Paper Proposal: 17th Century
Mar. 9th, 2006 12:22 am![[personal profile]](https://www.dreamwidth.org/img/silk/identity/user.png){kind=small}
jhameiaAll done!
In this paper I will attempt to exonerate the character of Satan in Milton's Paradise Lost by examining the circumstances around the Fall of Adam and Eve. I will refer to the Fall as the felix culpa, the happy mistake, and I will point out that it is not possible to hold a grudge against Satan for his actions that caused the Fall.
Because the conditions of the Fall are many-sided, I am forced to look at it from a more holistic viewpoint: i) the circumstances that were in place before the felix culpa and continue to encompass it, ii) the catalyst, the Adversary himself and iii) the circumstances after the felix culpa, embodied within Adam and Eve's losses and gains.
Firstly, I will outline the circumstances that the Divine has set upon Satan and Man - the limits of free will versus Fate. I will argue that if Fate does exist and God does have a plan for Mankind, then it is impossible to place all blame on Satan for his transgression: humans themselves would be blasphemous to assume that they understand all of God's plan. Furthermore, if we work within a framework of Fate, then perhaps Satan was meant to cause the Fall and to forever condemn him for his transgression (which would not even be a transgression as it is according to plan) would be injustice.
I will then move on to Satan's own position in Hell as ruler despite his banishment. While it is true that Satan is a slave to his past and passionate nature, there is no denying that he and the other fallen angels have carved out a place for themselves in Hell, to the point of taking an overwhelming place in Biblical literature as a place of fear. I will refer heavily to the primary text in order to point out how, despite defeat and failure, Satan and his followers continue to plow an existence and set themselves a goal to aim for. Satan's defiant character will also be studied. It is representative of the state of Mankind that will overcome adversity and endure.
Finally, I will examine Adam and Eve's circumstances: they have executed agency of their own, and having eaten the fruit of Knowledge, they now know how to differentiate between good and evil. Moreover, they have discovered in each other a partnership that may not have been possible without the Fall - through dialogue with his "Other self" Eve, Adam moves from hopelessness of their situation and endures. I will also point out the binaries which help define one another: Life/Death, Good/Evil, Self/Other, and that these binaries would not have been known if Satan had not tempted Eve.
I will conclude by reiterating that any foul caused by Satan's action is outweighed by the circumstances, his character and Adam and Eve's new condition of truly living as responsible, knowing creatures of the Earth.
Secondary Sources:
Forsyth, Nick. “Paradise Lost and the Origin of ‘Evil’: Classical of Judeo-Christian?” International Journal of the Classical Tradition (Spring 2000): Vol. 6, No. 4, 516 – 548.
This is an extensive article that covers possible classical roots of the origin of Evil within the context of Paradise Lost. Nick Forsyth differentiates between the aspects of Paradise Lost that have classical references, such as the epic battle between the Host of Heaven and Satan’s rebel group being based on Hesiod’s myth of the Titans versus the Olympic gods, and the aspects which are wholly Judeo-Christian. His discussion on the Problem of Evil as observed by Epicurus and the contradiction of “hate in heaven” will be used as background for my exposition on the circumstances surrounding the felix culpa.
Bryson, Michael. “‘That far be from thee’: Divine Evil and Justification in Paradise Lost.” Milton Quarterly (May 2002): Vol. 36, Issue 2, 87 – 105.
This article disturbed me at first with its negative interpretation of God as a tyrant and how the existence of evil is justified by God’s inaction to prevent the Fall. It also draws on descriptions of God within the Old Testament, in particular encounters with Moses. I have no desire to attack the Judeo-Christian God, but its arguments cover my first area of discussion: that of the inevitability of the felix culpa.
Riebling, Barbara. “Milton on Machiavelli: Representations of the state in Paradise Lost.” Renaissance Quarterly (Autumn 1996): Vol. 49, Issue 3, 573 – 598.
Reibling discusses the parallels between Machiavelli’s tyrannical prince and Milton’s Satan in this article, but she also quite scathingly points out how Satan falls short of Machiavelli’s ideal prince. Nonetheless, these parallels are important to my discussion of Satan’s character and I will also argue against some of her points regarding whether or not Satan deserves censure as a failed prince.
Sherry, Beverly. “A ‘Paradise Within’ Can Never Be ‘Happier Farr’: Reconsidering the Archangel Michael’s Consolation in Paradise Lost.” Milton Quarterly (May 2003); Vol. 37, Issue 2, 77 – 91.
This discussion of Michael Archangel’s consolation of Adam and Eve for losing Eden brings up the many perspectives of what Paradise really means to different characters: God, Satan, Michael and the fallen couple all have their interpretations of what Paradise is. These possible interpretations will back up my argument that Adam and Eve do, indeed, benefit from the felix culpa.
McColgan, Kristin. “The Way to Pardon: ‘Self’ and ‘Other’ in Paradise Lost.” ANQ (January 1992): Vol. 5, Issue 1, 7 – 15.
In this article, McColgan draws comparisons between Adam and Satan in their reactions to their own falls from grace. Her interpretations of Adam and Eve’s interactions which lead to reconciliation, dialogue and solution show a particular benefit that the felix culpa brought about.
Hamilton, G Rostrevor. Hero or Fool? A study of Milton’s Satan. London : George Allen & Unwin Ltd, 1944.
Hamilton’s book provides vociferous support for Satan and studies the text closely in order to debunk C. S. Lewis’ criticism of the character. I will use this text in my study and defence of Satan’s character. However, Hamilton can sound rather rhetorical in his defence which I will try to stay away from.
Werblowsky, R. J. Zwi. Lucifer and Prometheus: A study of Milton’s Satan. New York: AMS Press, 1952.
Furthering Hamilton’s study and defence in the first chapter, Werblowsky also looks at the character of Satan, comparing him to the rebellious character of Prometheus in classical tradition. Observations regarding Biblical and Hebraic discussions on the concepts of God and Fate are also brought forth in this book which I will use in the first two sections of my argument.
Primary Sources:
Milton, John. Paradise Lost. Ed. Teskey, Gordon. New York: Norton, 2005.
This is the primary text that my paper will be based on. It has been debated, criticized and re-interpreted several times since its first appearance in the 17th century.
Beagle, Peter S. The Last Unicorn. New York: ROC Fantasy, 1991.
This novel is about a unicorn who must seek out and rescue other unicorns trapped in the sea by a wicked king. In order to do so, she is turned into a mortal by a bumbling magician. This transformation from immortal creature into a human woman and its effects on her parallel Adam and Eve’s discovery of the binaries of life/death, good/evil, love/hate once they have tasted the Fruit of Knowledge.
"Good Omens" should also be on this list but I don't have the book on me.
In this paper I will attempt to exonerate the character of Satan in Milton's Paradise Lost by examining the circumstances around the Fall of Adam and Eve. I will refer to the Fall as the felix culpa, the happy mistake, and I will point out that it is not possible to hold a grudge against Satan for his actions that caused the Fall.
Because the conditions of the Fall are many-sided, I am forced to look at it from a more holistic viewpoint: i) the circumstances that were in place before the felix culpa and continue to encompass it, ii) the catalyst, the Adversary himself and iii) the circumstances after the felix culpa, embodied within Adam and Eve's losses and gains.
Firstly, I will outline the circumstances that the Divine has set upon Satan and Man - the limits of free will versus Fate. I will argue that if Fate does exist and God does have a plan for Mankind, then it is impossible to place all blame on Satan for his transgression: humans themselves would be blasphemous to assume that they understand all of God's plan. Furthermore, if we work within a framework of Fate, then perhaps Satan was meant to cause the Fall and to forever condemn him for his transgression (which would not even be a transgression as it is according to plan) would be injustice.
I will then move on to Satan's own position in Hell as ruler despite his banishment. While it is true that Satan is a slave to his past and passionate nature, there is no denying that he and the other fallen angels have carved out a place for themselves in Hell, to the point of taking an overwhelming place in Biblical literature as a place of fear. I will refer heavily to the primary text in order to point out how, despite defeat and failure, Satan and his followers continue to plow an existence and set themselves a goal to aim for. Satan's defiant character will also be studied. It is representative of the state of Mankind that will overcome adversity and endure.
Finally, I will examine Adam and Eve's circumstances: they have executed agency of their own, and having eaten the fruit of Knowledge, they now know how to differentiate between good and evil. Moreover, they have discovered in each other a partnership that may not have been possible without the Fall - through dialogue with his "Other self" Eve, Adam moves from hopelessness of their situation and endures. I will also point out the binaries which help define one another: Life/Death, Good/Evil, Self/Other, and that these binaries would not have been known if Satan had not tempted Eve.
I will conclude by reiterating that any foul caused by Satan's action is outweighed by the circumstances, his character and Adam and Eve's new condition of truly living as responsible, knowing creatures of the Earth.
Secondary Sources:
Forsyth, Nick. “Paradise Lost and the Origin of ‘Evil’: Classical of Judeo-Christian?” International Journal of the Classical Tradition (Spring 2000): Vol. 6, No. 4, 516 – 548.
This is an extensive article that covers possible classical roots of the origin of Evil within the context of Paradise Lost. Nick Forsyth differentiates between the aspects of Paradise Lost that have classical references, such as the epic battle between the Host of Heaven and Satan’s rebel group being based on Hesiod’s myth of the Titans versus the Olympic gods, and the aspects which are wholly Judeo-Christian. His discussion on the Problem of Evil as observed by Epicurus and the contradiction of “hate in heaven” will be used as background for my exposition on the circumstances surrounding the felix culpa.
Bryson, Michael. “‘That far be from thee’: Divine Evil and Justification in Paradise Lost.” Milton Quarterly (May 2002): Vol. 36, Issue 2, 87 – 105.
This article disturbed me at first with its negative interpretation of God as a tyrant and how the existence of evil is justified by God’s inaction to prevent the Fall. It also draws on descriptions of God within the Old Testament, in particular encounters with Moses. I have no desire to attack the Judeo-Christian God, but its arguments cover my first area of discussion: that of the inevitability of the felix culpa.
Riebling, Barbara. “Milton on Machiavelli: Representations of the state in Paradise Lost.” Renaissance Quarterly (Autumn 1996): Vol. 49, Issue 3, 573 – 598.
Reibling discusses the parallels between Machiavelli’s tyrannical prince and Milton’s Satan in this article, but she also quite scathingly points out how Satan falls short of Machiavelli’s ideal prince. Nonetheless, these parallels are important to my discussion of Satan’s character and I will also argue against some of her points regarding whether or not Satan deserves censure as a failed prince.
Sherry, Beverly. “A ‘Paradise Within’ Can Never Be ‘Happier Farr’: Reconsidering the Archangel Michael’s Consolation in Paradise Lost.” Milton Quarterly (May 2003); Vol. 37, Issue 2, 77 – 91.
This discussion of Michael Archangel’s consolation of Adam and Eve for losing Eden brings up the many perspectives of what Paradise really means to different characters: God, Satan, Michael and the fallen couple all have their interpretations of what Paradise is. These possible interpretations will back up my argument that Adam and Eve do, indeed, benefit from the felix culpa.
McColgan, Kristin. “The Way to Pardon: ‘Self’ and ‘Other’ in Paradise Lost.” ANQ (January 1992): Vol. 5, Issue 1, 7 – 15.
In this article, McColgan draws comparisons between Adam and Satan in their reactions to their own falls from grace. Her interpretations of Adam and Eve’s interactions which lead to reconciliation, dialogue and solution show a particular benefit that the felix culpa brought about.
Hamilton, G Rostrevor. Hero or Fool? A study of Milton’s Satan. London : George Allen & Unwin Ltd, 1944.
Hamilton’s book provides vociferous support for Satan and studies the text closely in order to debunk C. S. Lewis’ criticism of the character. I will use this text in my study and defence of Satan’s character. However, Hamilton can sound rather rhetorical in his defence which I will try to stay away from.
Werblowsky, R. J. Zwi. Lucifer and Prometheus: A study of Milton’s Satan. New York: AMS Press, 1952.
Furthering Hamilton’s study and defence in the first chapter, Werblowsky also looks at the character of Satan, comparing him to the rebellious character of Prometheus in classical tradition. Observations regarding Biblical and Hebraic discussions on the concepts of God and Fate are also brought forth in this book which I will use in the first two sections of my argument.
Primary Sources:
Milton, John. Paradise Lost. Ed. Teskey, Gordon. New York: Norton, 2005.
This is the primary text that my paper will be based on. It has been debated, criticized and re-interpreted several times since its first appearance in the 17th century.
Beagle, Peter S. The Last Unicorn. New York: ROC Fantasy, 1991.
This novel is about a unicorn who must seek out and rescue other unicorns trapped in the sea by a wicked king. In order to do so, she is turned into a mortal by a bumbling magician. This transformation from immortal creature into a human woman and its effects on her parallel Adam and Eve’s discovery of the binaries of life/death, good/evil, love/hate once they have tasted the Fruit of Knowledge.
"Good Omens" should also be on this list but I don't have the book on me.