The coercive substructure of perfection in Paradise Lost The ideal human being, or the standard for which we strive to emulate, has been conceptualized in various works of literature and classical artwork, particularly Roman sculpture. Though the attributes that provide this human the pedestal title of “ideal” may vary discriminately with culture, the idea of having a framework to which the masses could compare themselves and others is not a foreign concept. The ideal human birthed from the biblically inspired writings of John Milton in Paradise Lost, is a dauntingly dismal depiction of said standard. The blank verse of the epic is written in such a way as to establish a sense that all occurrences are being observed and recounted to the reader through the eyes
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In Paradise Lost, as in the inspiration text for the epic- the creation story outlined in the Bible- Adam was originally created to tend to the rest of Gods creations. “The lord God took the man and placed him in the orchard in Eden to care for it and maintain it” (Genesis, II, 15) . This valuation of servitude and obedience is established early on in Adams creation. Tending to the garden gives Adam, and subsequently his companion Eve, a purpose beyond themselves as they are given authority over all other creations of God. Adam is taken a step further and is placed on a pedestal above all else including his companion “For contemplation he and valour form’d…He for God only, she for God in him. His…eye sublime declar’d/ Absolute rule” (Milton, IV, 297-301). He is depicted as a perfect, valiant figure in this first image that is shown to the reader and this depiction is only reinforced by Miltons further descriptions of Adam as “the Great Progenitor” (Milton, V, 544) and “the goodliest of men” (Milton, IV, 323), the tone of which cements Adam as the favorable
In Paradise Lost, as in the inspiration text for the epic- the creation story outlined in the Bible- Adam was originally created to tend to the rest of Gods creations. “The lord God took the man and placed him in the orchard in Eden to care for it and maintain it” (Genesis, II, 15) . This valuation of servitude and obedience is established early on in Adams creation. Tending to the garden gives Adam, and subsequently his companion Eve, a purpose beyond themselves as they are given authority over all other creations of God. Adam is taken a step further and is placed on a pedestal above all else including his companion “For contemplation he and valour form’d…He for God only, she for God in him. His…eye sublime declar’d/ Absolute rule” (Milton, IV, 297-301). He is depicted as a perfect, valiant figure in this first image that is shown to the reader and this depiction is only reinforced by Miltons further descriptions of Adam as “the Great Progenitor” (Milton, V, 544) and “the goodliest of men” (Milton, IV, 323), the tone of which cements Adam as the favorable