Notes to Chapter 1beginning as a place of harsh punishments and hard living conditions for the angel
rebels against heavenly society (Milton’s Imperial Epic, 41). But again there are large
differences: God chiefly leaves the fallen angels on their own in Hell, to build their
cities, to explore, to form military regiments, to write poetry and discuss philosophy,
to build a bridge to earth, and even to escape (as Satan does, physically) and discover
earth.
127 Michael’s reference to “as yet unspoil’d / Guiana, whose great Citie Geryons Sons /
Call El Dorado” (11.409–11) makes Satan the progenitor of Spanish conquests and
exploitations of New World lands and peoples in their search for gold.
128 For example, PL 2.1–6, 636–43. See Balachandra Rajan, Under Western Eyes: India
from Milton to Macaulay (Durham, NC, and London, 1999), 50–66.
129 See chapter 8, pp. 240–4.
130 I owe this insight to Diane McColley.
131 See chapter 12, pp. 419–20
132 See chapter 12, pp. 424–6.
133 See chapter 12, pp. 420–4 and note 100. Also see Lewalski “Milton and De Doctrina
Christiana,” MS 36 (1998), 203–28.
134 See chapter 12 and notes 130, 133.
135 Stephen Fallon, Milton Among the Philosophers, 102.
136 See chapter 12, pp. 434–5 and note 161; also Joan Bennett, Reviving Liberty, 94–118.
137 Galileo Galilei, Dialogo... sopra i due massimi sistemi del mondo, tolemaico, e copernicano
(Florence, 1632), trans. Stilman Drake, 2nd edn (Berkeley, Calif., 1967). See Lewalski,
Paradise Lost and the Rhetoric of Literary Forms, 46–50. Du Bartas’s widely read hexaemeral
poem, La Semaine, trans. Joshua Sylvester, Bartas his Divine Weekes and Workes (Lon-
don, 1605, 1621, etc.) presents a Ptolemaic universe as revealed in Genesis.
138 For a range of views on this representation, see Diane McColley, Milton’s Eve (Ur-
bana, Ill., 1983); Christine Froula, “When Eve Reads Milton: Undoing the Canonical
Economy,” Criticial Enquiry 10 (1983), 321–47; and essays in Julia Walker, ed., Milton
and the Idea of Woman (Urbana, Ill., and Chicago, l988).
139 See, for example, Marcia Landy, “Kinship and the Role of Women in Paradise Lost,”
MS 4 (1972), 3–18; and Janet Halley, “Female Autonomy in Milton’s Sexual Poetics,”
in Walker, ed., Milton and the Idea of Women, 230–53.
140 For such liberalizing uses of Milton, see Joseph A. Wittreich, Jr., Feminist Milton (Ithaca,
NY, and London, 1987).
141 See Lewalski, “Innocence and Experience in Milton’s Eden,” in Thomas Kranidas,
ed., New Essays on Paradise Lost (Berkeley, Calif., 1969), 86–117.
142 See Jacques Lacan, Ecrits: A Selection, ed. and trans. Alan Sheridan (New York, 1977),
1–7, 30–113, for discussion of identity formation in terms of movement from a narcis-
sistic “mirror stage” to a symbolic stage in which the self is understood through its
various relationships.
143 For the view that it presents such submission see Mary Nyquist, “The Genesis of
Gendered Subjectivity,” in Nyquist and Margaret Ferguson, eds, Re-Membering Milton
(New York and London, 1987), 99–127; and Halley, “Female Autonomy in Milton’s
Sexual Politics,” 230–53.
144 See chapter 6, pp. 165–6.
145 I owe the term to Earl Miner.
Notes to Chapter 13