THE EDUCATION OF EVE: Milton

Milton considers a "compleat and gener• ous Education" to be "that which fits a man to perform justly, skillfully and magnanimously all his offices." Apply• ing this dictum to Eve's case, let us first examine what constitutes Eve's offices and then attempt to assess whether the education she receives fits , . . i l. her to perform them. by Jo-Anne Isaak K

We are told in Book Seven that man was created ... to adore And worship God Supreme, who made him chief Of all his works.(2) In his temptation scenes (The Lady in This applies to woman as well, but the Comus, Eve in Paradise Lost, Christ in raison d'etre for Eve is delineated Paradise Regained and Samson in Samson more fully in Book Eight when Adam Agonistes) Mllton focuses upon a problem "presumed" upon God in asking for a that had become a Christian preoccupa• companion. The ensuing debate takes tion—the relationship between knowledge up almost one hundred lines, forcing and virtue. In each case the equation us to ask the point of this highly is clear: those who are knowledgeable improbable exchange between man and are able to resist temptation, while God. We are told, at the close of the those who are not, succumb. In Paradise debate, that God "knew it not good for Lost Milton takes pains to show that God man to be alone" (VIII, 445) , and the is not remiss in equipping Adam with the debate ends when God answers: valuable moral stay of an education. Thus far to try thee, Adam, I was The education of Adam has received a pleased, great deal of critical attention,(1) but And find thee knowing not of what of Eve's education? Critics have beasts alone, ignored this question, apparently assum• Which thou has rightly named, but ing that Eve receives more or less the of thyself. . . . same education as Adam. In Of Education (VIII, 437-439) This statement accomplishes two ends Man "worships and adores the human simultaneously: it gives God's sanction beauty as an image of the divine to Adam's argument for the creation of beauty [and] desires to create another woman and it indicates succinctly the form like this." (143) "Generation, text of Adam's speech—self-knowledge. which is a divine function, is carried Adam recognizes that he, in contra• out exactly and easily in that which distinction to God, is not self- is beautiful, and the contrary in the sufficient, immutable or perfect. This opposite." (203) Thus, by a process deficiency, Adam explains, is "the of natural selection the divine at• cause of his desire" for a companion. tributes of mankind are amplified. But He hopes "By conversation with his like Adam's request of God is not only for to help/Or solace his defects." (VIII, the means of propagation; he desires 418-419). Further, because man is de• "collateral love"—a principal means by fective in the single state, pro• which, according to Ficino, man gains creation is necessary. knowledge of God: "The passion of a . . . Man by number is to mani• lover is not quenched by the mere touch fest or sight of a body, for it does not de• His single imperfection, and beget sire this or that body, but desires the Like of his like, his Image mul• splendor of the divine light shining tiplied, through bodies, and is amazed and awed In unity defective, which requires by it." (140) Through Love, "God draws Collateral love, and dearest the world to Himself . . . there is one ami t i e. continuous attraction, beginning with (VIII, 422-426) God, going to the world and ending at last in God, an attraction which re• For insight into the significance of turns to the same place whence it be• the argument Adam propounds for the gan as though in a kind of circle." creation of woman one can turn to the (134) Adam instinctively realizes that Neoplatonic theory of love elaborated in the experience of human love and in by Ficino in his Commentary on Plato's the desire to procreate lie the way to Sympos i urn: "God alone, in whom nothing transcendence. For love "leads up to is lacking, above whom there is nothing, heav'n, is both the way and guide." remains satisfied in Himself and suf• (VIII, 613) Later Raphael confirms ficient i n H i msel f. "( 1 59) (3) Man, Adam's realization and tells him fur• lacking this self-sufficiency, must ther that "Love refines/The thoughts, extend himself. He has within himself and heart enlarges, hath his seat/In the divine element of Beauty, which reason, and is judicious, is the scale/ "is a kind of force or light, shining By which to heavenly Love thou maist from God through everything." (140) ascend." (VIII, 589-592) All this indicates the complex, vital number of critics have observed that role Eve is created to fulfill; and Milton, in this passage, is suggesting she is, God tells Adam, made to order: the tragic flaw of self-love in Eve.(4) What next I bring shall please I believe Milton is also suggesting an• thee, be assured, other incipient tragic flaw—ignorance. Thy likeness, thy fit help, thy If we were given only the account of other self, Eve's awakening we would perhaps find Thy wish exactly to thy heart's nothing amiss in a newly created being desi re. making this type of error. But when (VIII, 449-451) we are given the account of Adam's What then, you may well ask, "wants/ awakening, we realize, by comparison, In female sex?" (IX, 821-822) The Eve's ignorance. After his initial answer, suggested many times in the amazement at his own creation and ob• epic and recognized by Eve herself, is servation of the world around him, knowledge. Until Book Ten, Eve knows Adam is able to give names to its little about the purpose of her components and deduces that the crea• existence, almost nothing of her en• tion implies a creator. But he does vironment and is confused about her not stop there; he is immediately relation to Adam. worshipful: he prays that he may be told how to know his creator so that We realize how ignorant Eve is by com• he may adore him. In short, the newly paring her with Adam. The disparity conscious Adam is highly evolved in• between the two in this respect is tellectually and spiritually. most overt in the passages which describe their first awakening. Eve The account of Eve's awakening also is described as acting initially reveals how easily she may be instruc• "with unexperienced thought." (IV, ted and by what means. When Eve first 457) Her senses are operative but her meets Adam, she rejects him, preferring intellect lags. Her attention is at• the image in the pond. But after Adam tracted by the murmuring sound of delivers his very moving plea for her water nearby. She sees the water's love (IV, 481-488), she realizes "How reflection of her image but is in• beauty is excelled by manly grace/And capable of recognizing it as such. wisdom, which alone is truly fair." As she tells us, she would have (IV, 490-491) "pined with vain desire" (IV, 466) for the image in the water had not a voice In Book Four (297-298) we are told ex• explained to her that she was looking plicitly that Eve was not intended to at herself and then led her to Adam, be as intellectually acute as Adam. the proper object of her devotion. A Aware of Adam's superiority in this area, she considers herself fortunate dream—a dream in which Satan tempts to have Adam as a companion: her with the fruit of the Tree of . . . I chiefly who enjoy Knowledge. Adam has been prepared So far the happier lot, enjoying for this occasion by his own dream thee of tempting fruit, a dream followed Pre-eminent by so much odds, by God's warning against the Forbidden while thou Tree. Instead of recounting his own Like consort to thyself canst experience and God's message Adam nowhere find. launches Into a long digression about (IV, 445-448) the nature of Fancy and Reason, ending The last line of this speech might be by assuring Eve that she is still sin• seen as commendable modesty on Eve's less. At this Eve cries, fearing to part but it might also indicate that have offended. On this occasion Adam she is ill-informed about the nature seems to be singularly unaware of the issue. Eve is not asking him to as• and importance of her role in the re• certain whether she is sinless nor lationship. does she feel, at least originally, Adam, from the moment of his creation, that she has offended anyone. She is is continually being educated. From troubled and is asking for an explan• no less an instructor than God he ation. learns about the world he is to live in, his dominion in that world, his Directly after Eve's dream God sends role as first father, the work he is Raphael to visit Eden. Her dream is to do, the interdiction against eating the occasion of the visitation; God the fruit of the Tree of Knowledge and says to Raphael: the consequences of that trespass. At . . . Thou hear'st what stir on her creation Eve is informed only that earth she is to love Adam and bear "multi• Satan, from hell scraped through tudes." (IV, 474) For the most part the darksom gulf, she is to receive her education from Hath raised in Paradise, and how Adam and, as has been indicated, for disturbed very good reasons: he is intellectual• This night the human pair ... . ly superior, is better educated and (V, 224-227) has had the benefit of a lengthy dis• Actually, Satan does not disturb the cussion with God. Eve is grateful to human pail—Adam, we are told, had a have Adam as her guide. But there good night's sleep. Nevertheless, are times when his guidance would Raphael is instructed to "converse with seem to be inadequate. It is perhaps Adam" and to nowhere more so than when she turns Tel 1 him withal to him for an explanation of her His danger, and from whom; what enemy 1 Late fa 11 n himself from heav'n, are reminded by this of other state• is plotting now ments, such as "God is thy law, thou The fall of others from like mine; to know no more/Is woman's hap• state of bli ss. . . . piest knowledge and her praise" (IV, (V, 238-241) and "He for God only, she for 637-638) Eve When Raphael arrives in Eden, he in• God in him." (IV, » seems, 299) forms Adam as he has been instructed is to have no direct relationship with and tells him "whatever else may avail God; she is to know God only through an him to know." Raphael's instruction intermediary—Adam. It is incongruous takes up five books of Paradise Lost. that Milton, as a Protestant, should How much of this information Eve re• establish an hierarchy wherein each ceives we are not sure. We know that individual does not have a direct re• for the first part of Raphael's visit lation with God. For those seeking she is busy preparing dinner, her mind misogynist tendencies in Milton this "on hospitable thoughts intend." (V, is fertile ground. For the present 322) We are not informed of her leaving purposes it is enough to note that Eve the company until Book Eight; yet as is to-receive her religious instruction early as Book Six, when Raphael delivers from Adam and that Adam is somewhat God's caution about Satan, he concludes negligent in his duty. Before they by instructing Adam to "warn/Thy weaker" separate (this is just before the fall), (VI, 908-909), implying that Eve is not Adam does warn Eve of the "malicious present to hear this important message. foe" seeking to harm them and Eve Douglas Bush's comment on Eve's early mentions that she "overheard . . . the departure is most appropriate: parting angel" (IX, but we still 276), It is unfortunate that at this feel she has received only cursory in• point Eve, who as the first sinner formation. Her ignorance is apparent was especially in need of counsel, in their conversation. From a purely should have obeyed feminine decor• practical standpoint, Eve's suggestion um and have left the gentlemen to that she and Adam work apart seems their high masculine converse; her reasonable enough; but it reveals her expectation of receiving a later mistaken conception of the pair's in• digest from her husband was not tended function: their role is not so adequately fu1fi1 led.(5) much to maintain the garden as to sus• tain each other. Adam is aware of For Adam, talking to the Angel is like God's intentions and tells Eve: being in heaven (VIII, 210); and he . . . not so strictly hath our does everything he can to prolong the Lord imposed visit. But of Eve we are told, "Her Labor, as to debar us when we need husband the relater she preferred/ Refreshment, whether food, or talk Before the Angel." (VIII, 52-53) We between,

Food of the mind, or this sweet Of outward strength .... i ntercou rse (IX, 309-312) Of looks and smiles .... Eve's reply reflects a basic confusion (IX, 235-239) concerning their state. Her response Moreover, he knows they are safest in to the concept of their mutually de• one another's company. For the foe, pendent role is that it is a limitation he says, of their freedom and happiness. She Watches, no doubt, with greedy contends that it would suggest an error hope to find on the part of the "Maker wise" (IX, His wish and best advantage, us 338) if He did not create them secure asunder, "single or combined." (IX, 339) If for Hopeless to circumvent us joined, a moment we stop viewing Eve as per• where each verse and willful and listen to what To other speedy aid might lend at she is saying, we realize that she be• need. lieves in the logic of the argument (IX, 257-260) she is propounding and so would we had Adam further enjoins her to we not been given further information. . . . leave not the faithful side Adam ends the discussion with those That gave Thee being, still rash words: shades thee and protects . . . if thou think trial un• The wife, where danger or dis• sought may find honor lurks. Us both securer than thus warned Safest and seemliest by her hus• thou seem'st band stays, Go ... . Who guards her, or with her the (IX, 370-372) worst endures. He does not believe they are better off (IX, 265-269) apart; he knew better the day he was Not understanding the wisdom of this created. He is allowing Eve to exer• arrangement, Eve resents the idea that cise her own judgement. But he does she is not self-sufficient. Adam then so at a time when he should have points out that he also is not self- realized from their conversation how sufficient and that he is aided by her woefully unprepared Eve is to make such presence: a decision. It is Adam's job to pre• I from the influence of thy looks pare her and clearly he has not done recei ve so. Satan's exclamation at finding Eve Access in every virtue, in thy "Thus early, thus alone" (IX, k57) may sight refer to the fact that she is prema• More wise, more watchful, stronger, turely alone in the sense of her edu• if need were cational development. It is, of course, in the temptation To come and play before thee? scene itself that Eve's lack of ade• Know'st thou not quate instruction becomes most appar• Their language and their ways? ent. After turning "at length/ The They also know, eye of Eve to mark his play" (IX, 527" And reason not contemptibly 528), Satan speaks, flattering her extravagantly. She innocently assumes (VIII, 369-374)(6) the serpent is being "friendly" and is Eve's ignorance of the language of interested to hear "tongue of brute" beasts may be another indication of uttering "human sense." (IX, 554) This her general ignorance. Her wonder capacity of the serpent's is a miracle, at the serpent's ability to speak she feels, and she is understandably has left an opening for persuasion eager to hear it repeated: and it is through this opening that Redouble then this miracle, and Satan is able to proceed. Samuel say, Johnson's notion that "wonder is a How cam'st thou speakable of mute, pause of reason" and that "all wonder and how is the effect of novelty upon ignorance" To me so friendly grown above the is particularly apt in this instance. rest Of brutal kind, that daily are in By far the most important passage in sight? what Satan goes on to tell Eve about his Say, for such wonder claims at• experience is that in which he describes tention due. the intellectual powers the fruit con• (IX, 562-566) fers: For Eve, the serpent's unexpected Thenceforth to speculations, high articulateness is a "wonder." But or deep wonders enough have been crowded into I turned my thoughts, and with her short life and this latest example capacious mind is less exceptional than it might Considered all things visible in seem. There is even the implication heav'n, that she should not have been so im• Or earth, or middle, all things pressed by the reptile's speech. We fai r and good. recall that in Book Eight, God asks, (IX, 602-605) after admonishing Adam for claiming We see at once how impressed she must that he is alone: be by Satan's report. An idea is What call'st thou solitude? Is planted in Eve's mind that she is being not the earth offered an opportunity to improve her• With various living creatures, self. As Marjorie Nicolson suggests, and the air "From one point of view, it may be a Replenished, and all these at sin to wish to rise higher than one is; thy command from another, it seems not only a natural human desire but an enviable transgression." (I. Tim. ii.14) The one."(7) It was not considered a sin reasonableness of this statement when Adam, on the day of his creation, eludes me and it seems to have eluded asks for the means to rise higher than Milton. Surely one who knowingly com• his allotted station. It is only the mits a sinful act is more culpable means Eve chooses that is at fault and than one who is "beguiled." Adam is it is conceivable that she is unaware "Against his better knowledge, not of the proper channel for improvement. deceived,/But fondly overcome with Her major reason for wishing to im• female charm." (IX, 998-999) And, as prove herself is that she hopes to be• mentioned earlier, there is, in Mil• come a better companion for Adam, "The ton's view, nothing inherently wrong more to draw his love." (IX, 822) She with "female charm." Clearly, Milton would have done well to listen to is not attempting to exonerate Eve. Raphael discuss the profits of self- But the sympathy with which he depicts esteem. (VIII, 571-572) The fault here her Fall suggests a far more lenient lies in the fact that she does not attitude than that of orthodox think• realize herself to be Adam's perfect ers of his time. Although he adheres companion. Satan's words work upon to the old theological view of her "our credulous mother" (IX, 644) and priority in guilt, he does not see we realize how vulnerable she is as her as responsible for Adam's Fall. that bit of knowledge she possesses As the "weaker vessel," Eve is in becomes more and more confused. Eve need of Adam's support and instruction. in her naivete is, Marjorie Nicolson In fairness Milton attributes some of points out, "quite unlike that early her guilt to Adam's failure in these Lady who was more than a match for respects. Comus."(8) Eve is far more "unwary" NOTES

(IX, 614) and uneducated. The analogy 1. See, for example, George Williamson, "The Education of Adam," Modern of Satan to a city dweller and Eve to Philoloqy, 61 (1963), pp. 96-109. 2. Paradise Lost, VII, 51 A— 516. Citations are from Douglas Bush's edition of a country maid is very appropriate in The Complete Poetical Works of John Milton (Boston, 1965) and will be given the temptation scene: Eve is "be• hereafter In the text. 3. Marsilio Ficino, Commentary on Plato's 'Symposium.' Latin text edited by guiled." (X, 162) Sears Jayne and translated as the Commentary on Plato's 'Symposium.' (Columbia, Mo., 1344). All subsequent references to Ficino will be from this text.

In his portrayal of the first woman 4. Barry Gross, in "Free Love and Free Will in Paradise Lost," Studies in Milton has taken pains to show that English Literature, 7 (1967), pp. 95-106, makes this point. 5. Douglas Bush, "Paradise Lost in Our Time: Religious and Ethical Principles," she is not innately evil, vain or Milton: Modern Essays in Criticism, ed. Arthur E. Barker (New York, 1965), conniving. This depiction of Eve is p. 170. 6. Merritt Y. Hughes, in his edition of Paradise Lost (New York, 1962) p. 194, perhaps a conscious rebuttal of St. includes the following footnote to this passage: "Adam's knowledge of the Paul's simplistic view: "Adam was not beasts included that of their language. On the day of Adam's banishment from Paradise, says the Book of Jubilees (c. 100 B.C.) iii, 28, 'was closed the mouth of all beasts ... so that they could no longer speak. For they 1 deceived," the apostle writes "but had all spoken one with another with one lip and with one tongue (Charles's the woman being deceived was in the translat ion)." 7. Marjorie Nicolson, John Milton: A Reader's Guide to his Poetry (New York, 1963), P- 286. 8. Nicolson, p. 285.