Gender and the Power of Relationship: "United as one individual Soul" in Paradise Lost

Notes

160 Notes Notes to Preface 1. John Milton, Paradise Lost, in John Milton: Complete Poems and Major Prose, ed. Merritt Y. Hughes (New York: Odyssey, 1957). All references to Milton’s poetry are to this edition and are cited parenthetically in the text. 2. William Kerrigan, “The Politically Correct Comus: A Reply to John Leonard,” Milton Quarterly 27 (1993): 153. 3. All references to Milton’s prose works are to Complete Prose Works of John Milton, 8 vols., ed. Don M. Wolfe et al. (New Haven: Yale University Press, 1953–82), and are cited parenthetically in the text. 4. Michael Lieb, “‘Two of Far Nobler Shape’: Reading the Paradisal Text,” in Literary Milton, ed. Diana Treviño Benet and Michael Lieb (Pittsburgh: Duquesne University Press, 1994), 117; Gardner Campbell, “Of Comus’s Party: Temptation in A Maske” (paper presented at the 1997 conference on John Milton, Middle Tennessee State University, October 1997); Jason Rosenblatt, Torah and Law in “Paradise Lost” (Princeton: Princeton University Press, 1994), ix. 5. Robert Alter, introduction to The Literary Guide to the Bible, ed. Robert Alter and Frank Kermode (Cambridge: Belknap Press of Harvard University Press, 1987), 31, 14. 6. As the Christian Doctrine states: “Protestant systematic theologies do not derive solely from scriptural text. They derive just as significantly from a theological context” (6:107). The same might be said of Paradise Lost. Although William B. Hunter, Visitation Unimplor’d: Milton and the Authorship of “De Doctrina Christiana” (Pittsburgh: Duquesne University Press, 1998); “The Confounded Confusion of Chaos,” in Living Texts: Interpreting Milton, ed. Kristin A. Pruitt and Charles W. Durham (Selinsgrove, Pa.: Susquehanna University Press, 2000), 228–36; and Paul Sellin, “‘If Not Milton, Who Did Write the DDC?’: The Amyraldian Connection,” in Pruitt and Durham, eds., Living Texts, 237–63, have argued that Milton is not the author of the Christian Doctrine, the evidence to support such a position is not, at this time, conclusive, and I shall refer to this treatise on systematic theology as Milton’s own. However, my reading of Paradise Lost is not based in any significant way on similarities to points made in the Christian Doctrine. 7. Alter, introduction to Literary Guide to the Bible, 13, 25. 8. See, for example, Joseph H. Summers, The Muse’s Method: An Introduction to “Paradise Lost” (1962; reprint, Binghamton, N.Y.: Medieval and Renaissance Texts and Studies, 1981); Kathleen M. Swaim, Before and After the Fall: Contrasting Modes in “Paradise Lost” (Amherst: University of Massachusetts Press, 1986); Joseph Wittreich, “‘He Ever Was A Dissenter’: Milton’s Transgressive Maneuvers in Paradise Lost,” in Arenas of Conflict: Milton and the Unfettered Mind, ed. Kristin Pruitt McColgan and Charles W. Durham (Selinsgrove, Pa.: Susquehanna University Press, 1997), 21–40; and Regina M. Schwartz, Remembering and Repeating: Biblical Creation in “Paradise Lost” (Cambridge : Cambridge University Press, 1988). 9. All biblical references are to the King James Version and are cited parenthetically in the text. Notes to Chapter One 1. For recent discussions of Milton’s theology of the godhead, especially as it relates to the question of the provenance of the Christian Doctrine, see John P. Rumrich, “Milton’s Arianism: Why It Matters,” in Milton and Heresy, ed. Stephen B. Dobranski and John P. Rumrich (Cambridge : Cambridge University Press, 1998), 75–92; and Kenneth Borris, “Milton’s Heterodoxy of the Incarnation and Subjectivity in De Doctrina Christiana and Paradise Lost,” in Pruitt and Durham, eds., Living Texts, 264–82. 2. John T. Shawcross, “Forum: Milton’s Christian Doctrine,” SEL 32 (1992): 158–59. 3. Diane Kelsey McColley, “‘All in All’: The Individuality of Creatures in Paradise Lost,” in “All in All”: Unity, Diversity, and the Miltonic Perspective, ed. Charles W. Durham and Kristin A. Pruitt (Selinsgrove, Pa.: Susquehanna University Press, 1999), 24–25. For the argument that the word “all,” “in the contexts where it variously appears or when it is conceptually implied, is crucial to the language and behavior of obedience and disobedience — in effect the essence of Paradise Lost,” see Albert C. Labriola, “‘All in All’ and ‘All in One’: Obedience and Disobedience in Paradise Lost,” in Durham and Pruitt, eds., “All in All,” 39– 47; quotation on p. 39. Notes to Pages xi–2 161 4. See Kristin P. McColgan, “‘Light out of Darkness’: The Interlocking Pattern of Visual and Spatial Imagery in Paradise Lost,” Milton Quarterly 25 (1991): 89–101, in which I suggest that Milton...