Notes to Chapter 1DiSalvo, “Intestine Thorne: Samson’s Struggle with the Woman Within,” and John
C. Ulreich, Jr., “Incident to all Our Sex: The Tragedy of Dalila,” all in Julia Walker,
ed., Milton and the Idea of Woman (Champaign, Ill., 1988), 15–31, 185–229; and John
Guillory, “Dalila’s House: Samson Agonistes and the Sexual Division of Labor,” in
Margaret Ferguson, et al., eds, Re-Writing the Renaissance: The Discourses of Sexual Dif-
ference in Early Modern Europe (Chicago, 1986), 106–221.
136 Lines 1,247–9. See, for example, John M. Steadman, “Milton’s Harapha and Goliath,”
Journal of English and Germanic Philology 60 (1961), 786–95; Lieb, Milton and the Culture
of Violence, 247–50.
137 See chapter 13, p. 452; also, Knoppers, Historicizing Milton, 142–63.
138 For example, “They who seek nothing but thir own just libertie, have alwaies right to
winn it and to keep it, when ever they have power, be the voices never so numerous
that oppose it” (CPW VII, 455).
139 See p. 492; also, Achinstein in “Samson Agonistes and the Drama of Dissent,” 133–58;
and Lewalski, “Milton’s Samson and the New Acquist of True [Political] Experience,”
244–5.
140 [John Owen], Indulgence and Toleration Considered: In a Letter unto a Person of Honour
(London, 1667), 12–18.
141 See CPW VI, 530–6; and chapter 12, pp. 434–5. Also see Joan Bennett, Reviving
Liberty: Radical Christian Humanism in Milton’s Great Poems (Cambridge, Mass., 1989),
133–60; and Norman T. Burns, “ ‘Then Stood Up Phinehas’: Milton’s Antinomianism,
and Samson’s,” MS 33 (1996), 27–46.
142 For an argument focusing on the harmony in this drama between the Judaic Law and
the Spirit, Samson and his community, see Jason Rosenblatt, “Samson’s Sacrifice,” in
Amy Boesky and Mary Crane, eds, Form and Reform in Renaissance England (Newark,
2000), 321–37.
143 Loewenstein, “The Revenge of the Saint,” 159–80.
144 See Michael Lieb, “ ‘Our Living Dread’: The God of Samson Agonistes,” Milton Studies
33 (1996), 3–23; and Loewenstein, “The Revenge of the Saint,” 159–80.
145 See Northrop Frye, Spiritus Mundi: Essays on Literature, Myth, and Society (Bloomington,
1976), 222.
146 See Dobranski, Milton, Authorship, and the Book Trade, 41–61.
147 Marie Fisher, sister of the domestic servant Elizabeth Fisher who was with Milton for
about a year before his death, testified at the court hearing on Milton’s will that she
had seen Anne Milton once, but did not remember whether she was lame and help-
less. Other testimony indicates that Marie often visited her sister at Milton’s house, so
she must have seen Anne there (LR V, 218).
148 Chronology, 216. When court papers pertaining to Milton’s oral will were first drawn
up in December, 1674, they referred to Deborah by her maiden name (LR V, 216).
Later, she and her husband signed the final agreements.
149 From Elizabeth Fisher’s deposition of December 15, 1674, LR V, 82, 220. On another
occasion, about two months before his death, Elizabeth Fisher’s sister Marie, who was
then visiting, reported hearing a similar remark: “Make much of mee as long as I live for
thou knowest I have given thee all when I dye at thy disposal” (LR V, 217).
150 From Christopher Milton’s deposition about Milton’s will on December 5, 1674, in
the Prerogative Court of Canterbury (LR V, 91, 213).
Notes to Chapter 14