Lectures 10-11.THE POETRY of JOHN MILTON

Lectures 10-11.THE POETRY OF JOHN MILTON

Milton's Life and Literary Development

1. His Life (1608-1674)

son of a well-to-do scrivener

1625: sent to Christ's College, Cambridge (7 years); "Lady" contacts with the radicals of Cambridge

1632-1638: "Hornton-period" further studies, written poetry

1637-1639: Travel to France and Italy: met Grotius (Adamus Exul), Galileo

1640-1660: Teacher, pamphlet-writer

appointed Latin secretary to the Council of State

After the Restoration: arrested, then released

2. Three Periods in His Literary Career

A/ Period of Early Lyric Poetry

In Cambridge: On the Morning of Christ's Nativity

On Shakespeare, To a Nightingale, On Time

In Hornton: Two-poems: L’Allegro - Il Penseroso

lark, happiness - contemplative, pensive mar

Mirth - Melancholy (study)

both states of mind affinity with heaven

Pastoral-elegy: Lycidas - on the death of a friend

mythological frame - puritan on Providence

Masque: Comus (in blank verse) (1634): allegorical drama on chastity

Lady lost in forest but Comus' sorcery does not work on her

His sonnets: written at different periods of his life

On His Blindness (XIX) "When I consider ..."

On the Late Massacre in Piedmont (XVIII) "Avenge, O Lord"

On His Deceased Wife (XXIII) "Methought I saw ..."

the discrepancy between form-pattern (Petrarchan) and sense-rhythm

retardation

On Baroque Sonnet and Fugue see: Egri Péter: A költészet valósága

B/ Period of Pamphlets and Prose Works

- written either in Latin or in English

anti-episcopal: Of Reformation (1641)

The Reason of Church-Government (1642)

On Education and Of Education (1644)

freedom of thought: Areopagitica (1644)

on defending civil war: Eikonoklastes (1649) in reply to

"Eikon Basilike" (royal image)

Pro Popule Anglicano Defensio (1651, 1654)

The Tenure of Kings and Magistrates (1649)

men born free; social contract

The Ready and Easy Way to Establish a Commomnwealth (1660)

on private matters: The Doctrine and Discipline on Divorce (1644)

4 tracts written for divorce

on his religious views: De Doctrina Christiana

his heretical, Arian views unpublished until 1825

C/ Last Period: Paradise Lost (1667), Paradise Regained (1671), Samsom Agonistes

(1671)

PARADISE LOST: - original plan: "Arthuriad"

- Bible: greater reverence than Homer or Virgil

- the absolute epic in English still unwritten

I. Formal Aspects of PL

1. Secondary Epic (Primary epic: Homer Beowulf - oral technique) imitating the primary, but aiming at even higher solemnity achieved by grandeur, elevation (unfamiliar words, archaisms, etc.)

2. Plot and Structure

- originally only ten books; later XII

- invocation to Holy Spirit

- baroque retardation; purpose: "to justify the ways of God to men"

- Tillyard on 6 movements i the construction

1. Hell, in medias res (I. and II.)

2. Heaven -contrast- (III.)

3. Earth, Adam Eve (IV.)

4. Raphael tells creation and fall of angels in retrospect (V-VIII.)

5. Fall as climax or nucleus (IX) and (X)

6. Michael's vision of future (XI., XII.)

(See chart on the structure of PL)

3. Marks of the Baroque Epic

invocation, long dramatic dialogues, elaborated similes, extended descriptive passages, blank verse, etc.

II. Substantial Aspects of PL

See C. S. Lewis: A Preface to Paradise Lost

1. Milton and St. Augustine On Fall: Milton - Augustine - Church

a/ God created all things - good

b/ What we call bad things are good things perverted

c/ Consequences of Good-Evil doctrine:

- good can exist without evil but evil not without good

- good and bad angels same nature but happy when adhering to God and miserable when adhering to itself

d/ God created all natures with free will

God foreknows man's voluntary free will

(those who will not be God's sons will be his tools)

e/ Satan attacked Eve (less intelligent, more credulous)

f/ Adam not deceived. He disobeyed, yielded because of social bond

g/ Fall results from pride, consists in disobedience

2. Theology of PL (Augustinian, Hierarchical, Catholic-held by all)

a/ Most doctrines not heretical

b/ Latent Arianism: - Son subordinated to Father

- God created world not out of nothing but out of himself, matter part of God

3. Satan

a/ Is Satan the "real" hero (popular notion after Blake, Shelley ...)

b/ True: Satan is the best drawn of Milton's characters

but Milton makes plain the uniterestingness of being Satan

4. Fall

a/ Eve: Pride, Murder (!)

b/ Adam: luxuriousness

c/ sexuality unfallen before fall (IV., VII/520)

sexual indulgence after fall (IX/1017-45)

See: Helen Gardner: "Tragedy of Damnation", in: Kaufmann: Eliz. Drama

Paradise Regained

-sequel to PG

-Satan not majestic but cunning, smooth, dissembling

-Book I.

After the baptism of Christ Satan in a disguise of

an old man Satan inthe guise old man

-Book II-III.

-hunger, temptation scene

wealth, power, politics, Satan offers liberation of Jews

Book IV: Satan points to Rome,: proposes expulsion , liberation of the Jews

Samson Agonistes

-closet drama, -perfectly classical

Read Preface: „Of that Sort of Dramatic Poem which is called Christian Tragedy”

Texts:

When I consider how my light is spent,

Ere half my days in this dark world and wide,

And that one talent which is death to hide

Lodged with me useless, though my soul more bent

To serve therewith my Maker, and present

My true account, lest He returning chide;

"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.

Avenge, O Lord, thy slaughtered Saints, whose bones

Lie scattered on the Alpine mountains cold;

Even them who kept thy truth so pure of old,

When all our fathers worshiped stocks and stones,

Forget not: in thy book record their groans

Who were thy sheep, and in their ancient fold

Slain by the bloody Piemontese, that rolled

Mother with infant down the rocks. Their moans

The vales redoubled to the hills, and they

To heaven. Their martyred blood and ashes sow

O'er all the Italian fields, where still doth sway

The triple Tyrant; that from these may grow

A hundredfold, who, having learnt thy way,

Early may fly the Babylonian woe

Paradisel Book 1. Invocation

OFMans First Disobedience, and the Fruit
Of that Forbidden Tree, whose mortal tast
Brought Death into the World, and all our woe,
With loss of Eden, till one greater Man
Restore us, and regain the blissful Seat, [ 5 ]
Sing Heav'nly Muse, that on the secret top
Of Oreb, or of Sinai, didst inspire
That Shepherd, who first taught the chosen Seed,
In the Beginning how the Heav'ns and Earth
Rose out of Chaos: Or if Sion Hill [ 10 ]
Delight thee more, and Siloa's Brook that flow'd
Fast by the Oracle of God; I thence
Invoke thy aid to my adventrous Song,
That with no middle flight intends to soar
Above th'Aonian Mount, while it pursues [ 15 ]
Things unattempted yet in Prose or Rhime.
And chiefly Thou O Spirit, that dost prefer
Before all Temples th' upright heart and pure,
Instruct me, for Thou know'st; Thou from the first
Wast present, and with mighty wings outspread [ 20 ]
Dove-likesatst brooding on the vast Abyss
And mad'st it pregnant: What in me is dark
Illumin, what is low raise and support;
That to the highth of this great Argument
I may assert Eternal Providence, [ 25 ]
And justifie the wayes of God to men

Az ember legelső bűnét, s a tiltott
fa gyümölcséből-kóstolást, amely
halált hozott e földre, kínt reánk,
s kivert az Édenből, míg egy különb
Ember megváltott, s visszahozta üdvünk,
zengd, Múzsa, ki a Hóreb, Sinai
titok-csucsán a Pásztort ihletéd, ki
tanította a Választott Magot,
mint lőn Ég, Föld a Zűrből; vagy ha Síon
hegy bűvöl és az Isten jóshelyénél
csörgedező Siloa habja, onnan
hívlak segélyemül merész dalomhoz,
mely épp nem átlag-szárnyalással indul
Áón-csúcsra, midőn prózába, rímbe
nem kísérlett vállalkozást kisért.
S te, Lélek, főleg Te taníts, ki jobban
becsűlöd minden templomnál a szűz,
igaz szivet, jelen voltál az első
időktől, s izmos szárnyadat kitárva
galambként kotlottál az Űr felett,
s termékenyítetted—világosítsd
elmém ködét, elestemből emelj,
védj, hogy a téma fenségéhez illőn

hirdessem az örök Gondviselést,
s embernek igazoljam Isten útját.

Satan on Hell PL 1, 243-270

Is this the Region, this the Soil, the Clime,
Said then the lost Arch-Angel, this the seat
That we must change for Heav'n, this mournful gloom
For that celestial light? Be it so, since he [ 245 ]
Who now is Sovran can dispose and bid
What shall be right: fardest from him is best
Whom reason hathequald, force hath made supream
Above his equals. Farewel happy Fields
Where Joy for ever dwells: Hail horrours, hail [ 250 ]
Infernal world, and thou profoundest Hell
Receive thy new Possessor: One who brings
A mind not to be chang'd by Place or Time.
The mind is its own place, and in it self
Can make a Heav'n of Hell, a Hell of Heav'n. [ 255 ]
What matter where, if I be still the same,
And what I should be, all but less then 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: [ 260 ]
Here we may reign secure, and in my choyce
To reign is worth ambition though in Hell:
Better to reign in Hell, thenserve in Heav'n.
But wherefore let we then our faithful friends,
Th' associates and copartners of our loss [ 265 ]
Lye thus astonisht on th' oblivious Pool,
And call them not to share with us their part
In this unhappy Mansion, or once more
With rallied Arms to try what may be yet
Regaind in Heav'n, or what more lost in Hell? [ 270 ]

„Ez hát a táj, az éghajlat, a föld—
szólt a bukott főangyal—, mit cserébe
nyertünk a Mennyért, borongó homályt
égi sugár helyett?! Legyen, ha Az,
ki most a »Fenség«, rendel és parancsol,
mint kedve támad. Annál jobb, minél
messzebb tőle, ki ész szerint egyenlő,
csak kénye dobta egyenlők fölé.
Búcsúzunk, ó, örök öröm-mezők!
Üdv, Alvilág! Iszony s te Vég-Pokol!
Fogadd be új urad, kinek szivét
nem változtatja meg hely és idő.
E szív önnön helye, és benne támaszt
Pokolból Mennyet és Mennyből Pokolt.
Mit számit, hol, ha ugyanaz vagyok?
Legyek akármi, de kisebb Nála nem,
kit nagyobbá csupán villáma tett.
Itt végre szabadok leszünk. Az Úr itt
mit plántált, nem irigyli meg—nem űz el.
Uralmunk biztos itt, s az uralom
megéri, mégha a Pokolban is!
Inkább Pokolban úr, mint szolga Égben…
De mért hagynánk hites barátainkat,
bukásunk cimboráit így heverni
merülve Feledés tavába, mért
ne hívjuk őket, s osszuk meg velük
e nyomorú lakot, vagy újra még
tegyünk próbát, mit nyerhetünk a Mennyben
új fegyverrel, s mit veszthetünk Pokolban ?”

Bk 4358-392 Satan on Hell

O Hell! what doe mine eyes with grief behold,
Into our room of bliss thus high advanc't
Creatures of other mould, earth-born perhaps, [ 360 ]
Not Spirits, yet to heav'nly Spirits bright
Little inferior; whom my thoughts pursue
With wonder, and could love, so lively shines
In them Divine resemblance, and such grace
The hand that formd them on thir shape hath pourd. [ 365 ]
Ah gentle pair, yee little think how nigh
Your change approaches, when all these delights
Will vanish and deliver ye to woe,
More woe, the more your taste is now of joy;
Happie, but for so happie ill secur'd [ 370 ]
Long to continue, and this high seat your Heav'n
Ill fenc't for Heav'n to keep out such a foe
As now is enterd; yet no purpos'd foe
To you whom I could pittie thus forlorne
Though I unpittied: League with you I seek, [ 375 ]
And mutual amitie so streight, so close,
That I with you must dwell, or you with me
Henceforth; my dwelling haply may not please
Like this fair Paradise, your sense, yet such
Accept your Makers work; he gave it me, [ 380 ]
Which I as freely give; Hell shall unfold,
To entertain you two, her widest Gates,
And send forth all her Kings; there will be room,
Not like these narrow limits, to receive
Your numerous ofspring; if no better place, [ 385 ]
Thank him who puts me loath to this revenge
On you who wrong me not for him who wrongd.
And should I at your harmless innocence
Melt, as I doe, yet public reason just,
Honour and Empire with revenge enlarg'd, [ 390 ]
By conquering this new World, compels me now
To do what else though damnd I should abhorre.

PL 3,98-134 on man’s free will

I made him just and right,
Sufficient to have stood, though free to fall.
Such I created all th'Ethereal Powers [ 100 ]
And Spirits, both them who stood and them who faild;
Freely they stood who stood, and fell who fell.
Not free, what proof could they have givn sincere
Of true allegiance, constant Faith or Love,
Where onely what they needs must do, appeard, [ 105 ]
Not what they would? what praise could they receive?
What pleasure I from such obedience paid,
When Will and Reason (Reason also is choice)
Useless and vain, of freedom both despoild,
Made passive both, had servdnecessitie, [ 110 ]
Not mee. They therefore as to right belongd,
So were created, nor can justly accuse
Thir maker, or thir making, or thir Fate,
As if predestination over-rul'd
Thir will, dispos'd by absolute Decree [ 115 ]
Or high foreknowledge; they themselves decreed
Thir own revolt, not I: if I foreknew,
Foreknowledge had no influence on their fault,
Which had no less prov'd certain unforeknown.
So without least impulse or shadow of Fate, [ 120 ]
Or aught by me immutablie foreseen,
They trespass, Authors to themselves in all
Both what they judge and what they choose; for so
I formd them free, and free they must remain,
Till they enthrall themselves: I else must change [ 125 ]
Thir nature, and revoke the high Decree
Unchangeable, Eternal, which ordain'd
Thir freedom, they themselves ordain'dthir fall.
The first sort by thir own suggestion fell,
Self-tempted, self-deprav'd: Man falls deceiv'd [ 130 ]
By the other first: Man therefore shall find grace,
The other none: in Mercy and Justice both,
Through Heav'n and Earth, so shall my glorie excel,
But Mercy first and last shall brightest shine.

„Egyszülöttem, nézd csak, ellenfelünk
miképp dühöng! Sem a szabott határ,
sem a Pokol korláta, rárakott
sok lánc, sem az ásitó szakadék
nem fogja vissza: úgy csigázza őt
veszekedett bosszú, mi pártütő
fejére száll utóbb! Minden sorompót
szétzúzva íme szárnyal útjain
Menny-közelben, a fény határain
az épp megalkotott Világ felé,
a beleplántált emberhez, hogy azt,
ha tudja: kénnyel, vagy mi még gonoszb:
fortéllyal rontsa meg—kiveszti őt,
mert csábszavára fület hajt az ember,
s az egy-parancsot könnyen megszegi,
hűségének egyetlen zálogát;
így ő, s hitetlen sarjadéka vész!
Ki lesz a vétkes ebben? Csak maga.
Hálátlan. tőlem mindent megkapott,
mit kaphatott! Igazzá tettem őt,
képessé, hogy megálljon, bár szabaddá,
hogy bukjon. Minden égi lényt ilyennek
alkottam, ki megállt, ki elbukott.
Önként megáll, ki áll, s ki nem: bukik!
Nem-szabadok tanújelét hogy adják
szerelmüknek, igaz-szilárd hitüknek,
ha csak azt tehetik, mit tenniük kell,
s nem, mit akarnak? Mi az érdemük?
Ily engedelmességből míly gyönyört
szakajtok, ha az akarat s az ész
(az ész is választás!) üres-hiún,
szabadságtól megfosztva, tétlenül
csak a szükségnek szolgál, nem nekem?
Ők az Igazság szent törvénye folytán
alkottattak meg így, joggal sosem
vádolhatják meg alkotójukat:
sorsukat, mintha eleve-rendelés
irányitná s szándékuk abszolút
parancs kénye avagy előrelátás.
Maguk tervelték pártütésüket,
nem én! Ha láttam is előre, az még
nem ösztökélte bűnüket, ami
ha előre nem is tudom, csak úgy
betölt volna. Kényszer-vaksors-kizárva,
előre-tudásomtól függetlenül,
maguktól vétkeznek, megtéve azt,
mit jónak ítélnek, választanak.
Őket szabadnak alkottam bizony,
s szabadnak kell maradniuk, amíg
maguk magukat rabbá nem teszik;
különben meg kéne természetük
változtatnom, s a magas, végleges
örök végzést törölnöm, mely nekik
szabadságot szabott. Magukra vesztük
maguk szabták! Az első pártütők
önként buktak maguk-kisértve-rontva!
Az embert ezek tőre csalja el:
ezért az ember irgalomra lel.
De nem azok! Dicsfényem Földön, Égen
ragyogjon igazságban, irgalomban!
De kezdet és vég: irgalmam tüze!”

PL 4 ,358.536 Satan sees Eve and Adam in Paradise Before the fall

So spake the Fiend, and with necessitie,
The Tyrants plea, excus'd his devilish deeds.
Then from his loftie stand on that high Tree [ 395 ]
Down he alights among the sportful Herd
Of those fourfooted kindes, himself now one,
Now other, as thir shape servd best his end
Neerer to view his prey, and unespi'd
To mark what of thir state he more might learn [ 400 ]
By word or action markt: about them round
A Lion now he stalkes with fierie glare,
Then as a Tyger, who by chance hath spi'd
In some Purlieu two gentle Fawnes at play,
Strait couches close, then rising changes oft [ 405 ]
His couchant watch, as one who chose his ground
Whence rushing he might surest seize them both
Gript in each paw: when Adam first of men
To first of women Eve thus moving speech,
Turnd him all eare to hear new utterance flow. [ 410 ]

Sole partner and sole part of all these joyes,
Dearer thy self then all; needs must the Power
That made us, and for us this ample World
Be infinitly good, and of his good
As liberal and free as infinite, [ 415 ]
That rais'd us from the dust and plac't us here
In all this happiness, who at his hand
Have nothing merited, nor can performe
Aught whereof hee hath need, hee who requires
From us no other service then to keep [ 420 ]
This one, this easie charge, of all the Trees
In Paradise that bear delicious fruit
So various, not to taste that onely Tree
Of knowledge, planted by the Tree of Life,
So neer grows Death to Life, what ere Death is, [ 425 ]
Somdreadful thing no doubt; for well thou knowst
God hath pronounc't it death to taste that Tree,
The only sign of our obedience left
Among so many signes of power and rule
Conferrd upon us, and Dominiongiv'n [ 430 ]
Over all other Creatures that possess
Earth, Aire, and Sea. Then let us not think hard
One easie prohibition, who enjoy
Free leave so large to all things else, and choice
Unlimited of manifold delights: [ 435 ]
But let us ever praise him, and extoll
His bountie, following our delightful task
To prune these growing Plants, and tend these Flours,
Which were it toilsom, yet with thee were sweet.