Please read attached files to answer both questions Video link to question two https://youtu.be/6swmTBVI83k Part 1: How do you evaluate Satan’s argument to Eve to eat the forbidden fruit? How and wher

BOOK 9

THE ARGUMENT

Satan having compast the Earth, with meditated guile returns as a mist by Night into Paradise, enters into the Serpent sleeping. Adam and Eve in the Morning go forth to thir labours, which Eve proposes to divide in several places, each labouring apart: Adam consents not, alledging the danger, lest that Enemy, of whom they were forewarn'd, should attempt her found alone: Eve loath to be thought not circumspect or firm enough, urges her going apart, the rather desirous to make tryal of her strength; Adam at last yields: The Serpent finds her alone; his subtle approach, first gazing, then speaking, with much flattery extolling Eve above all other Creatures. Eve wondring to hear the Serpent speak, asks how he attain'd to human speech and such understanding not till now; the Serpent answers, that by tasting of a certain Tree in the Garden he attain'd both to Speech and Reason, till then void of both: Eve requires him to bring her to that Tree, and finds it to be the Tree of Knowledge forbidden: The Serpent now grown bolder, with many wiles and arguments induces her at length to eat; she pleas'd with the taste deliberates a while whether to impart thereof to Adam or not, at last brings him of the Fruit, relates what perswaded her to eat thereof: Adam at first amaz'd, but perceiving her lost, resolves through vehemence of love to perish with her; and extenuating the trespass, eats also of the Fruit: The Effects thereof in them both; they seek to cover thir nakedness; then fall to variance and accusation of one another.

***In what follows, Satan (disguised as a serpent) approaches Eve, who is working alone in the Garden of Eden, and persuades her to eat an apple from the Tree of Knowledge of Good and Evil. God has already warned them to stay away from that tree, and that if they eat its fruit, they will surely die. Satan’s goal is to persuade Eve to eat the forbidden fruit so that God forces both Adam and Eve out of Paradise.

Such Pleasure took the Serpent to behold [ 455 ]
This Flourie Plat, the sweet recess of Eve
Thus earlie, thus alone; her Heav'nly forme
Angelic, but more soft, and Feminine,
Her graceful Innocence, her every Aire
Of gesture or lest action overawd [ 460 ]
His Malice, and with rapine sweet bereav'd
His fierceness of the fierce intent it brought:
That space the Evil one abstracted stood
From his own evil, and for the time remaind
Stupidly good, of enmitie disarm'd, [ 465 ]
Of guile, of hate, of envie, of revenge;
But the hot Hell that alwayes in him burnes,
Though in mid Heav'n, soon ended his delight,
And tortures him now more, the more he sees
Of pleasure not for him ordain'd: then soon [ 470 ]
Fierce hate he recollects, and all his thoughts
Of mischief, gratulating, thus excites.

Thoughts, whither have ye led me, with what sweet
Compulsion thus transported to forget
What hither brought us, hate, not love, nor hope [ 475 ]
Of Paradise for Hell, hope here to taste
Of pleasure, but all pleasure to destroy,
Save what is in destroying, other joy
To me is lost. Then let me not let pass
Occasion which now smiles, behold alone [ 480 ]
The Woman, opportune to all attempts,
Her Husband, for I view far round, not nigh,
Whose higher intellectual more I shun,
And strength, of courage hautie, and of limb
Heroic built, though of terrestrial mould, [ 485 ]
Foe not informidable, exempt from wound,
I not; so much hath Hell debas'd, and paine
Infeebl'd me, to what I was in Heav'n.
Shee fair, divinely fair, fit Love for Gods,
Not terrible, though terrour be in Love [ 490 ]
And beautie, not approacht by stronger hate,
Hate stronger, under shew of Love well feign'd,
The way which to her ruin now I tend.

So spake the Enemie of Mankind, enclos'd
In Serpent, Inmate bad, and toward Eve [ 495 ]
Address'd his way, not with indented wave,
Prone on the ground, as since, but on his reare,
Circular base of rising foulds, that tour'd
Fould above fould a surging Maze, his Head
Crested aloft, and Carbuncle his Eyes; [ 500 ]
With burnisht Neck of verdant Gold, erect
Amidst his circling Spires, that on the grass
Floted redundant: pleasing was his shape,
And lovely, never since of Serpent kind
Lovelier, not those that in Illyria chang'd [ 505 ]
Hermione and Cadmus, or the God
In Epidaurus; nor to which transformd
Ammonian Jove, or Capitoline was seen,
Hee with Olympias, this with her who bore
Scipio the highth of Rome. With tract oblique [ 510 ]
At first, as one who sought access, but feard
To interrupt, side-long he works his way.
As when a Ship by skilful Stearsman wrought
Nigh Rivers mouth or Foreland, where the Wind
Veres oft, as oft so steers, and shifts her Saile; [ 515 ]
So varied hee, and of his tortuous Traine
Curld many a wanton wreath in sight of Eve,
To lure her Eye; shee busied heard the sound
Of rusling Leaves, but minded not, as us'd
To such disport before her through the Field, [ 520 ]
From every Beast, more duteous at her call,
Then at Circean call the Herd disguis'd.
Hee boulder now, uncall'd before her stood;
But as in gaze admiring: Oft he bowd
His turret Crest, and sleek enamel'd Neck, [ 525 ]
Fawning, and lick'd the ground whereon she trod.
His gentle dumb expression turnd at length
The Eye of Eve to mark his play; he glad
Of her attention gaind, with Serpent Tongue
Organic, or impulse of vocal Air, [ 530 ]
His fraudulent temptation thus began.

Wonder not, sovran Mistress, if perhaps
Thou canst, who art sole Wonder, much less arm
Thy looks, the Heav'n of mildness, with disdain,
Displeas'd that I approach thee thus, and gaze [ 535 ]
Insatiate, I thus single, nor have feard
Thy awful brow, more awful thus retir'd.
Fairest resemblance of thy Maker faire,
Thee all things living gaze on, all things thine
By gift, and thy Celestial Beautie adore [ 540 ]
With ravishment beheld, there best beheld
Where universally admir'd; but here
In this enclosure wild, these Beasts among,
Beholders rude, and shallow to discerne
Half what in thee is fair, one man except, [ 545 ]
Who sees thee? (and what is one?) who shouldst be seen
A Goddess among Gods, ador'd and serv'd
By Angels numberless, thy daily Train.

So gloz'd the Tempter, and his Proem tun'd;
Into the Heart of Eve his words made way, [ 550 ]
Though at the voice much marveling; at length
Not unamaz'd she thus in answer spake.
What may this mean? Language of Man pronounc't
By Tongue of Brute, and human sense exprest?
The first at lest of these I thought deni'd [ 555 ]
To Beasts, whom God on thir Creation-Day
Created mute to all articulat sound;
The latter I demurre, for in thir looks
Much reason, and in thir actions oft appeers.
Thee, Serpent, suttlest beast of all the field [ 560 ]
I knew, but not with human voice endu'd;
Redouble then this miracle, and say,
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? [ 565 ]
Say, for such wonder claims attention due.

To whom the guileful Tempter thus reply'd.
Empress of this fair World, resplendent Eve,
Easie to mee it is to tell thee all
What thou commandst and right thou shouldst be obeyd: [ 570 ]
I was at first as other Beasts that graze
The trodden Herb, of abject thoughts and low,
As was my food, nor aught but food discern'd
Or Sex, and apprehended nothing high:
Till on a day roaving the field, I chanc'd [ 575 ]
A goodly Tree farr distant to behold
Loaden with fruit of fairest colours mixt,
Ruddie and Gold: I nearer drew to gaze;
When from the boughes a savorie odour blow'n,
Grateful to appetite, more pleas'd my sense, [ 580 ]
Then smell of sweetest Fenel or the Teats
Of Ewe or Goat dropping with Milk at Eevn,
Unsuckt of Lamb or Kid, that tend thir play.
To satisfie the sharp desire I had
Of tasting those fair Apples, I resolv'd [ 585 ]
Not to deferr; hunger and thirst at once,
Powerful perswaders, quick'nd at the scent
Of that alluring fruit, urg'd me so keene.
About the mossie Trunk I wound me soon,
For high from ground the branches would require [ 590 ]
Thy utmost reach or Adams: Round the Tree
All other Beasts that saw, with like desire
Longing and envying stood, but could not reach.
Amid the Tree now got, where plenty hung
Tempting so nigh, to pluck and eat my fill [ 595 ]
I spar'd not, for such pleasure till that hour
At Feed or Fountain never had I found.
Sated at length, ere long I might perceave
Strange alteration in me, to degree
Of Reason in my inward Powers, and Speech [ 600 ]
Wanted not long, though to this shape retain'd.
Thenceforth to Speculations high or deep
I turnd my thoughts, and with capacious mind
Considerd all things visible in Heav'n,
Or Earth, or Middle, all things fair and good; [ 605 ]
But all that fair and good in thy Divine
Semblance, and in thy Beauties heav'nly Ray
United I beheld; no Fair to thine
Equivalent or second, which compel'd
Mee thus, though importune perhaps, to come [ 610 ]
And gaze, and worship thee of right declar'd
Sovran of Creatures, universal Dame.

So talk'd the spirited sly Snake; and Eve
Yet more amaz'd unwarie thus reply'd.

Serpent, thy overpraising leaves in doubt [ 615 ]
The vertue of that Fruit, in thee first prov'd:
But say, where grows the Tree, from hence how far?
For many are the Trees of God that grow
In Paradise, and various, yet unknown
To us, in such abundance lies our choice, [ 620 ]
As leaves a greater store of Fruit untoucht,
Still hanging incorruptible, till men
Grow up to thir provision, and more hands
Help to disburden Nature of her Bearth.

To whom the wilie Adder, blithe and glad. [ 625 ]
Empress, the way is readie, and not long,
Beyond a row of Myrtles, on a Flat,
Fast by a Fountain, one small Thicket past
Of blowing Myrrh and Balme; if thou accept
My conduct, I can bring thee thither soon. [ 630 ]

Lead then, said Eve. Hee leading swiftly rowld
In tangles, and made intricate seem strait,
To mischief swift. Hope elevates, and joy
Bright'ns his Crest, as when a wandring Fire
Compact of unctuous vapor, which the Night [ 635 ]
Condenses, and the cold invirons round,
Kindl'd through agitation to a Flame,
Which oft, they say, some evil Spirit attends
Hovering and blazing with delusive Light,
Misleads th' amaz'd Night-wanderer from his way [ 640 ]
To Boggs and Mires, and oft through Pond or Poole,
There swallow'd up and lost, from succour farr.
So glister'd the dire Snake, and into fraud
Led Eve our credulous Mother, to the Tree
Of prohibition, root of all our woe; [ 645 ]
Which when she saw, thus to her guide she spake.

Serpent, we might have spar'd our coming hither,
Fruitless to mee, though Fruit be here to excess,
The credit of whose vertue rest with thee,
Wondrous indeed, if cause of such effects. [ 650 ]
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 our selves, our Reason is our Law.

To whom the Tempter guilefully repli'd. [ 655 ]
Indeed? hath God then said that of the Fruit
Of all these Garden Trees ye shall not eate,
Yet Lords declar'd of all in Earth or Aire?

To whom thus Eve yet sinless. Of the Fruit
Of each Tree in the Garden we may eate, [ 660 ]
But of the Fruit of this fair Tree amidst
The Garden, God hath said, Ye shall not eate
Thereof, nor shall ye touch it, least ye die.

She scarse had said, though brief, when now more bold
The Tempter, but with shew of Zeale and Love [ 665 ]
To Man, and indignation at his wrong,
New part puts on, and as to passion mov'd,
Fluctuats disturbd, yet comely and in act
Rais'd, as of som great matter to begin.
As when of old som Orator renound [ 670 ]
In Athens or free Rome, where Eloquence
Flourishd, since mute, to som great cause addrest,
Stood in himself collected, while each part,
Motion, each act won audience ere the tongue,
Somtimes in highth began, as no delay [ 675 ]
Of Preface brooking through his Zeal of Right.
So standing, moving, or to highth upgrown
The Tempter all impassiond thus began.

O Sacred, Wise, and Wisdom-giving Plant,
Mother of Science, Now I feel thy Power [ 680 ]
Within me cleere, not onely to discerne
Things in thir Causes, but to trace the wayes
Of highest Agents, deemd however wise.
Queen of this Universe, doe not believe
Those rigid threats of Death; ye shall not Die: [ 685 ]
How should ye? by the Fruit? it gives you Life
To Knowledge, By the Threatner? look on mee,
Mee who have touch'd and tasted, yet both live,
And life more perfet have attaind then Fate
Meant mee, by ventring higher then my Lot. [ 690 ]
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 vertue, whom the pain
Of Death denounc't, whatever thing Death be, [ 695 ]
Deterrd not from atchieving what might leade
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 shunnd?
God therefore cannot hurt ye, and be just; [ 700 ]
Not just, not God ; not feard then, nor obeyd:
Your feare it self of Death removes the feare.
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 [ 705 ]
Ye Eate thereof, your Eyes that seem so cleere,
Yet are but dim, shall perfetly be then
Op'nd and cleerd, and ye shall be as Gods,
Knowing both Good and Evil as they know.
That ye should be as Gods, since I as Man, [ 710 ]
Internal Man, is but proportion meet,
I of brute human, yee of human Gods.
So ye shall die perhaps, by putting off
Human, to put on Gods, death to be wisht,
Though threat'nd, which no worse then this can bring. [ 715 ]
And what are Gods that Man may not become
As they, participating God-like 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, [ 720 ]
Warm'd by the Sun, producing every kind,
Them nothing: If they all things, who enclos'd
Knowledge of Good and Evil in this Tree,
That whoso eats thereof, forthwith attains
Wisdom without their leave? and wherein lies [ 725 ]
Th' 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 envie, and can envie dwell
In Heav'nly brests? these, these and many more [ 730 ]
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 easie entrance won:
Fixt on the Fruit she gaz'd, which to behold [ 735 ]
Might tempt alone, and in her ears the sound
Yet rung of his perswasive words, impregn'd
With Reason, to her seeming, and with Truth;
Mean while the hour of Noon drew on, and wak'd
An eager appetite, rais'd by the smell [ 740 ]
So savorie of that Fruit, which with desire,
Inclinable now grown to touch or taste,
Sollicited her longing eye; yet first
Pausing a while, thus to her self she mus'd.

Great are thy Vertues, doubtless, best of Fruits. [ 745 ]
Though kept from Man, and worthy to be admir'd,
Whose taste, too long forborn, at first assay
Gave elocution to the mute, and taught
The Tongue not made for Speech to speak thy praise:
Thy praise hee also who forbids thy use, [ 750 ]
Conceales 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 inferrs the good
By thee communicated, and our want: [ 755 ]
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 binde not. But if Death [ 760 ]
Bind us with after-bands, what profits then
Our inward freedom? In the day we eate
Of this fair Fruit, our doom is, we shall die.
How dies the Serpent? hee hath eat'n and lives,
And knows, and speaks, and reasons, and discerns, [ 765 ]
Irrational till then. For us alone
Was death invented? or to us deni'd
This intellectual food, for beasts reserv'd?
For Beasts it seems: yet that one Beast which first
Hath tasted, envies not, but brings with joy [ 770 ]
The good befall'n him, Author unsuspect,
Friendly to man, farr from deceit or guile.
What fear I then, rather what know to feare
Under this ignorance of good and Evil,
Of God or Death, of Law or Penaltie? [ 775 ]
Here grows the Cure of all, this Fruit Divine,
Fair to the Eye, inviting to the Taste,
Of vertue to make wise: what hinders then
To reach, and feed at once both Bodie and Mind?

So saying, her rash hand in evil hour [ 780 ]
Forth reaching to the Fruit, she pluck'd, she eat:
Earth felt the wound, and Nature from her seat
Sighing through all her Works gave signs of woe,
That all was lost. Back to the Thicket slunk
The guiltie Serpent, and well might, for Eve [ 785 ]
Intent now wholly on her taste, naught else
Regarded, such delight till then, as seemd,
In Fruit she never tasted, whether true
Or fansied so, through expectation high
Of knowledg, nor was God-head from her thought. [ 790 ]
Greedily she ingorg'd without restraint,
And knew not eating Death: Satiate at length,
And hight'nd as with Wine, jocond and boon,
Thus to her self she pleasingly began.

O Sovran, vertuous, precious of all Trees [ 795 ]
In Paradise, of operation blest
To Sapience, hitherto obscur'd, infam'd,
And thy fair Fruit let hang, as to no end
Created; but henceforth my early care,
Not without Song, each Morning, and due praise [ 800 ]
Shall tend thee, and the fertil burden ease
Of thy full branches offer'd free to all;
Till dieted by thee I grow mature
In knowledge, as the Gods who all things know;
Though others envie what they cannot give; [ 805 ]
For had the gift bin theirs, it had not here
Thus grown. Experience, next to thee I owe,
Best guide; not following thee, I had remaind
In ignorance, thou op'nst Wisdoms way,
And giv'st access, though secret she retire. [ 810 ]
And I perhaps am secret; Heav'n is high,
High and remote to see from thence distinct
Each thing on Earth; and other care perhaps
May have diverted from continual watch
Our great Forbidder, safe with all his Spies [ 815 ]
About him. But to Adam in what sort
Shall I appeer? shall I to him make known
As yet my change, and give him to partake
Full happiness with mee, or rather not,
But keep the odds of Knowledge in my power [ 820 ]
Without Copartner? so to add what wants
In Femal Sex, the more to draw his Love,
And render me more equal, and perhaps,
A thing not undesireable, somtime
Superior: for inferior who is free? [ 825 ]
This may be well: but what if God have seen
And Death ensue? then I shall be no more,
And Adam wedded to another Eve,
Shall live with her enjoying, I extinct;
A death to think. Confirm'd then I resolve, [ 830 ]
Adam shall share with me in bliss or woe:
So dear I love him, that with him all deaths
I could endure, without him live no life.

Syllogistic Reasoning

Major Premise: God is just

Minor Premise: God cannot punish you and still be just

Conclusion: God won’t punish you (if he’s just)

If God does punish you, then he’s not just

If he’s not just, then he’s not God

If he’s not God, no reason to obey him anyway

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