The Upper Class vs. The Lower Class: A Marxist Reading of Comus
In 1848, Karl Marx and Friedrich Engels published The Communist Manifesto, which stems from Marxist ideas. John Milton published A Masque Presented at Ludlow Castle, 1634 [Comus], in 1637; a mere 3 years after its first performance for the Earl of Bridgewater. Over 200 years pass after Milton’s publication of this court masque, until the emergence of Communism as a political platform. Although Marxism was invented several decades after John Milton had died, it is still relevant in a reading of Comus, as “Marxist theory sees the subject as determined by class position: it either profits from others’ labour or labours for others’ profit” (Culler 110). This ‘class struggle’ is subtly …show more content…
At Comus’ first entrance in the text, the Lady refers to him as “gentle shepherd” (271). This passive language intonates that he is merely a shepherd of no importance, and not worthy of a name. The Lady continually referrers to the hidden Comus as gentle. Milton uses condescending language when the Lady is speaking to the shepherd, reinforcing the class divide between the two characters. Lady speaks to Comus, when he is hidden, as a woman would speak to a child. Along with this condescension, the brothers refer to anyone who may attempt to steal virtue and chastity negatively: “No goblin, or swart fairy of the mine / Hath hurtful power o’er true virginity” (436-437). There is continuous badgering of the lower class by Milton through the use of the characters in the court masque. Perhaps the most prevalent detail in the text that points to the class distinction is after the Lady’s capture by Comus, when he transforms from a gentle lower class peasant to a metaphorical Satan. Milton classically utilizes the imagery of the Garden of Eden at the moment of the Lady’s capture, however in this case the Lady does not fall to the temptation of the snake. Milton clearly compares the lower class to Satan as Comus tempts the Lady with a glass which will essentially lead to her demise and loss of virtue. Comus tempts the Lady by asking her: “Why should you be so cruel to yourself” (679). Resistance is the greatest virtue, demonstrated here by the upper class, yet the lower class is the true evil, tempting the innocent maiden. Nonetheless, Milton manages to convey his message through all of this religious and negative imagery at the expense of the lower class and in the interest of furthering the class
In 1848, Karl Marx and Friedrich Engels published The Communist Manifesto, which stems from Marxist ideas. John Milton published A Masque Presented at Ludlow Castle, 1634 [Comus], in 1637; a mere 3 years after its first performance for the Earl of Bridgewater. Over 200 years pass after Milton’s publication of this court masque, until the emergence of Communism as a political platform. Although Marxism was invented several decades after John Milton had died, it is still relevant in a reading of Comus, as “Marxist theory sees the subject as determined by class position: it either profits from others’ labour or labours for others’ profit” (Culler 110). This ‘class struggle’ is subtly …show more content…
At Comus’ first entrance in the text, the Lady refers to him as “gentle shepherd” (271). This passive language intonates that he is merely a shepherd of no importance, and not worthy of a name. The Lady continually referrers to the hidden Comus as gentle. Milton uses condescending language when the Lady is speaking to the shepherd, reinforcing the class divide between the two characters. Lady speaks to Comus, when he is hidden, as a woman would speak to a child. Along with this condescension, the brothers refer to anyone who may attempt to steal virtue and chastity negatively: “No goblin, or swart fairy of the mine / Hath hurtful power o’er true virginity” (436-437). There is continuous badgering of the lower class by Milton through the use of the characters in the court masque. Perhaps the most prevalent detail in the text that points to the class distinction is after the Lady’s capture by Comus, when he transforms from a gentle lower class peasant to a metaphorical Satan. Milton classically utilizes the imagery of the Garden of Eden at the moment of the Lady’s capture, however in this case the Lady does not fall to the temptation of the snake. Milton clearly compares the lower class to Satan as Comus tempts the Lady with a glass which will essentially lead to her demise and loss of virtue. Comus tempts the Lady by asking her: “Why should you be so cruel to yourself” (679). Resistance is the greatest virtue, demonstrated here by the upper class, yet the lower class is the true evil, tempting the innocent maiden. Nonetheless, Milton manages to convey his message through all of this religious and negative imagery at the expense of the lower class and in the interest of furthering the class