Milton Quarterly 5 (1971): 74-77. Patrick, John M. "Milton, Phineas Fletcher, Spenser, and Ovid--Sin at Hell's Gates." Notes and Queries Sept. 1956: 384-86.
Eve's consideration of either alternative depends on her narcissism and her need to be loved, even worshiped. Milton's Eve, like Narcissus, is infatuated with herself. Created in Adam's image, Eve draws Adam's love, his narcissism projected onto Eve. Inexperienced with women's wiles, uxorious Adam falls. Having created Adam in his own image, the Lord God commanded Adam not to eat of the Tree of Knowledge of good and evil.
In the debate titled Of the Equal or Unequal Sin of Adam and Eve, two authors; Isotta Nogarola and Ludovico Foscarini, argue about the original sin committed by Adam and Eve. Nogarola first states that Eve lacked a sense and constancy and that she therefore sinned less than Adam did. In her case the serpent thought of Adam as invulnerable due to his constancy. God created Adam to have unchanged opinions and state of mind, in order to avoid falling into the serpent’s persuasion, however Eve’s vulnerability led her to a severe sin. God found Adam guilty for the sin because he esteemed man more highly than woman and led his command towards Adam to not eat the fruit from the tree.
"An Analogue to Milton's 'Sin' and More on the Tradition." Milton Quarterly 5 (1971): 74-77. Patrick, John M. "Milton, Phineas Fletcher, Spenser, and Ovid--Sin at Hell's Gates." Notes and Queries Sept. 1956: 384-86.
Print. - - -, Samson Agonistes. In John Milton: Complete Poems and Major Prose. Ed. Merritt Y. Hughes.
One may ask, if Eve loves Adam as much as she professes to, then why put his life in jeopardy just to make her own suffering more bearable? The answer, of course, goes back to the selfishness that has pervaded her entire speech. These lines stand out because of the spondees at the end of both of them. Eve’s language is drastically altered when she partakes of the forbidden fruit. It becomes permeated with blasphemy, self-praise and selfish words.
Elledge 482-92. Lewis, C. S. A Preface to Paradise Lost. New York: Oxford UP, 1970. Milton, John. Paradise Lost.
Some say that the first women, named Lilith, was part demon. Christ... ... middle of paper ... ...llah with his infinite mercy forgave them both, which is different from the Christianity teaching of the original sin. After some time Allah sent down Adam, his wife and his decendents to Earth. From that time the decndents knew that being on earth is temporary and that the here after is there home either heaven or hell. Now on earth Allah warned Adam and the decendents of the whispering satan.
Mahood, M. M. "Milton's Heroes," in Alan Rudrum, ed., Milton: Modern Judgements, London: Macmillan, 1968, 262-63. Milton, John. Paradise Lost in The Portable Milton. Editor Douglas Bush, New York: Viking Press, 1977. Patrides, C.A.
This watery, wavering image of Eve extends throughout Milton’s poem, and this further puts Eve in a weak position, for Eve is merely a ref... ... middle of paper ... ...to this seduction because she wishes for an alternate world, a world where she would understand her identity, shed her naïveté, and gain independence from Adam. God and Adam try to conquer Eve by imposing rules and ownership upon her, but this does not work. The mother of all mankind falls from her state of grace and innocence when she perceives that she will gain from her seduction by Satan and by disobeying God and Adam. Works and Sorces Cited Frye, Roland Mushat. God, Man, and Satan.