1. Evans, J. Martin. "Milton's Imperial Epic." Of Poetry and Politics: New Essays on Milton and His World. Ed. P.G. Stanwood. New York: Medieval &Renaissance Texts and Studies, 1995. 229-38. Evans writes that although Paradise Lost reflects that "deeply ambivalent feelings which the conquest of the New World generated in seventeenth-century English culture" (229), it is ultimately "a poem about empire" (229). Due to his personal contacts and the media of England at the time, Milton was quite aware of the on-going colonization of America. Therefore, Milton infuses Paradise Lost with the themes of colonization. For example, Evans claims that Satan's crossing of chaos parodies the pilgrims on the Mayflower. Evans says that "Satan's underlying purpose, he now confesses, is territorial expansion" (234). Evans then places Adam and Eve in the context of indentured servants working "God's plantation" (237). However, at other times, Adam and Eve resemble "the Indians welcoming Columbus. " (237). Thus, Evans concludes that Milton "divides the role of the colonist among the various characters," (237) and "associates the characters with different colonial roles at different points of the narrative" (237). This source will be useful for my project because my project looks at the idea of colonialism within Paradise Lost, and this essay focuses on the idea of colonialism.

2. Martin, Thomas L. "On the Margin of God: Deconstruction and the Language of Satan in Paradise Lost." Milton Quarterly 29.2 (1995): 41-47. Martin argues that the "general movement away from established order" (41-2) and the deconstructive rhetoric of Satan show certain similarities between Paradise Lost and Derridean deconstruction. After briefly introducing his argument, Martin gives the reader a bare-bones summary of Derrida's key terms such as play, difference, and center. Martin claims that Satan sees God as a center that has limited all play within His system, and it is Satan as divine deconstructor who sets out to disrupt God's system. Martin's observation that Satan "works within the system at the same time he undermines it" (43) leads him to ask if unmeaning is separate from meaning, or, he wonders, does unmeaning exist within some larger context of meaning? Either way, just as Satan operates within his own, a system encompassed within God's system, one wonders if deconstruction can exist, paradoxically, within its own system of non-meaning and still be part of a larger picture of meaning. This essay will be useful to my project because I want to demonstrate how Satan works as a revolutionary in the text, and this essay examines Satan in the role of revolutionary.

3. McColgan, Kristen Pruitt. "'God is Also In Sleep': Dreams Satanic and Divine in Paradise Lost." Milton Studies 30 (1993): 135-48. McColgan examines the dreams of both Adam and Eve in Paradise Lost. She writes that Adam's two dreams are "both unquestionably of divine origin" (135). In contrast, the first of Eve's dreams "is a mystical [. . .] expression of Satan's wish-fulfillment" (136). McColgan clearly opposes the view of many critics who believe that Eve's first dream is either a warning inspired by God or a reflection of her own sinful unconscious. She writes that Eve's dream "is not an indication of what Eve is but rather of what Satan has become" (142). Since, in her opinion, it has been too often ignored, McColgan also addresses Eve's God-inspired second dream. Eve's second dream is one of hope that confirms God's power while negating both Satan and his satanically inspired dreams.

4. Petty, Jane M. "The Voice at Eve's Ear in Paradise Lost." Milton Quarterly 19.2 (1985): 42-7. In her essay, Petty attempts to pinpoint the source of Eve's dream in Book V. First, she addresses the issue of the dream as a God-sent warning (after all, God can use Satan to achieve His purposes). Petty does not answer that particular question and writes that Milton does not believe in God-sent dreams, yet, at the same time, Milton implies that "he receives inspiration during the night for the day's writing" (43). Petty then addresses the issue of the dream as generated by Eve's subconscious. She concludes that "to accept the notion that the dream arose from Eve's subconscious"(44) means blaming Eve completely for the Fall. Petty then examines the issue of Eve's dream as satanically inspired. She notes the remarkable similarities of word-choice between "Adam's awakening speech" and "Satan's Serenade" (45-6). Finally, Petty concludes that whatever the source of the dream, its "message comes through to her--undistorted, understood" (47). Petty, however, neglects telling the reader just what message it is that comes to Eve. This essay will be useful to my paper because the essay focuses on Eve's dream, which is something that I will examine in my paper.

5. Stevens, Paul. "Paradise Lost and the Colonial Imperative." Milton Studies 34 (1996): 3-18. Stevens sets out to critique David Quint's Epic and Empire and, in the process, discuss "to what extent Paradise Lost authorizes colonial activity even while it satirizes the abuses" (3). Stevens does not believes that Paradise Lost is a means through which Milton displays an anti-colonial attitude. Rather, Stevens claims that "Satan's journey to the New World is not so much as satire of colonialism as on the abuses of colonialism" (6). Secondly, "the representation of Adam and Eve [. . .] idealizes the colonial imperative" (6). Stevens concludes by writing that although the final of book of Paradise Lost seems to be a rejection of empire, it is not. Instead, both Michael and Adam give a "nostalgic glance back at what might have been" (17). As state before, my paper will focus on colonialism and since this essay examines colonialis, it will be useful to my study.