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The role of Eve in the Bible
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The “Two Great Sexes:” Feminism and Eve in Paradise Lost Most versions of Eve’s experiences in Eden before the fall are never truly explored, instead adhering strictly to the biblical text and focusing on her role in the fall. Milton, however, offers a radically different depiction of Eve. Her active involvement is not constrained only to her deception and fall. Milton goes beyond her portrayal in the Bible, depicting her prelapsarian role in Eden. While the hierarchical order of all creatures, including men and women, remains intact, Milton portrays an Eve who works directly alongside Adam. She is able to think and act for herself and exhibits her independence throughout the story. Milton’s Eve in Paradise Lost, then, is a feminist, rejecting …show more content…
He whispers in her ear, causing her to dream of eating the forbidden fruit. Bell argues, “the rehearsal of the temptation presented in Eve’s dream already moves her across the border this side of innocence” (867). Eve’s reaction to the dream, however, proves her prelapsarian innocence. When she wakes, she is disturbed by her dream, telling Adam that she dreamed of “offense and trouble” (5.34). After relating her dream to Adam, she exclaims, “how glad I wak’d / To find this but a dream!” (5.92-93). Her reaction to Satan’s temptation is not one of a flawed and weak female tempted to sin. Rather, she is so upset by simply dreaming about what it would be like to eat from the Tree of Knowledge that Adam must comfort …show more content…
Eve rejected the very idea of sin from the beginning. She could not fall because of her base desire for sin or her weakness in her resolve to obey God’s commandment; the only possible way she could fall was if she were deceived into believing she was making the right choice. Beguiled by Satan’s attempts to convince her to eat the apple, his words appeared, “impregn’d / With Reason, to her seeming, and with Truth” (9.737-738). Capitalizing reason here makes it synonymous with Adam’s own reason. The reason that convinces Eve to eat from the Tree of Knowledge must have seemed, to her, like Adam’s own reason, making it appear to be like something Adam himself would
In the seventeeth century, women were not permitted to embrace in the power of knowledge. John Milton portrays the only female character in his epic poem, Paradise Lost, as a subservient creature caught in a seemingly misogynistic society. Milton states Eve's location in the great chain of authority of his time quite clearly with her inferiority to man repeated frequently throughout the epic, especially amplified in Book IV and Book IX. Milton uses the character of Eve to represent the ills that can befall mankind after she (the woman) breaks the chain of authority in which she was placed. A twenty-first century reader might perceive Milton's theodicy on a woman's place in society to be inhumane as well as appalling, however, during his time women were accepted by society and themselves as subordinate on the chain of hierarchy. They were to be treated properly by their man but were to walk two steps behind their superior male counterpart at all times. Even though Milton's blatant description of Eve's role in the created world is unequal, the twenty-first century reader accepts this concept and enjoys the passionate power that the character has over the reasonable male authority figure.
There are very few representations of active motherhood in Paradise Lost, and of these, only one has a speaking role: Sin, the daughter of Satan and the mother of shapeless Death. While Milton portrays Nature and Earth as mother figures, and Eve¹s most common epithet is First Mother¹ or Mother of Mankind¹, none of these characters (or, failing that, images) is indicative of active motherhood. Eve has no children at any point in the poem, and as one of the primary conditions of motherhood is most likely that one will have had to have borne a child, she is not a viable choice for finding any representation of true motherhood. Sin is the reader¹s only model (as one of the two speaking female roles in the poem), and this model is, understandably, not the most encouraging. I submit, that as in reading the epic, one must always be careful of the hypocrisies and illogic of Satan, one must also assume that Sin as a mother is also a model almost wholly to be avoided as a paradigm of motherhood. From negating most of the aspects of the her relationship to Death, one may possibly arrive at something very close to Milton¹s views of ideal motherhood, just as Eve may be seen as very close to Milton¹s view of an ideal wife. From the act of conception to the very end of the poem itself, Sin is a wholly foul creature, and her maternal relationship to Death is twisted into a horrible parody, much like that of the infernal trinity of Satan, Sin, and Death. By analyzing most of the aspects of Sin and Death¹s relationship and negating them or straightening them point by point, I will arrive at a reliable definition (or failing that, a set of criteria) against which Milton would judge his ...
...to mankind in Paradise Lost - one of the fundamental concepts in Christianity and vital to Milton's objective to "justify the ways of God to men" (1, 26) - the gods in the Aeneid are continually reminding Aeneas that he cannot afford to be distractive by the temptresses that are women because the future of Rome lays in his hands. Milton's God, on the other hand, allows Eve to fall and her blatant transgression caused the loss of paradise and all of creation has to experience the consequences of original sin. In Paradise Lost Eve was expected to submit to her ultimate authority, Adam. Rather, it is Adam in Book IX who submits to Eve's unreasonable discourse on separation. Indeed, the implication of a man (as a superior being) succumbing to feminine wiles and passion is an intense concept which - for both Virgil and Milton - threatened the very basis of their society.
With Mary’s writing, she implies that God intended woman to be obedient even though she personally disagrees with it. “Heaven will fall in of course; and if she make but an obedient and dutiful wife, she cannot miss.” (Pg. 2423) But we see Mary’s own rebellion is trying to influence women to be disobedient “woman has no mighty obligations to the man who makes love to her;” (Pg. 2424) this same thought of obedience leading to disobedience can be connected with Milton’s “Paradise Lost”. Eve is taught to listen to Adam and Adam is her connection to God. Milton Describes Eve as lesser than Adam very vaguely, “Whence true authority in men; though both not equal, as their sex not equal seemed;” (Bk 4 Ln 295) When God’s angels come to speak to Adam, Eve must rely on Adam to feed her the information and trust in his word. We can see in book 8 that eve is to leave the conversation when Adam is talking “Served by more noble than herself, attains her end without least motion” (Bk 8 Ln 35) With all of these notations that Eve is less than Adam we see how she wants Adam to join her so they will both become equal in knowledge by the statement “Thou therefore also taste, that equal lot may join us, equal joy, as equal love.” (Bk 9 Ln 881) This act is the first disobedience from our “Paradise Lost” characters’ and shows the rebellion from
An example of Eve’s portrayal from the text is, “All who in vain things, Built their fond hopes of glory or lasting fame” this shows that she is vain (Paradise Lost, Book 3, lines 448-449). In the Bible it never describes her as a vain human being, she is not someone who is vain and self-centered. She is portrayed in the Bible as a spiritual being and as someone who is faithful to the Lord. Milton portrays Eve as a being that is not faithful and that is all about herself. This makes Paradise Lost a false doctrine because it portrays Adam and Eve as bad people who consequently partook of the fruit and made everyone suffer. This is not a right doctrine, it is not because she partook of the fruit, everything is part of the Lord’s
Now, to the untrained eye, it may be possible to interpret the aforementioned text as having certain "scheisty" tendencies coming from both the serpent and, believe it or not, God himself. As possible as it may seem, the main theme of the passages of Genesis are not trying to show God as being greedy with the knowledge of good and evil. It isn't like God was worried that Adam and Eve would gain knowledge that would empower them and make them as gods. That is almost preposterous to think that God, the almighty creator of heaven and earth, would be worried about two mortals obtaining a little bit of information. In all actuality, that idea is incredibly far from the truth. God gave Adam and Eve the world, literally. This perfect world, a "heaven on earth", was just given to them out of the goodness of his heart. All they had to do was look over God's creations and enjoy true eternal bliss. As a matter of fact, the only rule that God gave to Adam and Eve was to not eat of the tree of the knowledge of good and evil. All they had to do to live in the eternal paradise, with all the cookies and milk they could stomach, was to follow that one freakin' rule. Acknowledging the fact that the serpent (a.k.a. Satan Incarnate) did do its part in persuading Eve to eat the fruit and to give the fruit to her husband. Even still, Eve should have realized that she was risking eternal happiness for the words of a snake.
Adam and Eve were literary paragons of human nature. The ending of Paradise Lost details the departure of Adam and Eve from Eden. This could be perceived as a commentary regarding the likely-hood that Adam and Eve were the heralds of sin, but we ought to recognize it is not some divine or infernal force that becomes the hero. The mortal creations are the ones who reconcile the chaos that the heavenly forces introduce. Only looking at how Eve is fooled, completely demerits the human ability to adapt and to form complex solutions. As story characters, the writer must design their three dimensions and it is clear from Milton’s authorial intent that they were complex beings that had the bravery to face impossible odds, they chose to put fate in their own hands. In this way they put faith in themselves. Adam and Eve are exempla for humanity’s struggles regarding the burden of god, the complexity of companionship, their
In Paradise Lost, one of the differences God is aware of the betrayal his creations unlike Frankenstein. There is a point where Adam desires a companion to share the world with, thus God creates Eve from one of Adam’s ribs. He is in a predicament now, due to there are now two beings to love now, but who deserves the more affection. He “can neither love himself adequately nor love Eve as himself unless have love God adequately – and so make his love for Eve, the unity of their shared self, an expression of that higher love” (Gross 95). This scene displays one of Adam’s limitations of his free will. Thus creating her in being the submissive which eventually became her downfall, Adam’s and the rest of humanity. Eve is flawed, she has the inclination of self-love, a quality she should not be capable of possessing or acting upon. The only love that she should be expressing is her love for Adam in a way also loving God. This becomes their weakness. Satan learns about this weakness and exploits it as his advantage to enact his scheme. He influences a susceptible Eve, by coercing her into eating the fruit from the tree of knowledge. He claims to Eve about the fruit “By the fruit? It gives you life To knowledge by the threat’ner? Look on me, Me, who have touched and tasted; yet both live” (Book 9 l. 686-688). Satan is able to persuade them to consume the fruit that provides them
In Book IX of Milton’s Paradise Lost, Eve makes a very important and revealing speech to the tree of knowledge. In it, she demonstrates the effect that the forbidden fruit has had on her. Eve’s language becomes as shameful as the nakedness that Adam and Eve would later try to cover up with fig leaves. After eating the forbidden apple, Eve’s speech is riddled with blasphemy, self-exaltation, and egocentrism.
He knows that they are now doomed, but immediately decides that he cannot live without Eve. Eve wants him to suffer the same fate as she. Adam eats the fruit. Both the Bible and Paradise Lost hold Adam and Eve at fault. But, both accounts place one of them in a more negative account. In the Bible, Adam is held in a more negative light, whereas in Paradise Lost, Eve is put into a more negative light. Neither of these depictions is correct, neither source hold them both in contempt for their actions they both committed. It is always one person’s fault, which is not accurate when both partook in the fateful eating of the fruit.
Is this an apology or blame? In the beginning, God tells Adam not to eat the forbidden fruit. Adam disobeys God by doing so, but most people put the blame on Eve. In the poem, “Eve’s Apology,” Eve expresses her feelings toward the entire situation and shows how she is not to blame. She blames Adam for the pain we endure today. Eve eats from the forbidden tree out of curiosity. She wants to share it with Adam, so he can feel like she feels. Eve gives the fruit to Adam out of love, but she does not force him to eat it. Adam has control of his mind, so he disobeys God on his own. “Do not the thing that goes against thy heart” (Lanyer 424). Aemilia Lanyer, the author of the poem, “Eve’s Apology,” lived in the mid 1500’s and 1600’s. Living in this time period, had much influence on her writing. She published her landmark book, Salve Deus Rex Judaeorum, the same year that the King James Bible and three of Shakespeare’s plays were published (Wilhelm 424). Lanyer brings out the life of this poem with the poetic devices, irony, and unusual language.
All in all the actions of Eve were neither good nor evil, but instead necessary. Through her actions she brought to light the evils of the world, and as a result man is able to appreciate that which is good. Moreover one cannot blame Eve for what she did because although as we have seen God did instill upon mankind free will, he used his threats as a means of manipulating this gift. Although there were many trees in the Garden of Eden, having the tree of knowledge of good and evil forbidden created mystery for Eve, and therefore drew her to it over the tree of life. And once both Adam and Eve choose with their own free will to eat from the tree of knowledge of good and evil immortality is no longer an option. Now that man is knowledgeable enough to appreciate immortality, God removes it as an choice. In a way this story shows us the flaws of both man and God. Man in that he is tempted by that which is forbidden and does not always respect the orders of those in a position of authority; And God is shown to be somewhat devious and perhaps even malicious at times.
Eve’s dream predicts exactly what happens and we are able to understand why and how it happens. Ultimately, Eve gives in to Satan’s inclination because she believes that it will help her find her identity and gain independence and power from Adam. However, Eve also had the choice to choose her free will and obey God. Since the dream foreshadows events to come, Eve potentially had the ability to rebuke Satan and his manipulation but in the end, she still chose to eat the apple to gain power. Eve could have eventually developed a better relationship with God and discover who she is, but instead she chose temporary
In Book IV, Eve recalls awakening to consciousness but she is uncertain of her identity and of her place in the Garden of Eden. Eve's first thoughts are of “where and what [she] was, whence thither brought, and how” (Paradise Lost, IV.451-52), and it is this curiosity about her identity that leads Eve to disobey God eventually. From the moment of her conception, Eve is already distant from God because she awakens in the shade and not in God’s light. Throughout Paradise Lost, Eve is identified with reflections, shadows, and dreams. Representing the “otherness” of Eden, Eve is an outcast and she seeks to find meaning in her life. At the moment of her awakening, Eve is engrossed by her reflection in the water, which she thinks is another being. This watery, wavering image of Eve extends throughout Milton’s poem, and this further puts Eve in a weak position, for Eve is merely a ref...
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.