Milton's Portrayal of Evil in 'Paradise Lost' and 'Paradise Regained', Study Guides, Projects, Research of Art

Download Milton's Portrayal of Evil in 'Paradise Lost' and 'Paradise Regained' and more Study Guides, Projects, Research Art in PDF only on Docsity! A Study of in Belation to in Parad.ise lost SATAN ÆVD E\TTL Miltonrs Satans the Problem of EVil and. Parad.ise Regain rd. $ ìi ç t: il A TlresÍs Subn-i.tted to the Grad.uate Stud.ies ConmÍttee of the General Faculty Cor:ncil University of Manitoba in partial fulfiltnent of the requirements for the d.egree of Master of Arts, Ross Greig tr{oodma¡r September 1948. TASIT OT' COI\]IIHWT'S KEY TO ASSREVIATIONS TNTRODUCTÏON CEAPTTR r. TNTTTA], PFESH\TTATTON OF SATAN ÏN PABADTSE IOST ÆVD PARADISE REGATN'Ð TI. SATAN TN Rtr,.NIION TO GOD IN PATADTST LOST AND PARADTSE REGATN'D ÏTT. SATAN AND TEE CONSEQUMICES OF EVII, TN .P-ASADISE LOST AND PATADTSE REGAIN'D IV. SATÆV TN REIITÏON.TO TEE SOCIAL Æ\TD PO],TTTCAL BACKGBOUND OF MI],TON'S TEO'I]ffiT' BTBLTOGBAPHY Page ii 27 * 72 88 [o expiate his TreaÊon, hath naught Left,. But to d.egtzuçtíon gacred. and. d.çvotgr He and. hÍs vhole posterltie must d_1e. Die he.or justÍce must...Ï Satanic thra].dom becomee the justice of God.. To punish nan God perrcÍts ev1I to rule the world-. Evi]., ther.efbre, is the eeï.v.ant of justlce. God-ts good-aesÐ, hovever, lF expressed not al_one ln EÍs juetlce. Mercy 1n the end. prevafleS trfian therefore sha1l ffnd- grace, The.,other notlet in mercy and. justfce both, mrciugh Heavtn and- Earth, so shurl rry glorÍe excer-l But mercy first and ]-ast sh€rIl ¡rlenieÀt shine... slnce justÍce, no"uo.", is the pre-requfsite of nercy, evfl is, ia the final analysis, the means to greater good.. fhat greater good. is the fulffll-nent of the d-lvine pran in the estab]ishment of the Klngd.om of God.. tr{Lroevev embraces evfl must, of necessity, embrace an fllirsion.: Since evll 1s a revolt .agafnst God_ and. iet sezves God. in the fulfill¡tent of Eis pIan, 1t follows that to act on the basis of revolt is to act on the basfs of an 1llusion. 'ThÍs fact v1fl be of fund-amental fmportance to an und-erstand.Íng of tr{irtonrs presentation of satan. rn Parad-ise r,ost, Milton is prrrnarÍþ concer:red_ with the justtce of God.. Evil, therefore, as the gerwant of justlce, perforns a d.¡mamic and. lead-ing role 1n the eplc. As the i.nstrument of justice it uproots the whole ord.er of the unÍverse and. Blunges huma,"lty into a lívÍng 8e11. ïn,Parad.fse Regafntg, Milton 1s concemed. with the mercy of God. as manifest 1n the Son. The dytranic function of evil, as the instrument of justlce, is replaced- by an'fneffective evil uged. as a backgrotrnd- agalnst vhlch to present the perfections of the Son. Viewing evÍ1 as d.efined_ aboye in Lts relatíon to God, and_ presenting as an impotent force init,as a potent forc,e in par:ad_ise Iìost, and Paradise Regaiqt{, Ivlll-ton has of evil in each poem. fn the nade of trlLiJ-';onts presenta-bion eyi]- in -t he two works. created tvo Satang to conforrt to the role following chapters an anal-ysls will be of Satan as 1t reflects the function of Ð r -iIl.i .r i-. -; i.¡ Since the rol-e of evil Ín Paradise lost is of central importance and. carries, as the Ínstnüent of justíce, 'rhe d¡manic movement of the epic, Milton's initial- task iq to create a figure equal to the gupeïhuman fr:nction which 1t is'co perfonn. Satan, in Earad-ise Lqst, fs God-'s arsenal of anmunition. Ee is the embod-iment of the explosive force of evil- vhich is, at the same tfme, the explosfve force of d.ivine wrath that reverses the whole ord.er of the universe and. rend.ers.man passion- rld.den and. gociety tyranny-rid.d-en u¡tfl the end- of the worId. Tkre change in the role of evif in P¿radise Regaintd- necessltates a change i4 the presentation of Satan. Ttre aggressive supernan of the first book of Parad.ise Xost Ís replaced- by a Satan whose a¡lmunitlon iq spent and- r¿hose force 1s exhj,usted_. fn the first chapter an analysis l¡i11 be mad.e of the contrasting presentatÍons of Satan ln terræ of the opecÍflc problems with vhich.Ililton is f¿iced. in rel-ation to his concept of evil, the means by whfch he presents him Ín terms of literary influence, and- the vay in which he brings him to l-ife in relation to the situatfon with r¿hÍch he is faced.. EavÍng created a poverful figure in the person of Satan, Milton must id.entffy that power vith God- by praclng 1t at the service of the d-ivine pIan, for thls 1s the function of evil-. At the sa"ro.e time, he must d-emonstrate the deterlor:ating Lnfluence of evi]. upon the ind-iyid-ual vho embraces it, for this ls the effect of evil. Because of thÍs function and. thig effect the Satanic ilfusion glorlfies God., on the one hand-, and. rend.ers Satan morally d.epraved. on the other. In Farad-f.ge Bega;1nr.d., tr[Ílton fd no longer concerneil with id-entifying a d.¡manic evil with Godrs plan because justice has been fulflIled.. EVil, as a d¡mamlc force, has gerred its function. Milton therefore accentuates the moral d.epraVity of Satan in ord-er to place neïcy in lts proper focue as that which shlnes brightest Ín the vays of God. tð men. Ïn the seconil chapter the r.ray Ín which Milton subord.inates evil to the v111 of God. by nakfng 1t glorffy Eim, on the one hand-, and. by exposlng the moral d.epravlty of satan, on the other, vÍll- be analyzed. ln terns of ldfltonrs presentatlon of the Onnípotent. The ffrst two chapters Ìrilr complete the analysis of Mllton's :: technlque of translating lnto artistÍc terus the role of eyi]- in the two poems. The thlrd- chapter vLll sholr evil- ln action by analyzlng satan in re]atfon.to the tvo tenptations. Bearing ln nind_ the rore of evil fn eaeh poem, f wÍ11 attempt to meagure the eonsequences of Satanrg iiictory ovêr Adam and- Eve and- the consequences of Satants d-efeat before the Son of God as it Su4s up ldiltonfs vhole concept of, and_ attitud.e l to evÍl. fn the final chapter thfs concept and. this attituQe w111 be re]-ated- to the larger eocfal and- political_ background from lvhich both concept and- attitud-e emerge. : NOÍES. 1. P.tr. 2. P.L. 1r_.203-210. 11.131-134. TIT, ITI, 7 ìïi Ì:.r.: ,:ii:ì :jrii ..i:i: :i . ,':! líi $l $ rì $ ll* ,Ì tìtt öì s ë (vtlch 1s built around the struggle. of a:prlmitlye supernan with hls environment) qrrd. carr:ies the.movement of the epic tower:d lts climax. 3y ac-tlng as 1f he were pervertÍng the r,ril]- of GotL: Satan creates the ll1usion of Títanic strength whlch valld-ates, in the d-ramatic sense, his vfctory ln the Garden of Ed.en, and- glves expresslon, in the fÍa¿,l analysis, to the l¡rath of God. , L4lltonrs probJ-em fs to Þit the illuslon against the reality wlthout, at the sam.e tlme, d.estroying the necessary d-ramatic vltalÍty of that illusion. hlhil-e the reality nrrst remain d-onlnant, sfnce }4lJton 1s reriting to justfff God. and. not to ¡}ustify Satan, the illusion must reuai.n operative. If the veneer of struggle is d-estro¡red., the epic, as an art forrn, colJapses. ïn his inÍtial. presentatlon of Satan in Pqrad-1ge L,qet, Ml1ton fs primarily concerneiL with demonstrating the apparent power of the Sataaic 1I]-usion. In Paradise Begaintd- Mi-lton ls not concerned vith Satanic force. SÍnce justfce has been fuJ-filled-, Satan has completed- hfs positlve fi-inction in carr:ylng forward. the d"lvfne plan. In relatlon to mercy, he must fad.e fnto the background- whlJ.e the Son comes to the centre of the stage to per:foru. EÍs role fn that-satne plan. ït.is ,tor tllumine the grace of God- by shovLng the tr:iumph of mercy over juetice for vhich Satan Íg resurrected from the rejected vorrld. of humanlty upon which jud-gnent has alread.y been pasÊed.. In the context of mercy the , d-¡mamic of evfJ- is destroyed; , Tlhe analysfs of l¡llIton's inftial presentation of Satan ln the two poernc 'wiJ-f be based upon the methoð employed. by Milton to contrast the two creatlons. fhfs analysts will l-in1t ltseJ-f., (vith one or tvo eTceptions) to a study of the Satan of the fLrst book of Paradlse trost ) .(. :. .. I. :fr .-, î: . .:. '. i and. the Satan of the flrst one hundred and thlrty liaes of Paradise ì-ì ,:i :: t:ì i: ,Ì ä:ì it Lir *i at iì Regafn'd (i... from the bèginnÍng of parad-lse RegSinrdr untir satan goes. off for the first tlme to tempt the Son of God-). In ord.er to create the lllusion necessary to the z'ole that Satan him after the epic hero of Eomer plays in Parad"ise Xost Milton mod_eis and- places him in aJl envlronment that seï-'ves as the basis of physÍcal and- psychologÍcal- struggle r,¡hich cal-l forth the heroic attributês, a.nd- make h1m, in relation to the fall_en angels, a great warrior-lead.er worthy to be a god-. rn parad.ige Fegâi.nrd-, Milton mod.els satan, not upon the epic hero of Eomer, but upon the satan of the Eqok of Joþ and. the satan of the Gosper of saÍnt luke.. ïn ad.d.Ítion he removes the whole envlror¡nent that provides a stimutant:to heroic d_eed.e. satan, as a result, is strlpped- of heroic attributes. Glory and. honor no longer surrorrnd hfm. fÌre epic hero of Eomer fs the conplete ind-ivÍd-ualist. Efs personal d-estiny, as d.lstinct frou any social d.estÍny, is of suprene importance to hfn.B In fulfllling this personal d-estiny, which is the manifestatlon of his ego-d-rive, he surpas8es al-l others in strength and. courage and. overcomes all the obstacres that are implanted. against hin (usualry by the god.s) along his path to fame and. honor. Tn pursulng his d.estiny he 1s completely ruthlesg and. wil-I d.estxoy aïLyone ôr anythfng that stand.s 1n his way. This supernan faces r.o,moïal fssues because his d.estiny is measured- 1n gecuLar and- temporary terzs and- is concerrreò.with probleus 'that involve either physical provess or mental cunning. when and. lf he 1g guccessful 1n ovérconing e-ver:y d-lfficulty, honor, glory and. fame are bestolred- upon hfm and. he is ranked- among the god.s.9 I4aklng use of this heroic mod.er, Mil-ton.must sho-!ü it to be the i garoent of the l'Ínferrral seqgent", .without at the saüe time d-estroying the dramatlc and. poetic values of the Eomeri.c concept, for it ls these values that provid-e the poetic justlf,:tcäb;ion of the perpetuate the lffe of the epic. I,tiltonrs task is heroÍc n¡rbh to the Eebrew-Chrlstfan one by placing opposftfon to that nybh when, in reality, it is at create the necessary d.¡mamic, the Greek epic hero, rol_e of aR animated_ puppet of the Eebrev_Chrlstian Satanic conquest and. to subject the Greek it 1n apparent lts sery1ce. To vhll-e playing the Godl'mùst appear to rebel- agafnst him. Mlltonrs precautÍon to preser,Te the real and_ proper reratÍonship between the Greek and. Hebrew-Christian vorld- Íe evid.ent throughout the firet book.l0 ï:r the opening invocation he d-ra¡rsl a careful d-istinction betrveen the Greek and. Eebrew world. by d.eIÍberately by-passing the 'rAonia¡c Mount" and- eontinuing beyond- that "uLd.d.Ie f1Íghtr'l1 ¿o Mo':rt Sinai for his ínsBiratÍon 1n the composition of the eplc. fn the actual text the will of God- fs stamped- upon the activity of satan. when, for exq,mpIe, satan raÍgeg his bod.y from the burning lako, ldilton'polnts out: t.- Had riern or';;#?ä ;i:"":å;i"ï..,t tr,,t the wrrl. And. high per¡dsgion of all-ruling Eeaven left hln at large to hle ow¿ d-arÈ d.esigns, That wlth reiterated. crimeç he might Eeap on hinself d-annation, while ñe sought Evil to others, and. gnragtd_ ulght see 'Eow al-l his nal-ice eervtd.,but to brlng forth , Infinite goodnesg, grace and_ mercy sher.¡n On l¡lan by hin seducit, but on hfnself Trebl_e confuglon, wrath and_ vengeance pour In ad-d-ftfon to e4posing the SatanÍc illuelon by showing ite rel-atÍon to God-ts plan of sarvation, Idilton also exppses its Ínherent,evf.l by making use of a patrietfc theologfcal speculatÍon to the eff,ect,that sa.tan and- his fallen angels become, in LncarnatÍon, .the god.s and. fd.ols of the heathen wor1d..13 n.ls vhen ldllton d.egcribes the great march and- muster-rolI in HelI he ex¡rand-s 1t to Íncl-ud-e the great march and muste¡- roll of the pagan world.: confortable, vhÞ-feel no remÒrse - is that they.have never in any true sense been 1n theJ-J-t at a1l-.21 lfris il-luslon Ís evoked by removÍng God. from the actual scene of actfon (ueil is as far removed from God "as from the centre thrice to the .attackfng a figment of hÍs the first two books of Victor 1n his rageuz5 utmost Pole" )22 uo that satan ls free to fashion a god- out of his ol,n perverted- nind. and. then justffy his revolt by inaginatlon.23 fhe god- presented- by Satan in Paradi,se Lost is the 'rgrand. Toettr24¡oe ttAngry vhose suprenacy is d-epend.ent upon t'old. repute, consent or customen26 and brute strength. with this 'god- to supply the appearance of struggle between Satan a¡rd- the "Monarch in Heav,n, ,2T the heroic il-l-usion springs to life. ftre struggle 1n Hell appears to be the struggle of prinftíve forces 1n conflfct r,¡ith Satan as the heroic rebel. Mllton d"escribes Hel-I through the eyes of Satan: round. he throws his balefuJ- eyes fhat wltnesstd- huge affllctfon and. d.fsmay ldlxt vith obdurate prid-e and. stead_fast hate: At once as far as Angels kenn he yielrs fhe d.ismal SituatÍon vaste and_ wilde, A Dungeon horrible, on all sides round. Ag one great Furnace flamtd_, yet from those fJ-ames No light, but rather d-arkness visfble Servtd. only to d.Ígcover sights of woe, Regions of sorrow, d.oIeful shad.es, where p_gace And. rest can never dwel1, hope never comes lhat comes to al-l; þut torture without end. Still urges, and- a fiery Deluge, feil ^^With ever burnÍng Sulphur unconsumr¿.2ö fhe whole basis of epic struggle 1s presented- in thfs passage. Satan stares out acrogs the ttDungeon horrlblett that proluises unending torment. The mixture of pr1d.e, hate, affliction and- d.isnay is the warrior attltud-e of the conquered- leader refusing to sgbnit and- prepared. to fight back agaÍnst the lron w111 of the Conqueror. fh¿.t iron will is symbollzed. by 8e11. rn the struggle to orrercome 8e11, satan is like the Greek e¡ic hero fightlng the god- vho places ';robgtacles in the path 13 ìtì l; i.È F .Ì:ì of his personal d-estinY. fhus by modelJ-ing Satan upon the Eomeric hero and- pl-acing hÍm in an enyironment that creates the Íl-lusion of the heroi.c world-, Milton sets the stage for what appears to be a highly slgnÍficant struggle betr,reen Satan and- God. The read.er, d.rawn lnto HeJ-J. by the sheef d-ramatlc force of MiJ-ton's.dessription and. obseïîring the events of Eell through the eyes of Satan, is caught up fnto the apparent strugEle that carrfes the movement of the epÍc, supplles the poetic justlflcation of Satanrs victory, and. d-emonstrates, in the final- analysis, the gIory of God as expressed in Eis justice In Paradise Re,gg,intd 8e11, as the abod-e of Satan, is replaced. by "hís plac e"29 ,¡inich ls somevhere 1n ttnJ.d--a1trrJo burÍed- t'withfn thick cl-oud.s."31 In thls Ínsubstantial location Satan is somethlng of an anonaly. Cut off from EelJ- he is l1ke a flsb out of water. In Hel-I Milton creates a sense of nersol in relatfon to place that orppJ-les a vital contact between the two so that there is a spontaneous a,nd- dramatic 11lusion of heroi.c etrength. The sense of place, of actual physical locatÍ.on, in Paradlge Begain'd- belongs not to Satanls world- but to the vorld. of the Son. The locaIe of Pqr,allsq,4e,gainrd 1s the rqllderness in which the Son of God. ned-ltates for forty d.ays and. nights. Thls wiJ-derness, cut off from the larger and- fallen world of humanityrrÍs the physical counterpart of the Sonrs inner vorld which, like the wild.ernesÊ', 1s cut off from the publfc vorld- that surround.s Lt. lilhen measured 1n reJ.atton to this Ìror1d-, the Satanlc one seems rrnreal. The heroiç world- of Eel1 has lost lts substantlallty Ín Parad.ise Regaintd.. [1l1yard polnts this out:' The d.im wildernesu gta' d-s for the lonel-ineqs of the lnd.ivÍd.ual nlnd., cut'off from the.experÍ.ences 9f eYery d"ay and. ,from the support of its feJ-J-ovs 1n its struggle I)t forse1f.nastery,whi1ethed,ream-1ikeand-artif1cl.a1 brilliance of the spectacles that tempt the mJnd_ expresÊtat once the glamor{ of world.ly un""""ä ""¿-it* .ssential Ínsubstantiality. Jz This contrast betÌreen the two environments d_eteruines, to a the contrast in the presentation of satan in each poem. rn large extent, Parad-ise lost, the d¡mamic interplay of Satan and. Eell creates the herolc illuslon that is d-estroyed. when 8e11. is replaced. by rrmjdiair". ïn He11, satan ls first presented. chaÍned. to his environment: So stretcht out huge in length^the Arch ffend 1ay Chaintd to the burning 1ake:..33 About him are gtrer,¡n the fallen angels who lie like their broken chariot 'wheels across the flood.: And- broken CharÍot wheeJ.eg, so thick bestro.vm Abject and. l_ost Iay these, covering the Flood., Und-êr amazement of their Lrideous change.34 Now the measure of Satan's apparent physical conquest of Hetl l1es ln the contrast between the first pfcture of satan.,,prone, oa the trIood-n35 11ke that,,"sÞe beast r,eyiathan"36 and- the pfcture of hirc sittfng hlgh upon his throne in Pand-aemeni.um fn the opening l-i:res of Book rr: Eigh upon a Throne of Roya1 State, yhich far Outshon the wealth. of Oruus and. of hd., 0r where the gorgeous East wlth rlchest hand- Showrs on her Kfngs barbarfc pearl and..Gold_, Satan exalted_ sat, by merit raisrd_ To that bad. emÍnence; and. from d_espair thus hlgh uplifted beyond. hope...39 The movement of satan from the burni.ng lake to his throne 1n Pand.aemonfum 1s the physical aspect of Satanrs illuÊory struggle and- conquest in 8e11. Th.is physfcal activity sets up a momentr:m that contj.nueg throughout the epic and. fulfÍl-ls its purpose Ín Satanrg rule of the worl-d- after the fal_l_ of man. The dynanic images that recou¡t Satants energence from the burnfng r7 rii :ti i: L learrr how thj.r greatest Momrments of I'ame, And. stl:ength and. Art are easily outd.one ;3y Spirfts reprobate, and. in an hour }.|hat i¡ an age they with Íncessant toyJç And. hand.g 1n¡umerable scaree-, perfomr.2J The physical struggle 1n the first book of parad.ise l,oet Ls totally absent in Parad-ise Re,galnt4. There 1s no envÍronment to supply the necesgar¡n challenge. Satan sinpJ-y "flies to his place.")L The god. subd.uing chaos to his vill 1s replaced. by a d,fmensfonlesg ghost5S' flÍttfng through the afr The senge of physlcal conquest in the ffrst book of Parad-ise Lost 1s repeated on the psychologica]- plane. In both the herolc illusion is manlfest. That psychological conquest ís d.emonstrated. in the public oratLone of Satan to his followers. Ilrese orâtions are the emotional cormterpart of Pand-aemonÍum. They represent, on the pgyðhologlca1 leYel, another kÍnd- of conquest over the environment. Agaln, hovever, Milton is careful to point eut the illuslon that und.erl-ies the apparent psychological conquest. fltrÍs he d-oes by suggesting the lnner state of satan tormented- by the thought of "loet happinesst'anil'rlastfng paÍ.n". ït is this i.nner.state that l.411ton Ís later (Boot rv) to bríng into focus to show the moral d.epravity of e/ Satn.n. /u To suggest thig 1¡ner state, Milton has Satan recal1, for an Ínstant, the'thappy Realrns of light". fh.e me&oïy of lÍght sets the tone of the'openï.ng IÍnes of Satanrs flrst speech to Beelzebub: ïf thou beest he; But 0 how.,fa].ltn! hov chang'd From,him, ,who 1n the happy Ré'eLms of light Cloth'd. with transcend.ent brfghtness d.id.st outshf.ne l&riads though bright: If he whom uutual league tnited. thoughts Er.d. counsels, 9qua1 hope, And. hazard- 1n the Glorious Enterprize, Joynd. vlth me onggr now misery hath jofnd In equal ruj:n.. .)( 1B For a moment the reader catches a glimpse of the real Satan who is the 1 d'epraved- vtetim of his own self-engend-ered. evÍl. Misery and. ruin have subd.ued- for a moment the supreme ego of the Tftan. At the slght of the 'tplt'r that surrou:r.d.s hfm, hovever, the tonç of satants gpeech und.ergoes a perceptible change. ÍLre epfc hero emerges from the d.ark comers of introspectlon and. takes, at once, hle d.effant stand- tor'¡ard. his Dlvine Opponent. It fs this stand. that characterÍzes the satan of the openÍng book and. conforns to the impreseÍon that Mllton wishes to create ln accord.ance rrith the ro]-e that Satan perforus. Xooking about hÍm, Satan d.ecl_aresg Ínto what Plt thou seest From r¿hat híghth falltn, so much the stronger provd- . Ee 'v,¡1th hÍs Thund-er: and. tÍ11_ tb.en who knew The force of those d.Íre Arns? yet not for those Nor what the Potent Victor in his rage Can else lnflfct d_o f repent or chgnge, Ttrough changld. in outward_ lustre:2Õ careful].y avol.d.lng atl- the moral inplications of his revolt, satan preeente the struggle 1n physfcal and. secular terms. ïn thls raiay the -lphysica] and_ psychologÍcaI 1evel_s are coïTelated_ into a uníffed- lmpression of primltive epic heroism. The illueion of the speech is conflrmed- by the ll4usion of the actÍon. h terrms of the heroic stand.ard.s satanrs pr1d.e, ttulconquerable w111", "gtead.fagt hate", and. rtcourage never to subnit or yiel-d.rr are his chlef glorÍes. I,üfth these attributes, so strenuously preserv3d, he appears to remai.n victorlous fn d.efeat. What though the fiet_d. be Lost? All is not lost; the unconquerable ÏÍ111, And. stud-y of revenge, lnmortal hate, And- cour:age never to subnit or yieId.: And- what Ís else not to ,oe oyercome? fhat gJ.ory never phal-l his r,rrath or nigþt Extort from me...)Y h accord-ance with the eplc stand-ard-s the glory that the Eneny d-ernand.s -r].s of Satan belongs to himself and is rend.ered. r.¡nto hinself. LÍke the epÍc supeï:marÌ, with virom he is d.eriberately id.entified., Satan is royal onry to the fulfillnent of his ovn ego. But this superu.an is, in chrÍstÍan term.s, the embod.iment of evil. Eis.self-glofy is the sin of prid.e whÍch is the interrral cause of rebel-lion against God- and. the efficient cause of the reversal of the whole hierarchj-cal- r¡niverse. The apparent grand.eur of Satan's self-glory arises from the fact that it must appear powerful enough a¡rd. persuasíve enough to justify the co l.sequences that foll-ow from it, not only for satan but for the l¡frole world.. self-gtory, as ma¡eÍfest in Satan and. camied. through Eve to humanity at large, d.estroys the uníverse. Tn the nid-st of d-efeat Satan appears to preserve a.a attitud.e to God- that rend.ers him victorious over Eim. And. this attitud.e unites ¡rith the physical struggle to create the gra.:rd. illusion that in prisçn he is free: Eail horrors, haíl l¡feneal world-, and- thou profor,nd.est Hell Receive thyl,nel Possessorì One v¡ho brings A nind- not to be chang'd by Place or Tlme The nind. is its or,m place, and. in itself Can make a Heavrn of 8e11, a EeII of Eeavtn. l,lhat matter where, if I be stil-l the saru.e, And. what I should. be, all but less tha.n hee lühom [Ln¡nd-er hath mad-e greater. Eere at least We shall- be free; th'Al-@ighty hath not built Here for his envy, will not drive us hence: Eere we may reign secu.re, and. in æy ch.oyce To reign is worbh anbition thougþ iq Ee1l 2 -Better to reign in Eel-I than serve ín Feay,n.& Thls psychological rationalization of d.efeat d.emand.ed. by his prid.e that w"Í11 not pemnit him to recogni-ze his netural superÍor, Satprr is able to project into the fallen angels. SpeakÍng to his fol-l-ol,l'ers, he d.eclares: tr'or who can yet beleeve, thougþ a.fter 1osB, lhat all these puissant legÍons, rn¡hose exi-le Hath emptied. Heav'n, shall faíle to re-ascend Self-raisrd., and. repossess thÍr native seat. For me, be witness all the'Host of Heav'n, 22 Ìi'iìil NgrEs (cEÀHrffi r) tt0f Mans First Disobetlience, and. the fruit Of that Forbid.d.en Iree, yhose morbal tast Brcugbt Déath intq the l{or1d., apcL aJ.J- o-ur woe Itith loss of Eden, ti1l one greater Man fiestore us, and. rega;in the blissfu]- Seat Sip.g Eeavrnly Muse... fhat to the hiebth of this great Argrment I may asserf Ete:m.a1 Proviclence, And. Justlfy the lrayes of Cod. to men. " (P.l,. Bk.r, Lr r-26.J It is evident ip. the í^nvocations tO the ¡'Eeay i¡.]-y Mt¡ser that Milton is cal1ing uporr the sane sòurce of inspifation that Ínspired the Eebrer.r proþhets: Sing Eeav tnl-y Muse, , th.at on the secret .top 0f Opeb, of of SÍ:rai, d.Íctst inspire nhat Shepherd., lilro first taugþt the chçsen Seed. In the beginning how the Heav tns and Earbh Rope or¡.t of ch€Ios. . . .!e I thence Invohe thy aid. to my adye¡atrotrs Song. (p.1. Bk.r, tt6-1h) Conrmentiag upon this td.eftification with the Hebrer prophets, Griersop states: If ever an 'Fþrglish poet (setting asid.e Bleke for the moment) cteened. hinsetf a prophet, something elren mote becauge more eqgressly inspired tharr such.a philoso,phict¡.I poet as he judged. Speneer to be, it llias }411ton. (g"iersor, p.26t) It 1s, the.n, by virbue of his ¡o1e as a pnoBhet that Milton vrites as the spokesnan of God.. .P.L. Bk.X, 11 33+9. P.L. Bk.X, LL 627-632. t*I r.¡ho e tre while the happy Gard.pn Srrag, 3y one mans d.isobed.ienee loÈt, now sing Recoyerrd. Parad.ise to â11 mapkind., By one mans filu obeclience fr¿lly tri td. Ilhroqgh all temptation, and. the Teupter foil'd. In al-l his lrilçs, d.efeatecL and- repu1-stt, AntL Ed.en rals td in the r+apt Wild-em.ess..lt (P.R. Bk.r, 1r r-?") ail he vho receir¡es 1. 2. 2J. ¡+. ,. tright from above, fron the fountain of l"igb.t, No other d.octtlne need.s, thougþ grtentect ttrue.tl (p.R. g¡. wr tr 2BB-290) 23 7-. The Ínner Faradise presented. in.the Son of God- ïriLl be analysed. inthe third. chapter in relation to Mil_ton'u p""".ot"tiã" ãF-c"¿. B. The ind-ividualism of the Greek eplc hero find.s its cor.urtezpartin MÍltonts rebel.]ion against the Mona::ch¡i:, the Boua4 catþolic Church, the Church of trg1and., the Presnyteriens aild- the Ind-epend.ents. Itre d.lgtinctlon, of course, 1i-es in the øoral basis of Miltonrsrebel-Iion. Neverbheless, it ís possible to catch the echo ofMilton ''s revolutionazy prose in ine orations of sata¡r to hisfollowers. rt is equarly possibr-e to catch the echo of the d-isappolnted. Republican clinging tenaciously to an id-eaI of humanperfectability even r¿hen it mea.rÍs rejecting huma:nity. _,That echolies in the vrath of Caesar. Íhis statement lrill b; d.eveloped. inthe last chapter. 9, rThe heroic world- hold.s nothing so lmportant as the prowess and. faüeof the ind"ivid-uar h.ero. The single man, Achilles or Beovul_f or Roland., suïT)asses aJ-l others in Jtrengtú and. """""eã.-.ni" "ni"r,al-most his only aim is to v1n honour und. r.nown thiough his achievements a,¡rd. to be remembered. for them a,fter his ãeath. Ee isruthl sss to any who frustrate or oyerrid-e him. rn ,his more tha¡r human strength he seems to be cut off frou the intercouz.se of cornnon men and. congorts with a fer,r conpanions only less no-ble thaU hinself. Ee lacks allegience, except Ín a- mod-ified_ Èense, to suzerain orcaìlse. I{hat natterg is proïress. Even morality-harüLy -conceï:ns him;for he lives in a wo¡1d. r+hçre vhat cou:ts i-g not ro"u,iity but honour.EigtorÍcal1y, this id.eal seens to have gror.¡rì. in societieÁ .whlch hayeburst through the stlff forgs of prinitive life. rt is thereflection of menrs d.esire to be in the rast d.egree themselyesr tosatlsfy their a.mbitions i.n lives of abr¡:rd.ant adyenture, and. to þebound. to no obligation except to d_o their utuost in vaiour and. endurartce. tt l (Bowra, C.M.,.{fop,vireil to Milt , p.g.) 10. Bowra points out that Milton fashions Sate¡o on the heroic stand-ard.s because-he rejected. them a¡rd. "wished. to show that they were w-ióked.:!' rt is cLear that Mil-ton quite d.eliberately fashloned. sata.:e , on heroi-c mod-els, becauge he rejected. then and_ w.ished_ to show that they were wicked-. Ee had. his oræ. id.ear of heroism, which he d.ispl_ays in other T{ays, arrd_ Satan'prepares us for lt by showing that prid.e, on r¡hich the old_ i¿ãar- rs based., Ís not only inad.equate but vfong. No, d.oubt r+hen he wrote the first books of_ pa,r?d.tse I¡oFt Mil_tonrs reneved. powers enabled. him to lispl?y tnis txpe-æEro in arl its splend.our; no d.oubt, too, he had enough of it in himselfl to porbray satanat teast r,rith und.erstaad.in!. But in tñã main "ånå*ã di",,.--* provfd.es a contrast to something quite d.ifferent una infioit.fy more admirab]-e (ti¿.: p.zz9.) lt .tr[hat w"ith no nid"dle flieht intend.s to soar ' Above the Aonian mou:rt c*.r,. "u. ï, 1r- rh-5. ) P,l. B.lr.I, LL 2LO:22O. '!.. . the poet makes use of a patristtc conception much in,.,vggue durÍng .the seveuteenth century - one that rogard.ed- satart's angels as the god.ø a,:rd. Íd-oIg rater vorshipped" by the heathen worId.. "(McColteyrG., FaiaAise trost, p.104. ) 14. P.L. Bk.r, It 36147r,'.Ir. P.R. Bk.I, r 15. 16. p.B. Bk.r, L Lj. 17- Eanford., p.22)+. 18. "NoÌ¡ there 'bras a d.ay when the sons of God- cane to present themselves to the l,ord-, and_ Satan came also aJnong them. And. the Lord. gaid. unto Satan: East thou consj.d.ered. my seIrrarrt Job, that there ig none like hin in the earth, a perfect and. an upr:ight marl, one that feareth c.od., and. escher¿êtn èvil. fhen satan anevered. unto the Taord. and. said.: Ðoth Job fear God_for ought? East thou not uade a hed.ge about h'im, and. about hig house, ar.d about a]-l that he hath on evelïr sid.e? thou hag blest the wgrk ofhis hand-s, and his substance is increased. 1u the rand". But put förth th.ine hand. nov, and touch arl- that he hath, and. he 1rÍl-1 curse thee to thy face. And. the trord. sai-d. rinto satan, Behord. all that he hath is in thy porrerj only upon hirnsäLf put not forth thy hand.. So gatan Wni' forbh from the presence of the Lord.. I (;ob, T'; 6-tz.) L9. 24. 2L. 22. 23. Eanford, p.2h3 lillyará,-pp.ã16-T lüald.ock, pp.94-5 P.L. Bk. I, I 73 There is a.q interesting para11el i-n tech:rique between the. opening scene of Q!þello.a¡ad_ the opeaing book of parad.ise l,ost.Ia both works tue_ffiruent of evir (ife. I"eogiven the initial advaatage over goodness as presented. in'the characters of othelf-o and.-'Göd. By presentlng good:ress in a d.istorbed- light the stage is eet for tragedy. Note¡ for exam.trìIe, the te::ns i.:e whish othello is fírst i.ntrodueed. to tLe reader: "a Sarbary h-orse, an old- black ram, Lascivious Moor.tt compare thege suggestive phrases to those that d_escrfbe Gc¡d. in the first book of Parad-ise r,g-st: "angry victor in his rage, our Eee4y, [yrranny ãffiIa:- 24. ?.t. Bk. r, L rz3. 2r. F.X. Bk. r, L 95.26. p.t. Bk. r, 11 6Sg-\o .27. F.L. Bk. r, I 638. 28. p.I. Bk. r, ar 56-69, 7- 2T CEAPTffi II I : SATÆV IN 3EI,AT]ON TO GÕD IN] PASADÏSE I,OST AND .DTSE 3EGAMõ---T43A In the first chapter it lras noted. that Milton, in ord-er.to set j.n motion the d.ynamJ c force of evil- that is d-estÍned- to reach. its climax in the temptation of Eve a¡od. overcome the rrniverse in the d.enouemênt, has c-reated- the porrerful illusion,of a heroic Sata¡r patter:red- ou the mod-el of EomerÍc epic. To make thls illusion sufficientl-y credible he removes God- from the scene of action and. presents him Ín the d-erisive speech of sata,n and. suggests hÍs anger in the topography of 8e11. ït u'ould- appear, as a resurt, that satan has mad-e a just revolt against a Tyrant. Because that ryra.nt is upheld. by a supremacy of arms, custom and old. repute, it i+ourd. further appear that satan, as a counterforce to the Monarch of Eeaven, has a figþting cha.nce of success. trfald.ock, a,r1alyBÍfi.g Sata.n iu terøs qf ¡{ilton's handJ.ing of a narratÍve problemr' polnts this out: The impression, carefull-y þuiIt up in Book r and. confirroed. in'Book rI, ig that the i.r*]ior (in inele;-t-"i=;-";;; of the rebels) rraÉ¡ a thorougþly rational lr:räu"!*ing, rrith a fair fighting chance of guccess .. . h-e must d.o hiÀ best ãs a narvative poet (it was elementary techaique) to nutu us forget the fact, rurst try by every craf.t of narratÍveat his cor¡rm.a¡a.d. to instil into us the temporary i_llusion that Onnipotenee ca¡a be Éhqken - until such time, at least, as he haÊ tre poeú prþperly uoving arld sata.n fir{rly established- in our Í.maginations ag a rrortW aotasoãist ofEeaven. fhe rebellion] we br.o.w *åri, ,n."-'";;;Ti"h"- - effort': }Ie l<nort it is we stop to thirk. But if the neteffect of Mittonrs vrití-ng i.:c Book r has been to make usfeel me,ie foolish¡ess he *ight- iust as veIl have taid- asid-e his vork there and. thèn.l- At the same time, hoveYer, Ùlllton has laid. the for:nd-ation for the real and. proper focus to lrhich satan, as the eubod.Íment of evil in a Eebrev-Christia¡x u:liverse, nuSt confona. In giving the d.evi]. his due, i ^o<.\) Mlltor..has not altogether ignored. God.. By Íd-entifyíng Satan uith the god.s and- idols of a pagan vorL&, by stating that his every movement is dependerrt upon the pemission of God. and. seTves Els Omnipotent Wj-113r, , and- by erpogiug for a¡- instarrt the inner agony that folJ-ows upoïl d.ivine rejectiorh, Mi-lton ghovs the read.er the reality of Satan as that reality eubod.ies the nature of evil. lhis ux¡.eroic Satan is the fosus that Milton is after. I'Îald.ock : suggests that it stems from li[ilton's nervoufltegs: But Ít ís evj-d.ent that porbraiture so s¡mpathetic d.ralring guch strength from Miltonrs oïn life and. nature, couId. be very d-añgerbus for Miltonrs gcheÍe. Of couz:se it vas d.angefous; arld nothing is more intefegting, technÍcally, in the opening books thaa to note the nerrôusnesg thaÈ , crêeps on Milton as he becomes alrare of vhat is threatening. Tt is an insttuctÍve and- 1n some .trays an a,musing stud.y. If one observes vh.at is happening or.e sees that there is hard.ly a great speêch of Satan's that M:i].ton is not at pains to e;oryect, to darnF do:wn and neutralj_ze. Ee r¿i1J- put some glorÍous thÍng into Satants mouth, then, anxiellg about the effect of it, v1J-1 pu}1 us gently by the s.leeve, saying (for this is ÌlÌr.at it anou:rts to): rÐo not be carrièd. avay by this fellow: he sor:nd.d gpl-erd.id., but take ny :word. for it;..'Wehaveinfaet,oaceagaÍn¡thetrlo1eve1s:the level- of d.emondtration or exhfbition, and_ the J-evel of allegatioTr or cornmeataryi â.nd- agaÍn. there is d.isagreement l,fhat is corrveyed. ort the one leve]- is for the largè part of: the ti¡oe not in agcord. with, ¡+hat 1s conveyed,oÍ. the_othe::. Miltonts ailsg¿flons cl-ash with his d.emonstrations.S I'lhat lfald-ock fails to recognize j.s the natrire of Miltonrs theme aild- the qo]-e that evil plays in that theme6. Evil, as the instrnnent of God.is wrath, glorifles God. in d.irect proportÍon to i-ts apparent por{er. [lhe more heroic $atan appears the greater is the God that makeg uge of hÍn to ful-fiIl hiø justice. Sata¡tts apparent subliruity springs not fron ldi-lton's synpathy for or identífication with hlm, but rather, frou his s¡mpathy for a¡rd- identification ï'ith C,od.. Grierson points this out: Soue critics have found- a refLection of Milton iri his Satari. Ee is much moye cJ-osely to be id.entifled r+:ith his oldn- picture of the Diety, just lm¿ stern.T 29 It is the God. of vrath that d-orinates paradise Lost. Ta that d.omination J-ies'th-e apparent grand.eur of Satan. I,lhen Mitton 'rputs something glorious irlto $atan's mouthrr, he Í-s not anxjsìrs or nervoug about it; hi-s i-magination is not out of control . In the schene of the poem, conserr.ed. \{ith God-ts justification of evilr. the d-emonstration or exhlbition is a d"emonstration of God.rs Ìrrath, a flexing of d-ivj-ne muscles in preparati-on for the finaJ- overthrov8. The allegations sinply tell the read-er this, simply poÍnts out that Satan by God-'s "hi# pe:misøiori."9 is qoi:rg to be l-et loose in tb.e r.rniverse to tenpt marr, to rule r(an, larid. then, rcith the fulfilluænt of justice, to be ct¡,st back into 8e11, having paved. the lray for greater good.. There is, in this rigþt and. proper focus, no dJ-ash of allegation lrith d-emonstration. Tflren Milton turns to a prêsentatio¡ of God. these allegations are d-emongtrated., the poz'traÍt of sata.:r Ís completed., and- the .arbistic gtatement of evil fulfÍlled. fhig presentation of God. Milton harrd.lee in te::mg of tvo contrasting symbols: the symbol of power in terng of Ìvhish God. is ei Caesav ruling the rmiverse by d.ecree arrd- uílitary strength, and the øynbol of lígþt lrf terms of whÍch God is a.n inaccegsibl-e Being showeri:ag Eis d.ivine rays upon the univerge. By mea,ns of the first symbol Milton Ís able to keep the iJ-lusion of Book I sufficiently alive to supply the necessary d¡marnJc of evil- in relatÍon to justice. By nêaJr.s of the Besotd,, he is' able to shorü the iÍner d.ep/avity. of Satan by revealing the natwe of God.is r,inquestionable onrnipotence. Througþ a careful ¡aniprrlatign of hls tvo ø¡roboIs, Milton is abl-e to present aJ-l aspects of evil in Satan, vithout, at thê sa¡ne tiue, und.ernining its poverfuJ- iupact. Sata¡r in his apparent "eters.€r rfarrttlo w"ith caesar ser\res justice. Because that Õaesar is ÉrJ-so Light, however, sata¡r faLl-s into greater d.epths of d.epravity. Ee is trapped. by a congta¡rt jrxtaposítion öf Caegar and. ï.ight. 32 such an en,chaTrtiag a¡rd. makes it cerbaln that Eierarchy ï:i11 appeal to hls imagÍnation as well_ as to his: conscÍeñcer,11111 perhaps reaqh his conscience chiefly through his imaglnation... Everything that he greatiy cares about d.emand.s order, proportion, measltre, and. sontrsJ-. ln poetr-Jr he consid.ers d.esonm the great masterpiece. fn politícs he is that ldrioh of alL things least resembreg a d.euocrat - a¡r arÍ.stocratic republÍcan vho thínks ,nothj,ng more agreeable to the ord.er: of nature or more for the interest of ma¡kind., than that the lesg shor¡_d. yield. to the greater, not in numbers, but in wisd.om a¡ad. virbue." (Oefenslg Secr:nd.a, Trang. Bohn. Prose Ï,lks., YoJ.. I, n.265¡".2O Againøt a backgror.md. of Diyine }ight g..atanrs sin becomes self- evi.ðent. rn rebelling agai¡st the exaltatlon of th.e sof :of God., Sata,n has rebelled. against llts ri;atural supe¡ior. In the epic the consequences of this event are worked. out in the Inlref d.epra.vity of Sata¡r, on:the .one hqnd, and. the Satanic rr¡le of the world., on the. other. tvlllton makes uge of }igþ.t to expose the inner d-epravity. : Çor:fropted. by the I,ight of God. ,in the garden of Eùen, the hldden depths 9f agony that EelI corrld. not release (because it supplied. a d.ifferent klnd of challenge) come to the surface and- spi1l out j.n agonized. O thou that 'with surpaesing G1o:y croured, : ì itook'st from tby sole Ðonjnion ].ike the God. . Of thie nel,r Ïüor1d.; at rrhose siebt a]-l. the Starrs Eid,e thir ãtrninsht head_s; to thee I caIl, But Ìr1th no friendJ.y vo.ice¡ a.nd. ad.d. thy name 0 S1m¡ to teLJ- thee how f hate thy beams That bring to ny remembi"pnce from wlrat state l f fell, hoú glorious once above thy gpheare, Ti1l -Prid.e and. worse Amhition.threry me d.or¿n llarring in Eeavtn agalpst _Eeayl¿s' match1ëss [fu1g¡21 In the presence of C,e]-estial T,i&t, the herotc illusion of the first book ,1g br:orrgþt und.e:: contror. gatan, in parad.ise, has been co¡fronted. by reality. Ee cannot fasþ¡to4, in the face of the absolute perfectiot of Parad.lse; a God. to fit the d.ark¡.esg of hie orn pegv.erbed. nlnd.. The agoûy attend.a¡rt upon revolt and. d.raw:r out by the alJ.-encoupassiag light of 33 Parad.Íse find.s l-ts way into the øpeech: Me nigerabl-el whieh way shal1. I flie Infinite wrauth, a¡rd- j.¡finite d.espaire? IfhÍch.vay I fI1e Ís F,e11; qyself an Eell; Al.d Írr the lolrest d.eep a lorrer d-eep .gti]l threatni¡g to d.evouf úe opeTLs Édu, ,o To vhich the Ee1I I suffer geefrs a Eeav tî.¿4 I{ald.ock, in his analysíø of this speech, stateg that Milton has created a ner¡ Satan: The $atan of the add.ress to the $¡n ie not a development from tþ,ç old., he is Eot a changetL Satar-r, he is a ñ.erù' satan.23 Yet it is this $atan that is first met in the opar-ing book wb.en, filled- with a sense of t'lost happiness"2!-.ánd- "lastlng paír,'25 he recalls those "happy Realms of 1ígh¿"26. Miltoa has not cfeated. a aen Satan; he has sinply opened. up the prlvate rforLd. of evil vhÍ-ch stand.e out in apparent contrast to its public force. In the ntnd. of God., vhich is the mlnd. of the poem27, tlne private agony a¿rd the heroic iLlusion are one and" the ga¡ae thing since both belong to .evtl vhen placed. at the se$rice of justice ,. lbe id.ea of tVo $atans is also expressed. by Gilbert. Divid.ing Far'ad.Íge lost into two pa¡ts (tte eptc and. the gard.en tragedy), he feels that }vti-Lto:r has crèated. a heróü¡a Sata^4 for the epíc prope-r, and. an u¡heroic Satan for the gard.en tragedy: Se far as thÍs Sgtgn, stand.ing for the universal po-wer of evil, is not to be reconciled. '$rtth the villaln of the þard.or traged.y, a critic ca€4ot a ?1ye at a uaifÍed characterizatlon of the Adversaly. Mi].ton brought two co:ldeptions - neyer vhoJ.J-y d.iyerse - into ^osuch agreement as his purpose required. but no further.¿u AgaÍn it pust be argueÇ ho-wever, that it Ís possible to rrarrlve at a traified- characterlzation of the AdyergarJr'i. f,he vay is to recogn:ize 'vrhat Mitto:r Ías attempting to embody ia the Sata¡l of Parad.ise f.ost 34 e¡nd to rèIate that to the actual preseutation. !ühÍ1e l¡f1l-ton must ðreate the heroic impression i-n prd.er to present the force of evÍI, he must also shorr that force d-eprgyed- arrd. he1pJ-esg to achleve its o'i,rn- ends. By meang of relatilg:sateln to the f,ight of God., he exposee the heroic llluslon aad. bnings out the d.epravlty at the centre of his perøonality. This d.epravity supplies no contradiction to his aggresøive force. EV1J-, in Sarad.ise I{ost, is both d-epfaved. aad- polrerduJ-. By rebellirg against Eigþt, $ata.n has rebell.ed. agalnst the rtature of reality, the sine gug nou. of ].ife itse1f.29 Ee has p].aced- hinself tn an lmposglbJ-e situation that is cloger to f¿rce than to tragedy.3O It ie s,avetl- from d.egenerating into farce on-ly by the pfeÊreÌrce of Caesa"ï, a.nd. the r+ho1e theme of punisbment that J-ifts Satan to the J.eve1 of a funeruan iuflicting universal n:isery througþout the douree of hlstory from its ínception ín the fall- of Ad.a¡r r:ntiI íts concluslon in the d.erbqugtion of the worl-d.. LewÍÊ recognizes this: M1lton has chosen to treat the $atanic pted.icaeent in the épic forrr a¡rd. has therefo¡e subord-inated. the absurdity^gf Satan to the nisery :vrhich he suffers and. infl-icte. Ja Lïr gaesar, God 1s stripped of the:Iignt that invêsts, wtth al¡'fu1 øplend.our, Bis orcipotent pover. As a resrrlt, the rfilling sublnission to' $od. that 1s as natura]- to the eTgelic hosts as refledtion to a Tirrof appears to bê a forced sub¡rlsslon to a d.eeree that 1s backed. by a threat of eterrXal d.qmnation, T,i&t shed.e itg transcend.ent bea,ms e¡rd reweals a hard- core of nakeã power: Eear my Decreer r{hich r:nrevokrt sha1l stand-. Ihls d.ay f have begot lrhom I declare b{y onely Son, and on this hoJ.y EiI1 Elm haye artointed-, r*bom ye now behold- At ny rieþt hand; youf Eead I hin appoint; And. by nyself have snonl. to hin shall boV AJ.l knees in Eeav'n, and. shaltr coñfess hj-m tord.: 3? Of brazen.Chariots rag'd.; d.ire was the noiÉe . Of conflict; overhead. the d.igma,l hiss 0f fiery Ðarts frr flamisg volies flew, And. flylng yaulted. either Eost l¡ith fire $o r:nd-er fier-y cope together rush't Soth battele maþe, w-ith rr.:.inous assul-t Arrd Ínextingr:lshabie ragu;)+h The apotheogj-e of sheer night is evid.enced. lrhen the son, at the expreEs coÍtttraiÌd- of God, hurls d.orur upon Satan and. his followers ten thouga¡ad" thrrnd.erbolt s : Fu]-l goon Among them he arriv'd.; in his rigþt hand. Graspi-ag ten thougand. Thund.ers, vhich he sent Before him, such as in thir Sou1es infix'd. Plagues; they agtonisht all resistance lost, ALl courage; d.oun thir id.le veaporrs drop'd.; Q're Shie1d-s a¡xó Eelmes, a,nd. helmed. head.s he rod.e Of Thrones a¡1d. nighty Seraphin prostratb, 'That wlsh'd. the Mountaing nov n1eht be agairi fhroun on them as a shelter from h1s ire.45 Thiø portrait of the son, putting on the terrors of God., "too selrere to be beherd. and. fuLl of r+rauth"46 is the dy:oamo of the omrripätent d.ivorced. from Eis Light whlch Mi]-ton useÉ, in a.nother contert, to describe the $o¿ as the t'BrigSt efflueace of b::ight essense irrcreúe.ilI7 Eeaven is d.raÍned. of the Christian spirit of love.48 Light und.erg'oes a metamorlphogeg arld. besoxteg a Caesar. ,. In Parad.i-se T,ost God. is Caesar. The ord.er of the urt.iverse is no longer a mathematical haruony drenched- in tight, but a mighty Tyrarury. Eeaven is ttoT,r a glittering barbaric court of we,rrj_org, of feud.al princeir a.:rd- barons. The d.ominatlug symbol of Miltonrs nelr Eeaveí ÍS not Light but poffer. God. is the utter and_ absolute úespot rrrling by d.ecree, crushing revolt and. d.issension by niJ-itary force.49 lfhen God. becomes, i-n appearaÍrce, a d-espot, and. heaven, a glitteríng barbaric courb, Satan appears heroic because of the klnd. of govenonent he tries to overthrow. So long as this heroic d-isplay remaing operative Milton is able to keep the d-¡marni c force of evil in moveuent. By 3B neañs of twg contragting synbors, virich sta¡r.d. for tvo aøpects of a single God, he 1s abLe to pe-rpetuate the heroic íllusion of Book I, a¡rö., at the sa,:ne tlme, to reveal the inn63 d.epravity that lies br.¡ried. beneath the rsou:ad- and. fu4r' of satartrs apparently heroic revolt. The epic for¡n ls the heroic aïaour of the Satanlc illusion. ft f1ñ'd.E its justifÍcation Ín the apparent struggle between Sata¡a arld God-. ïn this apparent struggle God. appears, like the Gfeek Appol1or5O to stand. for' the princÍpIe of ord.er a.nd. harøony, the pure perfection of vhich prwents hiu, il-lthgut the sud.d.en Ínfltcti on of a d.iszuptíve force from wÍthout, fron- perconring a new creative act. Since God. creates all thi-ugs in a,state of perfection and. d-ecrees that each,shouf-d. reflect }lack, like a mi rrorr the perfection rv:í-th which it has been end.owed., it fol-lorrg that the u:riverse, as calIed. into bei-ng by the word. of God., . conglsts of an etencal giving førL]n a¡rd. refledting back of Liglrt. This is preeisel.y the situation that exists iu the ,,gard.en of Eúen. The universe exists fror the mo:ment of its creation Ín a state of perflect being that ad¡alts of, Ío strruggle.5l Eannony and. ord.er ûomiuate and. and. control.' , rnto thÍs r.ight lnfused. urrlverge there. s-ud.d.enly cofies, i.n appeara.ace at f.east, the pionyslen force whieh is the principle of Vitelity. Satan, it lrou].d. seeú, eubod.ies this force. By challerrging God. he upsets a state of ha:rurony a¡rd. creates a state of war that is ñ.ecessary and. iuevitable to the unfotdment of reality. Thus, .when Satan d.Ísturbs the harmony of Eeaven by rebelling agai.nst the Son of God., he provideø the means by ldrich God. is ab't e to sreate man. God. polnts this out: But least hls heart exalt hiu in,his hà.ïme ALready d.oue, to have d.ispeopltð.Eeayrn l,Iy d.a.mage fond.ly d.eem'd., I can repaire fhat detrimertt, 1f such lt be to lose Self-lost, a4d- ln a mouent w1ll- create Another vor1d, out of orte øaü. a Sace 0f men innunerabl,e, there to d:w'ell Not here ...r2 And- vhen Satan upsets the harruony of Parad.lse, God. respond.s by send.Íng His Son througþ v'hom the New Jerugalem r+.iJ-I eventually be established.. llhen Ad.am is told- of the ultimate consequences of his fal1, he replies: 0 good.:ress Ínflnite, goodness lnrmenãej That all .ThÍs good. of êviI shal-l produce', And. ev11 turu to good.; uore vonderful Than that vhich by creation firgt brought fsrth lÍght out of d.arkrtessJ fu1I of d.subt I stextd., - Whether I shouJ.¿L repent me noÌ{ of sin B/ nee d.one and. occasicm.td., or rejoyce Muc'h froret that mueh more good. thereof shaIl spring, To God. more glozyr, rtrore good w:i11 to Men .X'rom God-, and. over r+r¡auth gÍace shaf1 abol¡od..53 By naklug Sata.:c appear neeegÉrary to God.r. Eis counteg-diyiriify through whom the evolution of life is made possible, Mi.l-to:a hag recfêated. the r,rhole ffihologlcaf framework that Ii-es at the baslÊ of rGreek heroic art. H,e has given voice to the inevitabJ-e conflict betr¿eerr the princÍp1e of ordër and- the princi.ple of vitalíty that go to the,making up of reality. Ee hag uade Satan the God.-like Dionyriuo ¡.""o vhoge reyo]-t provokes both adniration aad. pity. As Niebuhr points out, Zeus remaias God, but one Íg prompted- to both admiration and, pity for those vh.o d.efy hi¡a.54 : Íhis rybhological fra,menork Íoynbee d.escribes ln terrns of the prlnciple of challenge artd. respoïrse. Ee find.s it r,i¡orked- out in the Prouethean Trllogy of Aeschylus, Çsethers I'aust, and. the Book of Job. It vouJ.d. appear to be T{'orked- out iu Parad.Íse Lost. Eere is foynbeetø accormt of the nybh: In both the theme is a soåfIict betveen the gupe?huilarr povers: a co¡fIlct betrreen Zeus and. Ftrometheus in thls ease (f .". the Prou;ethean Tr1lory) a4d a conflict betr¿een God. anl. Sata¡r or Mephigtopholes in the other. \z Io good. maligna,nt, to bad. *gn þsnrlgtr.¡ Und.er her orvn r,reight groanfu1g, ti_IL the Day Appear of respiration to the just, Arrd. vengea¡rce to the wj.cked ...r7 Mllton makeÉ use of the epic for the specÍfic pul].osê of ¡ejecting 1t as the garb .of evil. Ee ig carefur to separate hÍs theme fro.m,the herolc trad-Ítion that he uses to present it: Not ]-ess but more Eeroic than the .wrauth 0f stern Achilles on his Foe pursu'd. Thrice Fugative about Troy T{aI. .. Not sedulous by Nature to ind_ite Ïfarrs, hithezto the onely Argr:ment Eeroic d.eemtd., chief ualstrie to d.issect ï{lth long and. ted.ious havoc fablrd. Krrights Ía Battels felgn{d-; the better fortituãe _ Of Patience a¡Id qëroic Marbyrd.om T,Insung. .. : Mee of these Nor skll-J.d. nçrr stud.ious, higher argunent , Remaines ...fr Ee pushes the Greek heroi-c trad.ition out the front d.oor a¡.d. ughers it in again through the back to qupply the necessary heroic illusion f-or the dJmaric role of Sata.n. In the appeara¡lce, at,least, no real d.istinction cen be d.rar¿n between the rrrath of caesar upon satan and ma.n and. the r,rrath of ttstem Ach.ll1eg on hi s tr'oen, or bet.ween the war in Eeaven a¡rd. the "ted.ious hayoc of fabl'd. Krrights in Battels feigq,dr,. llhil-e Mil-tçn d.iscountg war "hitherboo the onely argument he¡oic d.eem,dlr i¡ar, it lrourd. appear, is of the essence of the epic ("to vage by force or gu1le : ete:::ral }farr irreconcilable to ogr grand. Foe").59 f,he apparent parad.ox lies in the fact that the Satanic world., which is the ¡rorld. of r+,ar and. strrrggle, must be both d.¡marnÌ c and. rejected.. tr'or this reason the soliloguies in Parad.ise supply no contrad.fction to the heroic j-Ilusion ln Ïeaven a¡rd- 8e11. The he-roic il]-uslon a¡:d. the fu:ner Õeprayity represent the prftlic a¡rd. the private pçrsona.lfty of Sata¡r. The aggressive forward- d.rive of satan 1s øounteracted- by the inr¡ard. check. He Ís caught betveen the horizoutal d.rive of taesar and. the yertical shaft of Light. As a rësult, evi1, as maûifest in sata.:r, slovly but d.eliberately ca.ncels itself out. One may observe the procesÉ of a substaatial a¡rd- mugcu1-ar evil, enclosed. r¿ith1n a Titan, d.isiritegrating before the I.ight of God.. Lev-is d.escribes the process: This progressive disÍntegration, of which he himseff is vividly a\[are, is carefu_]-Iy marked_ in the poern-. He begins by figtìting for "liberty", however úisconCeived.; but almogt at once sinks to fighting for "Eonour, Ðon1nion, glorie, and_ renorne,' (vIrl+Z2). Defeated_ in this, he gi-nks to that great d_esign rdrich makes the main subject of the poeu - the d.esign of ruining two creatures vho had never d.one him alo;yr lnarm, no I_orrger in the serioug hope of victory, but on]-y to anrroy the ¡¡re{T whom he caunot d.1rectIy attack. (Ttre cova¡d. in Sear¡mont a¡rd. Fletcher,ts play¡ not d.ariug to flght a d.uaL, d.ecid.ed. to go home a¡rd. beat his servarrts. ) This brings b.Ím ad a spy into the ur.iverse, a¡cd. goon not evsa as a political spy, but a mere peeping Tom 1eering and. writhirrg Ín'gryn'ience as he overlooks the priyacy of tr¡o loyers, and. there d.escribed., alu.ost for the fir:st time in the poenz not ag the fallen Archangel or Ee11's d.read Thperor, but øímpl-y as rthe Ðevi1'! (ivr)Az),- the galacious grotesquer haJ.f'bogey and_ half brrffoon, of popu_Lar trad.ition. n'rou a hero to general., from geueral to po1Ític1a', from pólitlciarr to sesfet seryice agent, and. thence to a thÍng that peers in at bed.yoou of bathrooø Find.olr,s, and. thence to a toad., g,4d finally to a snake - such is the progress of Satan.ou Finally the urti¡rate d.epravlty of $a!an is d-emonstrated. when, bringfpg back to EeIl aevg of victorT, he Ís trangformed. against hls r+rill intg a sezpent: So havÍug said., a while he stood_, expecting Thif univergal shout and. high appLause : : .To f1J.l his eare, r¿hen sontrary he hears 0u all sid.es, from innr.¡merable tongues A d.ismal r¡liversa.f hiss, the sound. . 0f pubLic scornj he wond-ered- but not long Had leasurer woudrJ_ng at hÍuseff now more; Eis visage d.rarna he felt to sharp and. spare, Eis AInes clurg to his Ribs, his Leggs entw:inÍpg Iach other, ti11 supplaated. doirn he fe1l \4 A rtronstrous Ser¡lent on his Belly pron€, Re1ucta.nt, bd in vaine, a greater porrer Now rul-'d. hjm, pu:rlsht_Ín the shape he sinrd: Accord.ing to his d-oom:61' Wal.d.ock, in his conrment'upon this passage, suggests that }tllton hag bere made use of the comic saïtoon ¡eshïìJque: The tecb¡ique of this falnous. scene is the technique of the conic cartoon. fhis is not just a way of beiíg rude to Milton. It is mogt interestirrg to observe that the technique of it ig exactly that of the comic cartoon. Th.e method. of the cartoon is to allow the yil-Iain of the piece to reach a pltch of higþ corrfitLence and vainglory, and. then to dagh him d.ovn, the essence of carboon teclurlque bêiag to bring your adversary to grief by u:rfair means - in shorb, by gome forø of ¡rractical joke. Thls, of course, is precisely how Sata,n is treated. here. Irlhat happens to him pa¡aJ.l-el-s in the exactegt na.nner vhat used. to happen in religious pJ.ays to the DevíI and- Herod-, i,rhat happens in.war posters to our enemies, e,g{ vhat happens in filn eomed.ies to the BÍg Bad. TÍoIf .62 fhroughout hig analysis of $atan, Ìlatdock argues that Mílton is egsentially und.ra.matic.in bis presentation of evil. Sataa d.oes not degenerate; he is d.egrad.ed.. A character i{ a piece of imaginatiye literature degeneratçs when ve are in a pogi-tio"n to check hig progress by what we lmov of him: when we are mad.e to feètr that this or that cha,rge, once ve ale shoïn it, d-oes foIIov, a-lthougþ l/ê ouï'gêlves could- not, perhaps, haye foretold- it. But what v¡e have in the at¡t'eged. "d.egenerationtt of Satan, 1s rea]-ly, on- a large scale and. in a d.isguised- form, r,rhat r¡e have had ín the rumring fire of belittling coumentary already noted-. It is a pretend.ed. exhibition of changes océurring; actually it is of the nature of an asserbion that certafn àhanges occur. The changes do not generate themselveg from within: they are imposed. from irithout. fiag., in sb.ort, d-oes not degenerate: he iø d-egrad-ed..63 Or.ce again I,läldock is d.ivorcing Satan from the thing that he embod-ies. Of sourse the d.egeneration of Satan consists of a large scale d.euongtration of the "belíttling conrnentary" of the first book. Thig d-e¡ronst¡atÍon of that conimentary d.oes not, however, constitute an impositiÍ.on fromls'ithorrt. The false glory of war he rrould. repl_ace v-ith true glory which may be attairred- without war oy vi-ol-ence. Thus he concludeg: 3ut if there be í:r glory aught of good, It may by means far d.ifferent be attain'd" ltithout ambition, .Far or yiolence; By d-eed.s of peace, by wisd.om eyrrinent, By patience, temFeyancei I nêntion stfl_J- Eim l¡hom thy wrongs r,¡'ith gaintly patj.ence bor_re Mad.e famous in a T"a¡rd. and. tiøes obscure; llho na¡ues not now with honour patient Job?70 Miltoa has r-eplaced. the warrior leader of para.d.ise Lost with a f1ryU" vho stãnd.s, not for a life of heroic d.eed.s that, bring rrith then tr!þlic. g1o{, but for a life of irner iertitud.e and. perfect virbue.Tl Ue a{qits that heroic d-eed.e had. once tempted. hím: yet this not all To which my Spirit aspir'd,r victorious d.eed.s . Fl-amrd. in my heart, heroic actø, one while So'rescue Israel from the Romart-yoke, then to subdue and- queJ-l otre aJ-J- the earth Brrrbe violence and. proud. Tyran::-tck power, Ee d.ecid.es, however, that Israel is not r,¡orth saving: .What wise a.nd- vallant qa¡r .wor.¡l.d. seek to free fhese thus d.egenerate, by themselves ensl_avrd., _ Or could. of irrward. slaveg make outr¡ard. free?73 This cha.:rge in the son d.emogstrates a chaæ.ge fror caeg-ar tg Light in,the presentation of God.. Milton has tun3.ed. fron the public vorld- of õaesar, (and. even the public world. of l-,ieþt as manifest in the gaqd.en of ,Ed.en) to a plivate r{orld- of inner light. gata.::- is therefore cut off from the r¿hole enyironment of Paqaals,e ,ï+ogt. Ee cannot stluggre against Gaesag because Caesar is absent, æd he carmot create the il-lusion of power in his rul-e of the wcrld- because that worId. has been rejected.. .Eyil is tota'lly subord-inated- to light as manlfest in the Son. In Farad-ise Lost this subord.inati-on was coulateracted. by the d.oni.nation of caesar.74 The theme of para.d.ise ï,ost Ís a Hebre.w one, and- to present it Milton uses a Eebrew God..75 The theøe of red.emption, on the other'hand-, is a ChrlstÍa.n one, and. to present it Milton makes use of a more Christia,n ,l+8 ;/ 6od..'lo satan cannot tempt the son v:ith the n¡orrd. that he possesses. fhat worId. is d.epraved. beyond. re.demption. rt sinply li.es, I1ke a staguant fen, avaiting the fj-ual uphe.aval. AJ-J- that realIy matterer,ráli that can help man, is Ï,igþt: Ee who receiyes Ligbt from above, from the fou:rtain of light._ No other d.octrÍce need.s thougþ granted. trle.TT In a series of. pageants that suggeet the artificlality of the Sata¡ric worl¿78 (tu Pa adise l,g¡l it was the l¡orld. of light manifest in parad-ise that geemed. arbificial) the heroic worl-d. passes into a¡¡ obliyion ar.d. Sata.n along ï-ith it. It is a thoroughj-y contemptibte vorld filled. with d.elusion and. id.oIat3y: : :-: I'or God. hath justly giv'n the Nations up To their Delusions; justly, slnce they ieIl Id.olatrous. lY It is beggar's trash contamil¿fed. by a fatal uoraJ_ d.isease that not evea-tþe Sor, the Red.eeúëf of'men, will'sboap to saye Tþ1rs, before, the futl rays 9f Diviue light ma¡rifest in the son of God.¡ Satan's depravity reaches Ítg finar stage w1th hardly a.n echo of the d.y:ranlc force that carried- hrm, r,rith apparen-b u"tarr""a strength, througþ Farag.iee rogt. lrhat Eerculea¡r:illusion or strengtn *"ll d.epead.ent' upon the cònti:auing presence of caesaf às a God. of :vengêance and ¡qrath. llhen cut off from caebu,¡, und, "xposed. to Light, the' nhole basts pf satan-rs:po-Trrêr is reuoved.. Dep¡avity d.estroys hts migþt. \g NcEEs (cuarrm rr) 1.,, Ïlal.d.ock, p.66 2,. P.r. Bk. r, lt 3€r\-375 3. P.Ï.. Bk. I, 11 2]L2-22O )+. p.L. Bk. I, 11 &+-91 2. tr{a1d.ock, pp TT-TB 6. I,Iald-ock believes the theme of Parad.j-se l,Þet "cut cl-ea.:r against the grain of his nature" and. put ñ':-t,o¡%-ra1se positioã'. Belleving in the valid.Íty of "ind.epend.ent and strênuous thou.ght' and. feetrlng that th.e essence of IÍfe is struggle, Mirton wac for.ced f at the saüe time, to 'rd.eplore the ioning of tnouþt into the vorld." Íi:í"':3*.#,-lîi-î1"í"ãååi#ï*;.n*n"í::r*;;;;;Ç; ïn a sende Mi]-ton's centraL theme d_enied. him the f1úI expressÍort of his d.eepest irlterestg. ft was likeJ.yr, then, that as his rea1J-y d.eep interest could. not find_ outl-et in his poem in the right vay they nieht ffud.' outlet in the ï:cong rray. Aud- to a certain extent they d.o; they find.,vents a,nd- safety-valves often in lnopportune places. Ad.a.m ca¡not give Milton such scape' to express r¿hat he really feeJ-s about l-ife: but Satan ts l3ïäå¿.uilT"å:ffiå,"åî"i#å:å, #:" :ff "í"å** " :; li"l":i" ,a::e at timee d-lsquietlíg, that seem to threaten more tha.n orlce, ind.eed., the equilibrium of the poem. ; i.ì (p. eh)t This corflict of theme and. nature d-oes not ¡eal1y exist in paradíse ¡ost. Milton carÌ eElgress in Sataa thei d-epthg of"ni"-;t -h.ffi æ;lre because he is-d.eaJ-ing w1th u.:r u."""äd-utt "vil-.;;;";r1;g-tn" ït must be remembered-, however, tha! parad.ise lost vas rritten at the psychologÍcal point Ín drich Sat€Eãõ-Iiflffilparted' bonpany. T{ire public Vorld. of heroic strr.rggle backed_ þy ind.epend.ent and. strênuous thought (the world. of satan) Mit-ton re¡eãts w:ith the failure of the cor¡rmonv-ea-1th. one catches the ech.o of that world qrld- that strrrggle in Satan's speech and. actio:r. B.Ut it is a v,or1d.that MÌrton id casting off . Paradjge l,ost is semposed as an heroic epitaph to a lost id-eal. fn F-i],ffites hiilself out of the world.. 7. Griersoil., p.BO , 8. Milt9n ig consciously aÌ¡are in the d.escrÍption of Satan in Ee1I that the rprison ord.ain'dt'i-s going to gtretcb- its bars acrogg thegIobe. lhroughout the epic he is sareful to rèpeat again a.rrd_ again the u:riversal significance of Satanic activity. 9. . . . but that the r,¡.i]-t- And hieh perfllssion of atl-rul_j_ng Ee-aven I,eft him at large to his ov1r dark d.esigns ,.ì. (p.1. Bk. r, Lr" zr].-zL3) IO: To wage by force or guile eter:ral.Irrarr v 4 5z those uho d.efy hfm. (Ui"¡r.rha, [. !. !!The actual Parad.ise 1n Book fY eonseiously expreÊrses Mi.lto¡.ts yea.lraing for a better state of things than this wof1d. pïovides: allthe íd.ealism_of his youth is coucentrated in that aû.azìn,g description. Gonscious and- unconsciöus are at one in it. But when ldiiton introduces people ipto the picture, to present his age of innocence, he can be no more successfur thnn a¡ry other hrmqü. being 1n an attempt to í4agine a state of existeace at va{iance rrith the prfnal requirements of the hr,¡mi¡n mind.... Milton cannot rea11y believe in sucþ a way of Ii.fo. Recluced. to th,è ridieulous task of vorking in a gard-en çhich produces of its oï:r aecord. more then they irÍIl eier need., Adârn a.¡rcL Eve a4e in the hopeless posltion of old. Age pensioners enjoying pe¡petual youth... on the contrary, ve fãel that Miltor, strand.ed. in his o.vn pa,:ra,tlÍqji, woulc!. vetT sooà have eaten the applå o.n his o.wn rèBporxrtb:Iffi"d. i¡oneùiatdiy jrrstified. the act ia-ãpolelrlcal panphret'' (tillyara , p.282) 52. P.I. 3k. Vïï, 11 150-7. 5-3. P.L. Bk. Xrr, 11 469-\.78. t. Niebuhr, n. tX¡. cit. p.tl. 52. .To¡mbeç, A. A Study of Eistory, Vol. III, pp.112-1IJ. ,6. P.\. Bk. rrrffi ,7. P.1. Bk. xrÏ, LL 537-*r. fr. P.r,. Bk. rx, 11 LS)+r,. &. Leris, p.gT. 6-1, P.L. Bk. x, LL ,o)+-rLT. 62. Falld.oêk, p.9L-2. 63. rbid., p.83. 6+. Note satan's ay:areness of his ol,nL depravitx ln the following passa€es: 0 fouJ. d.egeent.r that 4 äb9 erst contended. With God.s to sÍt the higb.est, a,p. nolr constr¿xind Into a. Beast, a¡rd uixt Êth ùestía]- s1ime, This essence to inca:ro¿te and. imbnrte, That to the hight of Deftie aspir,d.; But t¡hat 'v¡:i11 not Àmbition and Reveqge Descend. to? who .asplres must d.qlùn as 1o.r{ As high he so1rrd., obnoxious first or last, To.basest th{lgs. Reve,4ge, at flrst thowht s:wçet¿ Bitter ere long back q. itself recoiles¡ .(P.r. rX, 11 16h-173) Then 1et me not 1et pass Occagi.oË. VhÍch nolr seiles, beh.o1d. alpne The llomanr opportune to al-l attempts, Her husband.r for f yiew,far qound.; not rigþt, l{hose higher iptellectucal .more I shrm, Ànd. strength, of gourage hautÍ.e, and of ].inb ),:) '].:,, ,53 i f'þ Heroic built, though of.terrestrial móuJ-d., tr'or not inforrnid-ab1e, exempt fron vornd., I not; so much hath EeJ.J. d.ebas'd., and. paive ïnfeeblrd. me, to what I was in Eeavln. (P.tr. rN, LL 4lg-\8g) 6>. P.L. Bk. vr, 11 T3o-T\. It is possible to observe, w-ithin thls speecb. of the Son, the metamorphoses of l,i.ght ir1to Caesar, as the Son putd off mild¡regs and. takes on terror, the i-mage of God. in af1 thin.gø. 66. P.r. Bk. rrr, 1 2oB 61. P.r. Bk. vr, lt- 8z\-6. æ. And. vhat the people but a hard. confus'd_ A ølsceIlareous rãbbJ-e, vho extol Thiígs vulgar, a,nd- ¡¡eIL veigh'd", gcarce north the praise Arå yhat deligþt to be by such ex,tolL,d., To Llve upon thir tongues a.nd- be '5¡13 ¡".11., f whom to be disprais ril were no srnall praiøe? (e.n. Bk. rrr, LL 49-57) 69. P.B. Bk. ru, 11 TL-T\. 70: P.g. Bk. rrI, LL 89-96. 7L, "Yet he who relgns 'w:ithin himself, and. rules Passions, Desires, and. tr'earg, Ì_s ro¡e a Kiug; : Ïlhich every vÍge a¡ad. verbuoug maxt attains;'t (P.F. Bk. rr, 11 \66-46g) 72, P.R. Bk. I, 11 ¿L?-¿LO 73. P.B. Bk. W, 1Í L43-5. ?+. '!I^fê renember ]-esg christ the prouised. redeeuer than chrigt who goes forbh in all the pa.:roply of Eøekte]-'g Tision to ove'rbhrorr the rebeIlÍous Angels. Perhaps had. Mirton read the greater prophets anight, and. not LÍke uost Protegta¡rtg of hÍs d.ay been moreI interested- in the apocolyptic forêsagts of "the twq hagd.ed. engiree at the cloorn, he night haye founj. a better. couception or proúrrced. a more Christlan impression. t' (Gilerson¡ p.105) 75. 'lfhe God- of Parad.ige Loet ig the God of Moses", 76. salvation on the basis of oright rêasontr, rather tþan on the bagis of the crucÍfiction of the son praceo pqradiøe Rege.in ld. closer to the humanist traditton ùEanr-tb,-¡,örÈb6 si.Go& is nerrer completely Õhristian. TT. P.B. Bk. rV, tt e88-2go;r 78. That artiflcÍalfty becomes almost grotesgue vdren Êatan appearÉ in the d.eserb wild.euness aJxd. sta.nds before the Son Not rustic as before, but seemJ.ier clad-, As one in c*v or:cor1fr.E:=iiirîïJnäËbrr ,79. P.R. Bk. 1, 11 \4a-h[h. cFtprgn IIt SATAN AND TEE CONS4UMTCES OF EVTT, ff PARADTSE I,OST AlVp PA¡ApISE HEGATN'p Ad-am is the symbol of humanityf. ï:r his fall the race of men fa1l. The't'second- Ad.am"2 is the symbol of the elect. fn hls victory oyer Satan the few are victorÍous. The temptation of Eve that brÍngs with it the fall- of Ad-am ís of urriversal consequence. tr{ithin ft are both the begin:eing and- the end. of the world-. Elstory, emerging from the' fall-, revolveg on the axÍs of satan, propelled- by the vrath of caesar. Ttre vlctory of the Son ower Satan Ís a victory over the vorld-.3 ft inyolyes the creation of a Paradise of the ¡rind- cut off from the space-time activity of men and- governed- d.lrcctly by llight from above. ït is an t. fnr¿ard- Eden replacing the lost outvard. Ed-en.4 Satants conquest of Parad.lse is the conquest of the universe. It brings r.iit¡. ft the revergal of reality as nanifest in the hÍerarchical- universe bathed- in Lfght, and- replaces that "Terregtrlal Eeavtn"S with a terrestrfal 8e11. T¡Iith this Satanic vlctory justice ls fulfilled-. Caesar and. satan work, each from their_ own angle of vision, one r€al-, the other ÍJ.lusory, toward. a colnmon goa1. TLre victoty of Satan Íe the er¡lressÍon of justice. fhe d-oubIe visÍon of the pgeu. conyergect upon a single point 1n the fall of nan. With the fall of Ad.am God. conmands hfs angels to d-estroy the hàrnony of man and- nature: the Srrn , Had. first his precept so to move, so shfne, As nlght affect the earth wfth cold. and. heat Scarce tol-Lerable, and- from the North to call- DecripÍt T{inter, fr-om th6 South to bring SolstitÍa1 Euilmers heat. Sin and- Death, the offspring of Satan, buÍld- a brld.ge between Eell- and ,)7,: d And- therefore hated-, therefore so beset With I'oee for d-aring slngle to be jr"tr 16 One llan excçpt, the onely Son of I,ieht In a d.ark Age, againgt exañF1e good, Against allu¡gment, custom, and_ a Wãrld. Offend-ed-: . ..I7 fhe very fact that MlJ-ton is d.ealing vith the htstory of the vorld- makes 1t iupossible for him to brÍng d-Ívine grace into focus. E?il, in 'Par,ad-ise. lostr overnr.ns the unj.verse. ftre Kingd.ons of the earth ar:e placed. in the stranglehold. of satanrs grasp. There can be, because of sataurs control of the worId, no :ied.emptive process l¡ithin hlstory. Mercy, therefore, neceseltates a corylete rejection of the world-. Before d-ealing vlth grace, as d.fgtinct from justice, Milton must unravel the l¡hole pred.estined. courge of history that end-s ignominlously in the utter d.estructlon of the r+orld. By the tlme that l{l]-ton has rejected_ the world., however, he hag rejected. the larger part of humanity along vith lt. The destlny promised- to Adam becomes the d.estlny of the fev. Eu:nanity at large shares, 1n the end-, the d.estiny of. Satan. tr{hen Satan is hurled. back fato Ee1l he is r,cranm.rd. and gorgr¿rr18 upon a stead-y d-iet of fa1len hrmanity. Upon the wor]-d of Pa{ad.1se Lost jud.gment has been passed.. The curse that guld.es lts d.eetiny lead.s it tovar:d. fÍnal- ar¡aihfratlon: so shall the World goe on, To good_ nalignant, to bad. men benigne, Ilnd.er her own vaight groaning, t111 tÈe d.ay Appeer of respiration to the just, ,A¡d. vengeance to the wicked., at return .: 0f hln so lateIy promistd. to thy aid., Tbe Womans seed., obscurely then foretoldr ñow amplÍer known thy Savfour and. thy trord.,I¿st 1n the Cloud.s from Eeavrn to be reveald Ir glory of the tr'ather, to d.j.ssolye Satan r+fth his perl-erted, Wor1d., the rafse From the cornflagrant ma.gg, purgtd. and_ reflntd., Ne.w Eeavrns, nev Earth, Ages of end.less date Found.ed. in rlghteousness and. peace and- love,_^ To bring forth frufts Joy and_ eternal B]lss.I9 Godts d-lvfne econolny, presented- in tezus of justice and. mercy, becomes, 1a the actual vorking out, a ruthless weed-ing out of thç major portion of hu:nanity 1n preparation for the Kingd.qm of Ge¿ upon a ner¿ Earth. The sone of Ad-an are d.fvÍd-ed- into the d-anned., of whom Satan is the prototy¡re, and. the elect, of whom tnu Solr 1s the prototype.zO The repentant Ad.ans d.wind.le lnto nothingness. It is fn Parad-i.se Begaíntd. that Milton brÍngs thls revÍeed- conceptfnn of mercy into focus. The God. of light, who had sho.rarered_ hfs blessi.ag throughout Ed-en without d.iscrininatlon, now shed-s his beams only upon a select cllentele. rkre new Jerr:galem wlrl be hÍgh1y exel_uslve: This 1s true gJ-ory and_ renown, vhen God Looking on the Earth, with approbation marks The juet man, and d.lrrulges him through Eeaven To al.l his Angels, who vÍth true applause Recount his pr:aises; thus he d_id. to Job, Famous he was in Eeaven, on Earth J.ess ho.wn; I'lhere glory 1s but fal-se glo:ryr attributed. To things not glorÍ.ous, meL not vorthy of fame,2l [he son makeg 1t quite clear that the world. belongs to satan: Th.e Kingd.ons of the world- to thee were glvrn, Pernitted. ratber, and. by thee usurprt,' Othcr d.onation none thou cangt p"oärr"á, Tf givsn, by whom but brrlhe Klng of Klngs, God over al-I gupreme ... The teuptatlon that confronts the Son of God. 1s the temptation to perform heroic d.eeds23, the terytation to Íd.entify hlnself r,r¡ith the vays of the world.. 1,411-toa plts perfect man agalnst the frperfect wor1d. and. demonstrates thereby the grace of God- existing as an in:rer Farad-Lse vfthin the fnd-lvfd-ua1. All the Kingd.oms of the worl-d. are spread. out before the son ag they were spread. before Ad.am, and. the son rçjects them all. ïn that rejectlon l-1es the conquest of evil. Íhe Son of God. is not of thls vorld-. Ee is not the good. Shepherd who, find-ing the hund-red-th sheep without the fold., sets out in search of him to 5A; brfng hfn back. Ee Ís no longer the savlour. The trlbes of rerael, poJ-luted. by evil, he leaves to Satanl As for those captive Tribes, themselves were they ï{ho wrought their oun captf.vlty, felJ- off From God. to worship Ca1ves... Shoul-d- I of these the liberty regard_, WLro freed., as to their anttent lãtrinony, Unhr;mbJ- I d-, Ínrepentant, unreformt d., no let them ,,¡,Thir enemies, ¡vho serve Ïd-ols vfth God_.-- Trlr.e Roman Enpíre 1s l-eft to ÍtB own d.amnation: ï'or hin l wag not sent, nor yet to free That victor once, now vilçr_and. base, Deserved.þ nad.e íassul'. . .25 Even the r,¡isd.om of the Greeks ie rejectcd.: But theqe are false, or ]-ittIe else but d.reamg, Conjec-tures, fancies, buflt on nothing firm.zb ftrus, havrng offered. him the vhoJ-e'worl-d, satan real.izes that the son of God- belongs to another order of realfty: Since neither wealth, nor honour, arms nor arts Kingd-om nor Empfre pleases theer:nor aught . By me propostd., 1n l-1fe contemplative, 0r actlve, tended on by gfor¡rr or fame, What d-ost thou in this wõrfd.f 'the wild.årness For thee ls fittest place, T Ãgun¿ thee there, And- thither vll,]- return L]r¿ee.¿{ Tbe sonts r¡/orld. is r¡ithin hinself, il-l-umined- by r,ight from above: : , ïet he vho reigns wfthin.hinseJf, e.nd_ rules PasÊions, DesÍres, and- Fearsr is more a King; WhÍch every wise and vertuous nan attatns.2ö The red-emptfoa of nan I1es in the d-eaial of the worl-d. The universe of grace 1s beyond. history. lo be caugþt up Ìn the affairs of the 'herd. confus r ¿rtz) 1s to be caught up in the fatal .current of puþ1lc events that ]-ead.s to d-annati.on. TLre path of h-istory is the path ,of, Satan: l,et that come 'when lt comes; all- hope is J.ost Of ny receptlon into grace; vhat llorsef instead- a simple pictwe of the ma,n and- voma.n leaving home a.:rd. going out into the ¡¿orld-, in tears bu! not d.espairing. " ThÍs 1s meant, it vould. seefr., to be a picture - a symbol - of the 1ífe they were entering upon, the life their child-ren vere to lead; and. is it not a remarkable thing that the blind- ol-d" FurÍt?,n ami fl his quarreling d.aughters and- the renegades of the Restoration, on eviJ- d-ays though faIlen and- evil tongues, could-, a"fter singing of the r,vrath of God-, the rage of d-eviIs, and- the fatal folly of men, now change his note, stay his ùana, and- give that J-ife its d.ue?36 Stoll a¡.s'wers his oïn question by shov1ng that the fal-J- brings Ad.a.n a¡rd. Eve closer together - "Eow can I live without thee?"--'that they repent together their sin, that God accepts their repentence, and. that before them li-es the New Jerusal-em. Al-1 of thls, argueÉ Sto1l, belongs to the hr¡menizing process that follow.s the fall. Milton d.el-iberateJ-y eases tþ .read-er out of the supenratural into the natural, out of the epic into the gard-en tragedy: Eis thougþt unfold-s as 1n a d.ra.ma rather thàrr as 1n a epic; a.¡rd frou the moment of the temptatl-on of Eye there is . perceptible a grad.ual huma.nlzing of his tone and. ad.justment , voman... They give up epic forrnality, ag has been obsefved. No longer ôo they ad-dress each other as rtDaugþter of-God and. Mm", ... Their d-igai-ty a¡rd- fornality d-isappear as nature asserls itself withÍn them - as the¡r know vhat it 1s to tremble and. weep, to rep¡oach or forgive one another, aad- cling !g one a.nother because ej-ther has no other in the . 'l,forl.d.Jl Finally, Stoll conelud.es that the pensive mood. Í"i rvl:ich Ad.a,m and- Eve go out to face life i-s lnd-icatlve of Miltonts lihole attitud.e to life: They are not d.ejected., but neither are they eheerful: their mood. is as pensive as the movement of the trerse. Mood. and- meter both breathe the spirit of the l¡ord.s of the Lord. - : 'fsorroiring, yet 1n peace". In short, this is hums¡r. llfe ag v'e ho.ow 1t, and as Milton hrew it, of a ningled- web, good. and- iIl together:, d.lm, sad-, but very d-ear. And- to a pogt (anL reader too) ldro conceiyes it so, a.11 the previous d"evelopments and. ad.Justments are nece'ssary as ip this poem of . superhuman l-ife ve approach the hr¡man, anil as Tnrhat^we call hr.man nature tskes: in e. meagure, the place of si-n.38 Tt rsouJ-d..seem, however, that Miltonts view of the i¿orId. sta¡ld.s ou!¿ to some extent, in contradiction to the attitud.e of Ad-an a¡ad. Éve to that 6;8: worl-d.. It rrould. be d.ífiierrlt, in the faee of l¡tiltonfs d.amnatiön of the rrrhole of histozy, to be].ieve that Milton fowtd. llfe a 'tningaed web of good. and. evil together, d.im, sad., but very d.ear.tt Surely it is the ., rea-lizatioïr that l-ife is not a "ningled. web of good. and- evll togetherl that I1es behind. the epic. Íhe good. uan, the elect, dges rrot uingle l'rith evil. Ee goes off by hinsetf into a¡r ark or into the r,rild.erness a,nd. leaves the r¡orld to rot. fhere is :ro red.emption r,rithÍu histoly. Both the conquerors and. the conquered-, the rulers a¡rd. the rrrled. are corrupt and. ineapable of practising or urd.erstaed.lng tme liberty. uone Man exceptr - the Etect ofhis age - st¡nds outsid_e his time and. is plucked. for eternity. The yest perlsh. Note, too, the austere references to the good.s of thig vorld.. The lost sours, instead. sf stri.vi-ng for spfritual perfection "practÍse howto live securetrr litt1e reckoning that the abund.ance of the earth is nothing more than a trap for the lntem.Ferate.39 Stoll pictures Milton as a kindly o1d. man gently'easlng Ín hr:ua¡¡. natqre to, replace origi-ne.]. sin. Ee forgets that gJ_L.ltea, are.d.pmnsd. by Milton for their hum-an nature. . In Ad.an, Mllton embod.ies for an instant the d.elicate balance of mercy; aad- justice. 'He is careful to shol{ that it' is the r'ðêetind- Manr! that judges rlMan- falJ-ta: Eagie it may be seen that I j_ntend. Mprey colleague, Td-ith Justlce, . sending thee Mans .Friend, his.Med.iator, hfs d.esign'd. Both Ransom atd. Red.ee¡.er voJ-untarle, And- d.estintd. Man himsetf to jr:.d.ge man fall'u.hO. The jud.gnent by the Soa of God. bears little resemblance, horrever, to the . actual working out of .that Jud.groent. Mitto¡.'g rrj.sÍoñ. of the lrorld. is fa:r d-eadrier than the passed sentense nhieh etates that vomen sha1l bear cLlld-ren in sorrow and. .subnit to the rrrl-e of their husband.s, r¿hile men sha[ labour for their food a,nd d.1e.41 Milton's huøan being is stilLborn. Ee i-g 'destroyed. at blrth by being eaught up -.into the vortex of eyil in a perverted. r¡orld.. 6+, , A good. deal has been: wrÍtten concer¡ri¡,g Miltonrs intoxication iù-ith" his ovn creation ofi Satart. Some believe that the figure of evil gets out of control .and. haocks out the props from und.er the r,drole Christian :,èongt.rrrctionf2 Ti1lyard., fo:r exa.mple, finds a gr'adua1 change in the torre of the poem from the professed. Chrietian optímism of the first for,¡y bookd to the rrna"dmitted- pessÍmism of the last books 2 tr'ron the beginrtiug to the end. of Parad.j.se I'ost Milton adhereg to the orthod-ox id-ea of gufftruæ'enption. . It is as important to the poem aE th,e Fa-Ll itseLf .. . And. afong w:ith the redempti-on of ma¡ by ChrÍst is a professed. optími 96. Regenerate rnan, ma¿ lrith his reason ireill-uniø.ed. by Christ, rriJ.l rise to a more excellent state thaa that from'.ryhich he hag faIIen. ; Thus in the end. Satarlrs schem€g have tr¡:rqed. to good., beneflcial act. This professed. optinisn is constant.: lüe are carefully ir¡forned. that Satan lrould. neyer:.h.ave fisen from the 1ake of fire, had not C¡od- intend.ed. him to be the instflment of ultimate good.. Ilhen at the begin¡ing of Book lleven Christ presents the prayers ofAd.amand.EvetotheFather,'heera.]-tsthemabove anybhing they were capable of producing in their state of innocence. ,The new earth revealed. to Ad.am by Mlchael near the end of thp^poem witl be far happier than the original- Ed.en ...+J Agalust this' profeøsed- optil¡i sa, he placeg the Uaadnltted. pessÍ.rni sm: Milton's unadnltted pessinism also affects.the unity. Tt is present j.n soue d.egree througþout, but far uore strongly in :, the last four oy five books.. And. thlg difference ig much: more tha¡r a reJ-ative frequency of passages in vbich the pessrîmism is latent: it anou:rts to a change of attitud-e... .fn the first f,our books lvlllton gives energy out: ín the ].ast four or five he tum.s i.t inward. into himself . In the first it is active: i-n the, ].ast books lt has been conyerbed_ into a stoicaJ- resfstanee.44 Miltonls þessimism ig the resÉlt of the over,f)owerirrg figwe of satan in'tbe first books. Eaving released. that kind- of heroic energy into the universe it must run its course. ïlithin the epic, howeyer, it is possible to obsenre a dj-ssociation of Ml1ton from his ovn poetie creation. .At the outget Satan emc-odles the heroiq ê¡€rgy of Milten's rrind-: I6V there ean be no intercolf,Ise. At the leve1 of gatan, rshÍeh is the leve]- of justicer;satan is al1-p.o'werfur by d.iylne pe:mission. At the level of the Son of God.r lrhich is .the level of grace, the Son is al]--poverful by divine pernission. Justice and. mercy are no longer colleagues. gat.q,p, therefore, is as powerfuL on the one J.eveJ., as he is T{eak and. d-epraved on: the other. The Satan l¿ho rules the vorld., is, at the same tlme ... a poor niserbble.captlve thrall, now d.epostd. Ijected., enptyed.; gaz' d-r'unpityed., shu:l,'d., A spectable of ruÍn or of scoffiI To allf the Host of Eeaven:50 rt all d.epend.s upon. hov one looks at Sata¡e. tr'ron the point of view of fallen hrma,nity' he is one thing; from the point of view. of the "Host of Eeq.ven" he Ís something else. Secause farren hr:manity is the eubject of Parad.ise lost, satan is, in i1lusion, heroic a¡cd. porerful. þecause the elect are the subject of Parag.ise Re.gaiqrgr Éatan is, not in iJ.lusion, but in reality, ÌreBk aíd. d.epraved., helpless'before the yerbicar T,igbt shining inr¡ard- in the Son. That sa,me d.epravlty comes to the surface in Parad-1se ïj,o,sl, but like the Llebt shfudng out of Eeaven, it is cloud.ed over b¡r the vyath of Caesar. It is aü1d.st the thr:nd.erbolts of d.ivine rage that Sata¡a shirtçs like the d.ark¡.ess of the sulphu¡ous fires of Eell.5t Bêhincl ],f1ltonts view of evil- is the perfectionist theory of hriman nature that camnot admit of an actlve and. d.¡menj c co-nin-.g11ng of good_ and. evil at the centre of hr:man personality. one d.oeF not cast out d.evils in Mirtonrs theology. They eitþer get in and. stay, in which case one 1s i[amnsil, or they d.o not get in, Ín lr]rich case one is saved.. To struggle is to be trapped-. Thus strmggle itoelf becomeg eyil. sata4 stguggles because he is evil, ueg strr:ggle because they are evil, but the son of God- d.oes not str'¡rggle, because he is good.. rn parad.ise Bee,aini$'i as Ti1lyard. points out, There is prractically no action, the clnatactey,g (Satan eScepted.) d.o not^live, and. there 1g the small-est relation to nonnal Lífe.2z ïnd.çed., ¡^¡hatever there is of life in ñata¡r Ís evl1, . Evil has become lLfe at the 1evel of the "herd coÍfus'd-" l¡hich is, with rare er,cepti_on, the level of humanity. MÍlton's conception of evlI takee 1n the vhole rrorLd- and. eyery hu:øan act:ion that gtems from it. Eis attitud.e to evj-l is manifest i.n h.is rejectlon of the world. and- his retiremqrt into himself . ftris rejection and. this retirement is, j-n a sense, the rejection of the faJ-l. The echo of parad.ise I,ost liagerÍng faintly in the Êata¡r of Ta.{q9.ise Feeai,n'd is the echo sf 'gound and fury, slg:rifylng nothiog'. The epic is cancelled_ out. 6g Ngrgs (cu¿r¡na rrr) l-. Íhrotrghout the epÍ.c Milton id'entifies Adam w'ith men: Aad. Ma,n there pI-ac't, Êth purpose to assay' If hin by fo¡ce he-can d-est¡oy, or worse By some false glaile pervert; and- sha'lJ- pefvelt; I'or man l¡1ll harkrn to his glozing lyes. (p.r,. Bk. rrr, rr 90-94) Þ. Ìtri-lton specifically relates the two Ad.ans. Ee compares the hill upon which Ad.an sees the vj-sion of the l¡orId. to the hill where the 'gecond Ada¡nt' is presented, for d. d.ifferent purpose, with the gamre vision: Not higb.er that Eill nor w-ider looking round-, Ittrereon for d.ifferent cauge the Tempter set Our second- Ad.aq. in the vÍld.erlLess. (P.r,. Bk. xr, rr 38L383) 3. 'Eis weakness shal1 orrecome $atanic strength A¡rd. all the vorld., and- masg of sirful flesh; rr (P.n. r, 11 L6r-t62) 4. "For thougþ that Seat of eart[Ly blisg be fail d-, A fairer Paradise is founded- now For Ad-a,m and. his chosen Éolls. ¡. rr (P.r,. Bk. xr, rr 38r.383) ,. P.L BK. rX, r 103. 6. P.L. Bk. x, It 6>:-6>6. T. F.I,. Bk. N, IL 3r2-32O. B. P.L. Bk. x, tl \62-\ß 9. P.L. Bk. Xr 1L 22L-228 Lo. P.r. Blc. x, ß 616-630. l-f . P.L. Bk. Xr, I 371-Bk. XTT, L 46r. ltz. P,t. Bk. r, 1 3. -13. P.L'. Bk. NrÎ, 11 B2-l-02 th. Grierson argues that Milton's presentation of justi-ce overshadows God's ttrercy. As a regr:lt there i,s 'q, certain revulsion: tonrard God. on the part of the fead-er: ln Parad.ise Lost the poet and. the Brophet, or to put it. otnãFffi'oet aÀ creator and. the poet as critic, meet but fail to coalesce, come evetr into conflict v:ith one another, leave on the re.ad.er's nil'd and' Ímagination conflicting imp¡esÈions. On the one ha¡rd the argument, as d-eveloped. by Miltou speaking iñ. hi-s ol4rn person or througþ the moutb- of God. (a,:ad. MiJ--ton, as Pfofessor Saurat has said, is the chief protagonist of Satan), aims at one effect, the justification of Goðrs ways to men. Íhe sto,ry itsel-f as the poet so viviùLy and. d.ramatical-Iy presents it, leaves us with a very d-iffe.rent impressior, one not of entire acceptarrce of the justification. I'lhat d-o l'r'e see 'when we try to isolate the dra,m f rom the poet 's contention? : CHAPTE W SATAN IN REIITTON TO TEE SOCÏAI AIID POI,ÏTÏCAI BACKGROUIVD oF ¡u¡ron;s-rsãuør-- Ïn the foregoing chapters the analysis of Satan in relation to the role of evil ín the t'r¿o poeIIIn hag been 1iu1ted., almost excl-usively, to -a textual stud.y. fn thie conclud.ing chapter the presentation of Sate¡ wil-l be reLated- to Milton's social and- political aspiratíons, the d-efeat of whích Was d.estÍned. to find expression in P,aradise T.ost and. Parad.Í.se. Regalp.'d.. Milton's "celestial patroness" is a d.isappointed- : Republican. Pargl9.ls.e l,qst is, in a sense, a geculari-zed. gospel of revenge, r¿hile Parad.ise Segain'd. is a secularized. gospel of election. Both poems, coming at the end. of the Catholic christian culture, ajnd- stfipped. in thelr extreme Protestantism of the lsho]-e sacra.mental nature of the christÍElro. faithr (and- therefore of atl the traditional christla,:r synbols), supply nev flesh to the Eebrew-0hristian gke]-eton. . Miltoú. coueg not merely at the end of the great chrigtian tra'd-ition. rn a rear serrse he end.s that traÀition. Eis role 1n the proces's of cultuq-al ehange must be recognized. as actlve. Ee carrieg christia.n poetry, and. in particular the poetlc use of the christian s¡mbol, to a linit beyond. r.¡hich l{, c-¡nn6! go and. remai:r christiarr. rn itB ultinate reaches, Ml1ton's arb Ís d.isti:rctly protegtant, but Protestant ed.ging ou the purely gecular. ¡'or iuis reason the aband.onment by the poets of the nerb century of l4ilton's ar¡resome theologicaJ_ framework lras by no üIeaã.s an aband.onnent of the d.lrection MÍlton had. set for Thrglish poetry. rnd.eed-, the heterodox, nature of Miltonrs theolory is already slgd.euough of the rapÍd. d.isintegration of theology. f'his process of d.isintegratlon merely continueg af,ter Millon - end. it 1rí11 rrot stop with mortalism o¡ Arianism.2 - . flre new flesh that Mil-ton gives to the Eebrer¿-Christiañ nyth is to be found- irt the background.of rthought a¡rL feellng out of vhich both poens emerge. It will be seen ln the follor+ing pages that both thought '--T and- feeling, as they become embod-ied- j.n social iilea1,6¡ are iôentified- #it¡. evit, a.trd. that, as a result, al.l- the heroic energ:y that Milton puts into "tO: glorÍous cause"3 's put i-nto Satan. .L11 the aesthetic B1orT, in terns of heroic imagery, by meane of which MÍlton hoped. to stir the En:gllsh people becomes the imagery by means of ¡rhich he pr,esents ßata¡r. It is in and- through Satan that Milton purges hÍmseJ.f of his active a,nd. d¡mami c hopes for the Ki-:rgd-om of God. on earth. In Sata.nf s decreasing vitality and. hís increasing d.epravity can be seen the slow fa.d.ing out of Milton's heroic vision. Depfiyed. of his vision of a red.eemed- society, Mf1ton is d.eprived- of the aesthetic that had. clothed. that visio¡ in the langugge of poetry. Eis Christlan r¡orld. is a bleak w"i-Ide:reess, grey with the twilight shad.ovs of encompassing night. % is like a ñel+ ¡hgrand- chapel stripped. of a.ll ad-on¡ment. The Son of God- is a lonely Puritan in the chapel comuning, 1n isolation, r,rith EÍs God-: : One d-ay forbh walk'd- alone, the Spirit lead.ing; And- his d-eep thorrgþtø; the better to conyerse With solitud-e, till'far from track of men, Thought folJ-owing thought, aad. step by step led. on, Ee entred. now the bord-erÍng Desert ï"iId-, Aad w-1th d.ark shades arrd. rocks enviro:r'd- rormd", Eis holy Med.itatlons thus persutd..4 Underlying all of M:ilton's thougbt there is aE u:rsplít nusleug of optimism based upoïL a concept of hu:nan perfectability. Ee clings to it tenacÍously, even to the point of d.anning the r,rhole of hrman:ity vhen it fai1s to live up to his perfectlonist Íd-eal. Never, howeyer, is the id.eaI forsaker. Ee may and- d.oes eliminate from it aJ-I the social- a,F.d. hj-storical accessories of life, but allrays from the zu-ins there arises, l-ike a Phoenix, the single perfect man suffleient in his iso.lation to preser:ye and. pezpetuate the reality of his id-eal. It 1s the essential r:n-Christian chafacter of Mil-tonts id.eal that 73 ìl :n::il-:+N:ri ::ri¡]:-\.:i:: ì,lr. :t.tjl 7t+ cuts him off from the i¿ho1e t¡ad.itio4. of Christlan syøbol1sm aad- perueate,s both :h1s prosé and. his poet¡y'T.4ith a secular quality foreign to the Catholic Chrlstiari culture. The gecular quality of Milton's thought lÍos iu the concept of ind-ividuat autonomy. Man, at tlle revel of r:eason, is' perfect and. self-sufficient. LÍke Descarbes God-r5 Mil-ton's God. becomes the d-ivine guarantee of the valid-ity of hr.man rêason. The perfect Being which Ís God. becomes, in actual practise, almost id.entical v-ith the perfect being which is reasoí.6 The reception of tLignt fror abose" ig akín to the reception of the Greek tlNoug,' into the sou]. by vi-rtue of whÍch the Greek man becomes almost id-entical with the Greek God.. Niebuhr points this out: The classiceL view of nan, compri-sed- prÍmaríly of platonic, Aristotlia¡r. and. Stoic eonceptions of hrman nature, contains, of course, varyi g emphasis but it may be regard-ed_ as o¡te iñ. its dorxmon cooviction that ua¡r is to be und.erstood_ priuarily from the stand.-poirrt _of the r:Ei.quenesg of hfg rational facu-l-ties. I{hat is r:nique ia man is noug. Nous uay be translated. as I'spirit" but the primary emphasis lies upon the capacity for thougþt a.¡rL reason. In" Aristotle the nou.s ig the vehiole of pure,intelJ.ectual activlty and- is a u¡rivergal a.nd- irnmortal. prineiple lrhich enters man from.without. . .The rationalism practi-cally id.entÍf,ies rational- naÍ (who is essential_ naa) r¿ith the d.ivine; for reagoî Ls, as the creatine prineÍple, Íd-enticaf lr-ith Gad. r rt is the suggestion of a too intimate embrace of man and. God., lead.ing to an anthropocentric rrniyerse that separates Milton fro¡a r¿hat may be call-ed. the orthod-ox christian trad.itlop. Man, by vÍrtue of h:is reason, approximates Divinity. By his seLf-sufficiency and. his self- in-itiation, he asormes a Õhrfst-like attitud.e tovard. hlmself . The heretical blend.ing of man trith qod. squeezes out the red.emptive role of Christ. The Son of God. in Farad.ise Fgain'd., 1t was noted., ceases to be a Savíour except as he saves Eimself Milton, in,his concept of the autonomous indlyiduaJ- ruled. by "ligþt T7 could. cha.nge merl ' s hearts in the way Milton imagined., and- that the exhortatj.ons and..d.enUnçiations vhich ' MíLton indulged- in would. be.poveqless to a,ffect the issue in any large d.egree. To have kept aloof in the controyersy would" have requlred great strengtn of mind., but Mil,ton had. suffisient. Tt vas his jud.gment, not his strergth of mind., that wae at fault. A Shakespeare vould- haye had. the sense to keep out of the active controversy.lP Mil-ton stepped- in r.¡here angels fear to tread.. His yision ignited. and- he cast the torch to his Englisbmen. Unfortunately they fail-ed to catch it. . It is possibly i-u. Areopaqitic,a (f6ilL) that Milton best d.emonstrates the optim,i sm lr:ith which he looked. upòn the God--chosen race of frrglishmen. In it he d.escribes the uirole mass of autonsmous men rising as a unit to purge themselves of aJ-I the restiictionç placed- upon theÍr God.-gtven liberty: Methinks I see in ny uinð a noble and. puissant nation rousing hersel-f J.ike a strong man a.fter sleep and- shaking her lnvincible locks: methinks T see her ag an eagle merning her rlli ghty youth, and. klnd.ling her undazzJ"eð" eyes at the fuJ-l nid.d.ay beam; purging and. unscaling her long abused- sight at the fountain itself of heaven-l-y rad.iarrce; .vrhile the whole noj se of timorous and. flocking bird.s, r,rith those also that love the tw'ilight, flutter about ama¿ed at l¡hat she means, a.nd. in their enviable^gabble r,¡ould- prognosticate a year of sects and. schisms.¿v such ig the victory of a "great and- war-like nation, instructed. end- inured. to the fefvent a¡ed- continual pråctise of tnlth and- righteousness. ,,21 But the nation d.id. not rise, the purifieation d.Íd. not tèrke place. rn that early naive visÍon Milton ha,d seen a nation moying like Guiop. thror.lgh the "cave of Ma¡rmont' to the "botrer of eartbly bliss:tt 'rAssurerlly ve bring not inÍocence into the worrd., we bging impurity much rather; that r¡hich purifies us is trial, aæ.d. triaJ- is by r,rhat is contrary. That virtue therefore v¡hich ig but a youngling 1n the contemplation of evi1, and- k¡.o.ws not the utmost that vice pronises to her follovers, and. rejects it, is but a blank virtue, not a pure; her vhiteness is but an excremental- whlteness; r,¡l:ich was the reason ïrìry 'ie our sage and- serious poet Spenser, (r,¿ron I d.are be l<¡oçn to think a better teacher than Scotus or' Aguilas, ) d-escribing true temperance und.er the. person of Guion, brings him in ¡¡'ith his palmer througb. the cave of Manrm.on, arrd. the borrer of earthl¡ btiss, that he nÌ-ght gee and. know and. yet abstain.'¿ The natiorl, unforbunately, never got beyond- the Itcave of Ma,nrmon. r' llhen Milton,s vision is again resurrected., the context ie rad-icaJ-ly d.ifferent. The moVemenj is no longer upward. from evil- toward. good. It is, rather, the movement of evil upward. from Eell to conquer the universe: Forthr,rith upright he rears from off the Pool TTis mighty Stature; on each hand. the flanes Drivn backr¡ard- slopê theÍr pointing spi¡es, and. rowld. 5nc,üÍillolfls, leave i' th mid.st a horrid- Vale. Then w:ith encrmbent v'ings he stears his flight Al-oft incr:mbent on the dusky Air fhat f eJ-t r¡rusual weight .'. . .¿J At the sa¡r.e time, however, Miltonls vision of fugIand. "casting farr off her the rags of her old. r¡ices' and. being jud.ged. the "wisest a¡od- most christian people at that d.ay" ú?ren "the eternal a.nd. shortly expected.* Klng"24 shall øake his appearânce, is akin to God- in Parad"ise Begainrd.r' Iookíng d.our on the Earthr a¡rd. marking "l{-ith approbationt' the 'rjust maJl". The d.ifference h-es, of course, in the fact that Milton has replaced. the just nation w:ith the just nan. He has moved. from an elect nation to a¡i elect ind.ividual. The id.eal that Mltton p¡ojected. out of himself into the Etglieh natlon, he d.rar+¡e back, v'ith the Comnonweatth f aiJ-ure, into hi-mself . flre idea-l stripped- of ite soetal and- politicaL ma¡ifestations, is preserved-. At the sociaJ- level MÍlton gives his heroic r¡ision to $atan, at the ind.ivid.ual leveI, he gives it to the Son. The reason is writ large in Milton's later prose. In clearing the d.ecks for the New Jerusalem, Mil-ton realized- that the perfect nation must consist of perfect ind.ividuats and. perfect Índ.iyid.uals must be free from ertencal 1arr. Any foru of ,,cuËtom fro¡r T9:) v-ithoutt' is ruerely a publlc manifestation of "blind aff ection r,rithinrr. To live by reason is to ].ive without the t¡rrarrny of custom: ff men within themselves 1rouJ-d- be. gove4ted- by reason, arrd- not generally give up their u4dersta¡1d.ing to a d.ouble tyramly of custom fror v-ithout, and. blind- ef,fections irithin, they would. d.Íscenx bettef rqhat it . is to favor and- r4ho1d. the tyrant of a natior-.Z) The Chrfstian ration is a collection of Christtan ind.lviduaLs Ìüho are freed- from aJ-l exterraal lar^r and. 11ve by the internaJ- ]-aw of reason. United. by reasor. they achieye a kind. of rnystic rmity ín a laiesez-faire state. Chrlstia,:e tiberty is that rhereby ne are l-oosed. as it ) lfere by edranchisement through Christ Aur d.eliyerer, from the bond.age of sÍn, and- congequentl¡r from the rr¡l-e of the l-aw'and- of man; to the Íntent that being mad-e sons ingtead. of sezrants, a,rrd- pezfect men lnstead. of child.ren, 'we may serve God. in^)ove through the guid.a¡rce of the Spj-rit of truth.zo Tt is "perfect men instead of child.ren" that Milton envisions when he make:s the fugli sh people the elect of God.. They are a people in which human nature is being perfected- for a.special purpose and as a resuJ-t of a special cal11rtg. lhey a¡e, as a resglt, liberated. from "vrj.tten or extemal ].av.t' Ìfoodhouse notes: In the regenerate, t:nd.er the influence. of the Spirit, huøa.:: nature is d.aily approxlmating more closely to its original relia¡rce o Ì t1e iurard- Iaw aJ-one. To that state the believer is restored. by the ChiÍstiaü. Çospel, and. 1t is the true state of Christiaü.Iiberby. Milton Ínsists that Christiað liberty mea4s abrogation of the r¡ho1e ¡+ritten or external l.aw.27 Milton, hovever, was sootr to realize that the mass of rhg]-isbmen vere not petdect. I{irth the execution of CharJ-es pubJ.ic opinion reversed itself and- C.ond.emned. the d-eed.. I4ilton then rea-lized. that the cause of freedom wag beitg u:rd.errined-, that men lrere tuzring theif backs upon the Millennium, cuttÍng themeelves off from the special grace that God. had. bestolred- upon them. Ee writes j:ø, L649 (The Temrre of Eings arrd. Ba j / -ù practised. in the toÍ1g a,lrd- exigencfes of qar.36 t intenral- control and. extemar force. Ee is both the son of the "Pararlise withinn37 a¡rd. the warrÍor-.1ead.er that hurls sataü. out of Eeaven. It is significant that Íi11yard. states that the Secund.o Defengio is written ln the sa.me spirlt and- temper as the first book of parad.ise rQLost;JU This, J believe, is altogether tr.ue. Miltonrs arrmiration of cromvell's wax of d.eaJ-ing rith the reprobate i_s echoed in lvliltonrs justification of God.'s justice. rt d,eclares the moral basj.s for caesars' heroic tacti-cs in the punishment of satan, 'while, at the sa,me tirte, exattÍng the private vorld. of grace as it exj-st w:it¡.in the chogen indirÈidual. The heroic power and. the inner virtue of croml¡el-l d.emonstrate the two aspects of God- manifesting theugelves in,the iad.ividual. I,lhen ma,nifest in S*tan they prod-uce the heroÍc i]lusion and the inner d-epravitSr. The temper of n-ind. that und.erlies Mirtonrs d.escriptlon of Cromvel]. in the Secund.g Def,ens,io Ís the teuper of nind. that und-erliee the creatlon of the Satan of the first four books of P,ara9-lse xost." Th. publ-ic and. the private world. are not, as yet, mutually exclugj-vê of each other. By the end. of Parad.ise Lost, however, the public world- is rejected_ altogether. The d"eath of õroml+ell Ín 16)8 arrd- the Restoratio¡r in 1660 cut r'l Milton off entirely from the social and- pol.itical arena. The sound- of Ïlnglish rejoicfng over the return of the King rras the d"eath haell of .Miltonrs socÍa1 id.eal. Ehere was nothÍng left but to reject the world.. Co¿ 3+-9 'rhÍ.s Englishmen" have parted. company. By i:666 Miltorr had al_most ceasãd. to think of hinself as Fn Er.glishma.:r: I'or the virtue you call gtatesmað.ship (but ;,'' whÍch I ¡¡ou-l-d- rather haye you cal]- loyalty to B¡ I ,lr-ì ny country), t¡,fter captivatíng me v'ith her fair- sourtLing na¡ne, has go to speak, almoÈt left me i'rithoEb a country... Oners courtry is whereyer it is vell v'ith one. It is not s-o much that Milton cane to lose feith in the people of fugland. as it 1s that he cgne to real-ize that the¡r existed.. Ee quickly for.¡nd. them uncontrol-Iaþle and. r¡nteachable. fhey are dr:mpetL from the abstract concept "the natioar! (fd.entifÍed. by traåitioa ïrith the Arthirrian icteal) ínto that inpatient Pr¡ritan receptable I'the unregenerate.t' ApaL w-ith them rr¡ent the hope of achieving on earbh the Kingd.pm of Eeayen. In brief, Itthe Par¿ed.ise rrithintt is alJ- that can be salvagecL from the lost hope of a Pagadise withqut, a Paradise that had been rega,rd.ed. by ltilto¡ not mere[¡ as arr early possibility but as a defÍnite project.JY ïn the final books pf Pørad.ise lost the Paradlse y-ithin emeïges surrounded. by the darhress of a fallen worId.. Tn Parad.ise Begalpìd. that fa]-len 'worl d recelyes its final ignon:inious epitaph. It expresses the firal d.ecay of a rejected. r,¡orld., the utimate d.epravlty to which Satian is reduced.. Thgs, by relating the tvo poems to the social ånd. pöliticiil cu14ents f¡or vÍrich l4ilto.n, after a heroic and naiye iclentlfication¡ slowly ã¡ltl torbuously dissociated hinselff it is possibLe to recognize beneath the Eeì¡ew-Ohristian frane a secularized. g'ospel of reveqgê and a secularizecL gospel of eiection. And. beneath the sound. and- fr:ry passing into silence lies a viev of intlividual autorony buttressetl. by an inrmaculate sou]- beyond. sin and. beyond. red.emptio4. Milton, like the God v:ith vhom he id.entified himgelf, dwelIs alone Iin uqapproacheö lightt', thoræþ perhaps not from eterrrity. rBh 1. Note Mllton's conilenriation of the Catho]ic Church v.ith its ritual :for on Earth I'lho against Fai-th and. conscience carr be heard. InfalJ-ible? yet na.:ry trill presÌme: Ïlhence heavie persecution shaI1 arige On all who in the worship persevere 0f Spirit and. Trrrth; the rest, far greater part, Wil-l- d.eem in outvard. Rites and_ specious fo::mes ReJ-igion satisfied.. . . There ca.n be litt]-e d.oubt that Milton ritual mith pagan religious rites. Ee fal-len a.ngels beconing Ín inca:::rati.on i¡orld. (p.r.. Bk. I, rL 36r47il. Then, wal.l Ínto Ed.en he compares the ae{ to into the church: So clomb this So since Ínto identifies the Catho]-ic speaks of Satan a¡rd. his the Deities of the p-aga.n r+hen Satan leaps oyer the the climbing of hiy'eJ-ings grand. fhief into God.s For.d_d.: the Church lewd- EireJ.ings climbe. (p.r.. Bk. w, ar rgz-rg3) Ross, M.M., I'MÍl-ton and. the Frotestajnt Aesthethic", U. of T. euazterly, Vot. xyII. wo. 4lTS']r948, pp.S\6-S6o - p.346. 2. ? l+. Defensio Seci¡rrd.a S.M., p. 1118. P.B. Bk. I, lt_ Lgg-rgl. Descartes find.s God. anong his in:eate id.eas. Bocauge God. is aperfect Seing and- therefore good-, Ee d.oes not d.eceive DescartesÍri his conviction of the reality òf the exter¡ral norId.. Ee- -= guara,ntees the absolute cer,tainty of all "clear and. d.Ístinctnid.eas. (ror a ùiscu.gsion of Descartesr conception of God. see GiJ.son, 8., God. and..phi_lgspþhy, Chapter ff, pi ? T4_gA).' - --- 6. "From the whole bod_y of (Milton's) ï-rítfugs it *É,:clear that he conøeived. the regenerate persori as or.e 'h¡hose life and. thought are marked- by ord-er becauge reason presid.es over paegion and. rõ-l-es t¡eow"ithout suppressing them. (I{ood.house, A.S.P., 'lMilton, ,Furl_tanism a¡rd. libertyrÈ, U. of T. SuarterlJr: Vol-. rV.,lvo. \,' iltJy, r93r, pp.+æ:iij"_'nÌI97¡ I'lhen man operates at the lever of reas,on he is freed. of allexbertal control- The regery.rate man, the chdstie¡L'ua,¡r of ïeason,obeys only the Iar,¡ of hig inward. nature. Ee is autonomóus:" - Milton iñsÍsts that christian liberty mea,"s the abrogationof the whole written or exter:raf 1aw: (*ia. , p)+9l) Niebr:hr, pp. 6-f . Maritain, ia hÍs analysis of the christian hrimanism of the Renaissance period., stateg: lr-t T. B. 87 33. 34. 3r. 36. d.egreç what may be caIled. the trarÍstocraticf! element in the P¡:riterl position.ti (Wooanouse, op,cit. p.\964,) DefensÍ,ç¡ $e,.qr¡nda, 6.M. p, I1Lh. ibiat Norbhrop, F.9..ç. .Th,e Mectiqe of East and. I.Iest: p. 182. Defenslo Secu:d.a,, g.M. p. 1t)0 +it 37. "It has been suggested. that Milton took from Croml¡ell some of the traj-ts íh his Satan, I confess it seems to me that there is a closer kinqhip betl¡een the Crqmrell he here cele-brates aæd. the Chfist of his ovn Para,disç Regä;iped, the picture of 'a man vfrro has conqueretl the mearier passionÈ aAtt gainqcL a caqplete mastery gver hÍmsel-f .rl (Griersoñ., p.73) 38. IIf, ag ï conjectr:re, the setious begfnníngs of Paradise f,ogt are to be found. in the state of nind. that promfted. the Defensiþ Secr:nda, it nay be legitÍmate to e,IJ-ov the id.eas for¡nct in tnãTEãffi-% guid.e our search for the 1d.eag that are of real imporbance in Pa,radise L,ost. 39. Ross, p.83. 88 BÏBTÏOffiATHY I. Genefial Burbt, 8.4., MptaphE:lcal FÞuad.ations of Mod.ern phy-sical scieuce. New s" c;. Ltd.., Lgzr. Bush, Doqglas, The, BeP.giissance.a.+d. Elglish Eunanisn. Toronto: The university of Toronto press, L939. Descartes, Rene, col-lectgd- lforks (vor.vrr). parís: teopold. serf, 1904. Gilson, Etienne, c'o¿- and. p'hil-osgþþy. New Eaven: yale university presã, - -' -----Te:[Ï GrÍergoñ, Slr Eerbert J.C., $,eyÈnleenth Cgntury Stuùies. oxford-: Clarend.on Press, 193ts. Eobbes, Thouas, The ï,.eviathan,. odord.: B. Bl-ackwe ar, r9t+6. EoI¿ 3ib1.e, (fing Janes version) Lovejoy, 4.0.¿ The Greg!,, chg,in of Beine. cambsi¿u": Earvard.'university Press, L)42. MarÍ-taÍ-n, Jacgues, Tr,uS' Epuaæ*çg trang. by irÍÈ. ¡Ad.amsor.. lond.on: Geoffrey Bles, The Centenary press, lpJB. {iebuhr¡, Relnhold-, T4e, Salure .errd Desliny of Mq¡e, New york: chagles sctnerTeTõãÇT946. Norbhrop, F.S.C., The Mp-eting ol-Fa.st and. Trlest. Sev york: The MacMillan Co.,F Russell, 8., A History of l{estena phil_osophy. 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New York: Oxford üriversj.ty P¡ess, Grierson, Sir Herbert J..C., !El-t,oF. anÊ WOrd.svcrth. Cambrid.ge: tamþ¡idge Ilniversity Press, L937 . SamÍltstr, G.8., F.ero gf Ï.o_ol - A Study lrr Miltonts Sata,n. T.ond.on: gii4' Eanford., Ke11ey, J.8., A MiltO¡. EandboOk. Nev York: F.S. Crofts & Co., a933. Maurice, flhiq G¡eat Argument. Prlnceton: Princeton University Fress, 19h1. Lewi.s, C..$., A Prêface to Parad.iee J,ost. f,ond.on: Oxford. Uniyersity PresÞ, L946. ßose, Mil,ton. J,ond.on: Drrckworth, L93\. Gr'ant, Eqladlse lost. Chicago: Paekard & tr'rank -Lllen, ed.itor, The .$!ud.ent'g Milton. añd lgr¡igqise Regai,q'd- Stud.entis Milton). Pattison, M., Mi.Iton. London: MacMlllan & Co., l)JZ Boss, M.M,, Iv.tilton's Rgyglisn. Ithaca: CorroeJ.l University Presø, 1943. Boss, M.lvI.2"Milton and- the Protesta¡rt Aestheticr', University of foyonto Suaz.berry, vor. xVr@) Saurat, De4ri1s, Sewell, Arthur, Milton, Man a¡rd. Thinker. New York: -The DiaJ- Press, lpzr, MacAulay, McCoJ-Ley, Patterson, Crofts & 0o., revised. (Uote: AI-l quoiations Co., ,L9hO. New York: F.S. ed.ition: 1939, frcry, lse Tjost are taken from The A S,tud.y in \Iiltoq's 9þristia,n Doctrí:re. f,ond"on: Oxfq.ïd. University Press, L939.