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John Milton and St. Augustine, 2006.
An analysis of "Confessions" by St. Augustine and "Paradise Lost" by John Milton.
831 words (approx. 3.3 pages), 0 sources, $ 29.95
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Abstract
This paper analyzes "Confessions" by St. Augustine and "Paradise Lost" by John Milton and explains that both works reflect conflict between humanity and God. More specifically, the paper explains the theme found in both works about rebellion against divine authority as seen through the human propensity to commit immoral actions and thoughts.
From the Paper
"Conflict is one of the main elements present in literary works that helps story development. Conflict is depicted in various situations and kinds, and one common characteristic that these various depictions of conflict have with each other is that each reflects human nature and how it confronts conflicts that come their way in life. An example of one depiction of conflict that is commonly experienced by human society is rebellion against divine authority. This theme is not manifested explicitly in daily human interaction, but rebellion against divine authority is a daily conflict that individuals have to go through. Rebellion against divine authority is evident when one contemplates the morality of his/her actions, behavior, and thoughts. It is also present when the individual experiences emotional turmoil in determining whether his/her life had been lived parallel or against the principles advocated for by the 'divine authority' that s/he believed in."
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'Paradise Lost' by John Milton, 2005.
An analysis of the influence of the Christian religion in the British poetry of John Milton.
1,125 words (approx. 4.5 pages), 7 sources, $ 44.95
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Abstract
This paper discusses how one can see how Milton employs the Biblical teachings of free will, as offered by God, and the harsh penalties for going against his will. The paper further discusses how by analyzing the influence of religion through Paradise Lost, Milton offers a new and humanistic perspective on Christianity that made a tremendous impact on British literature. According to the paper, it's through humanistic religious reforms within England at the time of publication, 'Paradise Lost' that offers a direct and greatly influential religious poem by John Milton.
From the Paper
"This study will analyze the influence of Christianity through the British poetry of John Milton. By analyzing the humanistic elements of Milton's Paradise Lost, one can realize how religion plays a large part in how he views Biblical doctrine. In this manner, Satan and Eve can be prime examples of British literary characterization perceived in the humanistic perspective of Milton's Protestant faith. In essence, the transforming values of Christianity in the protestant age reflect how traditional Biblical views were changing within the scope of Milton's epic poetry. John Milton was perhaps the single most influential religious poet of the 17th century. His determination to reflect the more humanistic and rational perceptions of Biblical lore has made his writings unique within this time frame. "
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"Paradise Lost" by John Milton, 2007.
An examination of John Milton's strong prejudice against women in his epic poem "Paradise Lost".
3,119 words (approx. 12.5 pages), 4 sources, MLA, $ 90.95
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Abstract
This paper examines whether John Milton was a misogynist by analyzing his epic poem "Paradise Lost". It discusses how his experiences with women, such as the fiasco of his marriage to Mary Powell, must have had some impact on him. The writer also looks at the time in which Milton lived, the 17th century, which was a time of enormous sexism, and analyzes his hatred for women in this context. The writer concludes that although Milton's Eve is a pathetic, slave-like creature, there is not enough evidence to conclude that Milton was a misogynist and suggests that perhaps Milton was no more (or less) than a man of his time.
From the Paper
"John Milton's Paradise Lost is one of the greatest works of English literature. Many people have commented on it, and argued about it. One of the aspects that people have been interested in, is how Milton portrays women. Does Milton hate women, or look down on them? Is Milton a misogynist? This essay examines the evidence, and finds that Milton did look down on women - but this was normal for a man of his time. In short, he was not so much a misogynist, as a man of his time."
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John Milton?s ?Comus?, 2004.
This paper discusses the themes of innocence and youth in John Milton?s ?Comus?.
1,135 words (approx. 4.5 pages), 5 sources, MLA, $ 39.95
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Abstract
This paper explains that the meaning of youth and innocence in ?Comus? is more than allegorical because every human character is pubescent and yet untested by the temptations of maturity. The author points out that Milton, like many neo-Platonists, found much in antiquity to validate his Christian piety; thus, by using the stories of Biblical lore, the innovation of fictitious stories involving ancient characters was a sound opportunity for young writers like Milton in the early 17th century. The paper concludes that Milton's monotheism leaves all forms of evil as pitiful attempts to soil the convictions of the devout; and the lesson, implied by the audience, is that God reigns powerful enough to direct and forgive anyone of virtue who lived before Christ and anyone who has sinned since his birth.
From the Paper
"The divine wisdom of the narrator and attendant spirit is not without the counterpart of a wily, deceitful villain. Knowledge, universal truth, and guidance follow the action so that the judgments made by the author through the voice highlight various historical, religious, and cultural interpretations of the story, specifically regarding the themes of youth and temptation. Though the remainder of his literary output informs as much about the author?s moral judgment as it possibly could, the twenty-six year old Milton offers a highly personal perspective on youth and its challenges in Comus."
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John Milton's "Paradise Lost".
This paper analyzes the meaning of "the fall" and the use of allegory and language in John Milton's "Paradise Lost".
1,760 words (approx. 7.0 pages), 0 sources, $ 56.95
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Abstract
This paper explains that, in "Paradise Lost", "the fall" is synonymous with the act of disobeying God, but there is a paradoxical duality to the act of falling: The "fall" is a physical force and a psychic humiliation and prostration, which God enacts on those who refuse to prostrate willingly themselves in worship to him. The author points out that, in the passage where the Angel Raphael tells Adam that "what surmounts the reach / Of human sense, I shall delineate...", he simultaneously reveals the limits and necessity of verbal communication, revealing that when language fails to encompass truth, the physical may yet embody it in reflection, a justification for the entire genre of allegory. This paper concludes that language, though incomplete, is absolutely vital to the creation of reality; it is the medium through which Milton may "create" the characters and the characters "create" reality.
From the Paper
"The sin, which leads to the physical fall, is the sin of insubordination of refusing to accept the hierarchy of the universe; God cannot allow anyone to step out from under authority, and responds by forcibly showing his dominance. This show of force is the "fall" into a place where God's overwhelming power cannot be doubted. It is not so much pride that Lucifer teaches, but rebellion against the hierarchy, as seen in the speech he gives to the angels, where he asks who can "assume Monarchie over such as live by right His equals, if in power and splendor less, In freedome equal...Our being ordain'd to govern, not to serve." (Book 5)"
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"Paradise Lost" and "Paradise Regained" by John Milton, 1990.
Assesses the changes in the characterization of Satan in John Milton's "Paradise Lost" and "Paradise Regained".
1,575 words (approx. 6.3 pages), 4 sources, $ 55.95
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From the Paper
"In terms of the characterization of Satan specifically, Paradise Regained offers a logical development from Paradise Lost. The character of Satan is different, but it is a difference that can be explained by the time that has passed and by changing circumstances as he must deal with the issues of battle over the souls of human beings rather than with the vast war in Heaven pictured in the earlier epic. Satan thus develops as a character through the two epics and between them, and an analysis of the Satan of the two works show how this has been effected, how it is portrayed, and what effects it has on the narrative.
The Satan of Paradise Lost is a military leader, a commander of a legion of doomed angels rebelling after having been cast out of Heaven. Satan is a very real character in Paradise Lost, as he is in Paradise Regained, though he works out his inner turmoil in..."
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Satan in John Milton?s ?Paradise Lost?, 2002.
This essay discusses the characterization of Satan in Book 1 of "Paradise Lost" by John Milton.
1,335 words (approx. 5.3 pages), 2 sources, MLA, $ 44.95
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Abstract
This paper gives a brief summary and interpretation of ?Paradise Lost?. The author argues that Satan exhibits three characteristics of heroism, evil and simple human emotion. It examines why a religious poem that justifies the ways of God to man presents a compelling portrait of Satan, the very embodiment of evil.
From the Paper
"To begin, I will briefly summarize Milton?s Poem, Paradise Lost. In Paradise Lost, John Milton adapts the story of Genesis, as told into the Bible, into the form of an epic poem. Milton begins the poem by asking a must for assistance. Satan and his followers are first shown in hell, where they have been banished for their rebellion against God himself. The bitter ex-angels build the palace Pandemonium, which acts as an assembly hall for the powerful and angry demons. In Pandemonium the demons plot their revenge against God. They debate whether to avenge their fall by waging war on God and heaven, or by resorting to trickery against God himself."
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"Paradise Lost": Adam and Eve's Separation, 2008.
An analysis of Adam and Eve's separation in John Milton's epic poem "Paradise Lost".
1,050 words (approx. 4.2 pages), 1 source, MLA, $ 36.95
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Abstract
This paper surveys the development of the personal characteristics and shortcomings in both Adam and Eve in Book Four of John Milton's "Paradise Lost". These shortcomings inevitably lead to the fall in Book Nine. This paper focuses on the crucial moments directly following Eve's birth, and her subsequent actions thereafter, which foreshadow the conflict in Book Nine. The paper pays particular attention to Eve's questioning and narcissistic nature and Adam's naivety. It concludes that Adam and Eve were created to fall.
From the Paper
"There are significant differences between Adam and Eve's first moments. Whereas Adam comes into this world equipped with innate, a priori, knowledge, Eve seems to be lacking any kind of understanding. Adam is able to form concepts, whereas Eve "feels" things, but can not make any conceptual definitions of the world. In Book Eight, from lines 268 and on, we see that Adam is surveying himself, exercising the knowledge he arrived with. He finds he is able to speak and name everything he sees. This knowledge allows him to conclude that God created everything. Eve, on the other hand, has nothing but sensations. This puts her in a position to want knowledge, and to claim that knowledge as her own."
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"Paradise Lost", 2005.
An analysis of the theme of food in John Milton's epic poem "Paradise Lost".
1,800 words (approx. 7.2 pages), 1 source, $ 71.95
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Abstract
This paper explores the theme of food and eating in John Milton's epic poem "Paradise Lost", which outlines the Genesis chapter of "The Bible", telling of how first Lucifer and later mankind fell from God's grace. It looks at how eating and food come into play because the fall of humanity comes about through the eating of an apple.
From the Paper
"The theme of eating in Milton's epic poem Paradise Lost has obvious importance, due to the fact that the central event (which, however, does not occur until the second to last book) is Adam and Eve's fall from grace, due to their eating the forbidden apple from the tree of knowledge. This climactic event, upon which nature itself seems to shudder in horror, has been the subject of much buildup and parallelism, insofar as Adam and Eve's Fall is predicated upon Lucifer's own. In literal terms, the Fall of humanity was brought about by temptation, eating and appetite, so naturally these concepts take on a heavily symbolic significance as well. This is true to some degree throughout the poem, but naturally they these motifs take on a heavier significance in the ninth book. "
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"Paradise Lost", 2004.
An analysis of the insight into John Milton's political views, as seen through his poem, "Paradise Lost."
1,671 words (approx. 6.7 pages), 12 sources, MLA, $ 54.95
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Abstract
This paper discusses how John Milton's poem, "Paradise Lost" can be seen as an allegory condemning the political situation in England throughout his lifetime. The paper provides examples from the text of the poem to show Milton's insight into his personal ideology and the way that he critiques society and the political and religious institutions of his time.
From the Paper
"As Milton says in the opening, Paradise Lost was written to "assert the Eternal Providence, and justify the ways of God to men." However, a more in depth analysis of the text provides a less perceptible metaphor of Milton's political beliefs. The poem includes many biblical references starting with Satan's banishment from Heaven. There are two basic schools of thought arguing over whom Satan represented in the epic: Charles II or Oliver Cromwell. Either one can be supported by looking at what Satan does when he tempts Eve with the forbidden fruit. God created mankind with free-will, which means the ability to do as they please rather than be his "drones." In the claim that these new creatures are extraordinary because of their ability to reason, and then commanding them to obey him above all others, God contradicts himself. This ability to decide whether or not to obey him means risking the loss of power if they choose to "sin," something that God will not tolerate. This is a manipulation of his people and an abuse of power. By enticing Eve, and therefore sending Adam and Eve into a world of knowledge, although full of pain and suffering, Satan is proving that God may be power hungry, reigning effectively with his infliction of fear much like Charles I during his reign and Cromwell during the later stages of the Inter Regnum."
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"Paradise Lost", 2004.
An analysis of John Milton?s "Paradise Lost" as the quintessential English epic poem.
848 words (approx. 3.4 pages), 4 sources, MLA, $ 30.95
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Abstract
This paper examines how "Paradise Lost", first published in 1667, proves that, as a Christian humanist, John Milton reflected the true Western mind during the middle years of the 17th century and how, as a result, he created an epic poem in English that ranks with those of Homer's "Iliad" and Virgil's "Aeneid". It looks at how Milton projected himself, his feelings, knowledge, and aspirations into the characters, both the primitive human creatures and the superhuman beings, whether celestial or infernal.
From the Paper
"Milton?s copious notes makes it clear that at one time he considered writing about the fall of man in dramatic form as it is related in the Holy Bible, but though he may well have begun Paradise Lost as a tragedy, he could not have worked very long at it before deciding that the epic form was the most appropriate for a great poetic work on a theme of such universal appeal. How much of Paradise Lost had been written before the English Reformation is unknown, but some parts appear to have been composed prior to 1660. The entire work seems to have been available sometime in 1665 and was divided into twelve books which represents Milton?s final text."
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"Imperial Adam", 2005.
An examination of A.D. Hope's poem, "Imperial Adam," discussing the biblical Eve against John Milton's ethical implications.
1,985 words (approx. 7.9 pages), 12 sources, MLA, $ 63.95
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Abstract
A. D. Hope, for decades the grand old man of Australian poets, was
known as the best seventeenth century poet still writing, in part because his poetry is steeped in conventional English verse, and in part, because he appropriates the mythic and erotic themes of his predecessors. This paper shows that of Hope's erotic poetry, "Imperial Adam" ranks first, even though the last, disturbing line jolts the reader and the genre. The Old Testament says only that "Adam knew Eve," and poets as illustrious as John Milton have tried to dilate that laconic report into a comparative literary significance. Milton, a religionist and theological scholar, colored the first human sexual encounter so powerfully that he created a new orthodoxy about it. This paper shows how "Imperial Adam" counters the Miltonic version with unparalleled physicality; angels and theology disappear and Eve discloses shameless ringlets and pubic hair.
From the Paper
"One needs to keep in mind, as Hart insists, that interpreting poetic language presents pitfalls and perceptions not found in other genres. In "Imperial Adam," for example, Eve seems tumid not from innocence but from anticipation. Her mind has fallen. Hart suggests that she may be "insidious and deceitful" at the outset, capable of communing with snakes and worshipping fruit. If the poem falters, he argues, it is because Hope's satire of medieval theology and complementary literary works is overdone (79). The question of misogyny brings up two points. The first point is whether it derails an offended reader from the poem as a whole. The second point is whether the critical practice of apologizing for precursor writers is material to reading an autotelic poem. A. D. Hope and John Milton need no rehabilitation. Hope's overtly erotic poems, like "The Countess of Pembroke's Dream" and "Teaser Rams" bear a closer resemblance to John Donne's "Elegies" than to a few passages in Paradise Lost. Like W. B. Yeats, Hope wrote a number of his sexual poems at an age when most men have retired."
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"Paradise Lost", 2004.
This paper discusses that ?Paradise Lost? by John Milton represents the 17th century English poet?s attempt at explaining why God allowed the Fall of Man.
2,325 words (approx. 9.3 pages), 1 source, MLA, $ 71.95
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Abstract
This paper explains that Milton, an author compared to Shakespeare, who was still alive when Milton was born, had much in common with his character, Satan, because he was labeled a rebel against the existing powers. The author points out that, like the Quentin Tarantino movie, "Pulp Fiction", John Milton?s "Paradise Lost" is a story that was told out of sequence; the story began at a particular midpoint and then continuously flashed forward or backward as needed to bring the reader up to date. The paper contends that, if Adam and Eve are the heroes, and not God, then Satan is definitely the bad guy or villain that everyone loves to hate.
From the Paper
"A quick overview of the story and some of the main characters will help to simplify this report. The overview will be presented best in sequence. Trinity, or The Father, the Son, and the Holy Ghost are God?s three aspects. God the Father and creator first made the universe and all that is in it and then is taking on the task of monitoring everything in the same way you and might be checking a wristwatch for the time. He can tell the time but he cannot interfere with how the watch runs."
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"Frankenstein" and "Paradise Lost", 2008.
An analysis of "Frankenstein" as Mary Shelly's response to John Milton's "Paradise Lost".
1,839 words (approx. 7.4 pages), 7 sources, MLA, $ 58.95
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This paper discusses how Mary Shelley was, without a doubt, reacting to Milton's "Paradise Lost" when she wrote "Frankenstein". The paper also examines how many of the characters in "Frankenstien" seem to reflect Milton's. Additionally, the paper examines how Shelley updated the way the people of her generation perceived the relationship between God and Satan, just as Milton had in his time, in his poem.
From the Paper
"One of the main reason why "Frankenstein" and "Paradise Lost" are so captivating is the author's ability to create a personal connection between the reader and the anti-hero in their works. Frankenstein is the story of a Creator, Victor Frankenstein, and his Creation/Opponent, the Creature or Monster, just as Paradise Lost is the story of a Creator, God, being foiled by that embodiment of Evil, Satan. Victors problems started when he chose not to follow the path of a common natural philosopher, who "might dissect, anatomize, and give names" , but never acquire the true knowledge of God, the secrets of nature which he desired to "divine". Victor places the role of God upon himself. He has the power to create, but unlike God's power, his is not divine, but comes from science. Victor attempts to create a man in his own image, but what he created was a hideous creature, "a thing
such as even Dante could not have conceived"(Chapter 5), which implies that Victor himself is flawed."
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John Milton's "Paradise Lost", 1972.
This paper compares Milton's "Paradise" with "Areopagitica" and discusses the doctrine of the fortunate fall, the impact of dreams and visions and Milton's insights into the psychology of man.
2,475 words (approx. 9.9 pages), 2 sources, $ 87.95
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From the Paper
"John Milton's epic poem, "Paradise Lost," is concerned with justifying "the ways of God to men," and his famous address on the necessity of a free press, "Areopagitica," also defends God's plan for the world and for mankind. In both works Milton argues that man must choose between right and wrong and that a benevolent Creator has given him the freedom to do so and thereby to prove himself His loyal follower. At first glance it seems incongruous that the author of "Areopagitica," which pleads for nearly unlimited freedom of expression as being in the best spiritual interest of a virtuous and well-informed people, is the author also of "Paradise Lost," in which human beings may appear to some readers to be rather simple minded, helpless pawns whose moral choices and subsequent damnation have been pre-arranged for them by higher powers. But a closer reading of both works ... "
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