Notes to Chapter 11985); John Steadman, Milton and the Renaissance Hero (Oxford, 1967); A. Bartlett
Giamatti, The Earthly Paradise and the Renaissance Epic (Princeton, NJ, 1966); Wayne
Shumacher, “Paradise Lost and the Italian Epic Tradition,” in Th’ Upright Heart and
Pure, ed. Amadeus P. Fiore (Pittsburgh, 1967), 7–24, 87–100; Kathleen Williams,
“Milton, Greatest Spenserian,” in Milton and the Line of Vision, ed. Joseph A. Wittreich
(Madison, Wis., 1975), 25–55; and Quint, Epic and Empire.
109 Ariosto, Orlando Furioso, I.2.2 (Ferrara, 1516), 2.
110 See Jason Rosenblatt, “The Mosaic Voice in Paradise Lost,” MS 7 (1975), 107–32.
111 See, for example, John Steadman, Milton and the Renaissance Hero and Lewalski, Para-
dise Lost and the Rhetoric of Literary Forms, 55–78.
112 Some parallels are explored, to different purpose, in R. J. Zwy Werblowsky, Lucifer
and Prometheus (London, 1952).
113 Giamatti, The Earthly Paradise and the Renaissance Epic, 295–351.
114 Knoppers, Historicizing Milton, 96–114.
115 See, for example, Mary Ann Radzinowicz, “The Politics of Paradise Lost,” in Politics of
Discourse, eds. Sharpe and Zwicker, 204–29; Michael Wilding, Dragon’s Teeth: Litera-
ture in the English Revolution (Oxford, 1987), 204–58; Stevie Davies, Images of Kingship
in Paradise Lost (Columbia, Mo., 1983); and Joan Bennett, Reviving Liberty: Radical
Christian Humanism in Milton’s Great Poems (Cambridge, Mass., 1989), 33–58.
116 Blair Worden, “Milton’s Republicanism and the Tyranny of Heaven,” in Machiavelli
and Republicanism, eds. Gisela Bock, et al. (Cambridge, 1990), 225–41.
117 Norbrook, Writing the English Republic, 467–80.
118 Sharon Achinstein, Milton and the Revolutionary Reader (Princeton, NJ, 1994), 173–
223.
119 See chapter 8, p. 233. Satan’s misapplication of this rhetoric is contextualized by Catiline’s
exhortation to his greedy and dissolute soldiers, as reported by Sallust: “Awake, then!
Lo, here, here before your eyes is the freedom for which you have yearned, and with
it riches, honor, and glory... unless haply I delude myself and you are content to be
slaves rather than to rule”: Sallust, The War with Catiline, 20.1–17, trans. J. C. Rolfe
(Cambridge, Mass., 1965), 35–9. Another is Caesar’s speech upon crossing the Rubicon
denouncing Pompey as a tyrant, as reported by Lucan: “we are but dislodging a tyrant
from a state prepared to bow the knee”: Lucan, Pharsalia 1.299–351, trans. J. D. Duff
(Cambridge, Mass. 1928), 24–9.
120 See on this point Robert Fallon, Captain or Colonel (Columbia, Mo., 1984), 202–34.
121 For the Cromwell associations see Worden, “Milton’s Republicanism,” 242–4;
Norbrook, Writing the English Republic, 452–5; and Achinstein, Milton and the Revolu-
tionary Reader, 177–202. For the associations with Charles I, see Bennett, Reviving
Liberty, 33–58.
122 See Wilding, Dragon’s Teeth, 205–31.
123 PL 12.224–6, 335–9. See Norbrook, Writing the English Republic, 464–5.
124 See Quint, Epic and Empire, 992, 253–67; and J. Martin Evans, in Milton’s Imperial Epic
(Ithaca, NY, and London, 1996).
125 Evans, Milton’s Imperialist Epic, 77–103, assimilates Adam and Eve, unwarrantably in
my view, to the condition of indentured servants working for God, or to New World
Indians needing to be evangelized and controlled.
126 J. M. Evans suggests that Hell might be seen as God’s penal colony, designed from the
Notes to Chapter 13