Joey's Commonplace Book @joeyscommonplacebook-blog - Tumblr Blog

[']Did I request thee, Maker, from my clay To mold me man, did I solicit thee From darkness to promote me, or here place In this delicious garden? As my will Concurred not to my being, it were but right And equal to reduce me to my dust, Desirous to resign, and render back All I received, unable to perform Thy terms too hard, by which I was to hold The good I sought not?

Paradise Lost 10.743-52

The original “woe is me.” Adam’s sadness is not without logic, as it would stand to reason that he would be destroyed instead of being punished for the entirety of human existence. It isn’t fair, nor is it just to punish the pair for something they were doomed to fail from the start. I understand God’s omnipotence, and realize that, just because he sees what will happen, it doesn’t mean that he is ordaining it, but it still seems like they didn’t stand a chance. For this reason, Adam’s cries (along with Eve’s desire to die by suicide) make a whole lot of sense. Maybe that’s just my post-lapsarian brain trying to rationalize why I shouldn’t have to suffer for someone else’s crime, but it really does make sense to me that they could die (as they knew they would eventually anyways) and spare the rest of us from all of this pain and suffering.

[']I told ye then he should prevail and speed On his bad errand, man should be seduced And flattered out of all, believing lies Against his Maker: no decree of mine Concurring to necessitate his fall. Or touch with lightest moment of impulse His free will, to her own inclining left In even scale. But fall'n he is, and now What rests...[']

Paradise Lost 10.40-49

This passage reinforced an idea that had been floating around in my head as I read through the epic: what was the first sin? Was it Eve taking a bite from the forbidden fruit, or perhaps Adam’s conscious decision to take a bite from the fruit unbeguiled? God answers that question in this bit, as He tells the angels that man is already fallen. In this sense, Paradise was never Eden, but the state of innocence that God had left Adam and Eve in—just as Hell resides in Satan’s mind, so to does Paradise reside in humanity’s state of mind. It is not a place, but a psychological connection/disconnection to God.

[']So forcible within my heart I feel The bond of nature draw me to my own, My own in thee, for what thou art is mind; Our state cannot be severed, we are one, One flesh; to lose thee were to lose myself.[']

Paradise Lost 9.955-999

This, in my opinion, is a sin far greater than Eve’s. Adam sees what is happening and choses consciously and actively to partake in the misdeed. He is cognizant of the situation (whereas Eve had not been) and decides to stick with his own rather than with God. That is the sin, not the actual eating of the fruit. Here, Adam disobeys God with the intent to disobey God. His excuse is a cop-out, as the reasoning is (to me, at least) liken to him saying “I know this is wrong, but I’m going to do it anyway.” That is the transgression that gets me, because Adam isn’t beguiled or tricked in any way; he simply values humanity over God, and choses accordingly.

Earth felt the wound, and nature from her seat Sighing through all her works gave signs of woe, That all was lost.

Paradise Lost 9.782-84

I love this passage so much, mainly because of the way it shows the earth to be a creature in and of itself, capable of sense and emotion. In this moment, all of creation is impacted by the actions of one human.The earth (itself a creation of God) is injured by Eve’s transgression. Milton depicts nature as some force that watches over us on God’s behalf, fully aware of our actions and simultaneously effected by what we do. Also, it’s just a beautiful grouping of lines.

[']Shall that be shut to man, which to the beast Is open? Or will God incense his ire For such a petty trespass, and not praise Rather your dauntless virtue, whom the pain Of death denounced, whatever thing death be, Deterred not from achieving what might lead To happier life, knowledge of good and evil; Of good, how just? Of evil, if what is evil Be real, why not known, since easier shunned?[']

Paradise Lost 9.691-99

This is such a good argument by Satan to an unsuspecting Eve, one that has everything it would need to get through to a woman who really does wish to be good. Of all of the things Satan says during their encounter, this one stuck with me the most, as it really does make sense: why would God deny us knowledge of what is evil and still expect us to resist it? How can we be good if we do not know what it is to be bad? I think, more than the praise and aggrandizing, Eve is most tempted by this—for she, even in her inherently flawed nature (as a human), still wishes to obey God. In this line of thought, it was her love of God that caused her to sin against Him.

[']For solitude sometimes is best society, And short retirement urges sweet return. But other doubt possesses me, lest harm Befall thee severed from me; for thou know't What hath been warned us, what malicious foe Envying our happiness, and of his own Despairing, seeks to work us woe and shame By sly assault; and somewhere nigh at hand Watches, no doubt, with greedy hope to find His wish and best advantage, us asunder, Hopeless to circumvent us joined, where each To other speedy aid might lend at need; Whether his first design be to withdraw Our fealty from God, or to disturb Conjugal love, than which perhaps no bliss Enjoyed by us excites his envy morel Or this, or worse, leave not the faithful side That gave thee being, still shakes thee and protects.[']

Paradise Lost 9.249-66

This is more of that sexist overtones I mentioned earlier, though these are much more focused on a specific aspect of humanity. Here, Adam is wholly in the right: despite that he ends by saying that she shouldn’t leave his side because it “gave thee being,” and “still...protects [thee],” his logic—that Satan would have a much harder time seducing them as a unit—rings true. It’s passages like this that make me believe Eve never stood a chance of refraining from that first sin, as she (being the loving wife she is) wouldn’t go against such a logical argument so soon into their time in Paradise. It makes no sense to me that she would deny Adam this, as he says this in an attempt to save them both from future harm. In a slightly different viewpoint, this is nice because of the way it shows how strong we are when we can give up our differences and work as a coalition. Perhaps, had Eve decided to remain by Adam’s side in this particular situation, Satan would not have been victorious and we would be looking at a drastically different story.

[']My author and disposer, what thou bidets' Unargued I obey; so God ordains, God is thy law, thou mine: to know no more Is woman's happiest knowledge and her praise['].

Paradise Lost 4.635-38

There are so many bits of this epic that make me want to laugh (with how sexist they are), and this is one of those bits. I realize that we aren’t supposed to take this word as law (unlike this version of Eve), but still, it’s rough. Here, Milton basically says that woman is inherently subservient to man, as man obeys God and she is to obey God (through man). It takes our perception of Paradise and flips it onto its head, as our modern take on Arcadia is that everyone is equal and happy and in total bliss, but here woman is not equal, nor in total bliss (as we will find out once she takes that first bite from the fruit). As Danny said in class, “there are parts to this that are so overtly misogynistic that I can’t help but just laugh at them.”

As when a prowling wolf, Whom hunger drives to seek new haunt for prey, Watching where shepherds pen their flocks at eve In hurdled cotes amid the field sure, Or as a their bent to unboard the cash Of some rich burgher, whose substantial doors, Cross-barred and bolted fast, fear no assault, In at the window climbs, or o'er the tiles; So clomb this first grand their into God's fold: So since into his church lewd hirelings climb.

Paradise Lost 4.183-88

I just love this line. I don’t really have much to say on it thematically, but God is it cool. It reminds me of the epic smilies that you’d see in Homer or Virgil (except that, instead of a lion or bees, this is Satan and the prey is all of humanity).

...Yet not rejoicing in his speed, thou bold, Far off and fearless, nor with cause to boast, Begins his dire attempt, which nigh the birth Now rolling, boils in his tumultuous breast, And like a devilish engine back recoils His troubled thoughts, and from the bottom stir The Hell within him, for within him Hell He brings, and round about him, nor from Hell One step no more than from himself can fly By change of place: now conscience wakes despair That slumbered, wakes the bitter memory Of what he was, what is, and what must be Worse; of worse deeds worse sufferings must ensue.

Paradise Lost 4.13-26

Milton describes the Devil and his state of being in such a way as to make one almost forget the terror that should be associated with it. Hell (not completely contrary to what was described in Doctor Faustus) is ourselves, our world, our minds. We within us can carry a Hell more terrible than the fire and brimstone linked to the physical place. Milton forces us to look at ourselves and our own inner turmoil and then—despite our best wishes—associate them with the Devil. In this moment, it’s a little hard for me not to feel badly for Satan, as he suffers in the same way that each of us suffer and is therefore not entirely unlike us humans.

[']So without impulse or shadow of fate, Or aught by me immutably foreseen, They trespass, authors to themselves in all Both what they judge and what they choose; for so I formed them free, and free they must remain, Till they enthrall themselves: I else must change Their nature, and revoke the high decree Unchangeable, eternal, which ordained Their freedom, they themselves ordained their fall.[']

Paradise Lost 3.120-28

Here, God relates to the Son that all of humanity (as well as the angels) have free will to do with what they please. If they so choose to rebel against God, that is their choice. He also expresses His displeasure that anyone would blame Him for their descent into sin, as we have equal opportunity to do good as we do evil. This is, in many ways, a very comforting thing to hear, as Calvinism declares that we do not have choice as we play out our fates, and in this passage God very clearly states that Man can be as he chooses. I don’t know if anyone reading this will have read John Steinbeck’s East of Eden, but this calls to mind the passage on Timshel, in which the characters discuss free will. They (like this version of God) conclude that it is up to us to decide our fates, and that we could just as easily choose evil as we could goodness.

[']Space may produce new worlds; whereof so rife There went a fame in Heav'n that he ere long Intended to create, and therein plant A generation, whom his choice regard Should favor equal to the sons of Heaven: Thither, if but to pry, shall be perhaps Our first eruption, thither or elsewhere: For this infernal pit shall never hold Celestial Spritis in bondage, not th' abyss Long under darkness cover. But these thoughts Full counsel must mature: peace is despaired, For who can think submission? War then, war Open or understood must be resolved'

Paradise Lost 1.650-62

The moment the fallen angels realize they can still battle God, despite that they are outrageously outmatched in open combat. They determine to wage a guerrilla war against God via humanity, something that (in the grand scheme of things) makes a whole lot of sense. I’m not going to linger on the actual morality of this, because I have a lot to say that wouldn’t exactly remain in line with my Catholic upbringing, but the gist is simple—you can’t ignore the pragmatism of Satan’s speech. Also, Milton just has such a way with words, as every one of these passages is laden with lucid, orally-stimulating beauty.

What matter where, if I still be the same, And what I should be, all but less than he Whom thunder hath made greater? Here at least We shall be free; th' Almighty hath not built Here for his envy, will not drive us hence: Here we may reign secure, and in my choice To reign is worth ambition though in Hell: Better to reign in Hell, than serve in Heav'n.

Paradise Lost 2.256-63

Even though he’s Satan and not who we’re supposed to be rooting for, it’s pretty hard when he says things like this. I also realize that’s falling into the trap Milton sets up for us when he wrote Satan as such a relatable character, but I don’t care: this is badass. Those final lines ring true to us today so clearly, as we often take this advice to heart as we go through our days. It makes complete sense that we (as creatures with ambition) should seek to rule our own little plot of earth, no matter how desolate and unyielding that earth may be. So too does Satan wish to rule, and in this moment I don’t think we can argue with him.

[...]'Doth God exact day-labor, light denied?' I fondly ask; but Patience to prevent That murmur, soon replies, 'God doth not need Either man's work or his own gifts; who best Bear his mild yoke, they serve him best. His state Is kingly. Thousands at his bidding speed And post o'er land and ocean without rest: They also serve who only stand and wait.'

John Milton, When I Consider How My Light Is Spent

My professor keeps telling us how pious and humble Milton was, and that he did everything he did for Christ, but I’m not sure I buy it. Milton seems to have had a pretty solid grasp of how great he is, and there is no way parts of this aren’t rooted in selfish desires to be remembered for one’s secular works. He knows that he was gifted with incredible talents, and expresses discontent that fate would take those talents away from him. Even though he concludes by accepting his blindness—acknowledging that he may yet have things in store—I see it as a manifestation of his pride. That is based on my very limited exposure to Milton, but from what I’ve gathered this is nothing more than self-praise of the highest form. He is saying that God will definitely have things planned for Milton, as to have him remain indefinitely idle would produce nothing. Milton knows that he may way a while before his path is clear, but he—even in his blindness—believes that greatness will befall him.

Much wine had passed, with grave discourse Of who fucks who, and who does worse (Such as you usually do hear From those that diet at the Bear), When I, who still take care to see Drunkenness believed by lechery, Went out into St. James's Park To cool my head and fire my heart. But though St. James has th'honor on't, 'Tis consecrate to prick and cunt.

John Wilmot, 2nd Earl of Rochester, A Ramble in St. James’s Park 1-10

This is so crude it almost hurts to write out. My mother may see this.

The sheer lack of piety by the libertines astonishes me. They gave no heed to anyone’s feelings except for their own, and oftentimes pleasured themselves at the expense of those around them. This poem captures that attitude—even going so far as to say that it has spread to the bulk of the population. This was a period in English history that many would likely now be pleased to forget or gloss over. But still, even if you agree with the actions they took during that period, there is no getting around how vulgar this is. The shock value alone of a poem like this is enough to garner my interest.

...So restless Cromwell could not cease In the inglorious arts of peace, But through adventurous war Urgèd his active star; And, like the three-forked lightning, first Breaking the clouds where it was nursed, Did through his own side His fiery way divide.

Andrew Marvell, An Horatian Ode: Upon Cromwell’s Return from Ireland

So, this one is vastly out of context, and without the bulk of the poem that gives it meaning, but these lines are my favorite. I love the idea that mankind as a whole is subject to fate, but that Cromwell, with his war machine and ambitious mind, could manipulate the stars to adhere to his will. In this moment, regardless of his goodness or malevolence, is truly powerful. Marvell may have hated Cromwell and everything he stood for, but there is no denying the acknowledgment of power that comes forth from the lines.

The only way to erect such a common power as may be able to defend them from the invasion of foreigners and the injuries of one another, and thereby from the invasion of foreigners and the injuries of one another, and thereby to secure them in such sort as that by their own industry and by the fruits of the earth they may nourish themselves and live contentedly, is to confer all their power and strength upon one man, or upon one assembly of men that may reduce all their wills, by plurality of voices, into one will, which is as much as to say, to appoint one man or assembly of men to bear their person, and everyone to own and acknowledge himself as to be the author of whatsoever he that so bears their person shall act or cause to be acted in those things which concern the common peace and safety, and therein to submit their wills everyone to his will, and their judgments to his judgement.

Thomas Hobbes, Leviathan ch.17

While there are some notable flaws to Hobbes’ theories concerning humanity and governance, there is no denying the logic to some of the things he says. It makes sense that we—as creatures preset to war with one another—should confer our autonomy to someone who has our collective interests at heart. It’s such a great theory, but it can never be applied so smoothly to reality. Hobbes doesn’t see that placing so much power into the hands of a man is doing just that: placing power into the hands of a man. We are flawed and selfish and jealous and a whole other slew of undesirable characteristics that we will not shed anytime soon. It makes so much more sense that we act as a coalition individually, as without checks and balances that one man (a king) will unvaryingly fall victim to his own desires at the expense of his subjects.

Gather ye rosebuds, while ye may, Old time is still a-flying; And this same flower that smiles today, Tomorrow will be dying. The glorious lamp of heaven, the sun, The higher he's a-getting, The sooner will his race be run, And nearer he's to setting. That age is best which is the first, When youth and blood are warmer; But being spent, the worse, and worst Times still succeed the former. Then be not coy, but use your time, And while ye may, go marry; For having lost but once your prime, You may forever tarry.

Robert Herrick, To the Virgins, to Make Much of Time

I had to scour the internet to make sure this entire poem wasn’t plagiarized by Bob Dylan at any point, because it sounds exactly like it would fit into “The Times They Are A-Changin.’” Well, it’s not, but still, it would work really well as one.

Anyways, this is great because of the way it uses fear to acquiesce young virgins into having sex. The only logic is that “if you don’t use it now, you’ll die alone.” How terrible is that? It fits into an idea that, while nice in theory, isn’t actually practical at all. It makes sense to make the most of your time, but according to this everyone should be running around having sex simply because they can now and will someday be too old to enjoy it. My favorite part is when he brings the sun into it—as if the sun, upon setting, disappears forever (and doesn’t simply rise again the next day). Yes, living should be enjoyed, but this notion contradicts Christian teachings of the time that we should be pious on earth so as to more wholly enjoy the splendors of Heaven.

Trending Blogs

Recently Viewed Blogs

Joey's Commonplace Book