Book Nine
At the beginning of Book Nine, Satan, having compassed the earth
for the space of seven nights, returns on the eighth "as a mist by night
into Paradise" (IX The Argument) and enters into a sleeping serpent,
the "subtlest beast of all the field" (IX.86). He observes the beauty and
majesty of earth, a seat perhaps "worthier of gods as built with second
thoughts reforming what was old" (IX. 101-102), yet for him "all
good ... becomes bane" (IX. 122-123). Where there is Satan, there is
Hell, and "only in destroying" does he expect "to find ease to [his]
relentless thoughts" (IX. 129-130). Again, Milton illustrates not only
Satan's immeasurable pridefor Satan consoles himself with the
thought of destroying in one day what God created in sixbut also his
awareness of his own state: "But what will not ambition and revenge/
Descend to? ... Revenge at first though sweet/ Bitter ere long back on
itself recoils./ Let it!" (IX. 168-173). Satan's distance from God is
infinite, his descent into hatred and darkness total, and his intentions
clear: "I seek but others to make such/ As I" (IX. 127-128).
The balance of this part will consider: first, the separation of Eve
from Adam; second, the Temptation and Eve's transgression; third,
Adam's transgression; and, fourth, the consequencesfirst lust, then
shame, and, finally, conflict and blame. In the first section it is argued
that the reason for Eve's wish to separate from Adam is unclear; it is
suggested that her departure is motivated by a desire to prove herself
in turn. Yet Eve still doubts Adam's estimation of her "faith sincere" and
points out that "harm precedes not sin," and their "happy state" could
not have been "Left so imperfect by the Maker wise/ As not secure to
single or combined." Happiness is not happiness if lived in constant
fear, and Eden no Eden; "faith, love, [and] virtue unassayed ... without
exterior help sustained," she suggests, are less than they would be
tested (IX. 322-341).
Adam denies that the shortcoming is God's; rather, within Man "The
danger lies, yet lies within his power:/ Against his will he can receive no
harm./ But God left free the will, for what obeys/ Reason is free, and
reason he made right/ But bid her well beware and still erect/ Lest by
some fair appearing good surprised/ She dictate false and misinform
the will/ To do what God expressly hath forbid." Indeed, reason may
meet "some specious object by the foe suborned/ And fall into
deception unaware" (IX. 348-355). It is better, then, not to seek
temptation for it will come unsought. The warning contained in Adam's
response could not be clearer: you might come across a deceptive
"object by the foe suborned" that presents a merely apparent good and
that misguides reason, leading to violation of "what God expressly hath
forbidden." In short: you may be deceived, by what seems both good
and rational, into eating from the Tree of Knowledge of Good and Evil.
Even so: "Go, for thy stay, not free, absents thee more" (IX. 372). And
that, however safe she thinks they may be apart, they are nonetheless
safer and stronger together, and she believes that Satan would not
assault her first, then it follows that she also believes that Satan would
strike Adam first. The only immediately obvious reason that she might
wish this is that, as she herself noted, "what are faith, love, and virtue
unassayed?" If she wanted Adam to prove himself and his love for her
in this way, it would not be wildly out of character. This is a fairly
speculative reading. Third, she may have been led away by a wish,
though unconscious, that the dream be fulfilled. It cannot be objected
that "she would never" because, of course, ultimately she does. But,
again, this psychoanalytic theorizing does not find strong textual
support.
The last thing to be noted is that, after Adam offers his absolutely
prophetic warningessentially, "beware of an encounter with
something that looks good and sounds reasonable but tells you to
break the one rule we have, the one against eating from the Tree"he
bids Eve to prove first her obedience (IX. 368). She leavesan act of
minor disobedience (for a kind of permission was, in fact, granted) and
some pride and arrogance, as argued above. She then fails to heed
Adam's warning as its every detail transpires in her encounter with
Satan disguised as a serpent, leading to that far greater disobedience
to which this essay now turns.
heart of Eve ... made way" (IX. 550). She, amazed, inquires as to the
source of the serpent's ability to "speak the language" of man and
"human sense express" (IX. 553-554).
"Lest by some fair appearing good surprised/ She dictate false
and misinform the will"
The serpent relates that his abilities are consequent upon eating of a
fruit, and Eve requests that he take her to the miraculous tree. "He
leading swiftly rolled/ In tangles and made intricate seem straight to
mischief swift." "Glistened the dire snake," and like "a wand'ring fire ...
kindled through agitation to a flame/ Which oft, they say, some evil
spirit attends,/ Hovering and blazing with delusive light,/ Misleads th'
amazed night-wanderer from his way/ To bogs and mires and oft
through pond or pool,/ There swallowed up and lost from succor far," so
he led "Eve our credulous mother" "into fraud" (IX. 631-644).
"But God left free the will, for what obeys/ Reason is free, and
reason he made right/ But bid her well beware and still erect"
Thus the serpent brings Eve to the Tree of Knowledge of Good and
Evil, whereupon she tells him that the journey was in vain, for "God
hath said, 'Ye shall not eat/ Thereof nor shall ye touch it, lest ye die,"
repeating herself after only just relating that "of this tree we may not
taste nor touch" (IX. 663-664, 652). Eve twice demonstrates her
knowledge of the prohibition but, strangely, she also twice expands it,
for no previous mention of the Tree indicates that it is forbidden to
touch its fruit. Moreover, this surely could not have been an error on
Milton's part, as he certainly knew that there was no such prohibition,
neither in his own text nor in Genesis. Eve misquotes God and again
burdens herself with more than what God demanded of her, the first
instance being her resolve to garden beyond what was requireda
resolve which, as is presently evident, has led her to no good. It is
absolutely clear, then, that Eve, who recently argued that faith, love,
and virtue must be tried by fire and proven, believes that she has
something to prove. The source of this belief is either her
acknowledged inferiority to Adam, the dream in Book Four, or both. It
must not be first of these, for then it could be said that it was a
catastrophic design flaw on God's part that left Eve so incredibly
vulnerable to insecurity, self-doubt, and praise. This would be a terrible
oversight even if there were no Tempter and no prohibition. It is
concluded that the source of her desire to prove herself is not the first
listed and, therefore, it is either the second or third. Either way, the
dream is crucially involved. What remains unclear, however, is whether
she is seeking to prove her virtue to God, to Adam, or to herself. The
latter is not implausible, as a strong work ethic was seen, in Milton's
time, as a sign of membership in the Elect.
Now the serpent feigns concern for Eve and, like a well-trained
orator, a sophist, presents his argument: What but an envious God,
bent on keeping Man in ignorance of the good and the just, would set
off limits this incredible fruit, which by its consumption makes beasts
as though human and hence must have the power to make gods of
Man? No just God could condemn such an act; in fact, it would be
praiseworthy, demonstrating a will toward self-betterment. This God is
suspicious indeed. The gods were here first, and intend to take
advantage and dupe you, attributing to themselves all creation. If that
were so, how did this forbidden tree get here? Besides, you won't die.
Look at me. I ate from the tree and I'm still here, all the better for it, "a
life more perfect have attained than fate/ Meant me by vent'ring higher
than my lot" (IX. 689-690). So eat, goddess humane. Eat. Eat. Eat.
"His words replete with guile/ Into her heart too easy entrance won"
(IX. 733). The hour of noon drew on and, instead of making her
promised return to Adam, she stood before the Tree, her "eager
appetite raised" as her ears "rung of his persuasive words impregned/
With reason (to her seeming) and with truth" (IX 737-738). "Yet first/
Pausing a while thus to herself she mused:" (IX. 743-744)
not imply that there is no such reason. The rational option is not to eat
the fruit, but to bring her confusion either to Adam, whom she knows
to be the brains of this operation, or to God, who surely must know His
own purpose in setting the prohibition.
3) The previous is also the rational reaction to the serpent's
argument that the presence of such a Tree, containing knowledge of
good and evil, in Eden is inexplicable, since it isn't clear who put that
knowledge into it. Besides, the obvious answer is simply that God put it
there. If his purpose in doing so is mysterious, again, see Adam for
elaboration or appeal to God.
4) "You see the earth bearing fruit with your own eyes, but do you
see God creating all the stuff He claims responsibility for?" This idiocy
is familiar from Satan's denial of his own creation by God as he
prepared for the war in Heaven. A created being does not participate
as an observer in his own creation and was obviously not around to
witness the creation of what came before him. Moreover, since God
has thus far given Eve nothing but Paradise, asked for nothing much in
return, and provided no reason for her to doubt Him, she is not
reasonable when she entertains the notion that there may be a
celestial conspiracy against her and Adam.
In summary, everything Satan says is either total nonsense, or
warrants at most a discussion with Adam, not outright and immediate
disobedience of God. Eve's musings to herself are equally dubious.
First, if God wanted to prevent Adam and Eve from eating the fruit of
the Tree out of envy, then he would have been wiser to lie and tell
them that it was called the Tree of You're Going To Die if You Eat Me
and I Taste Like Crap. Second, if Eve has a hundred questions, as she
does, the rational thing for her to do, again, is to 1) observe her own
ignorance, 2) acknowledge that no decision based on ignorance is
rational, and 3) then ask those questions, instead of risking certain
death through disobedience to God at the behest of a talking snake.
Each of these lapses could have been prevented if Eve had heeded
Adam's warning. That is, she is not let off the hook by any argument
that claims reason was not up to the task of repelling and revealing
Satan's deception for the gibberish it was.
Eve's only hope for complete exhoneration now lies in the claim that
this admitted failure of reason was inevitable for some other reason.
The temptation would have had to be so strong that it rendered her
incapable of saying "I hear what you're saying, but you're a talking
serpent who came out of nowhere when I was alone, immediately after
I was warned to be on the lookout for specious objects, such as talking
serpents, because Satan is lurking about trying to kill me and my
husband." As unlikely as that seems, the difficulty here is that she was,
evidently, rendered incapable of saying so. Milton would deny this by
reaffirming that the will is always free, unless God makes it otherwise,