Humanities’ First

Humanities’ First

In the fourth book of the epic Paradise Lost, John Milton introduces the first of all mankind, Adam and Eve. In this initial scene, the epic narrator paints a picture of perfection with vivid descriptions of Adam and Eve physically, and in relation to each other. It is debated whether these perspectives of Adam and Eve are through Satan’s lens of envy or not; nonetheless, the picture displays a relationship of nothing less than pure bliss. The images entail differences and inequalities between Adam and Eve based on their sex yet, despite these ‘inequalities’ and ‘differences,’ Adam and Eve are elated with their female/male counter-part. From this initial introduction of Adam and Eve, the epic which aims to “justify the ways of God to men” (I: 26) is shown through the scope of Adam and Eve’s behavior, and is thus very much a story about marriage as well as God’s ways. Their introduction is given as:

“For in their looks divine

The image of their glorious Maker shone,

Truth, wisdom, sanctity sever and pure,

Severe, but in true filial freedom plac’d

Whence true authority in men; though both

Not equal, as their sex not equal seem’d;

For contemplation he and valour form’d,

For softness she and sweet attractive grace,

He for God only, she for God in him.

His fair large front and eye sublime declar’d

Absolute rule; and hyacinthine locks

Round from his parted forelock manly hung

Clust’ring, but not beneath his shoulders broad:

She, a veil, down to the slender waist

Her unadorned golden tresses wore

Dishevell’d but in wanton ringlets wav’d

As the vine curls her tendrils, which implie

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: 291-310).

There is first mention of all the ways in which Adam and Eve are alike in this excerpt and in the latter part, all the ways in which they are not alike. The passage begins with ‘for in their looks divine, the image of their glorious Maker shone’ (IV: 291-2) which implies that Adam and Eve are authentic representations of their creator, God. They resemble God in their sacred relationship, and are thus sanctified to his status with qualities such as ‘truth, wisdom, sanctitude severe and pure,’ (IV: 293). The adjective ‘Severe’ is used to describe the intensity of their resemblance to God, but also has a harsh connotation. The narrator proceeds to directly proclaim that they are both ‘not equal, as their sex not equal seem’d’ (IV: 296). Much like the organization of paradise (at the top of a hill), Adam and Eve’s relationship is also hierarchical not only physically but also in intelligence and piety as seen in the latter part of the excerpt. In this vertical relationship between Adam and Eve, Adam is placed at the top much like a head on the human body. Thus, Adam represents logic as the narrator says, ‘For contemplation he and valour form’d,” (IV: 297). Eve, on the other hand represents the body which follows the commands of the mind, and is noted specifically for her softness ‘and sweet attractive grace,’ (IV: 298).

Adam ranks higher than Eve in piety as well, in that ‘he for God only, she for God in him.”(IV: 299). Although both Adam and Eve are created by God, only Adam is able to communicate with God directly, whereas Eve is submissive for the God ‘within’ Adam. Her relation to God is severely indirect in that she has to be linked to him through Adam. This statement is the only line in this excerpt which is concluded with a period, which reinforces its factuality; in that a period is the end of a statement to which no additions can be made. Another example of Adam’s strong dominance over Eve is in ‘his fair large front and eye sublime…’ (IV: 300), which ‘declar’d Absolute rule;’ (IV: 300-301), the use of the verb ‘declare’ formally makes it known that he is the ruler in this relationship. His largeness in physicality (even his eyes) supports this declaration. Eve’s physicality