[Milton-L] Re: Eve seeking temptation
lschwart at richmond.edu
Mon Sep 7 15:37:16 EDT 2009
Carol, thanks for that observation! I should have noted myself that the Father, in his praise of Abdiel, calls the reproach of the rebel angels "far worse to bear/ Then violence" (6.34-5). So Adam is correct about the negative force of the "aspersion." But this is all part of the nature of this sort of trial, no? The insult is-or should be-merely a spur to proving the insult wrong by resisting the offered temptation (that's Eve's response, I think). On the other hand, maybe the really interesting thing here is that it might be tempting to believe such an insult, thereby giving oneself the exact excuse that Milton's poem wants to argue out of human hands. Ultimately the insult itself can do no more harm (or less harm) than any other aspect of a trial. And if such pains and dangers exist in the Eden of Paradise Lost (and they do), they must have their positive valences.
Associate Professor of English
University of Richmond
Richmond, VA 23173
lschwart at richmond.edu<mailto:lschwart at richmond.edu>
From: milton-l-bounces at lists.richmond.edu [mailto:milton-l-bounces at lists.richmond.edu] On Behalf Of Carol Barton
Sent: Monday, September 07, 2009 2:40 PM
To: John Milton Discussion List
Subject: Re: [Milton-L] Re: Eve seeking temptation
I think that rather than actually "tainting" his intended victims, Nancy and Louis, Adam is saying that the Adversary, by the mere assumption on his part that they *can* be tempted, casts aspersions on their presumed integrity. If you think about it in the context of Satan's very unsubtle (and ultimately almost comic) attempt to "woo" Jesus with women, the nature of the "aspersion" is pretty clear--he insults the Son's integrity *and* his intelligence (as well as his piety, temperance, and so on) by the mere assumption that such a stupid bribe will work. Adam has already assured Eve that evil may come into the mind unbidden without tainting the person to whom the thought (or dream) occurs. Satan doesn't defile the object of his seductions by the mere fact of his attempt--but he does imply that they're capable of being tempted.
Best to all,
From: milton-l-bounces at lists.richmond.edu [mailto:milton-l-bounces at lists.richmond.edu] On Behalf Of Nancy Rosenfeld
Sent: Monday, September 07, 2009 1:26 PM
To: milton-l at lists.richmond.edu
Subject: [Milton-L] Re: Eve seeking temptation
Any comments on the following remark made by Adam in his attempt to convince Eve not to go off alone?
For he who tempts, though in vain, at least asperses
The tempted with dishonour foul, supposed
Not incorruptible of faith, not proof
Against temptation (IX.296-9).
The above sounds to me like a claim on Adam's part for the validity of a sort of "guilt by association," i.e. even if one successfully resists temptation, the very fact of having been seen by the enemy as a possible victim in some way sullies one. Of course I haven't lost sight of the identity of the speaker: Adam may be giving expression to his own idea--one which Milton may not have found acceptable.
In Adam's defense we might note that although disturbed by Eve's narration of her dream of yielding to Satan's temptation in Book V, he explains to her at some length why:
Evil into the mind of god or man
May come and go, so unapproved, and leave
No spot or blame behind: which gives me hope
That what in sleep thou didst abhor to dream,
Waking thou never wilt consent to do (V.117-20).
So why does Adam attempt to play the "aspersion" card in the opening of his debate with Eve in Book IX? Has he (or Milton) rethought the issue? Or is he trying to bring forward as many arguments as possible, hoping that one of them will convince Eve?
All the best,
Nancy Rosenfeld, PhD.
English Studies Unit
Max Stern College of Jezreel Valley, Israel.
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