By Margarita Stocker (auth.)
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Additional info for Paradise Lost
Sample text
Here 'he was severe and arbitrary', and his writings display 'a Turkish contempt of females as subordinate and inferior beings . . He thought woman made only for obedience, and man only for rebellion' [91]. In Paradise Lost, Johnson noted, there was constant stress upon the superiority of Adam to Eve [101]. When T. S. Eliot raised a storm against Milton this charge was superadded to the literary debunking of Paradise Lost- most spectacularly by Robert Graves's satirical novel on Milton's marriage [1942].
But Weber suggests that we can read the Narcissus allusion in the 'wrong' way (wrong in Fish's scheme) and still come up with the 'right' answer- that Eve, like Adam, is not inherently weak to temptation, but simply 'capable of error', an error here corrected. In any case, Weber insists, we are not faced with an 'interpretive choice' here but rather asked to analyse all the various implications of the incident, including its parallel to the new-created Adam's own awakening. He too first displays a fascination with his own appearance.
Linked to the processes of developing consciousness is the child's attitude to the Mother. Initially the paradisal womb, she becomes 'terrible' when fear of incest supervenes. This stage is, in Paradise Lost, the advent of sin- Sin herself, an incestuous mother, entering Paradise [x 602, 585---9] and transforming its image of maternity. As a whole, this poem 'provides one of the best examples of Frye's super-myth ... of the search for identity' [44]. While Duncan's anthropological background is so detailed as to risk our losing sight of the poem altogether, MacCaffrey's [1959] is so exclusively concerned with the epic's 'myth' as to verge on myopia.