Gustave Dore Portrays the Battle

I noticed that my last blog was starting to get long, so I decided to start another blog with a focus on a picture of the battle in Heaven:

I felt that this picture really displayed a vivid image of the battle scene as The Son comes into battle on the third day to rid Heaven of the rebels. At the top of the picture you can see The Son exerting his force, as the image portray him as being far superior in power to the rebels. His pure size seems to be three times that of the fallen angels, let alone his strength, which he had to limit in order to spare them of complete and utter annihilation. (VI.853-855) You can see the clamoring of the angels’ swords as they are being hit by the thunder of The Son at the beginning of their plummet to Hell. For this is the moment that they know they are truly defeated as they look up at The Son, seemingly full of rage (or that’s what I see in this picture) as he rids Heaven of their essences:

The overthrown He raised and as a herd

Of gats or timorous flock together thronged

Drove them before him thunderstruck, pursued

With terrors and with furies to the bounds

And crystal wall of Heav’n which op’ning wide

Rolled inward and a spacious gap disclosed

Into the wasteful deep.” (VI.856-862)

I believe that this image captures the moment when the fallen angels are falling through the opening of Heaven right before it closes up again with The Son as the victor, and that these could have been the lines that Gustave Dore had in mind as he drew this scene.

 

Image taken from:

http://dore.artpassions.net/

 

Rebecca R.

Fire: A Weapon and Punishment

In reading through books five and six, I found it a little ironic that Satan and his followers use fire in their weapons, when it is fire that causes them so much pain in Hell. It reminded me of the phrase “what goes around comes around”, a phrase told to me a few times when I was a child, and one that is still heard today. The beginning of battle scene is described as:

            Now storming fury rose

And clamor such as heard in Heav’n till now

Was never: arms and armor clashing brayed

Horrible discord and the madding wheels

Of brazen chariots raged. Dire was the noise

Of conflict. Overheard the dismal hiss

Of fiery darts in flaming volleys flew

And flying vaulted either host with fire. (VI. 207-214)

I was immediately able to picture the clashing of armor and swords, and a swarm of angels rushing at each other, but the use of fire was what caught my attention. And throughout the battle fire returns, such as the cannons that Satan and his followers create after the first day’s battle:

            Which to our eyes discovered new and strange,

A triple-mounted row of pillars laid

On wheels (for like to pillars most they seemed

Or hollowed bodies made of oak or fir

With branches lopped in wood or mountain felled),

Brass, iron, stony mold, had not their mouths

With hideous orifice gaped on us wide,

Portending hollow truce. At each behind

A seraph stood and in his hands a reed

Stood waving tipped with fire while we suspense

Collected stood within our thoughts amused

Not long, for sudden all at once their reeds

Put forth and to a narrow vent applied

With nicest touch. Immediate in a flame” (VI571-584)

From this description, I felt that Satan and his followers seemed quite comfortable knowing that they invented such a powerful weapon, and purposely waved their “reeds” around in a mocking way before firing the canons. And this is where I felt a hint of irony; that the fallen angels would use a weapon with fire to force severe pain on their enemies and then be thrown into a word filled with fire and severe pain. Did God know they were going to use fire and then create Hell to encompass that element? Or was Hell already made, regardless of the weapons Satan and his followers used? To me, it seems that if God is all knowing, he already knew hat Satan would do, and what better way to punish him by putting him through his own torture. There may not be canons in Hell, but there are flames that “shoot” up, much like a canon firing.

Rebecca R.

Individual Summary

Source:
Demaray, John. Milton and the Masque Tradition: The Early Poems, "Arcades," & Comus.
Cambridge, Massachusettes: Harvard University Press, 1968.


The Oxford English Dictionary defines a masque as, “A form of courtly dramatic entertainment, often richly symbolic, in which music and dance played a substantial part, costumes and stage material tended to be elaborate, and the audience might be invited to contribute to the action or the dancing.” In the fourth chapter of Milton and the Masque Tradition, which is entitled “Comus is Invented”, Demaray goes into great depth discussing the difference between Milton’s Masque Comus, and other masques that had preceded it. The most involved comparison existed between Comus and an earlier masque entitled Tempe Restored (84). This connection is important because both masques concentrate on the idea of virtue, but each has a slightly different take on the subject (92). For Tempe Restored, the focus is on “heroic virtue,”as was the focus of many masques of that time (92). In Comus, on the other hand, Milton took the idea of virtue and expanded on it so that it not only encompassed heroic deeds, but also “virginity” and “chastity” (93). Milton used his version of virtue to stress that, “the virtuous man, living by the “holy dictate of spare Temperance”, can triumph “o’er sensual Folly and Intemperance”… (93-94).” Milton created a completely new spin on the idea of virtue, which greatly intrigued the Egerton Family, for which both Tempe Restored and Comus were produced (83).Even with all of its sprawling ideas though, Comus really did boil down to, “a masque invented and structured in a tradition and adapted to the needs of three children aged nine, eleven. And fifteen (96).”

Sheryl W.

Satan and the Art of Persausion

"....him there they found

Squat like a Toad, close at the ear of Eve;

Assaying by his Devilish art to reach

The Organs of her Fancy, and with them forge

Illusions as he list, Phantasms and Dreams,

Or if, inspiring venom, he might taint,

Th'animal Spirits that from pure blood arise

Like gentle breaths from Rivers pure..." (IV. 799-806)



This particular quotation describes how Satan whispers into Eve's ear in an attempt to corrupt her with impure thoughts, therfore making her sin and bring about the fall of man. I was extememly taken by the Milton's choice of words in this particular passage. With words such as "venom" and "taint" used to decribe what Satan is trying to accomplish, and word "pure" used multiple times to describe Eve, the reader gets a very clear picture of the stark contrast between the two characters. The part that intrigues me the most though, is the fact that we all know Eve is going to succomb to Satan's guiles, so why do we put such faith in her purity before she does?

To my argument about the corruption of the pure, I would like to compare Satan to the Joker in the most recent Batman movie, Dark Night. I feel that both Satan and the Joker possess the same type of abilities when it comes to persuasion. We all know how Satan corrupted Eve, and I find the Joker's corruption of Harvey Dent who becomes the villian Two-Face.

Eve starts out perfect and pure, and Harvey seems to also be about as close to pure as any modern-day human can be. It amazes me then, how effective both Satan and the Joker were in corrupting these characters by simply implanting dark thoughts into their heads. There is certainly something to be said about how skilled in persausion Satan and the Joker are. In the before-mentioned quotation i have illusrtated how Satan implanted thoughts, and now I will include a video clip from dark night to illustrate the Joker's persuasiveness, and leave it to you come to your own conclusions about the similarities.




Sheryl W

Individual Post: Quotation

In Class on Friday, we touched on the sexism that is displayed in Paradise Lost. I would like to expand on that idea through the portrayal of Adam & Eve, the inhabitants of earth.

"Two of far nobler shape erect and tall,

Godlike erect with native honor clad

In naked Majesty,seemed lords of all.

And worthy seemed for i their looks divine

The image of their glorious Maker shone:

Truth, wisdom, sanctitude severe and pure,

Severe, but in true filial freedom placed,

Whence true authority in men. Though both

Not equal as their sex not equal seemed:

For contemplation he and valor formed,

For softness she and sweet attractive grace:

He for God only, she for God in him." (IV.288-298)

In this quotation, both Adam and Eve are first displayed as majestic and "the image of their glorious Maker"(line 292). As I read the first few lines, it seemed as though man was God's greatest creation, after all he was called the "lords of all" (line 290). I also felt as though god had the most pride in what he had given man :"truth, wisdom, sanctitude severe and pure" (line 293). Milton expresses an image of perfect beings, seemingly compatible and living in a world care free and with an equal stance. Both seemingly above all other creatures, and positioned at the top of the totem pole of life. However as I continued to read, I saw more of a separation between the two.

"His fair large front and eyes sublime declared

Absolute rule, and hyacinthine locks

Round from his parted forelock manly hung

Clust'ring but not beneath his shoulders broad.

She as a veil down to the slender waist

Her unadorned golden tresses wore

Dishevelled but in wanton ringlets waved

As the vine curls her tendrils, which implied 

Subjection" (IV, 300-308)

Adam is described in a more powerful role, where as Eve seems more submissive. Adam is given descriptions that portray him as strong and authoritative. Eve's description are softer features, which I believe shows a lack of power and an image that makes her weak. Why such a difference in description? With further reading I glanced at the footnotes, and I was drawn to one footnote in particular stating " Eve's long, beautiful hair is a sign of her submission to Adam's authority. Adam and Eve are not equals but exist, like everything else in Milton's idea of divine Creation in hierarchy." (p.86) When I used to go to sunday school, we were always told that "God creates man equal"; but is this description not one of inequality? I wonder how children in the seventeenth century were taught, because it couldn't have been about equality. This was the time before women's suffrage, where women were still seen as subordinate. Is Milton portraying society in these lines? Are these his own views? Or were they shared with everyone?

From this point on I began to pay close attention to how the two interacted with each other, and began to notice other details where Eve plays the role of a follower to Adam.

As Adam & Eve talk, Adam takes up conversation first describing how fortunate they (Adam and Eve) are, when they only have to tend to gardens and stay away from the Tree 

of Knowledge. Right from the start of Eve's speech, Eve shows her submission to Adam stating "O thou for whom/And from whom I was formed flesh of thy flesh/And

without whom am to no end, my guide/And head, what thou hast said is just and right." (IV,440-443) Eve calls Adam her "guide",but I feel as though this is another example

of her submission to Adam, and his role as the authoritative man. I would like to quote one last quote, spoken by Eve to Adam "My author and disposer, what thou bidst/

Unargued I obey: so God ordains./God is thy law, thou mine."(IV,635-637) With this quote, I think it becomes exceedingly clear, that Adam answers to God, and Eve

answers to Adam. The quote says "Unargued I obey", once again showing Eve's submission to Adam and illustrating the sexism displayed in Paradise Lost.

As I continue reading Paradise Lost, I expect to find more examples of sexism, and possibly an answer to some of my questions. Why did God create Eve as a lesser being

to Adam- was it because he knew that she would be persuaded by Satan? Or was it due to hierarchy, that only one of then can be at the top, and the other must constantly be a

step below? Or finally was this simply a reflection of current times, or did Milton agree with this portrayal of man and woman?

Rebecca R.

Satan and Chaos

This idea may seem silly to some due to the fact that it does not really play a huge role in the story of Paradise Lost as a whole, but it intrigues me either way. In Book II, after Satan has already left Hell and is on his way to Earth, he runs into Chaos, who is essentially the King of the Abyss. This is all well and good, but I do not understand why Chaos does not want to do more to assist Satan in his mission. As the ruler of all things, well chaotic, you would think that he would be willing to do whatever he was able to in order to make sure that Satan does indeed turn God's new creation in to a place full of sin and mass confusion. The only true assistance that Chaos offers Satan is that he is able to tell Satan that he does not have far to travel until he will reach Earth. Other than an estimation of distance, Chaos does little for Satan.

"If that way be your walk, you have not far;
So much the nearer danger; go and speed;
Havoc and spoil and ruin are my gain." (Book II. 1007-1009)

Obviously, Chaos will benefit from any havoc brought about by Satan, so why does he not follow Satan's lead? If you have an explanation for this little irksome bit of the story, I would truly love to hear it.

Sheryl W

Individual Post: Quotation

"A universe of death which God by curse

Cerated evil, for evil only good,

Where all life dies, death lives, and nature breeds" (2, 622-624).

Shortly following Satan's plan to declare war on God and Heaven, he describes God's plan to create Mankind, a group that is "less in pow'r and excellence but favored more of Him who rules above". (2, 349)  Satan then describes his plan to upset God in the most offending of ways by corrupting his newest creation and wreaking havoc in Heaven.

In class we discussed how we start to question why there are riches in Hell or how darkness can be visible, described by Milton in Book I.  Similarly, in Satan's description, the unanswerable question of why there is evil in the world arises.

In his telling of "a universe of death", he tells of how where all life dies, death lives, which struck me in particular as being unjust.  The irony of a place where all life dies and death lives, seems daunting and depressing.  Satan seems to trivialize the value of life, especially when immediately following the quote about Hell, "Puts on swift wings and towards the gates of Hell Explores his solitary flight.  Sometimes He scours the right-hand coast, sometimes the left..." (2, 631-633).  After discussing something so important...life, the action of sometimes scouring the right-hand coast and sometimes the left makes Satan's nonchalance evident.  

Why is it that where all life dies, death lies and why is death seemingly so restricting?  After reading this reaction by Satan I felt strong feelings of sadness and a daunting feeling of the miseries of death.

Kellie