Milton’s fetters, or, why Eden is better than Heaven

Strier, Richard

doi:10.1017/cbo9781139094238.004

Cited by 19 publications

(2 citation statements)

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“…These activities bring meaning and purpose to their life in an oriented way, world that affirms their harmony with it as well as affording them pleasure" (p. 76). For Strier (2012), Adam and Eve "even learn moral lessons from their environment, from Eden" (p.42). Furman-Adams and Tufte (2004) say that in Paradise, "flowers teach the lesson of patient submission, meek endurance, and innocent cheerfulness under the pressure of adverse circumstances."…”

Section: Introductionmentioning

confidence: 99%

Paradise Lost: Difference between Adam and Eve’s Lament on Leaving Paradise - A Contrastive Analysis

Servin

2013

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The difference between Adam and Eve's lament on leaving Paradise in Milton's Paradise Lost is striking in its contrastive content and depth. This paper analyzes the difference that exists between the feelings and spiritual attitudes that Adam and Eve express on the occasion when they are informed by the angel Michael that they have to abandon the Garden of Eden. It is a comparison of their lament in order to understand the contrast of the two attitudes that Milton wove in the tapestry that Paradise Lost is. The paper also explores male and female roles in Paradise Lost and concludes that Adam and Eve are equal yet different, that difference being the cause of their contrastive ways of expressing their sorrow. Adam and Eve manifest two contrastive worldviews in opposition, one spiritual (heavenly), and the other material (earthly).

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Section: Introductionmentioning

confidence: 99%

Paradise Lost: Difference between Adam and Eve’s Lament on Leaving Paradise - A Contrastive Analysis

Servin

2013

kata

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“…The muse, at the start of Book 1, says that Satan's “pride” led to his being “Cast out from Heav’n, with all his host” (37), and in his soliloquy at the start of Book 4, Satan admits that “pride and worse ambition threw me down” (40). But Raphael's narrative gives a very different motivation, and as Richard Strier notes, “The narrator [Raphael, in this case] wants us to think in political terms about the situation” (175). According to the angel, God suddenly changes heaven's political structure: “on this holy hill / Him have anointed, whom ye now behold / At my right hand, your head I him appoint” (5.604‐06), and God concludes the (second) elevation of the Son with a threat:…”

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confidence: 99%