturing hour Calls us to penance? More destroyed than this We should be quite abolished and expire. What fear we then? What doubt we to incense His utmost ire, which to the height enraged Will either quite consume us and reduce To nothing this essential, happier far Than miserable to have eternal being? Or if our substance be indeed divine And cannot cease to be, we are at worst On this side nothing; and by proof we feel Our power sufficient to disturb his Heaven, And with perpetual inroads to alarm, Though inaccessible, his fatal throne, Which, if not victory, is yet revenge.

Milton, PL: Moloch's argument to the fallen angels in Pandemonium - "God is a tyrant and we must fight. And BONUS! if we aren't destroyed, we can just keep bothering God"

All hope excluded thus, behold, instead Of us outcast, exiled, his new delight Mankind created, and for him this world. So farewell hope, and, with hope, farewell fear; Farewell remorse: all good to me is lost; Evil be thou my good; by thee at least Divided empire with Heaven's King I hold, By thee, and more than half perhaps will reign As man ere long and this new world shall know.

Milton, PL: Satan again rejects good absolutely. This does not remove the punishment because he cannot possibly recreate the goodness of Heaven in his conceptualization of "evil [as his] good"

For me be witness, all the host of Heaven, If counsels different or danger shunned By me have lost our hopes. But he who reigns Monarch in Heaven, till then as one secure Sat on his throne, upheld by old repute, Consent, or custom, and his regal state Put forth at full, but still his strength concealed Which tempted our attempt and wrought our fall.

Milton, PL: Satan argues that God tempted the fallen angels by not showing his full power - this highlights Satan as an unreliable narrator

Me miserable! Which way shall I fly Infinite wrath and infinite despair? Which way I fly is hell: myself am hell, And in the lowest deep a lower deep Still threatening to devour me opens wide, To which the hell I suffer seems a Heaven. O then at last relent; is there no place Left for repentance, none for pardon left?

Milton, PL: Satan comes to terms with the fact that there is no possibility of repentance: no Grace in Hell.

Hail horrors, hail Infernal world, and thou profoundest hell Receive thy new possessor: one who bring A mind not to be changed by place or time. The mind is its own place and in itself Can make a heaven of hell, a hell of Heaven. What matter where, if I be still the same And what I should be, all but less than he Whom thunder hath made greater? Here at least We shall be free. The almighty hath not built Here for his envy, will not drive us hence; Here we may reign secure, and in my choice To reign is worth ambition though in hell: Better to reign in hell than serve in heaven.

Milton, PL: Satan convinces himself and other fallen angels that their minds are not changed/diminished, that they are still free. This is an argument based on Negative Freedom (thinking that freedom to violate God's commandments is true freedom; vs Son of God's Positive Freedom) which emphasizes Hell as a state of mind

O Sacred, Wise, and Wisdom-giving Plant, Mother of Science, Now I feel thy Power 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: How should ye? by the Fruit? it gives you Life To Knowledge? By the Threatner, look on me, Me who have touch'd and tasted, yet both live, And life more perfect have attained then Fate Meant mee, by ventring higher then my Lot.

Milton, PL: Satan emphasizes the things Eve wants that she shouldn't (like her desire to not be subordinate to Adam)

Then let me not let pass Occasion which now smiles, behold alone 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,

Milton, PL: Satan is glad to have found Eve alone because Adam is smarter. Because Adam let her leave his presence, Satan can use her comparative lack of intelligence against her.

Forbidden them to taste: Knowledge forbidd'n? Suspicious, reasonless. Why should thir Lord Envie them that? can it be sin to know, Can it be death? and do they onely stand By Ignorance, is that thir happie state, The proof of thir obedience and thir faith? O fair foundation laid whereon to build Thir ruine! Hence I will excite thir minds With more desire to know, and to reject Envious commands, invented with designe To keep them low whom knowledge might exalt Equal with Gods; aspiring to be such, They taste and die: what likelier can ensue?

Milton, PL: Satan is jealous and envious of A&E. He misinterprets the Tree as representative of ignorance rather than a test of obedience/virtue (virtue requires suffering to be tested)

Her graceful Innocence, her every Aire Of gesture or lest action overawd 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 enmitie disarm'd, 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 Fierce hate he recollects, and all his thoughts Of mischief, gratulating, thus excites.

Milton, PL: Satan looks upon Eve. Her beauty makes him momentarily forget his purpose and he is racked with guilt for leaving heaven.

Amid the Tree now got, where plentie hung Tempting so nigh, to pluck and eat my fill 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 Wanted not long, though to this shape retaind. 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; 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 And gaze, and worship thee of right declar'd Sovran of Creatures, universal Dame.

Milton, PL: Satan praises Eve, playing into her narcissism, in order to convince her to eat the fruit.

If then his providence Out of our evil seek to bring forth good, Our labor must be to pervert that end And out of good still to find means of evil, Which oft times may succeed so as perhaps Shall grieve him, if I fail not, and disturb His inmost counsels from their destined aim.

Milton, PL: Satan recognizes that God's Will will lead to good and insists on corrupting that "good"

O sun, to tell thee how I hate thy beams That bring to my remembrance from what state I fell, how glorious once above thy sphere, Till pride and worse ambition threw me down, Warring in heaven against Heaven's matchless king. Ah, wherefore? He deserved no such return From me whom he created what I was In that bright eminence, and with his good Upbraided none; nor was his service hard. What could be less than to afford him praise, The easiest recompense, and pay him thanks, How due? Yet all his good proved ill in me And wrought but malice; lifted up so high I 'sdained subjection and thought one step higher Would set me highest and, in a moment, quit The debt immense of endless gratitude, So burdensome, still paying, still to owe, Forgetful what from him I still received And understood not that a grateful mind By owing owes not but still pays, at once Indebted and discharged; what burden then?

Milton, PL: Satan reflects on himself for the first time away from the fallen angels. He recognizes his mistake (pride has led him away from God) and he wishes that he had been made less prideful (blames the Creator - bad Satan, bad!)

Man I deceived: that which to mee belongs, Is enmity, which he will put between Me and Mankind; I am to bruise his heel; His Seed, when is not set, shall bruise my head: A World who would not purchase with a bruise, Or much more grievous pain? Ye have th' account Of my performance: What remaines, ye Gods, But up and enter now into full bliss.

Milton, PL: Satan thinks that he "won" as he gives the fallen angels a recap of the happenings in Eden and expects them to applaud, but they are transformed into serpents and they hissssss at him

Wherefore do I assume These royalties and not refuse to reign, Refusing to accept as great a share Of hazard as of honor, due alike To him who reigns, and so much to him due Of hazard more as he above the rest High honored sits?

Milton, PL: Satan volunteers to act on the idea spoken by Beelzebub - to get revenge by destroying the world that God has newly created (Eden)

Down had been falling had not by ill chance The strong rebuff of some tumultuous cloud Instinct with fire and niter hurried him As many more miles aloft

Milton, PL: Satan's "luck" is actually the result of God - he is saved because God allows it to be so

Before his dire attempt which, night the birth Now rolling, boils in his tumultuous breast And like a devilish engine back recoils Upon himself; horror and doubt distract His troubled thoughts and from the bottom stir The hell within him, for within him hell He brings, and round about him, nor from hell One step no more than from himself can fly By change of place. Now conscience wakes despair That slumbered, wakes the bitter memory Of what he was, what is, and what just be Worse; of worse deeds worse sufferings must ensue.

Milton, PL: Satan's mind has changed. He carries Hell within him and he doubts himself before deciding that he is evil and must act accordingly.

Hypocrisy, the only evil that walks Invisible, except to God alone, By his permissive will through heaven and earth; And oft, though wisdom wake, suspicion sleeps At wisdom's gate and to simplicity Resigns her charge, while goodness thinks no ill Where no ill seems, which now for once beguiled Uriel, though regent of the sun and held The sharpest sighted spirit of all in Heaven, Who to fraudulent imposter foul In his uprightness answer thus returned...

Milton, PL: Satan, disguised as a cherub, visits the sun and meets Uriel (the sharpest sighted spirit!). A description of the nature of Hypocrisy. Only God can see through hypocrisy; not even Uriel can, so A&E definitely can't be expected to know that the serpent is Satan. This recognition highlights the fact that A&E's sin is NOT failing to recognize Satan; their sin is disobeying (failing the "test" of the Tree)

with attractive graces won The most averse, thee chiefly, who full oft Thyself in me thy perfect image viewing Becam'st enamored, and such joy thou took'st With me in secret that my womb conceived a growing burden

Milton, PL: Sin speaks to Satan - emphasizes Satan's narcissism and demonstrates that Death is unnatural (something fundamentally perverse)

Hast thou forgot me then, and do I seem Now in thine eye so foul, once deemed so fair In Heaven, when at the assembly and, in sight Of all the seraphim, with thee combined In bold conspiracy against Heaven's king, All on a sudden miserable pain Surprised thee, dim thine eyes, and dizzy swum In darkness

Milton, PL: Sin speaks to Satan - the change of Sin from beautiful to hideous is allegorical in that sin always seems attractive until you do it... then it's gross af

"O father, what intends thy hand," she cried, "Against thy only son? What fury, O son, Possesses thee to bend that mortal dart Against they father's head? And know'st for whom?

Milton, PL: Sin speaks to Satan about Death - because Sin comes from Satan's head, it is made clear that Sin is NOT a creation of God because all that God creates is good. Sin is a secondary creation by Satan. This preserves the distinction between God as creator of good and Satan as creator of sin/evil, which hints at the concept in fundamental Christian theology that free will is necessary for love to be possible but also introduces the potential for sin.

The tempting stream, with one small drop to lose In sweet forgetfulness all pain and woe, All in one moment, and so near the brink; But fate withstands

Milton, PL: The fallen angels cannot drink from the river Lethe, meaning that they cannot forget. Memory IS the punishment. Hell ceases to be Hell if Heaven is not remembered.

Our lingring Parents, and to th' Eastern Gate Let them direct, and down the Cliff as fast To the subjected Plaine; then disappeer'd. They looking back, all th' Eastern side beheld Of Paradise, so late thir happie seat, Wav'd over by that flaming Brand, the Gate With dreadful Faces throng'd and fierie Armes: Som natural tears they drop'd, but wip'd them soon; The World was all before them, where to choose Thir place of rest, and Providence thir guide: They hand in hand with wandring steps and slow, Through EDEN took their solitary way.,

Milton, PL: ends with hope - Earth, though Fallen, is not Hell (a restless place). A&E are restored an forgiven. Takeaway: forgiveness is possible and the true hero is God the Son - heroism of sacrifice and obedience seen in positive freedom; forgiveness is heroic.

But that thou shouldst my firmness therefore doubt To God or thee, because we have a foe May tempt it, I expected not to hear. His violence thou fearst 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 Thy equal fear that my firm Faith and Love Can by his fraud be shak'n or seduc't;

Milton, PL: regarding Adam's hesitance to separate, Eve is mad that Adam doubts her - lack trust.

A universe of death, which God by curse Created evil, for evil only good, Where all life dies, death lives, and nature breeds Perverse, all monstrous, all prodigious things,

Milton, PL: the fallen angels' punishment and torment is the contrast between heaven and hell

But far within And in their own dimensions like themselves The great seraphic lords and cherubim In close recess and secret conclaves sat

Milton, PL: the gathering of fallen angels described as a "conclave" - anti-Catholic sentiment

What in me is dark Illumine, what is low raise and support; That to the height of this great argument I may assert Eternal Providence, And justify the ways of God to me.

Milton, PL: this is Milton's purpose with the next twelve books - knowing this, the reader can consider whether or not he succeeds in justifying the Fall (that the prelapsarian non-concupiscent Adam and Eve would choose to sin rather than be obedient to God)

Him God beholding from his prospect high, Wherein past, present, future he beholds, Thus to his only Son foreseeing spake

Milton, Pl: God looks upon Son of God; demonstrates the tension between the atemporality of the divine trinity and the temporal narrative (the difficulty of using a linear narrative form to articulate something that cannot be explained - how the trinity communicates)

Before him reverent, and both confess'd Humbly thir faults, and pardon beg'd, with tears Watering the ground, and with thir sighs the Air Frequenting, sent from hearts contrite, in sign Of sorrow unfeign'd, and humiliation meek.

Adam and Eve do exactly what God said would be necessary for forgiveness, so he is able to forgive them. Because they do not ultimately "fail," they are not tragic figures; Satan is.