The Bible and John Milton’s Paradise Lost

Author(s):  
Gordon Teskey
Keyword(s):  
John Selden ◽  
2021 ◽  
pp. 229-250
Author(s):  
Jason P. Rosenblatt

This draws conclusions based on John Selden’s acceptance of the Talmud as an authoritative source. His many references to Jewish ancestral custom and opinion reveal his understanding that ancient Talmudic traditions exist independent of the Bible, and of course these include the Adamic/Noachide laws. Despite its dubious historicity, Selden accepts the tradition of a seamless transmission of judicial authority in both sacred and civil issues from Moses to the time of the synedrion, which he regards as a model for Parliament. He regards the sages of the Talmud as legal scholars rather than as religious figures. In the fierce debates in the Westminster Assembly over Deuteronomy 17:8–10, the Presbyterians read the text literally, which gave priority in adjudication to the clergy, while Erastians like Selden followed the rabbinic interpretation, which favored those who were skilled in the law. The conclusion tries to explain why both Selden and Milton (at least in his divorce treatises and in the middle books of Paradise Lost) relied on simile and analogy rather than metaphor and typology. Milton would have found everything he needed to create the laws of paradise in Selden’s De Jure Naturali et Gentium, with its thousands of marginal references and its method of giving a fair hearing to all opinions.


Author(s):  
Peter Auger

Abraham Cowley reacted against the tradition of divine poetry that Du Bartas embodied, arguing that scriptural poets needed to have technical expertise and spiritual insight. As later seventeenth-century poets like Thomas Heywood, John Perrot, and Samuel Pordage became aware of the limits of simply describing literal truths from the Bible and natural world, they reverted to allegorical and other figurative narrative structures that could accommodate higher truths to the human imagination and describe psychological experience. John Milton had known Sylvester’s translation since he was a teenager, but Paradise Lost makes purposeful allusions that surpass Devine Weekes, showing how difficult it is to apprehend divine truth, and how interpretation depends on our point of view. Lucy Hutchinson’s meditations on Genesis revise Du Bartas’ poetics to strip away extraneous material that distracts from scriptural truth.


2020 ◽  
Vol 11 (3) ◽  
pp. 462
Author(s):  
Akram Nagi Hizam

Paradise Lost has become a controversial epic in misrepresenting characters especially among pious critics and religious scholars. Based on applying the deconstruction theory analysis on Paradise Lost, this paper discusses three main purposes about the Miltonic exaggerations in Paradise Lost: the infringement of God divinity, the high power position of Jesus Christ, and Oliver Cromwell; as the intended symbolic political figure by Milton.In fact, the Bible and the Holy Quran are considered two main sources to the paradise story, so they apparently deconstruct the Miltonic thoughts in this epic poem. According to deconstructionism in Paradise Lost, Milton consecrated the ideology of the Trinity concept which is not explicitly mentioned in the New Testament. He also exceeded the reasonable limitation of divinity by ignoring the role of the Great God and overstating the role of Jesus Christ as the whole mercy and justices. In addition, Milton came out with Paradise Lost after Oliver Cromwell’s death in order to express his grief about Oliver Cromwell and the Commonwealth fall as well.


John Selden ◽  
2021 ◽  
pp. 92-138
Author(s):  
Jason P. Rosenblatt

The Bible provides the scope for Selden and Milton to display their brilliance: one as a great scholar boldly following his vision of the truth wherever it leads, the other as a creative genius finally overcoming his strong precursor, the King James Bible, to become the supreme poet of the hexaëmeron. Selden focuses his biblical Hebraic and post-biblical rabbinic scholarship on New Testament passages, offering immensely learned and sometimes startlingly original readings of the Apostolic Decree (Acts 15:20, 29; and 21:25) and four events in the life of Jesus: his rebuke of the Jews regarding korban (Mark 7:9–12); his pronouncement that “the truth shall make you free” (John 8:31–2; his driving the money-changers from the temple (John 2:13–17); and his trial (Matt. 26:63–6). If God is Milton’s father, and his scriptural word is the strongest of all precursor texts, then the King James Bible is the most intimidating version of that text. Milton’s marginal Hebrew substitutions for the KJB Psalm translations (1648) reveal anxiety and defensiveness. But the creation account in book 7 of Paradise Lost compresses the verses of Genesis 1, reducing them to their constituent elements and then outdoing them with the energy and magnificence of his interlinear poetic commentary. The poet’s anxiety-free transcendence of the KJB in book 7 can be seen as part of a general sense of joyous creativity.


Author(s):  
David Quint

Inside “Paradise Lost” opens up new readings and ways of reading John Milton's epic poem by mapping out the intricacies of its narrative and symbolic designs and by revealing and exploring the deeply allusive texture of its verse. This book demonstrates how systematic patterns of allusion and keywords give structure and coherence both to individual books of Paradise Lost and to the overarching relationship among its books and episodes. Looking at poems within the poem, the book provides new interpretations as he takes readers through the major subjects of Paradise Lost—its relationship to epic tradition and the Bible, its cosmology and politics, and its dramas of human choice. The book shows how Milton radically revises the epic tradition and the Genesis story itself by arguing that it is better to create than destroy, by telling the reader to make love, not war, and by appearing to ratify Adam's decision to fall and die with his wife. The Milton of this Paradise Lost is a Christian humanist who believes in the power and freedom of human moral agency. As this indispensable guide and reference takes us inside the poetry of Milton's masterpiece, Paradise Lost reveals itself in new formal configurations and unsuspected levels of meaning and design.


PMLA ◽  
1983 ◽  
Vol 98 (2) ◽  
pp. 152-169
Author(s):  
Anthony Low

Although the question of genre has puzzled critics of Paradise Regained, the poem's structure, style, and spirit, as well as much of its imagery, are georgic. Like Vergil, Milton emphasizes incessant labor, constructive as opposed to destructive heroism, and quiet effort to build a flourishing civilization. In the Georgics as in the Bible, the right response to the curse of labor transforms it into a blessing. While epic glorifies war, georgic celebrates the arts of peace. In Paradise Lost, Adam and Eve enjoy a pastoral paradise of ease until they fall; then they and their descendants must earn their bread in a hard georgic world. In Paradise Regained, Satan variously attempts to pervert the generic mode of the Son's heroism. After a laborious struggle, the Son confirms himself in the role anticipated by Milton's opening metaphor: he raises a georgic garden in the world's “wast Wilderness.”


Ramus ◽  
2013 ◽  
Vol 42 (1-2) ◽  
pp. 162-182 ◽  
Author(s):  
Richard Rader

Prometheus Bound (PV) is a meditation on God par excellence, second only perhaps to the Bible or Paradise Lost. It is, accordingly, the only extant tragedy from the ancient world featuring the most characters as gods. For this reason it stands out in a genre fixated principally on human suffering, where ‘death carries overwhelmingly more weight than salvation’. Gods, of course, do not suffer like humans: Prometheus, the play's protagonist extraordinaire, may be subject to an eternity of punishment for stealing fire from Zeus, but his pain, real and visceral as it is, differs from ours in that it lacks the potential closure of death. It is perhaps justifiable then to suggest the play's focus is not just the awful things gods are capable of doing to one another (just like humans), but rather the meaning of such behaviour without the ultimate consequence (death). That is, the portrayal of Prometheus suffering and Zeus menacing redounds equally to the type of characters they are as to simply what they are. Whereas the former aspect is of psychological or political interest, the latter is a theological concern. And PV is theological in its implications as much as it is political. Hence the question: What type of theology does it convey? The answer is complex.In the modern world PV has primarily been read for its political allegory—as a meditation on oppression, or martyrdom for the intellectual cause. Eric Havelock's translation and study of the play, to cite an illustrative example, was called The Crucifixion of Intellectual Man (1950). Many critics therefore argue that the play articulates the conflict between Prometheus and Zeus in terms of freedom versus authoritarianism. As Shelley famously wrote in the prologue to his Prometheus Unbound, the imprisoned Prometheus represents ‘the highest perfection of moral and intellectual nature impelled by the purest and the truest motives to the best and noblest ends’ (1820). Marx and Goethe felt similarly. This position aligns Prometheus with the forces of enlightenment and progress over against the brutality of Zeus's authority.


Asian Studies ◽  
2015 ◽  
Vol 3 (2) ◽  
pp. 75-86
Author(s):  
Xiangyan JIANG

This article aims to sketch a preliminary analysis of eight poems from The Book of Poetry, translated into French by the French Jesuit Joseph de Premare (1660–1736) in the early 18th century. Premare implanted the doctrines of Christianity in his translation of the eight poems that were selected from the Greater Odes of the Kingdom (大雅), Minor Odes of the Kingdom (小雅) and the Sacrificial Odes of Zhou (周頌), which were analysed from three aspects: firstly, the theme of the eight odes, king and kingship, allude to the Lord; and the first ode Jing Zhi (敬之), meaning to reverence Tian (敬天) by title, refers virtually to reverence God. Secondly, the Christianized translation is especially obvious in the translation of the words Tian (天), Haotian (昊天), and Shangdi (上帝): these were translated as the God in Christianity. Thirdly, even the story of Paradise Lost in the Bible is implanted in the translation of the ode Zhan Yang (瞻卬). This article also clarifies that because of Premare’s translation the image of the wise king Wen (文王) was shaped and became known in Europe.


2019 ◽  
pp. 209-228
Author(s):  
Nicholas Allred

Discusses early verbal indices or concordances to Paradise Lost, especially the expanding series in the editions printed by Jacob Tonson from 1695 to 1711, frequently reprinted in later eighteenth-century editions, and Alexander Cruden’s concordance published in 1741. Examining these indexes not only illuminates “the habits of reading involved in making and using them” but also “can disclose structures in the poem that we have perhaps forgotten how to see, and even throw our contemporary critical practices into relief.” Tonson’s 1695 “Table” of generic ingredients, expanded into the subject “Index” of 1711, was composed mainly of descriptions (which disappear as a separate heading), “underscore[ing] how a finding aid can enlist the print codex to circumvent the epic’s basic ordering principle: the story”; instead, the index “processes epic into something like lyric.” Employing book and line numbers rather than page numbers, Alexander Cruden’s 1741 Verbal Index to Milton’s Paradise Lost assumes that Paradise Lost, “like the Bible, had achieved enormous market penetration: the verbal index was designed for readers already equipped with copies in scores of different editions.” Thus “the verbal index helped Paradise Lost not only enter the lexicon,” as it “allowed readers to make the poem’s language their own,” but also helped to “define the lexicon through its pivotal role in Samuel Johnson’s Dictionary.”


1984 ◽  
Vol 37 (1) ◽  
pp. 21-33 ◽  
Author(s):  
A. C. Hamilton

Current methodological trends now influence the study of most literature, but as I shall argue, in the future they may alter radically the study of Elizabethan prose fiction. Some works of literature, especially the major ones, may be enjoyed by readers in any age, but many, perhaps now most, depend on literary criticism to be properly understood and fully appreciated. At one time Milton's Paradise Lost was a popular work, requiring of its readers only that their lives be grounded in the Bible to ensure their full response to it. For most readers today, an adequate response to Milton's poem is a product of the historical scholarship and the New Criticism practiced mostly in America in the first half of the twentieth century.


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