The Temptation

From “Paradise Lost,” Book IX. THE SUN was sunk, and after him the star Of Hesperus, whose office is to bring Twilight upon the Earth, short arbiter ’Twixt day and night, and now from end to end Night’s hemisphere had veiled the horizon round: When Satan, who late fled before the threats Of Gabriel out of Eden, now improved In meditated fraud and malice, bent On Man’s destruction, maugre what might hap Of heavier on himself, fearless returned. By night he fled, and at midnight returned From compassing the Earth;* * * * * The orb he roamed With narrow search; and with inspection deep Considered every creature, which of all Most opportune might serve his wiles; and found The serpent subtlest beast of all the field. Him, after long debate, irresolute Of thoughts revolved, his final sentence chose Fit vessel, fittest imp of fraud, in whom To enter, and his dark suggestions hide From sharpest sight: for, in the wily snake Whatever sleights, none would suspicious mark, As from his wit and native subtlety Proceeding; which, in other beasts observed, Doubt might beget of diabolic power Active within, beyond the sense of brute.* * * * * For now, and since first break of dawn, the fiend, Mere serpent in appearance, forth was come; And on his quest, where likeliest he might find The only two of mankind, but in them The whole included race, his purposed prey. In bower and field he sought where any tuft Of grove or garden-plot more pleasant lay, Their tendance, or plantation for delight; By fountain or by shady rivulet He sought them both, but wished his hap might find Eve separate; he wished, but not with hope Of what so seldom chanced; when to his wish, Beyond his hope, Eve separate he spies, Veiled in a cloud of fragrance, where she stood, Half spied, so thick the roses blushing round About her glowed.* * * * * “She fair, divinely fair, fit love for gods. Not terrible, though terror be in love And beauty, not approached by stronger hate, Hate stronger, under show of love well feigned; The way which to her ruin now I tend.” So spake the enemy of mankind, inclosed In serpent, inmate bad! and toward Eve Addressed his way: not with indented wave, Prone on the ground, as since; but on his rear, Circular base of rising folds, that towered Fold above fold, a surging maze! his head Crested aloft, and carbuncle his eyes; With burnished neck of verdant gold, erect Amidst his circling spires, that on the grass Floated redundant: pleasing was his shape And lovely; never since of serpent-kind Lovelier.* * * * * So varied he, and of his tortuous train Curled many a wanton wreath in sight of Eve, To lure her eye; she, busied, heard the sound Of rustling leaves, but minded not, as used To such disport before her through the field, From every beast; more duteous at her call, Than at Circean call the herd disguised. He, bolder now, uncalled before her stood, But as in gaze admiring: oft he bowed His turret crest, and sleek enamelled neck, Fawning; and licked the ground whereon she trod. His gentle dumb expression turned at length The eye of Eve, to mark his play; he, glad Of her attention gained, 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 Heaven of mildness, with disdain, Displeased that I approach thee thus, and gaze Insatiate; I thus single; nor have feared Thy awful brow, more awful thus retired. Fairest resemblance of thy Maker fair, Thee all things living gaze on all things thine By gift, and thy celestial beauty adore With ravishment beheld! there best beheld, Where universally admired; but here In this inclosure wild, these beasts among, Beholders rude, and shallow to discern Half what in thee is fair, one man except, Who sees thee? (and what is one?) who should be seen A goddess among gods, adored and served By angels numberless, thy daily train.” So glozed the tempter, and his proem tuned: Into the heart of Eve his words made way.* * * * * [After some discourse, the Tempter praises the Tree of Knowledge.]So standing, moving, or to height up grown, The tempter, all impassioned, thus began. “O sacred, wise, and wisdom-giving plant, Mother of science! now I feel thy power Within me clear; not only to discern Things in their causes, but to trace the ways Of highest agents, deemed however wise. Queen of this universe! do not believe Those rigid threats of death: ye shall not die: How should you? by the fruit? it gives you life To knowledge; by the threatener? look on me, Me, who have touched and tasted; yet both live, And life more perfect have attained than Fate Meant me, by venturing higher than my lot. Shall that be shut to man, which to the beast Is open? or will God incense his ire For such a petty trespass? and not praise Rather your dauntless virtue, whom the pain Of death denounced, whatever thing death be, Deterred not from achieving what might lead To happier life, knowledge of good and evil; Of good, how just? of evil, if what is evil Be real, why not known, since easier shunned? God therefore cannot hurt ye, and be just; Not just, not God: not feared then, nor obeyed: Your fear itself of death removes the fear. 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 eat thereof, your eyes, that seem so clear, Yet are but dim, shall perfectly be then Opened and cleared, and ye shall be as gods, Knowing both good and evil, as they know. That ye shall be as gods, since I as Man, Internal Man, is but proportion meet; I, of brute, human; ye, of human, gods. So ye shall die, perhaps, by putting off Human, to put on gods; death to be wished, Though threatened, which no worse than this can bring. And what are gods, that man may not become As they, participating godlike food? The gods are first, and that advantage use On our belief, that all from them proceeds: I question it; for this fair Earth I see, Warmed by the Sun, producing every kind; Them, nothing: if they all things, who inclosed Knowledge of good and evil in this tree, That whoso eats thereof forthwith attains Wisdom without their leave? and wherein lies The offence, that man should thus attain to know? What can your knowledge hurt him, or this tree Impart against his will, if all be his? Or is it envy? and can envy dwell In heavenly breasts?—These, these, and many more Causes import your need of this fair fruit. Goddess humane, reach then, and freely taste.”