Words: 2818
Of Things Invisible to Mortal Sightsee Holy Bible is in many ways a story of origins. The history recounted both in the Old and New Testaments has at its base the perception of a fallen humanity; beginning with the fall from Eden and the nature of evil, to the means of regaining Gods grace and the discussion of free will, it emphasizes humanity inability to fully comprehend the nature of God and of the universe.
In writing his epic Paradise Lost, John Milton is fully aware of his limitations as a mortal man; however, in an attempt to transcend the finite to the infinite, to describe the indescribable ND to understand the unknown, Milton bases his arguments on Biblical theology to show that man kind has fallen from immortality to mortality and that its fallen nature prevents its physical and intellectual sight from comprehending the spiritual realm. Milton bases his arguments on numerous Biblical references where God opens peoples sight to the spiritual realm.
Furthermore, Milton believes that Adam and Eves fall is also a fall into time; that is to say, the vision of history has become a linear one, whereas Gods perspective is one outside of time. Therefore, Milton finds it necessary to scribe the fall of Satan, before that of Adam and Eve, and the impact It has had on history. Although this is his personal addition to the account described in the Holy Bible, Milton uses it to bring into evidence the limitations of the human mind.
By comparing the nature and abilities of the demons with that of humanity, Milton shows that the greatest of human works or pride is pale in comparison to an invisible, spiritual world. Milton presents the universe and the Garden of Eden through the viewpoint of Satan to emphasize that the audience too is fallen. In many ways the audience must exist sympathizing with Satan who has committed the ultimate sin: the attempt to gain equality with God. Thus, Millions ultimate aim is a discussion of theistic and astrology.
Milton brings into evidence three main heroes within the text: the writer himself who traverses the realms of heaven and hell, the reader who refuses to listen to Satan siren song, and the individual Christian. In many ways Milton understands that it is impossible to escape humanity fallen sight; the only person to see humanity naked is God. Milton is hidden even from himself. However, by focusing the beginning of his epic n the story of Satan, Milton wishes to reveal a correct perspective: that true freedom lies in obedience, and submission is not bondage.
Milton is well versed with the accounts of the Holy Bible, and often makes allusion to accounts that show the limitations of mortal sight. In Paradise Lost, Milton claims that Millions of spiritual Creatures walk the Earth / Unseen, both when we wake, and when we sleep (Milton, John. The Complete Poetry of John Milton. New York; Bantam Doubleday Dell Publishing Group, Inc. , 1971 , 4. 677-678). That is to say, with the fall of Adam and Eve there is also a fall in the easiness of communication between humanity and angels; a break between the divine and the mortal renders the spiritual world invisible.
When Michael attempts to show future events to a fallen Adam, he claims I perceive / Thy mortal sight to fail (12. 8-9) showing Adams fall into a linear time. One similar account in the Old Testament is the story of Allies and his servant when encountering the Syrian army. When the servant cries out in despair at the number of troops facing them, Allies prays for his servant and the Lord [opens] the eyes of the young man; and he [sees]: and behold, the mountain [is] full of horses and chariots of fire round about Allies( The Holy Bible, Kingmaker Version.
New York: American Bible Society: 1 999; 2 Kings 6:17). This incident shows the necessity for divine intervention when trying to comprehend the spiritual world. One New Testament reference to sight is Paula words in 1 Corinthians: For now we see through a glass, darkly; but then face to face: now I know in part, but then shall know even as also I am known. Len his attempt to further expose the mortal sight of man, Milton decides to narrate Satan fall from heaven which occurs before the fall of
Adam and Eve. Even though this event is mentioned often within the Holy Bible Milton expounds upon it and dedicates the first two books of Paradise Lost entirely to a description of hell and Satan plan to tempt humanity. It can be assumed that Milton basses his arguments on one of the more detailed descriptions of Satan that can be found in the book of Isaiah, chapter 14:12. How art thou fallen from heaven, O Lucifer, son of the morning! How art thou cut down to the ground, which didst weaken the nations! 3 For thou hast said in thin heart, I will ascend into heaven, will exalt my throne above the tars of God 14 will ascend above the heights of the clouds: I will be like the most High. Milton draws his inspiration from these verses in describing Satan pride and his attempt to wage war in heaven. However, in his attempt to make Paradise Lost both a conversation and a narration, Milton decides to describe Satan descend from heaven in closer detail, even with the risk of committing sacrilege.
The first difference beјmen Millions epic and the Holy Bible is seen as Milton begins the narration in hell; just moments before, Satan and his following angels are thrown out from heaven because of disobedience. Millions main purpose is to juxtapose the fallen natures of the demons with that of humanity and to show the inferior natures of people to that of angels. Milton presents the fallen angels as God like shapes and forms / Excelling human, Princely Dignities (1. 338-89).
They are spiritual creatures beyond / Compare of mortal prowess (1. 587-88). And as they build the Pandemonium, the high Capitol / Of Satan and his Peers (1 . 756-57) Milton is sure to point out that Not Babylon, / Nor great Locally such magnificence / Equaled in all third glories (717-18). Milton reveals the temptation presented within these demons very quickly; the demons have all the glories of eternal beings, but behind their facades of glory lay the fallen natures of beings separated from God.
As the demons debate whether to wage war against heaven or to use guile in an attempt to gain back their former positions Milton presents what appears to be a very civilized conversation among demons. Milton further depicts the dangers of mortal sight and understanding through the speech of the demon Belief. The other demons regard Belief with awe, because they know that A fairer person lost not Heaven (2. 1 10) however, spite the eloquence of his speech that pleases the ears of his fellows, Milton reveals that all [is] false and hollow (2. 12). Although he appears at first to counsel peace, in reality, his devious words mean the opposite. Furthermore, Milton wishes to contrast the demons activities in hell with those of fallen human beings on earth. As the demons await for Satan return, in their leisure they pursue what humans deem the highest of activities: sports, music, philosophy and exploration. Some sing/ With notes Anglican to many a Harp(2. 548) of their own heroic deeds and fall from heaven.
Others [sit] on a Hill retired / In thoughts more elevate and reasons high / Of Providence, Foreknowledge, Will and Fate (2. 558-560); While others still are gone On bold adventure to discover wide / That dismal world, (2. 571) hell. However, Milton is quick to remind the reader that despite the appearance of supreme beings, all activity in hell is Vain wisdom all, and false Philosophies (2. 565). Herein lays the temptation: the glories of hell, as depicted in Paradise Lost surpass many times the riches of a fallen world.
However, the reader must not give in to Satan siren song and not admire That riches grow in Hell (1. 80). The efforts of human beings can never equal those of demons as Milton cries:And here let those boast in mortal things and wondering tell Ballerina how third greatest Monuments of Fame,And Strength and Art are easily outdone spirits reprobate . (1. 690-698)Though Hell appears at first glance to be enviable and fulfilling of the desires of the human heart, in reality it is a place where rest can never dwell, [and] hope never comes / That comes to all (1. 6/67). Milton concludes his argument by shifting the perspective to the present: he presents all of the demons Satan, Bellevue, Moloch, Mammon with names hat are only given to them thousands of years afterwards. He further argues that all of the false idols within the Old Testament are in reality the fallen demons that the reader encounters in Book One of Paradise Lost. He sates that the Race of Israel oft forsook and unfrequented left/ His righteous Altar (1. 431-432) for [the demons] known to men by various Names / And various Idols through the Heathen World (1375).
The juxtaposition of the creation verses the Creator is visible here as Milton mentions Jeroboam, a king that [Likened] his Maker to the Grazed Ox (1. 486). Thus, according to Milton, the Allen perspective of humanity has led to false worship and also a loss of knowledge of spiritual truth. By centralizing the main part of his narrative around the character of Satan, Milton wishes to bring into evidence the fallen nature of people, and even of the reader. In this way, Satan is presented as a temptation to the reader, to parallel the temptation that Adam and Eve had to face.
Satan is a rebellious angel that [Draws] after him the third part of Heaven Sons (2. 692). He trusted to have equaled the most High(l . 40) and refuses to repent, For who can think Submission? (1. 60-61 Satan has all the power of rationalization, thinking about Providence which Out of [his] evil [will] seek to bring forth good,(l . 63); however, his conclusions are irrational. Satan adamantly states that it is Better to reign in Hell, then serve in heaven (1. 263) without realizing that his freedom within hell is with the will/ And high permission of all-ruling Heaven (1. 2). When Babied confronts Satan and refuses to denounce his maker, Satan responds, We know no time when we were not as now Our puissant is our own . (5. 859-864) His failure to recognize the omnipotence of God shows hat, despite his superiority to human beings, he is himself fallen from glory’ and can no longer see spiritual truths. Milton chooses to describe Heaven and the Earth through the fallen eyesight of Satan to show the reader that fallen human sight cannot imagine what perfection looked like.
As Satan searches for Earth, he changes his appearances into that of a Cherub, and so well he [feigns] (2. 639) his appearances that the other angels cannot recognize him. Satan describes the world as fast by hanging in a golden Chain / [The] pendant world (2. 1051-52). When he sees Eden, he remembers his former glory, Till Pride and worse Ambition threw [him] down(4. 40), and is envious of the bliss that Adam and Eve enjoy. When describing the Garden of Eden, and the perfect state of the patriarchs, he claims that there are Flowers without hue, and without Thorn the Rose (4. 256).
That is to say, present humanity cannot imagine a rose without a thorn, and must think of Paradise only in negation to the fallen state of the world. Millions purpose in showing the fallen sight of humanity is only to support his argument in theistic; a fallen mortal sight can no longer see the true nature of God, and thus misinterprets the events of history. Milton is so bold as to make God a speaking character in Paradise Lost and in book three he creates a conversation between God the Father, and the Son. Milton argues that all of Gods creation was completely perfect, including Adam and Eve.
That is to say, God states that I made [Adam] just and right / Sufficient to have stood, though free to fall(3. 98-99). Furthermore, Milton presents the reader with a direct response from God concerning the fall of Adam and Eve:As if Predestination over-ruling will, disposed by absolute Decree high foreknowledge; they themselves decrepit own revolt, not l: if I oreknewForeknowledge had no influence on their fault. (3. 114-11 8)Thus, Milton vindicates Gods goodness and divine justice in spite of Adam and Eves failure to obey their Creator.
God had no obligation to stop Satan from tempting Adam and Eve, for what is the worth of obedience if it is never tested? Milton uses this foundation to expand on his astrological argument. As the conversation between the Father and the Son continue, Jesus proclaims, Behold MME then, MME for him, life for life(3. 236), meaning that he is willing to atone for mans disobedience. Thus, Milton provides the following ascription of Jesus: Mans Friend, his Mediator, his designs/ Both Ransom and Redeemer volunteer / And destine Man himself to judge Man fallen. 10. 60-63)let is important to note that Milton had many doubts about his ability as a human being to write about God without sinning. As a mortal man, he needs to acquire Gods vision in order to perceive the events of both the past, and look towards the events of the future. A writer also, the poet, is a creator, and who can create without assuming the role of God? The four invocations within Paradise Lost beginnings of book one, three, seven and nine reveal these insecurities. Milton cries to God, May I express thee unbound? (3. ) while at the same time asking for inspiration That [he] may see and tell / Of things invisible to mortal sight(3. 54-55). His purpose is to assert Eternal Providence ‘And justifies the ways of God to men (1. 22-26). Here, Milton is completely without agency; he presents the poet as a mere vessel whereas, the alternative is that Paradise Lost is just a product mental product, and perhaps sin. Thus, as Milton glimpses into the madness that lies within he tries to leave behind his own rationality and see the world through Gods point of view.
However, as Milton returns to the Holy Bible, he finds a foundation for his poetry in his typological view of the Scriptures. At first sight it appears that Millions epic is merely an imitation of the Holy Bible and also and imitation of classical epics. However, Milton argues that because both Jesus Christ and the Holy Spirit are present before the existence of time, and Millions epic speaks of God, all of the classical epics are really an imitation of the true model of an epic, Paradise Lost. Milton praises the Holy Spirit whose Voice divine / Following, above the Olympian Hill [he] and who from the first / as present (1. 7-21). As Milton writes Things unattended yet in Prose or Rime(l . 16) he claims superiority above the pagan epics of the past. Thus, Milton places Jesus before the creation of time as he claims, before the Sun, Before the Heaven thou wert(3. 8-9); this is a view that is later seen in the New Testament as the apostle Paul speaks of Moses and Israel: And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ (1 Corinthians 10:4).
Furthermore, the apostle John also states that In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). Thus Milton presents Paradise Lost as a conversation, sometimes adding to or being supported by the events of the Holy Bible. Milton attempts to go back in time to trace the roots of human history, yet he claims God is always earlier than our going back. When emphasizing humanities fallible, mortal sight, Milton is quick to remind the reader of promised salvation and Providence, and a future time when sight will be clear.
However, throughout all of his work Milton struggles with the possibility that his writing is merely a reduce of the mind, far away from the truth; however, he finds comfort in the fact that God cannot be revealed directly. Our fallen language necessitates metaphors and ox-morons to describe things indescribable; even the types-of-Christ within the Old Testament, Milton sees as a necessity to help a fallen world better understand its Savior. Thus, in his attempt at using language to understand God, Milton understands that his audience cannot understand the loss of innocence, but perhaps they can understand the loss of lyricism.