More Thoughts to Ponder

In a recent post I posed a question raised by my reading of Milton's Paradise Lost.  In essence, the question was: why would Adam choose Eve over God?  (For a full disclosure of the dilemma, read the post).

Here are further thoughts which lead towards a potential solution to this problem:

In Book 9 of Paradise Lost we discover Adam and Eve in the Garden of Eden on the morning of the renowned fall.  Eve asks leave of Adam and a conversation ensues.  In this conversation we hear Adam at variance with the notion that Eve be separated from him.  The reasons he presents are clear: Eve is not strong enough to withstand the foe without his assistance and security.  Eve is indignant at the suggestion that she is, while alone, unable to resist temptation.  Thus, Adam’s reasoning simply serves to fortify Eve’s resolve. 

                

The motives for Adam’s fear of separation seem to stem from his desire that he not be left alone.  It is significant that Adam never expresses his own susceptibility to temptation in his discussion with Eve.  If Eve is liable to temptation while she is alone, why is Adam not similarly vulnerable?  I believe this idea of Eve’s susceptibility being greater than Adam’s vulnerability is supported textually by Milton.  As Milton depicts Satan’s monologue of viewing the garden and the first man and wife within the garden, Satan is excited not by seeing Adam alone, but in seeing Eve by herself. 

               

One way to view this move is simple and straight forward: As Satan wanders within the garden, he first sees Eve.  In seeing Eve, he sees a vulnerable human (regardless of name, personality, or gender) and makes his move.  Eve is susceptible enough that Satan does not need to look for any other options of vulnerability (namely, Adam).  He has one door open and has no need to seek additional open doors.  Another way to view this move is to see a greater vulnerability in Eve than that which exists within the character of Adam.  This would be supported by Adam’s lack of mentioning his own frailty. 

DIFFERING VIEWS OF SOLITUDE

                 

Background to Book 9 reveals to us two very different experiences of solitude.  On the one hand, we have Adam experiencing solitude prior to the creation of Eve.  His solitude leaves him feeling highly dissatisfied.  After naming the beasts, he expresses his disappointment to God: “In solitude what happiness, who can enjoy alone?” (Milton, Book 8, 364-365).  Despite the happiness available to him, Adam clearly states that he does not believe that he can enjoy Paradise without a companion with which to enjoy Paradise with.  As Mary Beth Long points out, “Adam’s first use of the term ‘solitude’ is to indicate a lack” (Long, 3).  In this, it seems that Adam notices a lack and determines that this lack is caused by his being alone.  God responds to Adam’s complaint by demonstrating that happiness is available to Adam; Adam is simply refusing experience this pleasure until he has a companion (Milton, Book 8, 399-402).

                 

Although God seems to find a fault in Adam’s stubbornness in these lines, he still recognizes Adam’s request for a mate as something that is good[1].  As a response, God creates Eve.  Since Eve’s creation is a solution to Adam’s solitude, Eve’s purpose for existence (in Adam’s mind) becomes the relief of Adam’s forced loneliness (Long, 4).  Therefore, when Eve desires to leave, Adam is once again experiencing an involuntary solitude.  So, in Adam’s mind Eve is forsaking her God-given purpose for existence.

                 

Adam’s past experiences of solitude were negative.  Adam does not have any positive connotations to solitude from his own experiences.  With this perspective, it can be understood how Adam is unable to imagine that Eve would willingly desire solitude.  In Adam’s understanding the idea of contentment and solitude are as oil and water. 

                 

In contrast, Eve’s experience of solitude was cut short.  She hears a voice call to her, and in responding her solitude comes to an end.  In this, we can infer that Eve did not have a chance to experience enough solitude to see the loneliness of it.  Perhaps she would be on the same page as Adam if she had simply had more time in solitude prior to her introduction to Adam.  Instead, she does not sense a need for a companion prior to her receiving companionship. 

                

 Despite Eve’s eager and determined attitude toward separation from Adam in this scene, it can still be noted that her desire for solitude is as a temporary status.  Her suggestion to Adam that they work independently of one another is simply for one morning and she anticipates reuniting at noon (Milton, Book 9, 219).  Eve’s desire for solitude also seems to be self-focused.  Her self-focus is first seen in Book 4 (lines 449-471) as Eve sees a reflection of herself and seems content to gaze at her own beauty until she is distracted by “a Voice [which] warned” her (467).  Her self-focus is emphasized in this dialogue[2] as Eve expresses her determination to work with the rose bushes.  Contrastly[3], Eve does not express any care over Adam’s location or occupation for the morning.  She encourages Adam to go “where choice leads” him, and never asks him where he is going or what he will be doing (Milton, Book 9, 205f). 

                

Throughout their dialogue, “Adam manages to avoid admitting his unwillingness to let Eve work alone (and to be alone himself) by reminding Eve that Satan is on the loose” (Long, 8).  Perhaps Adam’s self-assurance is genuine and he truly feels that, by himself, he is strong enough to stand against the Fiend’s attack.  Or perhaps it his sense of obligation in protecting Eve which causes him to fear for her vulnerability without considering that he may be likewise susceptible. 

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[1] Long explains this in describing that God has a different view of solitude and, once Adam grasps an understanding of different perspectives of solitude, God provides Adam with a reward: Eve.  Alternately, we can see that God clearly states that “it is not good for man to be alone” in the Biblical account of Genesis (although, at the end of creating every other thing God stated “it is good”).  While we should not confuse Milton’s depiction with the Genesis narration, the Genesis narration serves as a groundwork for Milton’s depiction and, therefore, we can see simply something that Milton expresses with detail and vividness.

[2] Book 9, 204-411

[3] This is a Deanna-ism meaning “in contrast”