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Paradise Lost BOOK 9. John Milton (). THE ARGUMENT. Satan having compast the Earth, with meditated guile returns as a mist by Night into Paradise. 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 . BOOK I. Of Mans First Disobedience, and the Fruit. Of that Forbidden Tree, .. And with their darkness durst affront his light. - 9 -. BOOK I. Milton: Paradise Lost .

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Paradise Lost Book 9 Pdf

Download free eBooks of classic literature, books and novels at Planet eBook. Paradise Lost. Book I. Of Man's first disobedience, and the fruit . Page 9. Paradise Satan further laments how far he has fallen, from the highest Archangel to the “mazy folds” and “bestial slime” of a serpent, but he. John Milton's Paradise Lost Book 9 (A Critical Analysis by Qaisar Iqbal Janjua) - Free download as PDF File .pdf), Text File .txt) or read online for free.

Milton's father's family disowned his father when he converted from Catholicism to Protestantism, but he went on to become a prosperous scrivener a kind of low-level lawyer. Milton excelled in school and continued studying privately in his twenties and thirties. In , he made a trip to Italy, studying in Florence, Siena, and Rome, but felt obliged to return home in upon the outbreak of civil war in England. When Milton returned from Italy, he began planning an epic poem, the first epic poem to be written in English. These plans were delayed by his marriage to Mary Powell and her subsequent desertion of him. In reaction to these events, Milton wrote a series of pamphlets calling for more leniencies in the church's position on divorce. His argument brought him both publicity and angry criticism from the religious establishment in England. Milton welcomed the new parliament and wrote pamphlets in its support. After serving for a few years in a civil position, he retired briefly to his house in Westminster because his eyesight was failing. By , he was completely blind. Despite his disability, Milton re-entered civil service under the Protectorate of Oliver Cromwell, the military general who ruled the British Isles from to Milton had already begun work on the great English epic that he had planned years before:

If she doesn't, then for once the two of them will be of equal intelligence. But then she wonders if she will die from having eaten the fruit, and dreads the thought of that meaning Adam will find another wife to replace her.

Therefore, she decides that he should share the tree with her, where they can live or die together. In this passage, the speaker describes how Eve turns away from the Tree of Knowledge before setting off to find Adam. Before departing, "first low Reverence [is] done" 8. The Tree's nectar is then defined as the "drink of Gods" 8. The Tree appears to be godly in this sense and Eve treats it like a superior. This seems to exemplify Eve's disloyalty to and betrayal of God.

Adam, on the other hand, is "waiting desirous for her return" 8. Adam is still innocent here unlike Eve, and he has wove a garland for her. As Eve approaches, Adam feels as though something is wrong and goes out to meet her. Adam clearly adores Eve and this adoration will later be made clear in their dual sin.

He then notices that Eve holds "a bough of fairest fruit" 8. In these lines, Eve tells Adam that she ate the fruit and has not suffered any consequences. Focusing on the garland he was making for her in her absence, he seems to have only been thinking of her while she was gone. True, she has been thinking about him after she ate the fruit, but in a more jealous way than he is.

I also want to draw attention to the fact that he drops a garland made of flowers, and his blood runs cold. I associated the flowers with spring and their carefree lives, and when the chill runs through him, it's almost signalling the cold turn both of them are taking. He remained in spring while he was oblivious to what she had done, but as soon as he finds out, there is a striking change. Adam then acts very distraught and questions how all of this has happened to Eve and figures that Satan has seduced her incognito.

Adam goes on to explain how he cannot live without Eve and even if God made another woman he would still never get over Eve. In my opinion for someone who is supposed to have a lot of wisdom, Adam has none. Instead of thinking logically about what it would mean for him to defy God he is blinded by love and is only considering the consequence of not being with Eve anymore.

Adam is speaking in this section, and he is dealing with Eve having partaken of the fruit of knowledge and him needing to know what to do about it. Adam has, by the start of this section, decided that he is going to follow her into death if he has to. Adam, having finished his internal monologue, talks to Eve about how he is feeling, Adam makes the assumption that God will not destroy them for their transgression.

Adam makes some assumptions as to how God rules the world, he is correct as they are not killed. This would seem to prove that God makes empty threats to keep people in line. There seems to be a desire to not let Satan win overall, despite his individual victories over the will of God.

Adam's fate is thus sealed with his decision to keep Eve as his wife despite her error. In lines , Eve is speaking to Adam and is trying to tempt him into taking a bite from the forbidden fruit. She begins by flattering Adam, as she proclaims her love for him while also praising his perfection. She indicates that death shall separate them if he does not eat the fruit, and argues that if Adam really does love her than he will eat the fruit and thereby undergo the same fate.

She is tempting Adam just as the wily serpent tempted her.

Eve then lies to Adam saying: Eve then says to Adam that the fruit has opened her eyes to new hopes and joys, which is also a lie. She concludes her speech by imploring Adam to deliver his fear of death to the winds, and to eat the fruit despite the risks.

Lines are narrated by the speaker. These lines show Eve's joy in Adam's decision to eat from the Tree of Knowledge so that they suffer whatever fate may befall them together, the act of Adam eating the fruit, and the Earth's reaction to the deed.

It is important to note the use of the word "choice," as it both reasserts the presence of free will, and places some measure of blame on Adam. The reader is then told that Eve gives Adam the fruit "With liberal hand" l. Since Eve in this moment plays the same role to Adam as Satan did to her, she takes on the role of evil temptress. Overcome by Eve's feminine wiles, Adam abandons all thought and reason, with the comparison made to drunkenness: Just as what happened when Eve ate the fruit, Adam's transgression leads to a physical reaction by the Earth: Nature is personified in these lines, and the presence of rain and thunder is explained as the Earth groaning and crying.

This section ends with Adam and Eve staring lustfully at one another, with their "carnal desire inflaming" l. After eating the fruit, Adam stares into Eve's eyes with a passionate gaze and begins to speak. He states that she was right about the fruit and how amazing it is in a nut shell. For the first time, Adam is experiencing true pleasure in both the fruit and in Eve. With the new "energy" nudge nudge wink wink from the fruit, Adam is ready for some play time with Eve.

He explains that he has never felt this way towards Eve and her beauty before, not even when they first met or when they married each other. The section ends leading into the sinful sex scene of Paradise Lost. Clearly, the fruit is an aphrodisiac. Adam is extremely turned on sexually towards Eve which seems to be more of a lust action rather than a love action.

This is a huge concern since all sexual actions between a man and a woman during this time were meant to be an exchange of love since sex after marriage and not lust. Adam and Eve take these new feelings of excitement and arousal as positive rather than the beginning of their downfall. Adam is obviously not thinking with his brain during this section of the book and is thinking with his "other brain" and therefore his reasoning is gone.

This is the root for many of the rules and laws of the society during this time period. Marriage was an arrangement generally for higher class families where the couple would unite money and power between the two. Should one of the two drift off and commit adultery or partake in lustful actions with another, they end up breaking the connection and bond between the families and thus both families suffer the consequences. This section is demonstrating that thinking without reasoning is not safe and that you should never listen to the arousal of lust of woman.

The fall of Adam starts with his choice of picking Eve over reason which gives women a bad wrap during this time. Adam and Eve have now partaken of the fruit of knowledge.

Seeing Eve with lust for the first time, Adam leads her off and they have sinful sex under the trees 9. As they sleep, the fruit does its work and changes them, given them the restless, nightmare-inhabited sleep modern humans live with. As they awaken, still weary, and look at each other through new eyes, it is clear that the innocence that was their entire state of being is gone 9. Feeling shame at their nakedness for the first time, Adam and Eve are silent for a long while, perhaps in contemplation of what they now know they have lost 9.

This loss of innocence is compared to the biblical Samson's loss of his power to Delilah when she cut his hair. It is interesting to note the contrast between the sinful and guilty intercourse in this passage and the guiltless and innocent lovemaking Adam and Eve engaged in earlier in the poem. It is as if perspective changes the morality of the act.

John Milton's Paradise Lost Book 9 (A Critical Analysis by Qaisar Iqbal Janjua)

Adam is speaking to Eve. Adam is telling Eve that because she listened to Satan that they now know Good and Evil, but they lost Goodness because of this knowledge.

Adam refers to the fruit of knowledge as bad, which he should have known the entire time he existed because he was told by God, the moral authority on everything, not to eat it or bad things would happen. Adam and Eve have now lost their honor, which is obedience to God. Concupiscence Lust is seen in their faces so they cannot hide their new state from God or the Angels and Adam begins to fear his rapture, which is a selfish thought. Their new shame compels them to seek clothing to cover their private parts.

The speaker is now speaking. Adam and Eve go off into the woods and begin to search for materials to make clothing out of.

A link to Indians is made multiple times which could be a way of describing their new savageness or their regression into another being. The new clothing used by Adam and Eve is both to hide their guilt and display it to God and the Angels.

The speaker notes that they had a glorious nakedness that was now lost and Adam and Eve start to weep. They are flooded with more foreign emotions that only make them feel worse. Reason is no longer guiding them for other emotions, such as the "sensual appetite" , control them. A now almost deformed Adam turns to speak to Eve. Adam is speaking to Eve and he states that if only she had listened to him this morning and done their work together, she would not have been tempted and they would not be where they are now.

Adam says that now they are aware of their nakedness, unhappy, and miserable, and are no longer good. He then says let nobody in the future require proof like we did, as it is when people need this proof that they begin to fall.

An issue I have with this passage and Adam's anger for Eve is that he ate the fruit as well, and was tempted only by his wife, of whom he was supposed to be master. Eve, at least, was tempted by Satan, who is far more powerful than either Adam or Eve, but Adam was tempted by merely "a woman", his "inferior. In this passage, Eve replies to Adam, who has just blamed her fall from grace from her decision for them to work separately that morning.

Eve argues that the serpent was so cunning and deceptive that even had it been Adam that he had targeted, he would have been successful in his temptation. Not yet in horrid Shade or dismal Den, [ ] Nor nocent yet, but on the grassie Herbe Fearless unfeard he slept: 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 [ ] To the Creator, and his Nostrils fill With grateful Smell, forth came the human pair And joind thir vocal Worship to the Quire Of Creatures wanting voice, that done, partake The season, prime for sweetest Sents and Aires: And Eve first to her Husband thus began.

Adam , well may we labour still to dress [ ] 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, [ ] 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 [ ] 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 [ ] 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.

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 [ ] God hath assign'd us, nor of me shalt pass Unprais'd: Yet not so strictly hath our Lord impos'd [ ] 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, [ ] 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. 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. 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 , [ ] As one who loves, and some unkindness meets, With sweet austeer composure thus reply'd ,. But that thou shouldst my firmness therfore doubt To God or thee, because we have a foe [ ] 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 [ ] 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. Not diffident of thee do I dissuade Thy absence from my sight, but to avoid Th' attempt itself, intended by our Foe.

I from the influence of thy looks receave Access in every Vertue , in thy sight [ ] 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 [ ] When I am present, and thy trial choose With me, best witness of thy Vertue tri'd. So spake domestick Adam in his care And Matrimonial Love; but Eve , who thought Less attributed to her Faith sincere, [ ] 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, [ ] How are we happie , still in fear of harm? But harm precedes not sin: And what is Faith, Love, Vertue unassaid [ ] 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, [ ] 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 [ ] 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. Firm we subsist, yet possible to swerve, 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.

So spake the Patriarch of Mankinde , but Eve Persisted, yet submiss , though last , repli'd.

Paradise Lost, Book IX

With thy permission then, and thus forewarnd Chiefly by what thy own last reasoning words Touchd onely , that our trial, when least sought, [ ] 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. 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 [ ] 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! 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 [ ] 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 [ ] 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, [ ] 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 [ ] Gently with Mirtle band, mindless the while, Her self, though fairest unsupported Flour , From her best prop so farr , and storm so nigh.

Much hee the Place admir'd , the Person more. As one who long in populous City pent, [ ] 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, [ ] 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 [ ] This Flourie Plat , the sweet recess of Eve Thus earlie , thus alone; her Heav'nly forme Angelic, but more soft, and Feminine , 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: Thoughts , whither have ye led me, with what sweet Compulsion thus transported to forget What hither brought us, hate, not love, nor hope [ ] 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 [ ] 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 , [ ] 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 [ ] 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 [ ] 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; [ ] With burnisht Neck of verdant Gold, erect Amidst his circling Spires , that on the grass Floted redundant: With tract oblique [ ] 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 ; [ ] 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, [ ] 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 he bowd His turret Crest, and sleek enamel'd Neck, [ ] 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, [ ] 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 [ ] 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 [ ] 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, [ ] Who sees thee?

So gloz'd the Tempter, and his Proem tun'd ; Into the Heart of Eve his words made way, [ ] 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 [ ] 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 oft appeers. Thee, Serpent, suttlest beast of all the field [ ] 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?

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: Till on a day roaving the field, I chanc'd [ ] 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, [ ] 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 [ ] 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 mossie Trunk I wound me soon, For high from ground the branches would require [ ] Thy utmost reach or Adams: Round the Tree All other Beasts that saw, with like desire Longing and envying stood, but could not reach.

The first at lest of these I thought deni'd [ ] 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 oft appeers. Thee, Serpent, suttlest beast of all the field [ ] 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?

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: [ ] 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 [ ] 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, [ ] 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 [ ] 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 mossie Trunk I wound me soon, For high from ground the branches would require [ ] 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 [ ] 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 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; [ ] 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.

So talk'd the spirited sly Snake; and Eve Yet more amaz'd unwarie thus reply'd. Serpent, thy overpraising leaves in doubt [ ] 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, [ ] 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. 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 [ ] 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 [ ] To Boggs and Mires, and oft through Pond or Poole, There swallow'd up and lost, from succour farr.

So glister'd the dire Snake, and into fraud Led Eve our credulous Mother, to the Tree Of prohibition, root of all our woe; [ ] 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.

To whom the Tempter guilefully repli'd. To whom thus Eve yet sinless. She scarse had said, though brief, when now more bold The Tempter, but with shew of Zeale and Love [ ] To Man, and indignation at his wrong, New part puts on, and as to passion mov'd, Fluctuats disturbd, yet comely and in act Rais'd, as of som great matter to begin. As when of old som Orator renound [ ] 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 [ ] Of Preface brooking through his Zeal of Right.

So standing, moving, or to highth upgrown The Tempter all impassiond thus began. Queen of this Universe, doe not believe Those rigid threats of Death; ye shall not Die : [ ] How should ye?

John Milton's Paradise Lost Book 9 (A Critical Analysis by Qaisar Iqbal Janjua)

God therefore cannot hurt ye, and be just; [ ] Not just, not God; not feard then, nor obeyd: Your feare it 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 [ ] 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.

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. 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'nly brests?

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 [ ] 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 [ ] 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. In plain then, what forbids he but to know, Forbids us good, forbids us to be wise? Such prohibitions binde not. But if Death [ ] 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? For us alone Was death invented? For Beasts it seems: yet that one Beast which first Hath tasted, envies not, but brings with joy [ ] The good befall'n him, Author unsuspect , Friendly to man, farr from deceit or guile.

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