Constrasting Styles in Paradise Lost by John Milton
In the excerpts from John Milton's Paradise Lost, the reader can see the various elements of style Milton uses to achieve two different effects. His diction produces a brutal tone in Passage A, while painting an idyllic picture in Passage B. Milton's sentence structure supports his diction. The syntax of Passage A is sharp, while Passage B's is more flowing. Figurative language, especially conceit, is pervasive throughout both passages, and the poetic devices -- mainly hyperbole -- add to the overall effect of the passages. The two passages influence the reader, persuading him to believe that war or hostility is bad and beauty is good, no matter what the situation.
Milton's diction, or word choice, in the two excerpts is essential in producing his desired effect. In Passage A, Milton wants to portray the idea that war and conflict are bad; many of his words show the ferocity of confrontation. For example, in the first line he makes known the "adverse" and "hideous … shock" of war. Later, he describes the "horrible discord" of the event in line 5. Similarly, the diction of Passage B establishes the almost heavenly qualities of the Garden. The "cloud of fragrance" (line 29) in which Eve stands is a reflection of the beauty which envelops her. Milton also describes Eve as the "fair virgin" in line 43, thus extending the idea of heaven on earth through Eve's purity.
While Milton's choice of words helps communicate his ideas, the structure of that language furthers his points in both passages. Passage A utilizes (relatively) short sentences that get right to the point. Sentences such as "dire was the noise / Of conflict" and "All Heaven / Resounded, a...
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...e seem much more perfect and beautiful than they really are. Eve is described in lines 43 and 49 as "nymphlike" and "angelic" while the picture of earth is equally as 'perfect.' Another common technique shared by both passages is the use of antithesis. Simply put, Passage A shows an atrocious incident happening in what is thought to be the most blissful place in the universe. On the other hand, earth is made out to be a perfect place, while, in actuality, it is not. This antithesis serves to show that war is war and beauty is beauty no matter where they occur.
John Milton uses many techniques to convince his readers that war is evil and beauty is good in the given excerpts from Paradise Lost. Among these are diction, syntax, figurative language, and poetic devices. These various techniques, while used similarly, have two very distinct effects on the reader.
Disobedience causes disaster, not only for those involved but for all of humanity in Paradise Lost. While Adam and Eve are cast out of The Garden of Eden, their penalty extends to subsequent generations. In book 10, line 274, Milton employs an epic simile to convey this to the reader.
As a result of Milton's failed political aspirations, he believes that individuals do not construct truth, or decide for themselves what the truth is; instead, individuals receive the truth directly or indirectly from God. Conversely, deception comes from Satan. In Paradise Lost, Milton sets up this idea by forcing good to result only from obedience to God's will and evil to result whenever God is disobeyed. Dr. Evans' argument that Milton's ultimate point in all this is to express a moral position that is very extreme, that no quality or action can be innately good or evil, is firmly rooted in this model. What determines the morality of anything we do is in whose service we do it. Since Raphael was sent from God, his warning is true and divine. Since Satan disobeyed God, his ideas are all false lies. Part of Milton's ideology may have come from his own life experiences. After the restorat...
The seat of faith resides in the will of the individual and not in the leaning to our own reasoning, for reasoning is the freedom of choosing what one accepts as one’s will. In considering the will was created and one cannot accuse the potter or the clay, Milton writes to this reasoning, as “thir own revolt,” whereas the clay of humankind is sufficient and justly pliable for use as a vessel of obedience or disobedience (3.117). The difficulty of this acceptance of obedience or disobedience is inherent in the natural unwillingness in acknowledging that we are at the disposal of another being, even God. One theme of Paradise Lost is humankind’s disobedience to a Creator, a Creator that claims control over its creation. When a single living thing which God has made escapes beyond the Creator’s control this is in essence an eradicating of the Creator God. A Creator who would create a creature who the Creator would or could not control its creation is not a sovereign God. For who would not hold someone responsible for manufacturing something that could not be controlled and consider it immoral to do so? To think that God created a universe that he has somehow abdicated to its own devices is to accredit immorality to the Creator. Since the nucleus of Milton’s epic poem is to “justifie the wayes of God” to his creation, these ‘arguments’ are set in theological Miltonesque terms in his words (1. 26). Milton’s terms and words in Paradise Lost relate the view of God to man and Milton’s view to the reader. Views viewed in theological terms that have blazed many wandering paths through the centuries to knot up imperfect men to explain perfect God.
The theological aspects that arise in the excerpt are original sin, grace, atonement, and the resurrection of Christ. Lines 203 through 209 speak about man’s wrong doing to God. “But yet all is not done; Man disobeying, Disloyal breaks his fealty, and sins Against the high Supremacy of Heav’n,…” Milton puts emphasis on the fact that all men must die “He with his whole posterity must die.” These lines introduce the concept of original sin in the excerpt. The doctrine of original sin is that because of Adam’s fall in the garden and their disobedience to God in eating the forbidden fruit, men are held accountable for their sin because of Adam’s disobedience men take on a sin nature.
John Milton's Paradise Lost attempts to justify "God's will" by giving a better understanding of the "ways of God", according to the author. In his work, Milton addresses several issues from biblical text as he expands on the "role of woman" as it is written in the book of Genesis. "Woman's role" is recognized and presented as one that is subordinate to man. Several associations are recognized between Milton's work and books of the Bible which reveal much about the way both of these books intend to define the role of a woman.
Many arguments have been made that Dante’s Inferno glimmers through here and there in Milton’s Paradise Lost. While at first glance the two poems seem quite drastically different in their portrayal of Hell, but scholars have made arguments that influence from Dante shines through Milton’s work as well as arguments refuting these claims. All of these arguments have their own merit and while there are instances where a Dantean influence can be seen throughout Paradise Lost, Milton’s progression of evil and Satan are quite different from Dante. Dante’s influence on Milton is noted by many scholars and is very apparent in several instances throughout Paradise Lost, however, Milton shows a progression of evil through his own vision of Satan and creates a Hell that is less meticulously constructed than Dante’s and more open to interpretation.
The last two lines of this speech are very dramatic. Eve has such a great love for Adam that she could endure anything as long as he would be by her side, but she would be nothing without him. However, this creates a paradox. One may ask, if Eve loves Adam as much as she professes to, then why put his life in jeopardy just to make her own suffering more bearable? The answer, of course, goes back to the selfishness that has pervaded her entire speech. These lines stand out because of the spondees at the end of both of them.
Martin, Jessica. "John Milton, Part 3: Does Paradise Lost Really Attempt to Justify God's Ways?" Theguardian.com. Guardian News and Media, 12 Dec. 2011. Web. 24 Feb. 2014.
In Milton’s Paradise Lost, before the fall Adam and Eve live in harmony with one another, enjoy the provisions and comforts of nature, and have a direct relationship with God and the angels. Unimpeded with conflict, they live in innocence, working not out of necessity but to make their home beautiful, speaking not to clear up misunderstanding but for the pleasure of it, and anticipating a time when they will rise up to the order of angels and be favoured with a closer communion with God. The fall changes all this. Everything becomes more separated, more differentiated: there grows a distance between Adam and Eve, they can understand each other less and they argue more; nature is no longer harmonious but rather something to be wrestled and toiled with; what was once pleasurable and innocent might now be incontinent and evil; God and the angels no more indulge humankind with friendship and discourse but distance themselves and become almost inaccessible. Adam and Eve, raised on innocence and pleasure alone, have to learn how to live in this new world where nature is mutually incompatible with God.
Throughout Paradise Lost, Milton uses various tools of the epic to convey a traditional and very popular Biblical story. He adds his own touches to make it more of an epic and to set forth new insights into God's ways and the temptations we all face. Through his uses of love, war, heroism, and allusion, Milton crafted an epic; through his references to the Bible and his selection of Christ as the hero, he set forth a beautifully religious Renaissance work. He masterfully combined these two techniques to create a beautiful story capable of withstanding the test of time and touching its readers for centuries.
Milton returned to England about 1641 when the political and religious affairs were very disturbing to many. He started to apply his work in practice for that one great work like Paradise Lost when penning the Sonnets. Not every sonnet is identical but they can be difficult in interpretation, styles, word use, and so forth. The purpose of this paper is to analyze Milton’s Sonnet 8 (ca 1642), “Captain or Colonel.” This will be done by explaining the type of theme and then separating the sonnet into three sections: lines 1-4, 5-8, and 9-14 for a better understanding of how Milton used the development of ongoing events to present problems with a mystical resolution.
Milton, John. ‘Paradise Lost.’ 1674. Norton Anthology of English Literature. 7th ed. 2 vols. New York: Norton, 2000, 1: 1817-2044.
Milton: Modern Essays in Criticism. Ed. Arthur E. Barker, b. 1875. New York: Oxford University Press, 1965. 205-217.
In conclusion, Paradise Lost can be seen through a historically contextual lens that allows us to see the parallels between Milton’s life and experiences during the reign of Charles I, and the predominant themes in his epic poem. Many of the themes in Paradise Lost, from the broader situational occurrences to the behavior of individual character’s and their attitudes toward the situations in which they find themselves can be seen as directly influenced by Milton’s time as a Parliamentarian in 17th century England.
The theme of free will is highlighted at various points throughout Paradise Lost through different characters. Through each characters actions and the element of choice displayed, Milton conveys his view point that while God is omniscient and there is an eternal providence, free will his not hindered. Milton also conveys through Eve that she choose to disobey God, she does so knowing there will consequences, signifying that she does not have the full capacity to reason clearly. Despite his being aware of the paradox that free will and eternal providence present the reader, Milton did not believe that this constrained one’s understanding of Paradise Lost.