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The Person of Eve in Paradise Lost

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The Person of Eve in Paradise Lost The Person of Eve in Paradise Lost -- The Person of Eve in Paradise Lost by Marjorie R. Thorpe A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Master of Arts. Department of English, McGill University, Montreal. April, 1965. Preface In spite of the obvious importance of Eve in Paradise Lost there has not been, to date, any full critical analysis of her person. True, many critics have considered her relationship to Adam, and have remarked on the manner in which her nature complements his; but beyond this, little has been said. In this paper an attempt is made to provide a sustained and detailed examination of Eve and of her role in the epie. Throughout I have used the text of Paradise Lost edited by Merritt Y. Hughes, (New York>l935). My indebtedness to Joseph H. Summers and J. B. Broadbent will be immediately evident. I wish to express my thanks to the staff of the Redpath Library, to the members of the McGill English Department..>and especially to Dr. A. E. l'Œalloch whose lectures on Paradise Lost during my Under-graduate years so greatly assisted in my appreciation of the poem. ii Contents Chapter I 1 Exposition Chapter II The Fa11 18 Chapter III The Effects of the Fa11 29 List of Works Cited 4.3 iii Chapter I On reading the biblical version of the Creation and Fall of Adam and Eve (Genesis ii-iii) we find that the presentation lends itself to two possible interpretations: en the one hand, we may regard the narrative as being a mere his tory of two lives;. or, what is more likely, we may see in the report an attempt to explain the present state of the World through an allegorical account of the entrance of evil into the mind of Man and so into the Macrocosm. That Milton considered the story in both these lights, his portrayal of Adam and Eve in Paradise Lost would seem to suggest; for they appear before us, not only as individuals, but also as the embodiments of different attributes of Hankind, under the controlling influence of one Soul, one Mind and one Will. This thesis attempts a detailed study of Milton's Eve. The discussion, consequently, does not confine itself to a consideration of her role in the poem, but tries to show the extent to which her native qualities fit her for the part she is required to play. Dr. Joseph Summers, in his work The Muse•s ~~thod,.. has declared the first twenty-six lines of Paradise Lost to be a compendium of the entire poem: The modern reader should consider those extraordinar,y- first two sentences of the poem ••• as the "proposal 11 of the "Whole Subject" in the widest possible sense. c. s. Lewis 2 has suggested that the opening twenty-six lines ttgive us the sensation that sorne great thing is _now about to begin;" I believe that in them the "great thing11 has already begun. The poem tells us what the greatest single long poem in English is to be about; it is also the poem in miniature:l In like manner, we may regard the first description of Adam and Eve (IV. 288-311) as a contracted presentation of all that is later revealed in their relations with God, with Nature, and with each other. The pertinence of this portrait must be allowed when we remember that the very nature of Paradise precludes all discrepancy between appearances and reality -- a telling point in the case of the serpent: close the Serpent sly Insinuating, wove with Gordian twine His braided train, and of his fatal guile Gave proof unheeded •••• (IV. 347-350) His devious potential (ttsly", "Insinuating", "Gordian twine"), ·- his beauty (ttbraided train"), and the propriety of his -- subsequent role in the Fall (~atal guile • • • unheedect} are all briefly suggested in these four lines; and, similarly, we discover in the account of our first parents that no word or phrase has been admitted which is not fraught with sorne special significance. The first eight lines of the description (IV. 288-295) deal with the role of Man in the Creation: Two of far nobler shape erect and tall, Godlike erect, with native Honour clad In naked Majesty seem'd Lords of all, And worthy seem'd, for in thir looks Divine lJoseph H. Summers, The Muse's Method (London, 1962), p.ll. 3 The image of thir glorious Maker shone, Truth, Wisdom, Sanctitude severe and pure, Severe, but in true. filial freedom plac't; Whence true autority in men •••• That the integrity of Man lies in the union of two beings is immediately implied. Then his posture (uGodlike erect") reveals that he alone of all the creatures in Eden bears a special affinity to the Maker. Next, his supremacy on earth is indicated ("In naked Majesty seem'd Lords of all"}, the words "nakedtt and 11 seem'd" both intimating that this sovereignty is obvious to all who see him. But further, "nakedn reminds us that Man is devoid of all physical clothing and takes us back to the phrase "with native Honour clad". As the crown of Creation, all the perfections of Nature find their epitome in him, so that the Virtue which emanates from within his earthly mould envelops him like a robe, and automatically renders him a being worthy of respect and reverence. Continuing, we discover the basis of Man's relation- ship with God. His is a strict and disinterested devotion 1 to the Creator (lfSanctitude severe and pure• ) and, what is .. more, his service is entirely voluntary ('•in true filial 11 freedom plac't; ). In no way constrained to worship the Maker, Man's attitude is dictated by a sense of love and respect for the Father, rather than by any feeling of compulsion; moreover, it is by virtue of this response that he enjoys supremacy ori earth (tt\thence true autority in men") 4 for, as long as the "Truth" and ••wisdomtt with which he is endowed prompt him to persevere in a proper knowledge and acceptance of God, the earth and all other living creatures will freely support and respond to his avery assertion of leadership. The next phase of the description (IV. 295-311) distinguishes the two sexes and discusses them in relation to each other: • • • though both = Not equal, as their sex not equal seem'd; For contemplation hee and valour form'd, Fàr softness shee and sweet attractive Grace, Hee for God only, shee for God in him: (IV. 295-299) That the force of the words "not equal" do not here imply a basic deficiency on the part of the woman, but rather declare the separateness of the female role from that of the male in the Creation, the subsequent delineation of their individual qualities very clearly indicates. To him is given the power to act. To her, the capacity to respond. True, she supplies him with the stimulus. Her "sweet attractive Grace" invites and holds his "contemplationtt; but then, his resulting "valour" is countered with a 11 softnesatt that ensures its effectivenesa. While he perfects his nature in a spontaneous responae to the Divine, she properly fulfills her being by a natural acceptance of his influence (Hee for ft God only, shee for God in him). nAbsolute rule" on earth is his peculiar gift from God. She justifies her claim to 5 authority in her relations with him. Her "golden tresses", we are told, flow "as a veil" down to the waist. The bridal image serves as a brief reminder that they are united in marriage; and, as the "gold 11 of her tresses merges with the ether tints in his hair to produce "Hyacinthine locksu, so too we find her person mingling with his in the formation of one perfect personality. Again, she wears her hair Dishevell 1 d, but in wanton ringlets wav•d As the Vine curls her tendrils, which impli'd Subjection, but requir'd with gentle sway, And by her yielded, by him best receiv'd, Yielded with coy submission, modest pride, And sweet reluctant amorous delay. (IV. 306-311) The words nDishevell' d n and "wanton•• convey an impression of freedom, and the notion is carried over into the line 11 Subjection, but requir'd with gentle sway"; for the phrase 11 gentle sway" not only defines the nature of his control, but also infera the possible withdrawal of her allegiance. Yet, the simile of the Vine2 purports that she will be in need of support and guidance; thus, she wisely and willingly places herself under the leadership of the one person who can 2The duties which the human couple perform in the garden further suggest the similarity between their relations and those of the Vine and Elm: . • • • or they led the Vine To wed her Elm; she spous•d about him twines Her marriageable arros, and with her brings Her dow•r th' adopted Clusters, to adorn His barren leaves •••• (V. 215-219) 6 furnish her with proper direction ("And by her yielded, by him best receiv'd"). Nevertheless, although she obviously acknowledges his government, she does not retain any sense of inferiority. She yields to him with ••• coy submission, modest pride, And sweet reluctant amorous delay. (IV. 310-311) Rightly conscious of her own personal worth, she displays an instinctive desire to protect her identity.3 Su ch then appears to be Mil ton' s conception of the human pair. Let us now consider how these initial suggestions are elaborated and exemplified in later passages.
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