5 -6 page paper on paradise lost

The Miltonic Paradox-Analysis of Hierarchy

Upon analysis of John Milton’s “Paradise Lost” one cannot wonder how God had truly intended to form the world. One begs the question of perfection, for it is clear that though God himself is the most perfect being, none of his creations can attest to sharing the same qualities. God has given his creations free will and we are led to this point frequently by Milton. Yet is free will not a diminutive of imperfection? Is this imperfection purposely introduced by John Milton only to have readers find a deeper meaning within his text and the concept of free will?

There is also the reoccurring question of sight within Milton's prose.When consulted by Archangel Michael it is apparent that Adam’s vision is impaired by his humanity. For Adam must be shown the future. Ultimately this is the consequence of his sinful act. Let us note the significance of this act as it pertains to Milton's political philosophy. Adam is representative of England's public, as he cannot see the error of his ways without assistance. Instead he must be led to the forgone conclusion that he must let his free will guide his actions in order to nourish the "Paradise” within. Perhaps ironically Milton has come to symbolize the ruling party represented by Michael. Milton strongly believed in the concept of free will yet could not successfully convince a majority of the English population of the communal efficiency that a Democratic system offers. In fact many of the British held ideals contrary to Milton's belief as Hobsian theories justified monarchical reign. Thus Milton had perhaps inadvertently made free will obligatory. Milton had at one point in his campaign thought it necessary to assemble a limited group of elite English spirituals in order to govern the now unruly English population. He deemed this spiritual council "the council of saints".

This development can very well be viewed as incongruous to Milton's original theory of free will which emphasized the freedom of the people in the deliberation of their own actions. God seems to make the same impression through his trials of Adam and Eve as he has now banished the two from Paradise and subjected them to Michael who must now in a sense deliberate for them, this is symbolic of Milton's building of frustration with an uncooperative English people, who though were offered a choice and chose of their own accord had apparently made the incorrect decision having chosen to support the reinstitution of England’s monarchy.

There is also a major question being posed as to the pre disposition of the English political revolution to failure, just as Adam and Eve had been, having had sin become engrained within their daily lives through the imperfections of Paradise. One of Paradise’s blatant imperfections resides within the fact that it is growing at a pace too rapid for its inhabitants to tend to. “This garden still to tend plant, barb, and flower. Our pleasant task enjoined, but till more hands aid us, the work under our labor grows, luxurious by restraint, what by day lop overgrown.” (Milton, 206) This quote may also be implicative of the need to nurture free will as an alternative to lopping and barbering it. Free will is simply something that cannot be restrained. This fact stated by Milton himself act only to further the lunacy of Milton’s new found obligatory “free will”.

We know from Hobbes’ theory the role of the monarch as a benefactor in a binding social contract grants a supreme ruler access to the rights of a people. Yet he is meant to be somewhat representative of his public, however the summation of his power enables tyrannical notions to transpire. Kingship has become a. daily ritual and is now engrained within said society. A revolution on any scale would prove prevalent at first would eventually face demise given the higher beings immense influence. Let us note that a king is claimed to be of divine blood, yet he is subject to human imperfection, does. God face these same imperfections brought on by frustration? And yet perhaps Milton is justifying God’s action by pointing out the volatility of the human nature. Let us examine the concept of Adam and Eve more closely before we delve into this matter.

The assumption that this may have all been a test of will is also justifiable, for we also see much of this trial played out amongst Adam and Eve. From the beginning of creation we come to find that humanity as portrayed by Adam is naturally inclined to be curious, lusting for knowledge at all times. “But who I was, or were, or for what cause, Knew not; to speak I tried, and forthwith spake.” (Milton 268) This statement has been made by Adam and it is apparent that he has been naturally inclined to question his own being and the environment around him. Adam and Eve are both faced with the challenge of denying this lust.” Each tree leaden with fairest fruit , though hung to the eye tempting, stirred in me sudden appetite to pluck and eat” (Milton 269). This statement is proof of not only Adam’s natural inclination to temptation but Eve’s as well. However, they are given the opportunity to become heavenly beings their diet permitting. As earthly beings perhaps Adam and Eve have been naturally selected as beings inferior to those of angelic origin, but with the ability to transcend through rite of passage. Another possible disparity remains within Eve’s sex as a woman. Eve seems to be somewhat enslaved to the idea that she is meant to serve Adam, and this is pertinent to our argument societal positioning because it is clear in Genesis that Eve’s purpose is to proliferate with Adam . Being born of Adams likeness from his own blood and flesh she is spiritually bonded within him and is caught in a binding contract. Eve’s fate has been sealed or her choice of lovers is narrowed to one, there is really no alternate option except to obey God’s command.

It is apparent that she has been selected as the weaker vessel, this revelation finally coming to pass in Adams description of his new bride “Too much of ornament, in outward show elaborate, of inward less exact. For well I understand in the prime end of nature her inferior, in the mind and inward faculties, which most excel, in outward also her resembling less.” (Milton 276) One can understand just how frustrating something like this can be and perhaps the strangulation of Eve’s feminine nature is in part to blame for her misgrievance. This again begs the question as to whether or not there is a possibility that both Satan and Eve both succumbed to the same natural inclination while facing the same trial by God.

The answer is a resounding yes, Eve’s positioning within the hierarchy has forced her to face this trial and turn disadvantaged her, Satan’s demotion is also clearly a hierarchal disadvantage, and in fact the whole world has been created at somewhat of a tilt having been laden with “dregs” upon its creation. This dark matter we collectively refer to as dregs is not a creation of God; rather they are remnants of the process by which the earth has been created. “The black tartareous cold infernal dregs” (Milton 242) This admittance perhaps suggests that there are things that not even God can control, as much as this adverse to Milton’s philosophy it must be taken into consideration.

This sense of mystery provokes intrigue among Miltonic readers. The literature begs us to deconstruct it incrementally so as to broach the true value of its morality. If there is something that the Human mind cannot begin to grasp, even with its keen intellect. Who is to say that we should be delegated the right to divinity. Milton is making this argument by impairing Adams vision, and including the divine intervention of Michael. For if our vision is limited then there is one of three dimensions unveiled to the human faction, as is represented by the limitation of Adams vision of the future from Christ onward. He even goes as far as to have Michael re iterate the consequence of man’s divine self appraisal to Adam “Of proud ambitious heart , who not content with fair equality , fraternal state will arrogate dominion undeserved over his brethren” (Milton, 25). Michael is clearly stating that man cannot proclaim himself divine for it creates an unjust imbalance.

Yet Milton does something very controversial indeed through the inclusion of Gods unique foreknowledge which to some seems to imply that there is no conceivable alternative to pre destination. How can Milton allow for this, and does it truly contradict itself. The answer is yes, however contradiction within itself is symbolic of free will because its syntax is tolerable of questioning. To question authority and to fall is to govern one’s self. The fall is not quite as bad as is made to be. Adam and Eve have been spared destruction.

This may be conceived as destiny, not pre destination but the uncontrollable force that is destiny. It is a force so serendipitous in nature that not even God can alter the outcome of any given situation. This leads us to believe that perhaps divinity is not the highest form of being. For God cannot bring himself to destroy his creations and quite often makes reference to the fact that he must abide by the rules. We never know what rules God is referencing. Yet we do know that god is obligated to follow them for he can only forgive Adam and Eve until the son offers himself as a savior. In addition God cannot destroy evil although he has the ability to do so. It seems as though he has a natural inhibition. If one is to be inhibited by nature then it is plausible that the said being has been created. This could very well be a statement on the part of Milton implying that God is deeper than most believe God is represented as incomplete but only by his own decree for we as readers cannot and should not be able to broach the true ideals of divinity. What we know as true divinity goes beyond Milton’s illusion of a punishing god. It is a god that is able to utilize his abilities in order to provide for a meaningful ending rather than haphazardly providing a means to an end which at any rate undervalues said means, for all of god’s creations have value.

God is not a creation and he is not inhibited. Rather Milton’s syntax implies that he has some of these features, yet they are purposely utilized to stress God’s intention to have those within his environment make their own decisions un obliged. All of these events have ultimately concluded in the union of the son of god and humanity, yet it could only have come about through the utilization of free will on the part of God’s creations. A deconstructionist view may deem the son of God the central figure of “Paradise Lost”, and this view though unclear at times is made relevant through the introduction of “Paradise Regained”. Several small decisions now comprise the storied history of the human race. Trial is a testament to free will in the sense that it challenges it, thus making its final product a decisive line of reasoning.

Milton may have been stressing the importance of finality, rather than focus on the earthly means of contemplation through reason. The final result can only be described as the greatest form of happiness. However there is a human philosophy and a contrasting divine philosophy. The human philosophy is that of Aristotle, stating that contemplation is the greatest happiness of man. Yet Thomas Aquinas’ divine philosophy relates to us that only union with God can bring to humanity the true happiness we seek, however this union only comes through the ultimate finality of death. Milton had read many of the classic texts and surely these philosophical ideas must have had some effect on his judgment as a puritan as well as a writer and political figure. It is not the means by which a decision is made that is most vital but rather the final result that makes the greatest impact. Milton would use whatever means necessary to have the people embrace free will. However Intelligent Milton had been, he cannot profess to being God or being divine, for proclaiming such a position demotes his stature to that of those who he has worked tirelessly to dethrone. “Solicit not thy thoughts with matters hid, Leave them to God above, him serve and fear “of other creatures, as him pleases best” (Milton, 167) Milton may have been better served letting the true meaning of his puritan faith guide him instead of diluting it with tracts from Hobbes’ “Leviathan”. The difference between Milton’s text and his reality differs in the sense that they contrast. Milton does not possess the means of God’s foreknowledge and therefore cannot foresee the reactions of the public to his reasoning. Milton has strayed from his words and made free will obligatory. However his text serves as an example of the perfection that can be bred from the imperfections of humanity.