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An essay of paradise lost
Paradise lost as a tragedy
John milton's note on the verse of paradise lost
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The story of the Fall of Man is known to many people not so much through the Bible as through John Milton's Paradise Lost. Milton's work presents a version that has become part of biblical custom, and to a certain degree aid in the understanding of the Creation and the Fall based on Milton's additions and explanations. The poem's monumental influence aside, Milton's unparalleled perspective has made Paradise Lost one of the most significant works that is relatable to his own era and the present. However, religion is not the only aspect that can be presented at a contemporary angle. By bringing in symbolic figures he invites allegorical interpretations that allow similarities to be made about community structure. Milton appeals to a modern audience by recognizing the structure of society throughout Paradise Lost. Today’s generation remains familiar with this societal component and its various interpretations.
For starters, we can compare current government affairs in our society to the political context used in Paradise Lost. When reading Milton’s work as a political allegory, the situations in the epic can be aligned with modern day government in our society. The various speeches given by Satan are a prime example of a significant political voice. Much like citizens tune in to the president’s state of the union address, Satan uses similar techniques during his speeches that emphasize his political perspective. Satan addressing the fallen angels:
Is this the region, this the soil, the clime, […]
That we must change for heaven, this mournful gloom
For that celestial light? (1. 242-5).
In addition, Satan contains advanced skills with persuasion and misleading claims. This is easily seen in modern government elections with candidat...
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...lects a political standpoint, a hierarchy of social status, and the issue of authority and free will. By subtly voicing his political opinion within the characters and situations he develops a modern day understanding of government throughout the epic. In addition he portrays the importance of social status that is still influential in today’s society as well as at that time. The use of God and His role presents a scope of free will and authoritative actions that are consistent in the structure of society as well. Although Milton introduces in an obvious biblical sense at first, he provides indirect representations of social order that can still prove relevant today. Breaking down these interpretations, Milton satisfies a substantial modern idea other than religion. Paradise Lost repeatedly directs us back to the importance and influence of structure in our society.
Satan aspires to rise above God in power, yet his ambition makes him unable to recognize the impossibility of such desires. Satan’s lofty position as God’s second-in-command raises his ambition: “lifted up so high/ I sdeined subjection, and thought one step higher/ Would set me highest” (Milton 4.49-51). The angel’s ambition drives his hope for absolute power and convinces him that he could fulfill such grandiose desires. However, God is unequalled in supremacy and can never be defeated; his absolute dominance renders Satan’s hopes futile. The angel will never be able to challenge God’s power, let alone defeat the omnipotent. Still, Satan is overly ambitious and thus blind to the impossibility of defeating God. Satan’s ambition parallels to the monster’s desperation for love in Shelley’s Frankenstein. As the monster observes the daily lives of the cottagers, he develops an ardent longing to enjoy the love and sympathy of mankind. He knows his desires are impossible to fulfill, but his desperation drives him to feign ignorance: “I persuaded myself that when they should become acquainted with my admiration of their virtues they would compassionate me and overlook my personal deformity” (Shelley
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.
Throughout modern society nothing symbolizes the fall of humankind more than a woman with feminine flowing hair and luscious lips biting into a large apple. While the biblical account evoking such imagery remains the primary authority, John Milton in Paradise Lost enlightens beyond the allegorical, offering a complexity of character and purpose. In this epic, readers are guided along humanity’s fall from grace, contrasting the ideal union of man and wife alongside harsh consequences that emerge from dangerous engendered perspectives.
Milton’s theodicy is shown as a way to explain why if God is all loving, why he lets bad things happen to us. His basic concept is that because Eve partook of the forbidden fruit, many consequences came after. For example children dying of cancer. Many times in our lives things happen that we don’t think are good necessarily, but good things come from bad things. The choices we make have consequences and, but sometimes we are given trial for, what we believe, is no particular reason. This has been the question from the beginning. Milton decided to write this because it is on everyone 's mind, and he wanted to challenge Homer’s The Iliad and The Odyssey. Milton was successful, in that, his book is well known, but The Iliad and The Odyssey are still the basis of human thought. Everyone in their lifetimes wants to accomplish something that will help them to be more successful than they are now. This was Milton’s thought process. Who wouldn’t want to write a book and have it be considered the basis of human thought and maybe even the book people associate with our nation? Most people would, this is why Milton tried and somewhat had a success. The
Paradise Lost is an epic poem portraying John Milton’s theological standpoints. The theme is knowledge and the fall of man. Milton uses his poem to state some of his theological beliefs and his personal reflections. Milton wrote Paradise Lost in the 17th century but uses influence from classic poets. Milton’s epic is an extremely important piece of literature. The excerpt used in this commentary takes on the subjects of sin and the punishment with regards to the atonement from God’s point of view. Milton’s states many of his own theological opinions but wants the reader to know that God is justified in everything that he does, and also wants them to know that man has free will.
Throughout John Milton’s Paradise Lost, many readers have declared war on the behavior and actions demonstrated by God. Some readers would view this figure as an officer of the law and supporting free will while like myself I find him to be a maniacal dictator. This uncertainty exits because God appears to be a contradictory character in this poem. Milton displays God as either sympathetic and encouraging father or cruel dictator. In this paper I will examine the character God and whether Milton’s personal opposing views on political ideals led to the creation of God as a dictator in Paradise Lost.
John Milton’s Paradise Lost is a great story about the creation of mankind and their ultimate downfall. It heavily depicts Satan’s fall from heaven, along with the other angels that revolted against him. Milton depicts a few phenomena that drastically changed after the fall of man. The single action of Adam and Eve eating the apple caused the what many view as the biggest swing in human history. The one thing that could be most heavily altered is the knowledge of mankind, their surroundings and what makes up the world.
There have been many different interpretations of John Milton's epic, Paradise Lost. Milton's purpose in writing the epic was to explain the biblical story of Adam and Eve. Although the epic is similar to the Bible story in many ways, Milton's character structure differs from that of the Bible's version. Through-out the epic Milton describes the characters in the way he believes they are. In book II of Paradise Lost, Milton portrays Satan as a rebel who exhibits certain heroic qualities, but who turns out not to be a hero.
John Milton's great epic poem, Paradise Lost, was written between the 1640's and 1665 in England, at a time of rapid change in the western world. Milton, a Puritan, clung to traditional Christian beliefs throughout his epic, but he also combined signs of the changing modern era with ancient epic style to craft a masterpiece. He chose as the subject of his great work the fall of man, from Genesis, which was a very popular story to discuss and retell at the time. His whole life had led up to the completion of this greatest work; he put over twenty years of time and almost as many years of study and travel to build a timeless classic. The success of his poem lies in the fact that he skillfully combined classic epic tradition with strongly held Puritan Christian beliefs.
The question of whether Satan is the hero or the villain of John Milton’s Paradise Lost has been largely debated by scholars over the centuries. The ones who believe Satan is the villain of the epic, more commonly known as the Anti-Satanists, tend to argue that Satan is too foolish to be considered a hero, as his “hostility to Almighty power” is ultimately a futile endeavour (as God’s power is omnipotent) (Carey, 135). C.W. Lewis, also an anti-Satanist, goes as far as to claim that to “admire Satan, then, is to give one’s vote not only for a world of misery, but also for a world of lies and propaganda, of wishful thinking” (Lewis, 203). The ones who claim Satan is the hero of the epic, the Satanists, perceive him as the rebellious angel who rises up and defies God’s monarchy and “the tyranny of Heav’n” (174).They choose to focus on Satan’s “nobler qualities, his loyalty in leadership, fortitude in adversity, unflinching courage and splendid recklessness” (Satan/Promo, 3). While these two positions are both valid, this paper will be focusing on a third position; the individuals who believe that Satan is neither the hero nor the villain of the epic. Helen Gardner addresses this notion, claiming how “Satan is, of course, a character in an epic, and he is no sense the hero of the epic as a whole. But he is a figure of heroic magnitude and heroic energy, and he is developed by Milton with dramatic emphasis and dramatic intensity” (Baker/Helen, 208). Satan is without a doubt the antichrist, or “villain” in the biblical scriptures, however one must take into consideration his alternative and more ambiguous portrayal in Paradise Lost. In this paper, I will analyze Satan’s actions, physical portrayal and speeches in Book I of Paradise Los...
Milton. New York: Norton, 1957. Elledge, Scott, ed., pp. 113-117. Paradise Lost: An Authoritative Text, Backgrounds and Sources.
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.
John Milton considered himself a puritan, which lead him to be enthralled with God and religion. To learn more about the Lord, Milton dedicated himself to careful study of the bible (Lewalski 310) . Consequently, in the hopes to “repair the ruins of our first parents by regaining to know God alright” he wrote the great Biblical epic, Paradise Lost (Shawcross 1). John Milton's Paradise Lost alludes to the King James Version of the Bible by depicting the fall and redemption of mankind.
Although the epic poem centers around the story of the fall of man, it is interesting that Milton intertwines in this story the fall of Satan from heaven and the consequences it has not only for Satan himself, but for Adam, Eve, and the world as a whole. Milton allows the reader to see the fall from the point of view of Satan, God, as well as Adam and Eve. Because Milton gives insight into these characters feelings regarding the fall, it is no surprise that he uses “eternal providence” in conjunction with the stories of Satan, Adam, and Eve. The providence being described here is the knowledge of good and evil. However, ev...
Paradise Lost is one of the finest examples of the epic tradition in all of literature. In composing this extraordinary work, John Milton was, for the most part, following in the manner of epic poets of past centuries: Barbara Lewalski notes that Paradise Lost is an "epic whose closest structural affinities are to Virgil's Aeneid . . . "; she continues, however, to state that we now recognize as well the influence of epic traditions and the presence of epic features other than Virgilian. Among the poem's Homeric elements are its Iliadic subject, the death and woe resulting from an act of disobedience; the portrayal of Satan as an Archillean hero motivated by a sense of injured merit and also as an Odyssean hero of wiles and craft; the description of Satan's perilous Odyssey to find a new homeland; and the battle scenes in heaven. . . . The poem also incorporates a Hesiodic gigantomachy; numerous Ovidian metamorphoses; an Ariostan Paradise of Fools; [and] Spenserian allegorical figures (Sin and Death) . . . . (3)