Paradise Lost John Milton (brene brown rising strong TXT) 📖

“Serpent, we might have spared our coming hither,
Fruitless to me, though fruit be here to excess,
The credit of whose virtue rest with thee;
Wondrous indeed, if cause of such effects!
But of this tree we may not taste nor touch;
God so commanded, and left that command
Sole daughter of his voice; the rest, we live
Law to ourselves; our reason is our law.”

To whom the Tempter guilefully replied:
“Indeed? Hath God then said that of the fruit
Of all these garden-trees ye shall not eat,
Yet lords declared of all in Earth or air?”

To whom thus Eve, yet sinless: “Of the fruit
Of each tree in the garden we may eat;
But of the fruit of this fair tree amidst
The garden, God hath said, ‘Ye shall not eat
Thereof, nor shall ye touch it, lest ye die.’ ”

She scarce had said, though brief, when now more bold
The Tempter, but with show of zeal and love
To Man, and indignation at his wrong,
New part puts on, and, as to passion moved,
Fluctuates disturbed, yet comely, and in act
Raised, as of some great matter to begin.
As when of old some orator renowned
In Athens or free Rome, where eloquence
Flourished, since mute, to some great cause addressed,
Stood in himself collected, while each part,
Motion, each act, won audience ere the tongue,
Sometimes in highth began, as no delay
Of preface brooking through his zeal of right:
So standing, moving, or to highth upgrown,
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 ye? 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 should 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 enclosed
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!”

He ended, and his words, replete with guile,
Into her heart too easy entrance won.
Fixed on the fruit she gazed, which to behold
Might tempt alone, and in her ears the sound
Yet rung of his persuasive words, impregned
With reason, to her seeming, and with truth.
Meanwhile the hour of noon drew on, and waked
An eager appetite, raised by the smell
So savoury of that fruit, which with desire,
Inclinable now grown to touch or taste,
Solicited her longing eye; yet first,
Pausing a while, thus to herself she mused:

“Great are thy virtues, doubtless, best of fruits,
Though kept from Man, and worthy to be admired,
Whose taste, too long forborne, at first assay
Gave elocution to the mute, and taught
The tongue not made for speech to speak thy praise.
Thy praise he also who forbids thy use
Conceals not from us, naming thee the Tree
Of Knowledge, knowledge both of good and evil;
Forbids us then to taste; but his forbidding
Commends thee more, while it infers the good
By thee communicated, and our want;
For good unknown sure is not had, or had,
And yet unknown, is as not had at all.
In plain then, what forbids he but to know?
Forbids us good, forbids us to be wise!
Such prohibitions bind not. But if death
Bind us with after-bands, what profits then
Our inward freedom? In the day we eat
Of this fair fruit, our doom is, we shall die!
How dies the Serpent? He hath eaten and lives,
And knows, and speaks, and reasons, and discerns,
Irrational till then. For us alone
Was death invented? or to us denied
This intellectual food, for beasts reserved?
For beasts it seems; yet that one beast which first
Hath tasted envies not, but brings with joy
The good befallen him, author unsuspect,
Friendly to Man, far from deceit or guile.
What fear I then? rather, what know to fear
Under this ignorance of good and evil,
Of God or death, of law or penalty?
Here grows the cure of all, this fruit divine,
Fair to the eye, inviting to the taste,
Of virtue to