Paradise Lost — Characters (Part 8 of 11)

(III.308-11)

Milton’s hierarchy is distinctive because of its individualistic, voluntaristic and meritocratic foundations.

Religion and politics were so intertwined in early modern Europe that it is appropriate to include Milton’s anti-prelatical ideas in a discussion of the political aspects of Paradise Lost.

Under Charles II Milton did not have the same ‘freedom’ of discussion he enjoyed under the rule of Parliament in the 1640s and the Republic and Protectorate of the 1650s. As with the political environment of the 1660s, religion was a dangerous issue for Milton to openly discuss in Paradise Lost. Thus Milton’s most powerful anticlericalism is most eloquently expressed by what he excludes. For example, Arminianism is sharply delineated from Laudianism by the exclusion of ritual and the role of mediators from Adam and Eve’s devotions and from their spiritual regeneration. A further division between contemporary Anglicans and puritans surrounded prayer. Milton valued the power of inner light for the call to prayer, claiming that without this interior prompting prayer was futile. Hence Adam and Eve pray in the evenings spontaneously, without the kneeling rituals (of the Book of Common Prayer), but standing up

"This said unanimous, and other rites

Observing none, but adoration pure

Which God likes best"

(IV.736-8)

What is Milton’s purpose in implicitly articulating all of this? If Adam and Eve can experience spiritual regeneration without the ritual and sacraments of the Church, so too can Milton’s fallen contemporaries. It is part of Milton’s thesis concerning liberty. Just as civil liberty is found in the republican form of government not an earthly monarchy but only that of God and of Christ, so too spiritual liberty is in the individual believer’s freedom to chose his or her faith in God, and when to receive the inner light.

It need not be illustrated here that Milton was an ardent republican. Paradise Lost is littered with numerous ‘small-scale’ allusions or insinuations of republicanism. During the debate in hell Mammon argues

"Let us not then pursue

By force impossible, by leave obtained

Unacceptable, though in heaven, our state

Of splendid vassalage, but rather seek

Our own good from ourselves, and from our own

Live to ourselves, though in this vast recess,

Free, and to none accountable, preferring

Hard liberty before the easy yoke

Of servile pomp. Our greatness will appear

Then most conspicuous, when great things of small,