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Symbolism of Obedience in Paradise Lost
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In his epic, Paradise Lost, John Milton explores the concept of labor and it's connection with obedience. While the word "labor" often express work of any kind, true labor involves tiresome, physical exertion and seems to suggest a bodily burden and trying task. When a job appears enjoyable, such work does not constitute real labor, but instead often represents a reward for obedience. Through the juxtaposition of a relaxed, content life with one filled with burdensome and physical exertion, Milton emphasizes the importance of obedience and illustrates how disobedience results in bodily punishment.
Because God has created mankind, giving them free will and reason, He wants Adam and Eve to obey his single, simple command expecting that they will follow his order out of love and respect for their creator. Adam warns Eve not to eat from the Tree of Knowledge of Good and Evil stating that it serves as "`The only sign of our obedience left / Among so many signs of power and rule / Conferred upon us, and dominion giv'n / Over all other creatures'" (IV. 427-431). God demonstrates his love for mankind, giving Adam and Eve a great amount of authority in the new world, as they have "so many signs of power" and have control over all the other animals on Earth. At this point, because mankind continues to act obediently, submitting to God's will, they receive many rewards from their creator. God makes only a single, straightforward and easy to obey demand that they must not eat from the tree. Not eating the fruit remains "the only sign of our obedience" to God since they have so much power and control on earth. By using the word "only," Milton emphasizes the ease in following God's command since Adam and Eve have just...
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..."hard" to endure. He acknowledges that obedience exists as an "easy yoke" which suggests that God does not make extraordinarily difficult demands and following God's demands appears as a relatively "easy task."
Because Adam and Eve repent for their disobedience and commit themselves to following God's orders in the future, the possibility for salvation exist for them. The rebellious angels, however, continue to disobey God without showing remorse for their defiance and thus seem to fall deeper in their troubles as their punishment increases. Thus, through both the human fall and the rebellion of the angels, Milton suggests a high value in obedience since failure to comply often results in burdensome and trying physical punishment.
Works Cited:
Milton, John. Paradise Lost. Ed. Scott Elledge. New York: W. W. Norton & Company, Inc.,
1993.
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.
Paradise Lost is John Milton’s epic poem about the battle between Satan and God. The poem is quite controversial due to the fact that this was written during the time period that the Catholic Church was facing major corruption. People were already having concerns about God and what was right from the Catholic Church; because of this and many other textual reasons Paradise Lost has a very controversial relationship with Christianity.
...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.
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.
In the short story, “The Old Testament: Genesis,” the Lord God had forbidden Adam from eating from the tree of knowledge of good and evil. “Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat….” (“Genesis” 54). Adam followed the rules, but however the woman that the Lord God created was tricked by the serpent. “Ye shall not surely die...” (“Genesis” 55). This was stated by the serpent, who tricked the woman into eating from the tree. When the serpent told the woman that she would not die, which made her want to eat from the tree more. The woman knew that she was not going to die, so she didn’t listen to what the Lord God told Adam. By being disobedient to Lord God, Adam and the woman had to face consequences. “I will greatly multiply thy sorrow and thy conception; in sorrow thy shalt bring forth children…” (“Genesis” 55). The Lord God punished the woman and Adam, because they did not listen to his command. This connects to our society today, because many people who are forbidden from doing something follow the rules until that one person tell them something different to break the rule. While breaking this rule, that person will most likely face ...
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
Babb, Lawrence. The Moral Cosmos of Paradise Lost. [East Lansing]: Michigan State UP, 1970. Print.
Milton, John. Paradise Lost. The Norton Anthology of English Literature. 8th ed. Vol. A. gen
In episode IX of Paradise Lost by John Milton, Milton begins Adam and Eve’s act of disobedience towards God. The story begins with Satan’s return to the Garden of Eden the night after Raphael’s departure. Satan considers what disguise he should take on, and chooses to become a snake. Satan thinks that Earth is more beautiful than Heaven ever was, and becomes jealous of Adam and Eve. The next morning, Adam and Eve are preparing for their usual work load. Eve suggests that they work separately, Adam does not necessarily like the idea. He fears that if they are alone they can be more easily tested by Satan. Eve, however, wants to have her strength tested. Adam finally agrees. Satan, finds Eve alone and begins flattering her. Eve is amazed that
...t, Stephen, gen. ed. “Paradise Lost.” The Norton Anthology of English Literature. 9th ed. Vol. 1. New York: Norton, 2012. Print. 36-39.
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.
Loewenstein, David A Student Guide: Milton-Paradise Lost, 2nd Edition Cambridge University Press, 1993, Second Edition 2004.
Milton. New York: Norton, 1957. Elledge, Scott, ed., pp. 113-117. Paradise Lost: An Authoritative Text, Backgrounds and Sources.
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...
Reichert, John. Milton's Wisdom: Nature and Scripture in Paradise Lost. Ann Arbor, The University of Michigan Press. 1992