Monday, April 11, 2005
ENGL2104: First Essay
1. In Book VIII of Paradise Lost, Adam tells Raphael how wonderful Eve is (VIII, 521-559). But Raphael is disturbed by this account, feels he needs to correct Adam, and proceeds to do so “with contracted brow” (VIII, 560). Citing the poem, explain why Raphael chastises and corrects Adam.
The character of the Angel Raphael, as presented within ‘Paradise Lost’, presupposes that at the conclusion of Adam’s dialogue concerning his love toward Eve insists that Raphael rebukes and corrects Adam referring to the relationship of True Love and its connection to heaven. The Angel Raphael is thus presented in such a manner that he is expected to carry out the “Will of God”, and feel goodwill towards God’s creations: Adam and Eve. In light of these character traits it is assumed that firstly Raphael is aware of what God wills; secondly Raphael understands the hierarchy of the Divine creations. Perhaps it is too much, at this moment, to assume that Raphael is completely aware of the inevitability of Mankind’s fall; thus the reader can portend that Raphael’s efforts are in some way connected to his desire to protect Mankind – God’s Creations. Ultimately there are two (2) human attributes that at least interest Raphael in such a way that they provoke a feeling of Goodwill within the Angel that leads to his actions of rebuke against Adam. Mankind’s ability to relate to the heavenly, as given by the Creator, via Adam and Eve’s potential true love between themselves, and their faculty for reason provide common ground between man and angel.
Within Raphael’s acts of support toward God’s cause and God’s realm, the Angel is carrying out the “Will of God”. There is no contention that Raphael is aware of the “Will of God” and how it is to be enacted, thus it follows that he enacts just that. The issue of the “Will of God” is one that is examined throughout the poem largely due to the content of the rebellion against the realm of God the Creator, which leads to a redefinition of virtue, and the characterization of those angels that do oppose. The battle between the minions of the fallen angel Satan, and those of the ‘light’, examples finely that Milton, for his purposes, discards the ancient understanding of virtue in the way of good deeds in place for the service of God; illustrated thus by Christ’s words with His appearance upon the battlefield.
(Bk. VI Ln. 803)=
Faithful hath been you warfare, and of God
Accepted, fearless in his righteous cause,
Christ conveys the meaning of virtue not within the act of warfare itself, but within the willingness of the Angels to act upon God’s command. Thus Raphael is virtuous by way of his obedience to God; likewise Raphael carries out God’s instructions to warn and admonish Adam.
(Bk. V Ln. 230)
Converse with Adam, in what bow’r or shade
Thou find’st him from the heat of noon retired,
To respite his day-labour with repast,
Or with repose; and such discourse bring on,
As may advise him of his happy state,
Happiness in his own power left free to will,
Left to his own free will, his will though free,
Yet mutable;
Therefore, in as much as Raphael may act from free will of his own to rebuke Adam with “contracted brow” (Bk. VIII Ln. 560) it is also in virtue, Raphael’s character contained therein, which he enacts the instructions received from his Creator.
The character traits pertain to certain goodwill toward mankind within Raphael, which are primarily derived from his preconditioned fascination, and sympathised understanding of Love and Reason, creating a pseudo-parental caring aspect. This attribute of Raphael’s nature in synthesis with his virtue proclaims a happiness within him taking a delight in the creations of God at an interactive level.
(Bk. VIII Ln. 639)
I in thy preserving shall rejoice
At once it is understood that Raphael favours the preservation of mankind within his own conscience and happiness; thus on one level Raphael’s sharp rebuke of Adam’s feeling of passion and physical desire for Eve is justified, because Raphael has complete knowledge of the consequences of man’s passion usurping man’s reason. It is within Raphael’s interests of happiness to rebuke Adam in order that they shall avoid any evil that mankind may incur within the future; the relationship between Adam and the angel Raphael would then remain unchanged. The awareness and connection Raphael has with Love and Reason, by virtue of his angelic existence, draws him tightly to all of God’s creatures – the sphere between Earth and Heaven is no exception.
Thus spiritual love, love that is above passion and “carnal pleasure” (Bk VIII, Ln. 593), is communicated to Adam by Raphael as that which “Leads up to Heav’n, is both the way and guide” (Bk VIII, Ln. 613). This faculty of human nature – Being – allows Raphael to relate to Adam “as friend with friend” (Bk V, Ln. 229) in as much as a friend rebukes a friend in sincerity, so too does Raphael when he realises the weakness that Adam speaks of. Thus it is Raphael’s position as angel, which allows him such foreknowledge in the area of pure love that he can properly, with God’s will, rebuke Adam with “contracted brow”(Bk VIII, Ln. 560)
(Bk. VIII Ln. 618-629)
To whom the angel with a smile that glowed
Celestial rosy red, love’s proper hue,
Answered. Let it suffice thee that thou know’st
Us happy, and without love no happiness.
Whatever pure thou in the body enjoy’st
(And pure thou wert created) we enjoy
In eminence, and obstacle find none
Of membrane, joint, or limb, exclusive bars:
Easier than air with air, if Spirits embrace,
Total they mix, union of pure with pure
Desiring; nor restrained conveyance need
As flesh to mix with flesh, or soul with soul.
This experience of pure love, and God’s acceptance of such love, Raphael acknowledges in the aforementioned, cited, passage. In this way Raphael attempts, via his stern countenance, to reaffirm the positive consequences of free obedience to God. A pure love involving virtue and reason above all else, in the service of God, results in further happiness: this is what Raphael attempts to impart to Adam in his reprimanding passage.
(Bk. VII Ln. 631)
thrice happy if they know
Their happiness, and persevere upright.
Reason as a faculty of mankind is an alluring aspect for Raphael due to its nature regarding the relationship mankind has with God, especially in circumstances where Adam speaks directly with God. The similarity between Angel and Man is drawn ostentatiously through their relative faculties of being: reason and intuition.
(Bk. V Ln. 488)
Discursive, or intuitive; discourse
Is oftest yours, the latter most is ours,
Differing but in degree, of kind the same.
Thus an affinity between Raphael and Adam is drawn from these common faculties of cognition, and in likeness sympathy is extended. From such a growing relationship between Angelkind and Mankind sprouts a willingness not to lead Adam into death, but to instruct him to a path where “Your [Mankind’s] bodies may at last turn all to Spirit” (Bk V Ln. 497). Raphael is intrigued by Adam’s ability to rationalise, which inspires the Angel to share his knowledge of the hierarchy of the world with Adam, in the belief that Adam will understand that “of elements the grosser feeds the purer” (Bk. V Ln. 415). Therefore, the character of Raphael is drawn in such a light that any information, rebuke, or correction that Raphael makes on Adam’s behalf is that made from Love of Mankind, and not in perversion, or hatred. When Raphael corrects Adam “with contracted brow” (Bk. VIII Ln. 560) he does so because he comprehends that Adam’s love for Eve is carnal, and that to serve God obediently, thus warding off danger, Mankind’s love must be pure serving Reason.
However, an alternative view suggests that, “with contracted brow” (Bk. VIII Ln. 560), is symbolic of Raphael’s epiphany of the inevitability of Mankind’s eventual Fall. Despite Raphael’s tuition thus far, Adam relates the hamartia that will be humanity’s final undoing. Thus Raphael’s countenance and stern voice is not one of friendly correction, but rather a sign of foreboding, perhaps disappointment. Previously sufficient advice has been passed to Adam regarding obedience, reason, and love, and yet as the time for Raphael to depart draws close it is not clear whether Adam understands absolutely the dire consequences that are impending. Yet this argument does not sit beside the character exhibited by Raphael, and the leading intentions that God imparted to Raphael in his command to speak and correct Adam “as friend with friend” (Bk V, Ln. 229).
Upon examination of Raphael’s character, mindset, virtue, and relationship with Mankind the reasons for chastising Adam are apparent: enacting the will of God, and an emotive concern for Mankind. As a virtuous servant to God, protector of His realm, and a Being with deep concern for Mankind, Raphael expresses sincerity within his warning to Adam.
Bibliography
1. John Milton, Paradise Lost, Penguin Books Aust. Ltd. 2000
2. M. H. Abrahms, A Glossary of Literary Terms, Heinle & Heinle, Boston, 1999
3. Internet Resource: Cliff Notes, http://www.cliffsnotes.com/WileyCDA/LitNote/, as last accessed 10/04/2005
4. Internet Resource: Spark Notes, http://www.sparknotes.com/poetry/paradiselost/, as last accessed 10/04/2005 ¶ 11:47 pm
The character of the Angel Raphael, as presented within ‘Paradise Lost’, presupposes that at the conclusion of Adam’s dialogue concerning his love toward Eve insists that Raphael rebukes and corrects Adam referring to the relationship of True Love and its connection to heaven. The Angel Raphael is thus presented in such a manner that he is expected to carry out the “Will of God”, and feel goodwill towards God’s creations: Adam and Eve. In light of these character traits it is assumed that firstly Raphael is aware of what God wills; secondly Raphael understands the hierarchy of the Divine creations. Perhaps it is too much, at this moment, to assume that Raphael is completely aware of the inevitability of Mankind’s fall; thus the reader can portend that Raphael’s efforts are in some way connected to his desire to protect Mankind – God’s Creations. Ultimately there are two (2) human attributes that at least interest Raphael in such a way that they provoke a feeling of Goodwill within the Angel that leads to his actions of rebuke against Adam. Mankind’s ability to relate to the heavenly, as given by the Creator, via Adam and Eve’s potential true love between themselves, and their faculty for reason provide common ground between man and angel.
Within Raphael’s acts of support toward God’s cause and God’s realm, the Angel is carrying out the “Will of God”. There is no contention that Raphael is aware of the “Will of God” and how it is to be enacted, thus it follows that he enacts just that. The issue of the “Will of God” is one that is examined throughout the poem largely due to the content of the rebellion against the realm of God the Creator, which leads to a redefinition of virtue, and the characterization of those angels that do oppose. The battle between the minions of the fallen angel Satan, and those of the ‘light’, examples finely that Milton, for his purposes, discards the ancient understanding of virtue in the way of good deeds in place for the service of God; illustrated thus by Christ’s words with His appearance upon the battlefield.
(Bk. VI Ln. 803)=
Faithful hath been you warfare, and of God
Accepted, fearless in his righteous cause,
Christ conveys the meaning of virtue not within the act of warfare itself, but within the willingness of the Angels to act upon God’s command. Thus Raphael is virtuous by way of his obedience to God; likewise Raphael carries out God’s instructions to warn and admonish Adam.
(Bk. V Ln. 230)
Converse with Adam, in what bow’r or shade
Thou find’st him from the heat of noon retired,
To respite his day-labour with repast,
Or with repose; and such discourse bring on,
As may advise him of his happy state,
Happiness in his own power left free to will,
Left to his own free will, his will though free,
Yet mutable;
Therefore, in as much as Raphael may act from free will of his own to rebuke Adam with “contracted brow” (Bk. VIII Ln. 560) it is also in virtue, Raphael’s character contained therein, which he enacts the instructions received from his Creator.
The character traits pertain to certain goodwill toward mankind within Raphael, which are primarily derived from his preconditioned fascination, and sympathised understanding of Love and Reason, creating a pseudo-parental caring aspect. This attribute of Raphael’s nature in synthesis with his virtue proclaims a happiness within him taking a delight in the creations of God at an interactive level.
(Bk. VIII Ln. 639)
I in thy preserving shall rejoice
At once it is understood that Raphael favours the preservation of mankind within his own conscience and happiness; thus on one level Raphael’s sharp rebuke of Adam’s feeling of passion and physical desire for Eve is justified, because Raphael has complete knowledge of the consequences of man’s passion usurping man’s reason. It is within Raphael’s interests of happiness to rebuke Adam in order that they shall avoid any evil that mankind may incur within the future; the relationship between Adam and the angel Raphael would then remain unchanged. The awareness and connection Raphael has with Love and Reason, by virtue of his angelic existence, draws him tightly to all of God’s creatures – the sphere between Earth and Heaven is no exception.
Thus spiritual love, love that is above passion and “carnal pleasure” (Bk VIII, Ln. 593), is communicated to Adam by Raphael as that which “Leads up to Heav’n, is both the way and guide” (Bk VIII, Ln. 613). This faculty of human nature – Being – allows Raphael to relate to Adam “as friend with friend” (Bk V, Ln. 229) in as much as a friend rebukes a friend in sincerity, so too does Raphael when he realises the weakness that Adam speaks of. Thus it is Raphael’s position as angel, which allows him such foreknowledge in the area of pure love that he can properly, with God’s will, rebuke Adam with “contracted brow”(Bk VIII, Ln. 560)
(Bk. VIII Ln. 618-629)
To whom the angel with a smile that glowed
Celestial rosy red, love’s proper hue,
Answered. Let it suffice thee that thou know’st
Us happy, and without love no happiness.
Whatever pure thou in the body enjoy’st
(And pure thou wert created) we enjoy
In eminence, and obstacle find none
Of membrane, joint, or limb, exclusive bars:
Easier than air with air, if Spirits embrace,
Total they mix, union of pure with pure
Desiring; nor restrained conveyance need
As flesh to mix with flesh, or soul with soul.
This experience of pure love, and God’s acceptance of such love, Raphael acknowledges in the aforementioned, cited, passage. In this way Raphael attempts, via his stern countenance, to reaffirm the positive consequences of free obedience to God. A pure love involving virtue and reason above all else, in the service of God, results in further happiness: this is what Raphael attempts to impart to Adam in his reprimanding passage.
(Bk. VII Ln. 631)
thrice happy if they know
Their happiness, and persevere upright.
Reason as a faculty of mankind is an alluring aspect for Raphael due to its nature regarding the relationship mankind has with God, especially in circumstances where Adam speaks directly with God. The similarity between Angel and Man is drawn ostentatiously through their relative faculties of being: reason and intuition.
(Bk. V Ln. 488)
Discursive, or intuitive; discourse
Is oftest yours, the latter most is ours,
Differing but in degree, of kind the same.
Thus an affinity between Raphael and Adam is drawn from these common faculties of cognition, and in likeness sympathy is extended. From such a growing relationship between Angelkind and Mankind sprouts a willingness not to lead Adam into death, but to instruct him to a path where “Your [Mankind’s] bodies may at last turn all to Spirit” (Bk V Ln. 497). Raphael is intrigued by Adam’s ability to rationalise, which inspires the Angel to share his knowledge of the hierarchy of the world with Adam, in the belief that Adam will understand that “of elements the grosser feeds the purer” (Bk. V Ln. 415). Therefore, the character of Raphael is drawn in such a light that any information, rebuke, or correction that Raphael makes on Adam’s behalf is that made from Love of Mankind, and not in perversion, or hatred. When Raphael corrects Adam “with contracted brow” (Bk. VIII Ln. 560) he does so because he comprehends that Adam’s love for Eve is carnal, and that to serve God obediently, thus warding off danger, Mankind’s love must be pure serving Reason.
However, an alternative view suggests that, “with contracted brow” (Bk. VIII Ln. 560), is symbolic of Raphael’s epiphany of the inevitability of Mankind’s eventual Fall. Despite Raphael’s tuition thus far, Adam relates the hamartia that will be humanity’s final undoing. Thus Raphael’s countenance and stern voice is not one of friendly correction, but rather a sign of foreboding, perhaps disappointment. Previously sufficient advice has been passed to Adam regarding obedience, reason, and love, and yet as the time for Raphael to depart draws close it is not clear whether Adam understands absolutely the dire consequences that are impending. Yet this argument does not sit beside the character exhibited by Raphael, and the leading intentions that God imparted to Raphael in his command to speak and correct Adam “as friend with friend” (Bk V, Ln. 229).
Upon examination of Raphael’s character, mindset, virtue, and relationship with Mankind the reasons for chastising Adam are apparent: enacting the will of God, and an emotive concern for Mankind. As a virtuous servant to God, protector of His realm, and a Being with deep concern for Mankind, Raphael expresses sincerity within his warning to Adam.
Bibliography
1. John Milton, Paradise Lost, Penguin Books Aust. Ltd. 2000
2. M. H. Abrahms, A Glossary of Literary Terms, Heinle & Heinle, Boston, 1999
3. Internet Resource: Cliff Notes, http://www.cliffsnotes.com/WileyCDA/LitNote/, as last accessed 10/04/2005
4. Internet Resource: Spark Notes, http://www.sparknotes.com/poetry/paradiselost/, as last accessed 10/04/2005 ¶ 11:47 pm