After then/ Remained still happy, not, as now,

After she eats the apple, by the time she finds Adam it is incredibly apparent that her mindset is undeniably different. Her mentality is more developed, and she is actively thinking through her situation, which, apparently, she previously failed to do. In lines 816-830 of book 9, is important because no longer does Eve think regarding her and Adam and their mutual benefit but rather for her interest. She is now also intelligently going through all possible circumstances and fully realizes her prior inferiority and the suppression of it (“For, inferior, who is free?” (IX, 825). As mentioned, Eve after having eaten the apple muses over whether or not to share the apple, this is when she realizes her previous inferiority. As she has never soliloquized before, it is difficult for the assumption to be made that she has never been bitter about this fact.    She has never seemed bitter about the fact previous to this occasion and almost seemed to revel in Adam’s dominance over her. For example, she claimed that ” without Adam she is to no end, her Guide/ And Head” (IV, 442-443) and in many occasions Milton describes her to “yield” and once to be in “meek surrender” (IV, 494), for example. Another illustration of her newfound superiority is after Adam and Eve have both Fallen, and the two are within a state of conflict between one another as they both blame the other for their strife. After sharing carnal pleasures, they hide in shame of their sinful actions and then turn on one another with painfully true accusations. Adam claims had Eve “hearkened to his words, and stayed/ With him, as he besought her…. They had then/ Remained still happy, not, as now, despoiled/ Of all our good, shamed, naked, miserable.” (IX, 1134-11339). In response, Eve gives a speech in book 9, lines 1149-1161. This speech is hugely significant also in that she is for the first time contradicting Adam rather than humbly complying with his wishes. For, even though she conflicts him with the “food scene” she still does, at least, in general, what he asks and her opposition is more of a correction rather than a rude contradiction. She is no longer acting according to his wishes with the sole purpose of pleasing him but rather is proving her individuality and independence. Neither is willing to take on any of the blame or is “self-condemning” (IX, 1188) Eve for allowing herself to be enticed by Satan and Adam for allowing himself to be tempted by Eve. For the first time after the Fall, Adam forced his dominance on her. Previously, only Milton, subtly, mentioned her “lowliness, now, though, Adam, becomes petty and insulting and makes it clear that he is dominant: “….Thus it shall befall/ Him who to worth in Women overtrusting/ Lets her Will rule…” (X, 1181-1184). It is Eve. However, that initiated the joint peace and causes for the two to push back their problems and to repent. She courageously approaches Adam and continues to plead her case despite his misogynist title of “thou serpent” (X, 867) upon Eve and telling her to leave him. Still, with a humility born out of the love that she feels for him begs his forgiveness for what she had done. “Not so repulsed, with tears that ceas’d not flowing, / And tresses all disorder’d, at his feet/ Fell humble, and embracing them, besought/ his peace…” (X, 910-913). Thus does she manage to bring peace between her and her spouse, remain humble in her taking of the blame and in the face of his cruel rebuffs, sacrifice herself in that repentance, and yet remain equal to Adam as they leave hand-in-hand as they were in the beginning but were not (“…from her Husband’s hand her hand/ Soft she withdrew…” (IX, 385-386) when she went to the Tree. Through all of this, Milton also manages to make Eve the more audacious of the two. For it is Eve who confronts Adam from whom she has every reason to anticipate an insult, and also takes the blame. She is also brave in her proposal of killing themselves in repentance. Apparently, however, the idea is not used as Adam comes up with another plan. Milton gives her what is arguably the most significant victory within Paradise Lost, of obtaining the path to harmony, as well as the way to the continuation of the human race. Thus, while Eve is portrayed as being the weaker before the Fall, she becomes the stronger after and uses the situation to her gain to help remedy the situation while Adam is too busy dwelling in self-pity. Thus she is courageous in her confrontation with Adam.    In Book V, Eve is thrilled when Satan calls her “fair angelic Eve” (V.74), and this suggests that she is reflexively enchanted at the opportunity of becoming an angel and living in Heaven, for this would discern her from the rest of God’s earthly creatures. Calling Satan her “guide” (V.91), Eve is keen to learn, and she allows Satan to slither quietly into her heart, as seen in Milton’s unobtrusive anagram for Satan’s appearance in lines 510-514. Eve, believing herself to be better to other creatures on earth, is fooled by Satan’s “gentle dumb expression” (IX.527-528). Eve is amazed at and defenseless against Satan’s flattery, so she debates with herself by analogy that if a snake may speak because it ate the forbidden fruit, how much better she can be upon eating it! It is lunch time and Eve is hungry physically and mentally. The poem is replete with sensuous diction, which tempts Eve to disregard God’s law. “An eager appetite, raised by the smell / So savory of that fruit, which with desire, / Inclinable now grown to touch or taste, Solicited her longing eye” (IX.740-743)Calling God the “Threat’ner” (IX.687), Satan adds: “Not just, not God” (IX.701). He is inviting atheism: if Eve no longer obeys and believe in God, she would no longer need to fear God’s punishment. Eve is in a great dilemma, for she can understand that the Tree of Knowledge will give her both good and bad knowledge would it not be a positive choice to learn the good? As Eve gains greater identity and understanding of herself, she also gains in moral insight and questions how God “forbids them good, forbids them to be wise? Such prohibitions bind not” (IX.758-759). She seems to be unaware of the responsibilities that accompany privileges, however, and does not comprehend why only humans must suffer death if they ate from the Tree of Knowledge. She does not see that human beings are leaders over other animals. Therefore there must be a restraining factor in teaching them moderation and control. Eve’s heart and physical cravings, not her head are the determinants of Eve succumbing to Satan’s enticing words and eats of the forbidden fruit.    The death of innocence and purity pursues, and Eve begins to feel like Satan, calling God the “great Forbidder, safe with all his spies about him” (IX.815-816). Death provides a perspective that we cannot attain on Earth. It dismisses all human reason for our dealings and detaches us psychologically from the situation that we consider. This emotional indifference is what allows us to get a clearer picture of the case, not because the Creator imbues us with a type of divine reasoning which will enable us to cast aside our rational argument. This kind of thinking is used while we are alive, as an “after the fact” form of illuminating a situation. One can only make these lucid observations over his or her lifespan in death: after the fact.