The Person of in

-- The Person of Eve in Paradise Lost by Marjorie R. Thorpe

A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Master of .

Department of English, McGill University, Montreal. April, 1965. Preface In spite of the obvious importance of Eve in Paradise Lost there has not been, to date, any full critical analysis of her person. True, many critics have considered her relationship to , and have remarked on the manner in which her nature complements his; but beyond this, little has been said. In this paper an attempt is made to provide a sustained and detailed examination of Eve and of her role in the epie. Throughout I have used the text of Paradise Lost edited by Merritt Y. Hughes, (New York>l935). My indebtedness to Joseph H. Summers and J. B. Broadbent will be immediately evident. I wish to express my thanks to the staff of the Redpath Library, to the members of the McGill English Department..>and especially to Dr. A. E. l'Œalloch whose lectures on Paradise Lost during my Under-graduate years so greatly assisted in my appreciation of the poem.

ii Contents

Chapter I 1 Exposition

Chapter II The Fa11 18

Chapter III The Effects of the Fa11 29 List of Works Cited 4.3

iii Chapter I On reading the biblical version of and Fall of (Genesis ii-iii) we find that the presentation lends itself to two possible interpretations: en the one hand, we may regard the narrative as being a mere his tory of two lives;. or, what is more likely, we may see in the report an attempt to explain the present state of the World through an allegorical account of the entrance of evil into the mind of and so into the Macrocosm. That Milton considered the story in both these lights, his portrayal of Adam and Eve in Paradise Lost would seem to suggest; for they appear before us, not only as individuals, but also as the embodiments of different attributes of Hankind, under the controlling influence of one Soul, one Mind and one Will. This thesis attempts a detailed study of Milton's Eve. The discussion, consequently, does not confine itself to a consideration of her role in the poem, but tries to show the extent to which her native qualities fit her for the part she is required to play.

Dr. Joseph Summers, in his work The Muse•s ~~thod,.. has declared the first twenty-six lines of Paradise Lost to be a compendium of the entire poem: The modern reader should consider those extraordinar,y- first two sentences of the poem ••• as the "proposal 11 of the "Whole Subject" in the widest possible sense. c. s. Lewis 2

has suggested that the opening twenty-six lines ttgive us the sensation that sorne great thing is _now about to begin;" I believe that in them the "great thing11 has already begun. The poem tells us what the greatest single long poem in English is to be about; it is also the poem in miniature:l In like manner, we may regard the first description of Adam and Eve (IV. 288-311) as a contracted presentation of all that is later revealed in their relations with , with Nature, and with each other. The pertinence of this portrait must be allowed when we remember that the very nature of Paradise precludes all discrepancy between appearances and reality -- a telling point in the case of the serpent: close the Serpent sly Insinuating, wove with Gordian twine His braided train, and of his fatal guile Gave proof unheeded •••• (IV. 347-350) His devious potential (ttsly", "Insinuating", "Gordian twine"), ·- his beauty (ttbraided train"), and the propriety of his -- subsequent role in the Fall (~atal guile • • • unheedect} are all briefly suggested in these four lines; and, similarly, we discover in the account of our first parents that no word or phrase has been admitted which is not fraught with sorne special significance. The first eight lines of the description (IV. 288-295) deal with the role of Man in the Creation: Two of far nobler shape erect and tall, Godlike erect, with native Honour clad In naked Majesty seem'd Lords of all, And worthy seem'd, for in thir looks Divine lJoseph H. Summers, The Muse's Method (, 1962), p.ll. 3

The image of thir glorious Maker shone, Truth, Wisdom, Sanctitude severe and pure, Severe, but in true. filial freedom plac't; Whence true autority in men •••• That the integrity of Man lies in the union of two beings is immediately implied. Then his posture (uGodlike erect") reveals that he alone of all the creatures in Eden bears a special affinity to the Maker. Next, his supremacy on earth is indicated ("In naked Majesty seem'd Lords of all"}, the words "nakedtt and 11 seem'd" both intimating that this sovereignty is obvious to all who see him. But further, "nakedn reminds us that Man is devoid of all physical clothing and takes us back to the phrase "with native Honour clad". As the crown of Creation, all the perfections of Nature find their epitome in him, so that the Virtue which emanates from within his earthly mould envelops him like a robe, and automatically renders him a being worthy of respect and reverence. Continuing, we discover the basis of Man's relation- ship with God. His is a strict and disinterested devotion

1 to the Creator (lfSanctitude severe and pure• ) and, what is .. more, his service is entirely voluntary ('•in true filial

11 freedom plac't; ). In no way constrained to worship the Maker, Man's attitude is dictated by a sense of love and respect for the Father, rather than by any feeling of compulsion; moreover, it is by virtue of this response that he enjoys supremacy ori earth (tt\thence true autority in men") 4

for, as long as the "Truth" and ••wisdomtt with which he is endowed prompt him to persevere in a proper knowledge and acceptance of God, the earth and all other living creatures will freely support and respond to his avery assertion of leadership. The next phase of the description (IV. 295-311) distinguishes the two sexes and discusses them in relation to each other:

• • • though both = Not equal, as their sex not equal seem'd; For contemplation hee and valour form'd, Fàr softness shee and sweet attractive Grace, Hee for God only, shee for God in him: (IV. 295-299) That the force of the words "not equal" do not here imply a basic deficiency on the part of the woman, but rather declare the separateness of the female role from that of the male in the Creation, the subsequent delineation of their individual qualities very clearly indicates. To him is given the power to act. To her, the capacity to respond. True, she supplies him with the stimulus. Her "sweet attractive Grace" invites and holds his "contemplationtt; but then, his resulting "valour" is countered with a 11 softnesatt that ensures its effectivenesa. While he perfects his nature in a spontaneous responae to the Divine, she properly fulfills her being by a natural acceptance of his influence (Hee for

ft God only, shee for God in him). nAbsolute rule" on earth is his peculiar gift from God. She justifies her claim to 5

authority in her relations with him. Her "golden tresses", we are told, flow "as a veil" down to the waist. The bridal image serves as a brief reminder that they are united in marriage; and, as the "gold 11 of her tresses merges with the ether tints in his hair to produce "Hyacinthine locksu, so too we find her person mingling with his in the formation of one perfect personality. Again, she wears her hair

Dishevell 1 d, but in wanton ringlets wav•d As the Vine curls her tendrils, which impli'd Subjection, but requir'd with gentle sway, And by her yielded, by him best receiv'd, Yielded with coy submission, modest pride, And sweet reluctant amorous delay. (IV. 306-311) The words nDishevell' d n and "wanton•• convey an impression of freedom, and the notion is carried over into the line 11 Subjection, but requir'd with gentle sway"; for the phrase 11 gentle sway" not only defines the nature of his control, but also infera the possible withdrawal of her allegiance. Yet, the simile of the Vine2 purports that she will be in need of support and guidance; thus, she wisely and willingly places herself under the leadership of the one person who can

2The duties which the human couple perform in the garden further suggest the similarity between their relations and those of the Vine and Elm: . • • • or they led the Vine To wed her Elm; she spous•d about him twines Her marriageable arros, and with her brings Her dow•r th' adopted Clusters, to adorn His barren leaves •••• (V. 215-219) 6

furnish her with proper direction ("And by her yielded, by him best receiv'd"). Nevertheless, although she obviously acknowledges his government, she does not retain any sense of inferiority. She yields to him with ••• coy submission, modest pride, And sweet reluctant amorous delay. (IV. 310-311) Rightly conscious of her own personal worth, she displays an instinctive desire to protect her identity.3 Su ch then appears to be Mil ton' s conception of the human pair. Let us now consider how these initial suggestions are elaborated and exemplified in later passages. Firstly, the fact that the singleness of Man is · SJchieved only through the conjunction of their two persona is tacitly revealed by the manner in which Adam and Eve continually join hands: Thus talking hand in hand alone they pass•d On to thir blissful Bower •••• (IV. 689-690)4 Through this simple gesture we realise how fully they reflect "The image of thir glorious Maker" (IV. 292), for to the lurking Satan (IV. 356) the first sight of them is as distasteful as his earlier vision of the Sun (IV. 35-39).

3I do not agree with J. B. Broadbent that the phrase "sweet reluctant amorous delay" suggests Eve•s "artfulness of lovett.

J. B. Broadbent, Sorne Graver Subject (Lqndon, 1960), p.l86. 4see also IV.J21; IV. 739; XII. 648. 7

Once again, he is made to feel the might of the "Divine Resemblancett figured forth in God's creations. He is insensibly drawn to love that force which he has negated {IV. 363), that power which is represented to him even more compellingly in the symbolic conjugal embrace,(IV. 492-502). Again, that unanimity of thought and purpose which can only proceed from minds working in complete unity, is most effectively displayed in Adam and Eve at prayer: Thus at thir shady Lodge arriv'd, both stood, Both turn'd, and under op'n Sky ador'd The God ·chat made both Sky, Air, Earth and Heav 1 n 'Which they beheld, the Moon's resplendent Globe And starry Pole • • • • • • • • • • • • • • • • • • • • • • • • • • • • They said unanimous, and other Rites Observing none, but adoration pure Which God likes best, into thir inmost bower Handed they went •••• (IV. 720-739) As for their lordship on earth: âll the other living creatures express their acceptance of Man's sovereignty in their avoidance of his Bower: ••• other Creature here Beast, Bird, Insect, or Worm durst enter none; Such was thir awe of Man •••• {IV. 703-705) And inanimate Nature openly asserts her approval at the marriage of Adam and Eve:

••• all Heav 1 n And happy Constellations on that hour Shed thir selectest influence; the Earth Gave sign of gratulation, and each Hill; Joyous the Birds; fresh Gales and gentle Airs Whisper'd it to the Woods, and from thir wings Flung Rose, flung Odours from the spicy Shrub, Disporting, till the aaorous Bird of Sung Spousal, and bid haste the Ev'ning Star On his Hill top, to light the bridal Lamp. {VIII. 511-520) 8

Turning now to their nakedness: Since Adam and Eve have no need of protection from the weather, to clothe them physically would import an attempt at adorning or conoealing their bodies. Yet, when we first see them, they appear quite composed and confident in their : So pass'd they naked on, nor shunn'd the sight Of God or , for they thought ~o ill: (IV. 319-320) Clearly they must realise that the ornamental valuè of any physical covering pales beside the beauty inherent in an aura of goodness •. Thus, as approaches, we are told: ••• Eve UndeckÇsave with herself more lovely fair Than Wood-Nymph, or the fairest Goddess feign'd Of three that in Mount Ida naked strove, Stood to entertain her guest from Heav'n; no veil Shee needed, Virtue-proof, no thought infirm Alter 1 d her cheek •••• (V. 379-385) And a similar picture of Virtue embellishing the grossness of moulded dust is presented when Adam goes out to meet 11His god-like Guesttt, •••• Without more train Accompani'd than with his own complete Perfections, in himself was all his state, More solemn than the tedious pomp that waits On Princes, when thir rich Retinue long Of Horses led, and Grooms besmear'd with Gold Dazzles the crowd, and sets them all agape. (V. 351-357) Surely, it is this concentration of beauty in each of them that causes Satan to describe them as being ttimparadis't - in one another's armsn (IV. 506), insinuating, as he does so, that for each the other epitomizes all the splendeurs of their earthly garden. 9

Again, the need for concealing their bodies is further negated when we consider that before the Fall their sexual organs are the means through which they will propagate perreétion. To discover how eagerly this is desired, we need only examine their prayers: But thou hast promis'd from us two a Race To fill the Earth, who shall with us extol Thy goodness infinite, both when we wake, And when we seek, as now, thy gift of sleep. (IV. 732-735} Considering next their relationship with God: Raphael, during the course of his visit to Adam and Eve, intimates that if they remain obedient to God, they may eventually attain the perfect spirituality of angels (V. 496-503). At once, Adam expresses surprise at the thought of their possible deviation. He queries: • • • But say, /be What meant that caution join'd, if ye found Obediertt? Can wee want obedience then To him, or possibly his love desert · Who form'd us from the dust, and plac 1 t us here Full to the utmost measure of what bliss Human desires can seek or apprehend? (V. 512-518) It is not that he is ignorant of his "Free-will". When Raphael explains the condition of their continued happiness, he protesta: • • • nor knew I not To be both will and deed created free; Yet that we never shall forget to love Our maker, and obey him whose command Single, is yet so just, my constant thoughts Assur 1 d me and still assure •••• {V. 548-553) 10

Having long determined that God is worthy of their adoration, he has already suggested to Eve that they offer Him their homage: • • • Then let us not think hard One easy prohibition, who enjoy Free leave so large to a11 things else, and choice Unlimited of manifold delights: But let us ever praise him, and exto1 His bounty •••• {IV. 432-437) Finally, let us examine the nature of their rela­ tions with each other. At the creation of Adam (VIII. 253- 451} we see all the human qualities (later divided between himself and Eve) united in his one person. We note, for instance, that on his first becoming aware of himself as a being, he is immediately stimulated to act: "Straight toward

Heav•n my wond 1 ring Eyes I turn 1 d" (VIII. 257); but even as he does so the Eve-like element ~ithin him produces an instinctive response to the beauty which he sees:uWith fragrance and with joy my heart o•erflowed 11 (VIII. 266). His intellect then suggests to him that he must be the off- spring of • • • some great Maker • • • In goodness and in power preëminent; (VIII. 278- 279) Yet, in spite of this positive knowledge, he cannot rest content be cause, he says 'fij feel that I am happier than I know" (VIII. 282). Slightly confused he wanders about until he is finally led to his mansion and has his nature explained. Still, a feeling of unfulfillment persists. Why is this? 11

Raphael expressly reiterates the words of Genesis when he tells us that at the end of the Sixth the Creator viewed all that he had made 11 and behold all was entirely good 11 (VII. 549). Clearly then, there is no real lack in Adam; so his dissatisfaction can only spring from the inadequate arrange­ ment of the human attributes:

••• I, ere thou spak 1 st, Knew it not good for Man to be alone, And no such company as then thou saw 1 st Intended thee, for trial only brought, To see how thou couldst judge of fit and meet:. What next I bring shall please thee, be assur'd, Thy likeness, thy fit help, thy other self, Thy wish, exactly to thy heart 1 s desire. (VIII. 444-451) With these words God approves Adam's request for a companion, showing in this that the wholeness of Man may best be achieved through the intercourse of two separate beings. However, although Adam is a perfect creature, his perfection is only relative. It is not the perfection of God; and so, to provide him with a companion who is his equal would be to introduce an element of discord into Eden -- to provoke a clash of authorities which would assuredly threaten the harmony of the created World. His mate, then, must fill a lesser role; but, in addition, there must exist between them "Collateral love, and dearest amity" (VIII. 426). How, then, can this best be accomplished but by endowing the mate with qualities which will prove perfectly harmonious, qualities which mày .easily be. integrated with those pecu1iar 12

to Adam. Since Adam is in himself complete, however, we find that he can only attain his wish by partially abandoning his independance. To sorne extent then, the person of Eve may be said to house those traits which have been extracted from Adam (symbolised in the removal of the rib), and which he must again receive if he is to regain his former integrity. Adam tells her: • • • 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 ••• ,(IV. 483-488) He has made a loan then, not a gift, and he may well claim her wi th the confidence of the pos ses sor. Whill she, a\vare that she has been created "an individual solace", must preserve some degree of separatene.ss within the union. That Adam does claim her is not only a sign of his authority, but evidence of Eve's desirability. It is imperative that Adam should want what he lacks; therefore to Eve is given that "sweet attractive Grace" which will excite his admiration. He tells Raphael that at her creation That what seem'd fair in all the World, seem'd now Mean, or in her summ'd up, in her contain'd And in her looks • • ..• ,(VIII. 4 72-4 74) - énd the description of her walking through the garden vividly expresses the compelling quality of her charm: With Goddess-like demeanour forth she went; Not unattended, for on her as Queen A pomp of winning Graces waited still, And from about her shot Darts of desire Into all Eyes to wish her still in sight. (VIII. 59-63) 13

Still, it is surely not enough that she elicits his attention; this attention must be held; and here her "softness 11 comes into play, rendering her so utterly agreeable that Adam can scarcely endure a separation from her:

••• from her Husband 1 s hand her hand Soft she withdrew, and like a Wood-Nymph light, Oread or Dryad, or of Delia 1 s Train, Betook. . . . her . .to . the. . Greves. . . . • . • . • . • . . . Her long with ardent loolc his Eye pursu 1 d Delighted, but desiring more her stay. - Oft he to her his charge of quick return Repeated •.••• (IX. 385-400) Such is the force of that physical grace which for a moment causes Satan to remain "Stupidly goodn (IX. 465), and early produces in Adam signs of an irrational reverence (VIII. 546- 560) • • • • Weigh with her thyself; 'rhen value • • • • (VIII. 570-571) is Raphael's injunction to Adam, and Eve herself recognises that in her relation to her husband she sees How beauty is excell'd by manly grace And wisdom, which alone is truly fair. (IV. 490-491} At her rirst moment of consciousness Eve is flooded by puzzling questions. She reminisces: That day I oft remember, when from sleep I first awak't, and found myself repos'd Under a shade on flow'rs, much wond'ring where And what I was, whence thither brought, and how. (IV. 449-452) The same sense of bewilderment we find present in Adam who wenders "who (Pe] was, or where, or from what cause 11 (VIII. 270). But while Adam soon knows himself to be the :Pl' oduct of 11 some great Maker", Eve continues ignorant of her origin. Again, Adam immediately finds himself capable of naming all that he sees (VIII. 272-273). To Eve, the nsmooth Laken is only ttanother Sky" (IV. 459). Both these instances seem to reveal Eve as possessing the nlesser Faculties" (V. 101) within the one Soul which animates both herself and Adam. Continuing, we see Eve so struck by her own image that she feels no inclination to part from it: • • • there I had fixt Mine eyes till now, and pin'd with vain desire, Had not a voice thus warn'd me, What thou seest, What there thou seest fair Creature is thyself, With thee it came and goes: but follow me, And I will bring thee where no shadow stays Thy coming •••• (IV. 465-471) On the one hand, this incident provides the most powerful proof of her attractiveness; but, more than that, it indicates her great need of direction and, further, her natural acceptance of any offered guidance. Effortlessly, she follows the guiding voice: ••• what could I do, But follow straight, invisibly thus ledf (IV. 475-476). But when the voice ceases and there is seen only another form Less winning soft, lesa amiably mild, Than that smooth wat•ry image •••• (IV. 479-480) she is more than ready to return to the "Shape within the wat 1ry gleam 11 (IV. 461). Adam, however, understands·her nature and her role as well as he did that of the ether creatures. He can name her as easily, "Return fair Eve" (IV. 481} 15

and he is therefore well aware that she must be led, however gently, to assume her rightful place. Eve, describing his actions declares: ••• with that thy gentle hand Seiz 1 d mine, I yielded ••• ,(IV. 488-489) Here we have expressly acted out the "valour11 and "softness 11 of these two persons and, at the same time, we are prepared for the way in which she continually voices her dependance on her hus band: • • • 0 thou for whom And from whom I was form'd flesh of thy flesh, And without whom am to no end, my Guide And Head, what thou hast said is just and right. (IV. 440-443) Discussing Eve 1 s effect on him, Adam tells Raphael: All higher knowledge in her presence falls Degraded, Wisdom in discourse with her Loses discount'nanc't, and like folly shows; Authority and Reason on her wait, As one intended first, not after made Occasionally •••• (VIII. 551-556) These then are the qualities present in Adam after the

11 11 11 creation of Eve -- "higher knowledge , "Wisdom , "Authority

11 and "Reason • And Eve 1 s remarks on eating the (IX. 816- 821) suggest that she is very conscious that in her, Fancy rather than Reason -- is the most conspicuous faculty. Indeed, her whole attitude is suggestive of this distinction. For instance she is not unduly stimulated by the ingenuity evinced in the creation of the Universe. While Adam regards his surroundings with intellectual 16

appreciation and desires scientific data about the Heavenly bodies (VIII. 15-38}, she only asks: But wherefore all night long shine these, for whom This glorious sight, when sleep hath shut all eyes? (IV. 657-658} · Hers is an imaginative response to impressions. What is more, that capricious quality which is inseparable from a creature of Fancy will make itself apparent in her actions:

Milton makes the re~uest for a separation in Book IX come from her rather than Adam, since it will accord more with her nature to act irrationally; and, in Adam's delineation of the character of Fancy, we may see a close connection to ·'1\\è.. the Eve of~Temptation: But apt the Mind or Fancy is to rove Uncheckt, and of her roving is no end; Till warn'd, or by experience taught, she learn That not to know at large of things remote From use, obscure and subtle, but to know That which before us lies in daily life, Js the prime Wisdom; what is more is fume, Or emptiness, or fond impertinence, And renders us in things that most concern Unpractis'd, unprepar'd, and still to seek. (VIII. 188-197} Obviously then it is the business of Man's Reason (working through Adam) to check the irregular promptings of the Fancy; but it is just as obvious that the Fancy {as seen in Eve) will not always adhere to the dictates of Reason.f

~This point is made in Adam's first discourse on Fancy. (V. 100-112) 17

Thus, in Adam and Eve we see two creatures drawn to each other by the very nature of their parsons. This mutual attraction, we know, is designèd to accommodate their mutual dependance, for only when united are they complete and therefore less vulnerable. For either of them, then, separation spells danger; but since Eve is the less self­ sufficient of the two, solitude must hold greater danger for her. 18

Chapter II

In order to appreciate fully Milton 1 s presentation of the Fall, we must understand that the poet saw the act comprised of two phases: Firstly, the entrance of Evil into the Mind of Man; and secondly, Man's conscious approval of this evil. We observe that Mankind's claim to innocence is in no way contested after Eve's dream; for, although Eve is here persuaded to eat of the apple, • • • the pleasant savoury smell So quick 1 n 1 d appetite, that I, methousht, Could not but taste •••• (V. 84-86) neither she nor Adam rejoice at the deed. She exclaims:

••• 0 how glad I wak 1 d To find this but a dream ••• ,(V. 92-93) To which her husband replies: ••• nor can I like This uncouth dream, of evil sprung I fear; (V. 97-98) But he is still able to offer her sorne reassurance: ••• be not sad. Evil into the mind of God or Man May come and go, so unapprov'd, and leave No spot or b1ame behind ••• ,(V. 116-119). So that it is really their repudiation of the act that enables them to preserve their "happy state", and also makes it possible for the angelic squadrons to protect them effectively. Nevertheless, although these guardian angela are able to foil Satan's first attempt at corrupting Man, the fiend does not give over his design. Hidden in the body of the serpent, he ranges through the garden in search of Adam 19

and Eve. We are told: 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, ~ separate he spies •••• (IX. 421-424) Why is Satan so anxious to avoid contact with Adam? Earlier, Ithuriel and Zephon bad found him "Squat like a Toad, close at the ear of Eve" (IV. 800). Clearly, it must be that he sees in her the means through which he can best execute his revenge. Away from Adam Eve is like the Vine without the Elm; and, like the Vine, she instinctively replaces one Guide1 with another, displaying the same lack of d'Jscrimination' in her choice. As Hankind (Adam and Eve) sleeps, Reason ceases functioning and the Fancy is free to roam unchecked {V. 100- 112). Thus, in her dream, when Eve is virtually separated from her "Head", she is easily persuaded to submit to the directions of the enemy (V. 35-86). Still, this assault on the Mind of f1an proves ab or tive. Sa tan must then be allowed to renew the attack; so Milton engineers a physical separation between Adam and Eve, employing Eve again in her role as Fancy, that capricious part of the mind prone to entertain irrational suggestions. Thus, Eve suddenly expresses the opinion that Man was put in Paradise chiefly to tend lin relating ber dream to Adam, Eve actually calla the angelic form her "Guide" (V. 91) as she does Adam (IV. 442). By assuming this role Satan causes her to confuse the two identi ties: "I rose as at thy call 11 (V. 48) 20 the Garden: Lat us divida our labours, thou whare choica Leads thea, or whare most neads, whether to wind The Woodbina round this Arbour, or direct The clasping Ivy where to climb, while I In yondar Spring of Rosas intarmixt With Myrtle, find what to redress till Noon: (IX. 214-219) Adam, of course, recognisas the fallacy of Eve's proposal and tells har as much: Yet not so strictly hath our Lord impos'd Labour, as to debar us when we need Refreshment, whether food, or talk between •••• (IX. 235-237) But he appears ignorant of how to assume command of the situation; and his approach, diffident and apologetic as it is, proves completely ineffectual. Adam 1 s predicament is not unworthy of our sympathy. Here is the Fancy of Eve making its first bid for authority over his Reason. Until this moment she has always shawn a marked consciousness and acceptance of his role in their relationship. Indeed, that she is still conscious of him as a guiding force, the duties she assigns him clearly indicate. He is • • • to wind The Woodbine round this Arbour, or direct The clasping Ivy where to climb •••• (IX. 215-217) yet, ironically, she wishes to direct the larger action of their conduct. Gone is the willing response to his lead that produced such declarations of submission as: My Author and Disposer, what thou bidd'st Unargu 1 d I obey; so God ordains, God is-thy Law, thou mine: to know no more Is womants happiest knowledge and her praise. (IV. 635-638) 21

Now, for the first time in the poem, she initiates the conversation, forcing Adam into the female part, a part for which his 1valour11 and Reason hardly prepare him. Her assumption of authority, coupled with the fact that whatever she says already seems to him nwisest, virtuousest, discreetest, best 11 (VIII. 550), enable her to wring from hitn reluctant consent to a separation: "Go; for thy stay, not free, absents thee more;" (IX. 372). Confirmed then in her bid for supremacy, Eve withdraws her hand from his and goes off on her own, thus paving the way for the Temptation. In Evers dream the agent of the Temptation is an angelic shape, Here, it is a serpent of extreme beauty and grace. On both occasions we see a calculated appeal being made to the imagination, an appeal which Eve is unable to withstand. As we have seen, it is in Eve's nature to respond to gentleness. We are told that she is subjected to Adam•s

11 ngentle sway • It is his ngentle hand" that keeps her from running away at her creation. Again, in her dream, she is led forth by "a gentle voicen. Now, naturally enough, she is drawn by the serpent's "gentle dumb expression" to mark his play. {IX. 527) Having caught her attention, Satan assumes the initiative and proceeds to open the conversation. How closely he adopts the address of Adam may easily be seen. We hear 22 him begin: Wonder not, sovran Mistress, if perhaps Thou canst, who sole Wonder, rouch less arro Thy looks, the Heav 1 n of mildness, with disdain •••• (IX. 532-534) And we recall that Adam is as prompt in voicing his apprecia­ tion of her: My fairest, my espous'd, my latest found, Heav 1 n's last best gift, my ever new delight •••• (V. 18-19) But even as Satan continues, we can feel him forcing Eve back into the responsive role:

So gloz 1 d the Tempter, and. his Proem tun 1 d; Into the Heart of Eve his words made way- •••• --- (IX. 549-550) We see her womanly "softnessn giving way before the firmness of his approach. By addressing questions to him, 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? (IX. 563- . 565) she shows that she thinks him more informed ·than herself and, at the same time, implies her willingness to accept his word. Already, then, she is partially under his sway; and by the time he does offer to conduct her to the Tree, this dominion is firmly established. Eve is in no way reluctant to accept

11 11 the guidance of the serpent • nLead thenu {IX. 631) she says, committing her person to his charge in a gesture as effortless as her earlier yielding to Adam. In the description of the serpent leading Eve to 23

ee the Tree, we have a skilful mingling of actual and metaphoric terms:

••• Hee leading swiftly roll 1 d In tangles, and made intricate seem straight, To mischief swift. Hope elevates, and joy Bright•ns his Crest, as when a Wand 1 ring Fire, Compact of unctuous vapour, which the Night Condenses, and the cold invirons round, Kindl 1 d through agitation to a Flame, Whichoft, they say, some evil Spirit attends, Hovering and blazing with delusive Light, Misleads th• amaz•d Night-wanderer from his way To Bogs and .. Mires, and oft through Fond or Pool, There swallow 1 d up and lost, from succour far. (IX. 631-642) Eve we perce ive to be the "amaz 'd Night-wanderer••2 unwittingly led into mortal danger. A ''Night-wanderer11 - because she is not guided by the light of Reason, 11 amaz 1 d" picks up her mental confusion, while "wander€)ru implies that in refusing to continue a proper relationship with Adam, she has deviated from the way of Truth, and has consequently lost all sense of direction.

In Satan we see the "evil Spirit11 attendant on the snake, the Will-0'-the-Wisp. The idea of deceii:; and elusive­ ness which the mind conjures up at mention of the Jack-o 1 -: :'' Lantern is extremely pertinent. The "Bogs and Miresn which swallow up the traveller readily parallel the Temptation which overcomes Eve and leads to her death; the references to bodies of water, "Pond or Pool,"

2My italioa on this and the following page. 24

preserve the impression o~ instability and treachery. The 11 agitationn,that is the motions of the Will­ o1-the-Wisp, finally causes it ta burst into ~lame. Satan's agi ta tian, that is his mixed emotions o~ ••Hope" and "illtt, causes the crest of the serpent in which he is hidden ta blaze more brightly. The 11 delusive Lighttt produced continues the suggestion o~ intrigue and again declares that Eve is here being guided by False Reason. The "wand'ring Fire 11 is described as being 11 Compact o~ unctuous vapour", a phrase which captures the notion of

Satan's extreme suavity1 and at the same time suggests his va;cuity.3

On their arriving bef'ore the Tree o~ Knowledge, we hear Eve voicing God's command ta the nserpentu. Yet we know that she will not withstand the urgings of Satan, for she is here speaking ta nher guide" (IX. 646). Moreover, by address­ ing the plant in her presence, Satan skilfully causes her ta

~ocus her attention on the fruit "Fair ta the Eye, inviting ta the Taste 11 (IX. 777) and she is drawn ta it as n~turally as she is ta all other manifestations of beauty in Eden: Forth reaching ta the Fruit, she pluck'd, she eat: Earth felt the wound, and Nature ~rom her seat Sighing through all her Works gave signs of woe, That all was lost •••• (IX. 781-784}

3From the moment of Satan's spiritual fall, these qualities are at once apparent in his actions. The diminution of his intellect {a result of the Fall), and his physical estrange- ment from all contact with Divine Love, serve ta develop them ,~ further ("which the Night/Condenses, and the cold invirons round •) 25

Adam, we know, feela the faltering meaaure and hia heart misgivea him. This passage, coupled with the later description of Naturels tumult (IX. 1000-1004) reminds ua of the principle that governa the delightfulness of Eden. Adam and Eve are the crown of creation. As long as they remain perfect, the whole creation, anawering to their rule, ia perfect; but when they fall, their defection is felt through the whole body of creation. Qnce more, through Eve, Evil gains entrance into

the Mind of Man; but it ia only when she ~proaches Adam with a bough of the tree and begins her temptation of the Reason that we really appreciate the significance of Milton'a design. On her way to meet him, she finds Adam coming in aearch of her. With 11 bland11 worda she greets him and coyly relates her escapade. Adam stands "Astonied" and "Blank"l • • • while horror chill Ran through his veina, and all his joints relax•d; (IX. 890-891)

~or, unlike Eve, Adam laboura under no delusion as to the

ainfll:lneas of her act. ~ is the umuch deceiv'd, much fail­ ing, hapleaa Eve 11 (IX. 404). Again and again Mil ton stresses her helplessness before the sophistry of Satan a helplessneas reaulting from her lack of Reaaon and her inherent need of guidance. At no time does Eve attempt to question the validity of Satan'a statements. Rather, she 26 accepta him so completely that, almost unwittingly, she adopta his arguments for her own and echoes his sentiments parrot- fashion (IX. 745-779). As the nserpent" ends his oration we are told: He ended, and his words replete with guile Into her heart too easy entrance won: (IX. 733-734) Surely, by employing auch sexual imagery in the description of the temptation of Eve, Milton is suggesting that her fall is achieved through the "serpent•s" invading her person and not through her deliberate admittance of him. On the other hand, we see that Adam •••• scrupl'd not to eat Against his better knowledge, not deceiv 1 d, But fondly overcome with Female charm. (IX. 997- 999) in so doing, he proves how valid were his earlier remarks on Man's fallibility. He tells Eve: ••• within himself 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 sorne fair appearing good surpris'd She dictate false, and misinform the Will To do what God e?Cpressly hath f'orbid. (IX. 348-356)

While Adam knows that he should condemn Eve 1 s conduct, her "sweet attractive Grace" makes it difficult for him to repulse her. He remembers her as she used to be, ••• (a] Creature in whom excell'd Whatever-can to sight or thought be form'd, Holy, divine, good, ami::a,ble, or sweet! (IX. 897- 899) 27

and though he is aware that she is now "Defac•t" and ndeflow'r'd" (IX. 901), he consciously prefera to sacrifice his sanctitude to her be auty: • • • with thee Certain my resolution is to Die; How can I live without thee, how forgo Thy sweet Converse and Love so dearly join1 d, To live again in these wild Woods forlorn?­ Should God èreate another Eve, and I Another Rib afford, yet losa-or 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 ~tate Mine never shall be parted, bliss or woe. (IX. 906-916) From the moment that he determines to share in her disobedience the Fall is completed} and Adam's subsequent faulty reasoning (IX. 921-959) indicates as much. In each phase of the Temptation then, Eve is of primary importance. As she yields to the Tempter, we see the female aspect of Mankind which is characterised by its nsoftnessu submitting naturally to temptation as figu.red forth - in the male "serpent". But when she çproaches Adam, she is herself temptation within the Mind of Man wooing and winning the approval of the male Reason (Adam). To emphasize the duality of Eve 1 s role in the Temptation, Milton changes the location for the temptation of Adam. There is no longer need for the Tree full of "savoury" fruit; that could hardly tempt him to disobey his God. Nor is he to be won over by the promise of Godhead as she is. He must be persuaded to condone her action because she has asked for his approval~ and it is, 28

in fact, her peculiarly feminine attractiveness that wins from himapprobation and so leads to the completion of the nmortal Sin Original" (IX. 1003).

-- 29

Chapter III Al though "The Fall 11 is not properly comple ted until Adam has succumbed to temptation, we observe that portants of calamitous consequences are figured forth in the Creation as soon as Eve eats of the apple: ••• she pluck'd, she eat: Earth fe1t the wound, and Nature from her seat Sighing through all her Works gave signs of woe, That all was lost •••• {IX. 781-784) Nor is this strange; for Eve not only shares with Adam Man's supremacy on earth, but together they epitomize a11 the glories of the Creation. Thus, we hear Satan exclaim:

0 Earth, how like to Heav•n, if not preferr 1 d More justly, Seat worthier of , as bui1t With second thoughts, reforming what was o1d1 ...... • • • As God in Heavtn Is Centre, yet extends to all, so thou Centring receiv•st from all those Orbs; in thee, Not in themse1ves, al1 thir known virtue appears Productive in Herb, Plant, and nobler birth Of Creatures animate with graduai life Of Growth, Sense, Reason, all summtd up in Man. (IX. 99-113) Consequently, any error on the part of the woman may justly produce repercussions in the minor works of the Maker. But further, to Eve has been given the role of immediate Mother to Creation. The flowers and fruits of Eden might be brought forth by the Earth, but it is to Eve that they turn for love and care. She is pictured leaving·Adam and Raphael to walk about the garden, To visit how they prosper•d, bud and bloom, Her Nursery; they at her coming sprung And toucht by her fair tendance gladlier grew. (VIII. 45-47) 30

Like "Geres in her Prime" (IX.395) we see her

••• o~t stooping to support Each Flow 1 r o~ slender stalk, whose head though gay Carnation, Purple, Azure, or speckt with Gold, Hung drooping unsustain'd, them she upstays Gently with Myrtle band • • • • (IX. 427-431) In her we find the ideal expression of all that is physically beautiful in the Creation:

That what seem'd ~air in all the World, seem'd now Mean, or in her summ•d up, in her contain'd . And in her looks • • • • (VIII. 472-474) , And when this beauty is marred by sin, a blow is struck at

all that is ~air in the world; that this is so is poignantly revealed by the manner in which the roses of her garland fall faded to the ground (IX. 893).

With the disobedience o~ Adam, however, the effect of the umortal Sin" on Nature becomes more pronounced. No longer is there only'ïalt'ring measure" (IX. 846). Now Earth trembl'd from her entrails, as again In pangs, and Nature gave a second groan, Sky low'r'd, and muttering Thunder, sorne sad drops Wept at~completing of the mortal Sin Original •••• (IX. 1000-1004) In the separation at the beginning of Book IX, which alters the relation of Adam and Eve, Eve is opening herself to temptation and, in so doing, is inviting Adam to sin. This sin provokes a change in Man's attitude to God which, in turn, precipitates a ~urther alteration in the response of the rest of Creation to Man; for these three sets of relationships are closely linked, and any change in 31

one inevitably extends its effects to the other two. Let us first consider the difference in the relationship of the Creation to Man, before and after the Fall. Before the Fall we find the response of all Nature to Man the model relationship of the ruled to the ruler. We see the beasts, unafraid of Man and of each other, exerting themselves to please their lords: ••• About them frisking play•d All beasts of tht Earth, since wild, and of all chase In Wood or Wilderness, Forest or Den; Sporting the Lion ramp'd, and in his paw Dandl'd the Kid; Bears, Tigers, Ounces, Pards Gamboll 1 d before them, th' unwieldy Elephant To make them mirth us'd all his migh~ and wreath'd His Lithe Proboscis •••• (IV. 340-347) And, while they sleep, Nightingales sing lullabies outside their bower. Nor is inanimate Nature any less forward in its service. We find the Earth offering her fruit gladly: ••• to thir Supper Fruits they fell, Nectarine Fruits which the compliant boughs Yielded them, side-long as they sat recline On the soft downy Bank damask•t with flow•rs: The savoury pulp they chew, and in the rind . Still as they thirsted scoop the brimming stream; (IV. 331-336) And again, as they take their rest, we hear that ••• on thir naked limbs the flow'ry roof Show'r'd Roses, which the Morn repair'd •••• (IV.-772-773) Indeed, Eve justly sums up the delight which they derive from 32

their surroundings when she remarks to Adam: All seasons and thir change, all please alike. Sweet is the breath of morn, her rising sweet, With charm of earliest Birds; pleasant the Sun When first on this delightful Land he spreads His orient Beams, on herb, tree, fruit, and flow'r, Glist'ring with dew; fragrant the fertile earth After soft showers; and sweet the coming on Of grateful Ev'ning mild, then silent Night With this her solemn Bird and this fair Moon, And these the Gems of Heavtn, her starry train: (IV. 640-649) However, with the Fall, all this is destroyed. Nature no longer offers allegiance to the Man; he must now maintain his authority by force. The lasser animals sppear at war with each other and Man: Beast now with Beast gan war, and Fowl with Fowl, And Fish with Fish; to graze the Herb all leaving, Devourtd each other; nor stood much in awe Of Man, but fled him, or with count 1 nance grim Glar 1 d on him passing •••• (X. 710-714) The serpent's nbraided trainn is no longer a source of unmitigated pleasure; his sleights no longer pass unheeded As from his wit and native subtlety Proceeding • • • • (IX. 93-94) At the judgement he is told: Between Thea and the Woman I will put Enmity, and between thine and her Seed; Her seed shall bruise thy head, thou bruise his . heel, (X. 179-181) The Nightingales are conspicuously silent as Adam and Eve take n th ir fill of Love and Love' s di sport n (IX. 1042)" . not in their sacred bower but, more appropriately, on a 33

shady bank on terrain common to baasts as wa11.1 Nor is hostility any lasa apparent in inanimata Nature: ••• The Sun Had first his precapt so to move, so shina> As might affect the Earth with cold and heat Scarce tolerable, and from the North to call Decrepit Winter, from the South to bring Solstitial summer's heat •••• • • • • • • • • • • • • • • • • • • • • • • • • • • To the Winds they set Thir corners, when with bluster to confound Sea, Air, and Shore, the Thunder when to roll With terrer through the dark Aereal Hall. • • • • • • • • • • • • • • • • • • • • • • • These changes in the Heav 1 ns, though slow, productd Like change on Sea and Land, sideral blast, Vapour, and Mist, and Exhalation hot, Corrupt and Pestilent • • • • (X. 651-695) The Earth, we find, is now an unwilling provider for Man: Thorns also and Thistles it shall bring thea forth Unbid, and thou shalt eat th' Herb of th' Field, In the swaat of thy Face shalt thou eat Sread • • • • (X. 203-205) As the abstract of the Earth•s maternai qu& ities, Eve too will produce her offspring with difficulty: Thy sorrow I will greatly multiply By thy Conception; Children thou shalt bring In sorrow forth • • • • (X. 193-195) lTheir degradation is most apparent when we recall Raphael•s earliar comment to Adam (VIII. 579-585): - But if the sense of touch whe~eby mankind Is propagated seem such dear delight Beyond all other, think the same voutsaf•t To Cattle and each Beast; which would not be To them made common and divulg'd, if aught Therain enjoy•d were worthy to.subdue The Soul of Man, or passion in him move. 34

And we know that in and these children will differ

11 11 in nature as widely as nthornsn from herbs : As Adam's wife then, Eve will now work with him in his bid to retain Man's sovereignty on Earth; but their struggle will be reflected even in their personal relation- ship. At the judgement Eve is told: ••• to thy Husband's will Thine shall submit, hee over thee sha11 rule. (X. 195-196) As we have noticed in Chapter I, before the Fall Eve vo1untarily fo11ows her husband's lead. Her ttsweet attractive Grace" benefits her in that it draws to her side the protect- ive force she so obviously needs. This, she is free to reject; but the moment she asserts this freedom she destroys forever the perfect harmony of her relations with her husband. The mutinous part of her nature, once it is successfully exerted, will never again be perfectly stifled; and so a "gentle sway" becomes anachronistic. Its impotence is apparent as soon as Eve begins to dispute the validity of her husband's opinions (IX. 205-384). So that, when she accuses Adam of failing in his duty: Being as I am, why didst not thou the Head Command me absolutely not to go, . Going into such danger as thou said•st? Too facile then thou didst not mu·ch gainsay, Nay, didst permit, approve, and fair dismiss. Hadst thou been firm and fixt in thy dissent, Neither had I transgress'd, nor thou with mee. (IX. 1155-1161) 3.5

He can reply with some justice: I warn'd thee, I admonish'd thee, foretold The danger, and the lurking Enemy That lay in wait; beyond this had been force, And force upon free Will hath here no place. (IX. 1171-117ij.) Accordingly, since "Anger, Hate, Mistrust, Suspicion and Discordn (IX. 1123-1124) are no longer foreign to their natures, conflict will always be imminent; and because the relationship they enjoyed before the Fall can only be approximated, henceforth Eve's subjection must be enforced. The immediate affects of the Fall on Man is manifested in his love making: ••• that false Fruit F~ other operation first display'd, Carnal desire inflaming, hee on Eve Began to cast lascivious Eyes, she him As wantonly repaid; in Lust they burn: 2 (IX. 1011-101.5)

In the first description of them retiring to bed we are told: • • • into thir inmost bower Handed they went; and eastd the putting off These troublesome disguises which wee wear, Straight side by side were laid, nor turn'd I ween Adam from his fair Spouse, nor Eve the Rites. Mysterious of connubial Love refus 1 d: (IV. 738-743) Here is no lustful toying and dalliance, but rather the simple mating of their two persons in accordance with the

2n In the first description of Adam and Eve , the materials are here wai ting to be realised in either··lust or love 1 by Adam and Eve, and the reader." Broadbent, p. 186. 36

commanda of God. Now, however, there is no thought of reproduction in their minds. Eve is now regarded as an

object, her beaut~ serving to inflame Adam with desire for an entirely physical union. The impurity of the act is evinced in the 11 grosser sleep" (IX. 1049) that overcomes them. And on their awaken- ing, they feel no tenderness for each other. Before the Fall we see Adam admiring his sleeping wife as she lies beside him: ••• he on his side Leaning half-rais'd, with looks of cordial Love Hung over her enamour'd, and beheld Beauty, which whether.waking or asleep, Shot forth peculiar Graces •••• (V. 11-15) And her first words to him show the depth of her affection: 0 Sole in whom my thoughts find all repose, My Glory, my Perfection, glad I see Thy face •••• (V. 28-30) Now, they open their conversation with reproaches to each other, and as Adam recognises the insanity of their dis- obedience, his animosity toward Eve increases. Nor does the judgement do anything to improve his state of mind. Afraid and embittered, he gives himself over to bewailing his punishment; but while he curses his creation, denounces the day of his offense, and accuses Death of 11 tardy execution" {X. 853), there is no thought of repentance in his breast. He has sinned voluntarily, and fiercely he awaits his punish- ment. But Man, we know, will be allowed to repent and re­ establish some measure of harmony in his relations with God. 37

The Father has already communicated His intention to the Son:

The first sort by thir own suggestion fell~ Self-tempted, self-deprav'd: Man falls deceiv'd By the other first: Man therefore shall find grace, The other none •••• (III. 129-132) Later, we are told that ••• from the Mercy-seat above Prevenient Grace descending had remov'd The stony from thir hearts, and made new flesh Regenerate grow instead • • • • (xt. 2-5) It will appear, moreover, that even in contriving the repent­ ance of Man, Miltonts God continues to act in accordance with "Naturets Law" (X. 805). For, just as Eve•s nsoftnesstt and "sweet attractive Graceu could be misused by Satan to encompass his design, so now these very qualities make her God's able agent of Repentance. In spite of the fact that Adam shows himself contemptuous of her and her companionship, her dependancy on him causes her to approach him and attempt a reconcilia- tion; and his harsh rejection does not deter her: Not so repulst, with Tears that ceas'd not -flowing, And tresses all disorder'd, at his feet Fell humble, and imbracing them, besought His peace, and thus proceeded in her plaint. (X. 910-913) Consequently, as her apparent distress at her dream earlier aroused his commiseration (V. 129-135), just so her present 11 lowly plight" (X. 937) again calls forth his sympathy. She has confessed her need of him, and he feels almost compelled 38

to protect her: • • • If Prayers Could alter high Decrees, I to that place Would speed before thee, and be louder heard, That on my head all might be visited, Thy frailty and infirmer Sex forgiv'n, Tome committed and by me expos'd. (X. 952-957) But more than that, in attempting to restore their old relationship Eve unwittingly shows Adam the way to a reconcile­ ment with God. The idea of possible repentance entera his mind as he consoles her: • • • If Prayers Could alter high Decrees • • • • (X. 952-9$3) And as they attain sorne measure of their old accord, they are able to underatand God's actions more clearly. For the first time they detect the Mercy that has accompanied the Justice: ••• Remember with what mild · And gracious temper he both heard and judg'd Without wrath or reviling • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • and lest Cold Or Heat should injure us, his timely care Hath unbesought provided, and his hands , Cloth'd us unworthy, pitying while he judg'd; (X. 1046-1059) Thus, they are inspired to approach God even as Eve approached Adam. She had appeared before him in "lowly plightn (X. 937); Now, together, Adam and Eve approach the Creator "in lowliest plight" (XI. I).

~---·· ••• they forthwith to the place Repairing where he judg'd them prostrate fell Before him reverent, and both confess'd Humbly thir faults, and pardon begg'd, with tears 39

Watering the ground, and with thir sighs the Air Frequenting, sent from hearts contrite, in sign Of sorrow unfeign 1 d, and humiliation meek. .. {X. 1098-1104) By virtue of their repentance, then, Adam and Eve are partially returned to their former relationship with

God. But this can only be ~ partial return because they themselves are no longer what they used to be. By sinning, for instance, they have despoiled that Virtue which formerly clothed them and rendered them worthy of God 1 s contemplation. Without this Virtue they are nothing but the dust of God's judgement {X. 206-208). And we remember that at the time of the creation the dust of the Earth was deliberately beautified by its verdure: He scarce had said, when the bare Earth, till then Desert and bare, unsightly, unadorn'd, Brought forth the tender Grass, whose verdure clad Rer Universal Face with pleasant green, Then Herbs of every leaf, that sudden flow 1 r'd Op' ning thir various colours, and made gay- .. Rer bosom smelling sweet • • • • • • • That Earth now Seem 1 d like to Heav•n, a seat where Gods might dwell, Or wander with delight, and love to haunt Rer sacred shades • • • • (VII. 313-331) It is true that by repenting Adam and Eve regain sorne of their lost Honour, but they are still no longer wholly pleasing to God's sight. Now, He can only view them with delight when 40

they appear before him covered with the Son•s "Robe of righteousness" {X. 222).3

Agai~ we remember that before the Fall Adam and Eve were eager to reproduce, to start the Race that would assist them in extolling God 1 s goodness (IV. 732.-73.5). Their sexual organs were thus proudly displayed as the instruments for this propagation of perfection. But now, as Adam soliloquises, • • • from mee what can proceed But all corrupt, both Mind and Will deprav'd, Not to do only, but to will the same With me •••• (X. 824-827) He and Eve are therefore ashamed to appear naked in the sight of God and angels. Moreover, Eve•s desire to prevent the birth of her children by adopting a life of celibacy or committing suicide, springs directly from her belief that this Race will persist "unblest" (X. 988).. It is to comfort Adam and Eve in this their most distressing thought that God commands Michael to impart to Adam knowledge of the Messiah who will destroy the works of Satan and lead Man to a • • • far happier place Than this of Eden, and far happier days. (XII. 464- .46.5)

3Adam expressly states the clothing quality of their Virtue when he tells Eve: Bad Fruit of Knowledge, if this be to know, Which leaves us naked thus, of Honour void, Of Innocence)of Faith, of Purity, Our wonted Ornaments now soil'd and stain•d, And in our Faces evident the signs Of foul concupiscence •••• (IX. 1073-1078) 41

Once again, then, Man is made conscious of God 1 s infinite goodness and is able to respond to Him as to a loving parent and friend:: Henceforth I learn, that to obey is best, And love with fear the only God, to walk As in his presence, ever to observe His providence, and on him sole depend, Merciful over all his works, with good Still overcoming evil, and by small Accomplishing great things, by things deem 1 d weak Subverting worldly strong, and worldly wise By simply meek; that suffering for Truth's sake Is fortitude to highest victory, And to the faithful Death the Gate of Life; Taught this by his example whom I now Acknowledge my Redeemer ever blest. (XII. 561-573}

Similarly, Eve 1 s relation to her husband parallels that of their relation before the Fall. We see her compulsive subjection being accepted without reluctance as she says to him: • • • lead on; In mee is no delay • • • • • • thou to mee Art all things under Heav 1 n, all places thou, Who for my wilful crime art banisht hence. (XII. 614-619) Moreover, even though they are ejected from Eden, they are still granted continued dominion on earth: The World was all before them, where to choose Thir place of rest, and Providence thir guide: (XII. 646-647} And through Michael's remarks to Adam, Yet doubt not but in Valley and in Plain God is as here, and will be found alike Présent, and of his presence many a sign Still following thee, still compassing thee round With goodness and paternal Love, his Face Express, and of his steps the track Divine. (XI. 349-354) We are reminded that in the "nether Empirett (IV. 145) there still remains beauty and goodness sufficient for Man's needs. Thus, Paradise Lost ends on a decidedly hopeful note which is first sounded with the promised advent of the Messiah. How closely this promise is related to the person of Eve, Raphael•s greeting to her may suggest: • • • On whom the Angel Hail Bestow•d, the holy salutat~on us'd Long after to blest Mary, second-Eve. (V. 355-387) By this we are reminded that in Mary are to be found those very traits which were firs t present in "our general I-1other. tt For, as Evil gains entrance into the World through the person of Eve, so too does Redemption win admission through the person of ublest Mary"~ Throughout our study we have remarked the great measure of consistency with which Eve is presented in the epie. We have seen her native qualities -- usoftness" and "attractive Grace" -- exercised in perfection bef'ore the Fa.ll, perverted · so that they become the very form of the Fall, the.n partially redeemed so that they become the means of reconcila- tion. Yet, we are allowed one final vision, and in the "second Eve" we see these qualities one again reasserted in their former excellence. 43

List of Works Cited

Broadbent, John Barclay, Sorne Graver Subject. London, 1960. Milton, John, Paradise Lost, edited by Merritt Y. Hughes. New York, 1935. Summers, Joseph Holmes, The Muse 1 s Method. London, 1962.