“For while so near each other thus all day
Our taske we choose, what wonder if so near
Looks intervene and smiles, or object new
Casual discourse draw on, which intermits
Our dayes work brought to little, though begun
Early, and th’ hour of Supper comes unearn’d.“
Our taske we choose, what wonder if so near
Looks intervene and smiles, or object new
Casual discourse draw on, which intermits
Our dayes work brought to little, though begun
Early, and th’ hour of Supper comes unearn’d.“
Book IX of the epic poem Paradise Lost by
John Milton (written 1660-1665, published 1667, 1674) examines the
attitude towards labour through the exchanges between, the first woman
according to Christian theology, Eve, is speaking to the first man,
Adam, in the garden of Eden. She has proposed to him that they employ a
division of labour, saying “let us divide our labours”, and wants to
work hard to earn her keep while Adam, who has a rather cavalier view of
work, wants to enjoy their work instead, exchanging smiles and glances
as they go about their day. The readers can also note a difference in
their opinion of gardening and tending to the garden, a task for Eve but
a hobby or repast for Adam. Some critics have found Eve to here be seen
as a nagging woman, male critics like C.S. Lewis and Northrop Frye have
described her as petulant and wilful, as well as “a silly girl” for
taking her labour so seriously. However, female critics such as McColley
have referred to her as “reasonable” and C. Champagne writes that she
is efficient. Thus, in her domestic role, Eve can be seen to be depicted
as the patriarchal master, thus reinforcing the hierarchy between Adam
and Eve, who are not truly equal. Male critics are not able to identify
the importance of the domestic labour she takes seriously, although as
Barbara Kruger’s famous contemporary art later puts it, “It’s small
world, but not if you have to clean it.”
Milton further sets up the separation of
Adam and Eve, which leads to Eve’s temptation later in the book at the
hands of Satan disguised as a serpent, through Eve’s dialogue with Adam
and insistence on separating from one another to work. This makes things
almost all too convenient for Satan, who had been waiting to catch Eve
alone while eavesdropping on her conversation with Adam, and thus Eve is
opened to blame in a way that she was not in the Bible, Milton’s source
text, as the holy book did not detail Eve’s desire to separate. At the
same time, Milton depicts not only the Fall of ‘man’, as he portrays two
distinct Falls in his epic, with Eve and Adam both separately
‘choosing’ to Fall, with the choice always being available to them as
rational beings, and so not entirely clearing Adam of the blame either.
This said, Adam’s reasons for the decision to Fall are found to be more
noble, making Eve seem selfish in comparison, as Adam fell so as not to
let Eve suffer alone (while Eve merely did not want Adam to replace her
with “another Eve”.)
The Fall (or rather Falls) of man are
continually shown to parallel Satan’s own fall from grace, with Satan
and Eve both shown to act out of love for themselves, where Adam acts
out of love for Eve. Christianity does allow, however, a chance of
redemption to mankind, as Jesus Christ, the son of god who is also a
descendant of Adam and Eve, redeems them in his incarnation in human
form, suffering for their sins (just as humanity must continue
suffering, with labour pains and death introduced as a consequence of
the Fall).
The quoted lines also indicate the
distracting effect Eve’s presence alone has on both Adam and Satan.
Adam, when he first sees her, is unable to think straight, as is Satan,
who literally licks the ground she walks on while attempting to attract
her attention. This image of the stereotypical temptress reduces Eve to
just that and nothing more, pandering to patriarchal stereotypes.
Geoffrey Chaucer’s Wife of Bath on the other hand defies norms by
intentionally fulfilling stereotypes to point out that there is nothing
wrong with them, achieving a radical proto-feminism that Milton’s Eve
falls short of. At the same time, Milton allows Eve a voice and long
speeches, making her available to be judged on the basis of what she
espouses herself, separate from Adam. Milton achieves this at a time
when the female voice was suspect and meant only to echo the man’s
(which, conversely, Eve does do by the end of the book, submitting to
Adam’s “Authority and Love” as a superior being, since she is a ‘woman’
and thus ‘of man’, created from his rib). Milton’s allowances and ideas,
even if they are lost at times, remained unfamiliar even two centuries
later, as Browning’s narrator in ‘A Woman’s Last Word’ proves by
professing to her lover “I will speak thy speech, Love, / Think thy
thought” and compares herself to Eve, saying “Lest we lose our Edens,
Eve and I” albeit a far more conscious Eve than Milton’s, stopping to
“See the creature stalking / As we speak” and “Hush and hide the talking
/ Cheek on cheek.”
Thus, Milton permitting a space for Eve
is a gesture ahead of his times, as is his liberal outlook on sexuality,
showing Eve and Adam to have pleasurable intercourse even before the
Fall (which some Christian critics had believed was a consequence of the
Fall) as well as hinting that love-making was practiced by the angels
in heaven, and that Satan is “sexually deprived” (F. Kermode). He only
distinguishes the prelapsarian intercourse between Adam and Eve as pure
while it later becomes licentious and perverse, even though it is
between a married couple, thus highlighting the knowledge gained from
the Forbidden fruit as negative, and to be in fact no real knowledge,
but only shame instead, thus justifying the ays of god in denying the
fruit to them and establishing his place as a serious Christian writer,
justifying god’s decision to test Adam and Eve, since obedience means
nothing if it is not put to the test. God’s hierarchy is thus shown in
conclusion to be fair, despite Satan professing otherwise to Eve, and it
is in fact Satan who wishes to rule unfairly, as . a feudal lord, while
god’s ways as established as just. Eve’s conviction, subsequent to the
quoted extract, at being able to resist and god not blaming them in the
event that she isn’t, turns out to be incorrect as she falls prey to
Satan’s seduction. Despite this, Milton’s Eve is a strong and important
character in literary history, bringing a new perspective to an age-old
argument.
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