In Milton's Paradise Lost, the two images of sex in Books IV and IX sharply contrast one another in order to show the dichotomy of love and lust. The first act of sex is seen in Book IV and represents holy love. Before going into their bower, Adam and Eve make sure to praise God. This awe for their maker is seen when Adam and Eve "both stood,/Both turned, and under open sky adored/The God that made both sky, air, earth and Heav'n" (IV. 720-2). Even the heavens are in unison with Adam and Eve's love. While Eve decorates their "nuptial bed," there are "heaven'ly choirs" singing the "hymnenean sung" (IV. 709, -10). This love of Adam and Eve's is not "loveless, joyless, unendeared" but instead is "loyal, just, and pure" (IV. 766, 755). After their sacred act of sex, Adam and Eve are enraptured with joy and peace. They are "lulled by nightingales" and fall asleep naked, embracing one another (IV. 771). All is perfect in Paradise, but not for long.
The second sexual tryst between Adam and Eve is seen in Book IX and is a clear departure from Book IV's pure and holy love. Adam and Eve have eaten the forbidden fruit, but they feel no remorse for their sin. Adam comments, "Much pleasure we have lost, while we abstained/From this delightful fruit, nor known till now/True relish, tasting" (IX. 1022-3). In this second scene of sex, Adam and Eve do not give thanks to God before returning to their bower, which is unlike their first sexual union. In fact, throughout this second scene, God is nowhere to be found. Instead, Adam and Eve give praise and worship to the forbidden Tree of Knowledge. After eating the fruit, Adam states, "If such pleasure be/In things to us forbidden, it might be wished,/For this one tree had been forbidden ten" (IX. 1024-6). Adam and Eve's love is no longer sacred and innocent. Instead, "in lust they burn" with "carnal desire inflaming" (IX. 1013, -15). Now their love is more like an image of hell. Furthermore, their lovemaking in this scene is not of "mutual love" but on the contrary, "of their mutual guilt the seal" (IV.
In Albert L. Hudarto’s essay, “Sexuality in California 's Franciscan Missions: Cultural Perceptions and Sad Realities,” I initially thought the author would discuss sexuality in the San Francisco Mission district as I probably was not paying too much attention to the title. I also questioned how this article would relate to the first lecture discussed in class about Native American tribes in California. Hudarto clearly states his thesis as “This essay will examine an aspect of the mission experience that has not received much attention -- Indian sexuality and Franciscans ' attempts to control it.” His purpose is to inform reader of California Indians’ sexuality prior to and post integration of Franciscan beliefs, and the effects the Franciscans had on the Indians.
In the book, “On the Meaning of Sex” J. Budziszewski talks about the meaning of sex. Budziszewski states that the issue of sex is one of the most important issues in our culture since the sexual revolution. Budziszewski opens the book by restating a conversation he once had with a student about the Book, “Brave New World.” The student states that the people are revolting and disgusting. Budziszewski is delighted by this statement. He believes that the student and himself are on the same page. Budziszewski responds to the student by agreeing and saying that there needs to be some meaning to sex. However; the student replies by saying, that the manner in which babies are “born” in the brave new world is disgusting and that sex doesn’t necessarily
Love can sometimes be seen as a counterintuitive and unconventional sense of life. The irony in it all is love could either be as warm as the Sunday morning sun or as cold as a New England winter when touched by the heart or the skin. As we grow up, if we believe we are cherished by the most respectful and admirable person, we give up the most vulnerable parts of ourselves: the body. However, throughout modern society, people tend to use sexual intercourse as a form of personal pleasure and gain without the obligations of emotions. Henceforth, stated in Sharon Olds’ “Sex Without Love”, premarital sex may be against God’s intentions to be pure but at the same time people love the priest more the teachings and are willing to go against the Lord
...to mankind in Paradise Lost - one of the fundamental concepts in Christianity and vital to Milton's objective to "justify the ways of God to men" (1, 26) - the gods in the Aeneid are continually reminding Aeneas that he cannot afford to be distractive by the temptresses that are women because the future of Rome lays in his hands. Milton's God, on the other hand, allows Eve to fall and her blatant transgression caused the loss of paradise and all of creation has to experience the consequences of original sin. In Paradise Lost Eve was expected to submit to her ultimate authority, Adam. Rather, it is Adam in Book IX who submits to Eve's unreasonable discourse on separation. Indeed, the implication of a man (as a superior being) succumbing to feminine wiles and passion is an intense concept which - for both Virgil and Milton - threatened the very basis of their society.
"That is why God gave them up to disgraceful sexual appetites, for both their females changed the natural use of themselves into one contrary nature and likewise even the males left the natural use of the female and became violently inflamed in their lust toward one another, males with males, working what is obscene and receiving in themselves the full recompense, which was due for their error." (Romans 1:26-27)
In Paradise Lost, one of the differences God is aware of the betrayal his creations unlike Frankenstein. There is a point where Adam desires a companion to share the world with, thus God creates Eve from one of Adam’s ribs. He is in a predicament now, due to there are now two beings to love now, but who deserves the more affection. He “can neither love himself adequately nor love Eve as himself unless have love God adequately – and so make his love for Eve, the unity of their shared self, an expression of that higher love” (Gross 95). This scene displays one of Adam’s limitations of his free will. Thus creating her in being the submissive which eventually became her downfall, Adam’s and the rest of humanity. Eve is flawed, she has the inclination of self-love, a quality she should not be capable of possessing or acting upon. The only love that she should be expressing is her love for Adam in a way also loving God. This becomes their weakness. Satan learns about this weakness and exploits it as his advantage to enact his scheme. He influences a susceptible Eve, by coercing her into eating the fruit from the tree of knowledge. He claims to Eve about the fruit “By the fruit? It gives you life To knowledge by the threat’ner? Look on me, Me, who have touched and tasted; yet both live” (Book 9 l. 686-688). Satan is able to persuade them to consume the fruit that provides them
Unlike sex, the history of sexuality is dependant upon society and limited by its language in order to be defined and understood.
In the article “An Anthropological Look at Human Sexuality” the authors, Patrick Gray and Linda Wolfe speak about how societies look at human sexuality. The core concept of anthology is the idea of culture, the systems of attitudes, beliefs, and behaviors people acquire as a member of society. The authors give an in depth analysis on how human sexuality is looked at in all different situations.
The second circle of hell, a realm for those who fell victim of their carnal desires, is another level at which to place Augustine’s soul for he was consumed by lust in his pre-conversion days. He was encouraged by his family to learn the art of persuasion and making of fine speech when he was only sixteen. He used these skills, which he developed very well, along with his good looks to seduce as many women as possible. It was “in that sixteenth year of my life in this world, when the madness of lust. . . took complete control of me, and I surrendered to it” (Confessions, 987). He was in love with being in love. Yet, he was unable to discern between love and lust.
The idea of sexuality as constructed by Ancient Romans is wholly complex as was most of Roman society. An interesting way to look at Roman sexuality is through the lens of Roman society. Ancient Roman sexuality was not uniform throughout society and different societal classes created different types of sexualities. Three authors examine sexuality from three different social realms, the realm of the prostitute, the realm of Roman patricians in terms of contraception, and the realm of Vestal Virgins. Prostitutes in Rebecca Flemming's article, "Quae Corpore Quaestum Facit: The Sexual Economy of Female Prostitution in the Roman Empire" are a representation of lower class sexuality. Mary Beard's article, "The Sexual Status of Vestal Virgins" examines a form of deviant sexuality based around religious values. Lastly, Keith Hopkins' article," Contraception in the Roman Empire" examines the sexual practices of upper class Romans using contraception and abortifacents, vital conclusions about Ancient Roman society and sexuality can be determined.
The two books attempt to establish an understanding of Eve as a being inferior to Adam as she is made in his image. Milton does this by pointing out how Eve "resemble[s] less/ His image who made both" (man and woman) (8.543-4) and allows Adam to call her "best image of myself" (5.95). Adam believes this as God says to him before creating Eve, "What next I bring shall please thee, be assured, / Thy likeness" (8.449-50). As it goes, in the biblical story of Genesis, man is recognized as one who has been created in the image of God, whereas woman is created from the man. In this story, God created man in his likeness and created woman from a rib of man. The book says God recognizes "it is not good for man to be alone" and decides to ."..make him a helper and partner" (Genesis 2.18). Later in the scripture man recognizes God's newest creature as "woman." In verse 23 of chapter 2, man says,
In Book IX of Milton’s Paradise Lost, Eve makes a very important and revealing speech to the tree of knowledge. In it, she demonstrates the effect that the forbidden fruit has had on her. Eve’s language becomes as shameful as the nakedness that Adam and Eve would later try to cover up with fig leaves. After eating the forbidden apple, Eve’s speech is riddled with blasphemy, self-exaltation, and egocentrism.
In episode IX of Paradise Lost by John Milton, Milton begins Adam and Eve’s act of disobedience towards God. The story begins with Satan’s return to the Garden of Eden the night after Raphael’s departure. Satan considers what disguise he should take on, and chooses to become a snake. Satan thinks that Earth is more beautiful than Heaven ever was, and becomes jealous of Adam and Eve. The next morning, Adam and Eve are preparing for their usual work load. Eve suggests that they work separately, Adam does not necessarily like the idea. He fears that if they are alone they can be more easily tested by Satan. Eve, however, wants to have her strength tested. Adam finally agrees. Satan, finds Eve alone and begins flattering her. Eve is amazed that
In Book IV, Eve recalls awakening to consciousness but she is uncertain of her identity and of her place in the Garden of Eden. Eve's first thoughts are of “where and what [she] was, whence thither brought, and how” (Paradise Lost, IV.451-52), and it is this curiosity about her identity that leads Eve to disobey God eventually. From the moment of her conception, Eve is already distant from God because she awakens in the shade and not in God’s light. Throughout Paradise Lost, Eve is identified with reflections, shadows, and dreams. Representing the “otherness” of Eden, Eve is an outcast and she seeks to find meaning in her life. At the moment of her awakening, Eve is engrossed by her reflection in the water, which she thinks is another being. This watery, wavering image of Eve extends throughout Milton’s poem, and this further puts Eve in a weak position, for Eve is merely a ref...
A central theme of Paradise Lost is that of the deep and true love between Adam and Eve. This follows both traditonal Christianity and conventional epic style. Adam and Eve are created and placed on earth as "our first two parents, yet the only two of mankind, in the happy garden placed, reaping immortal fruits of joy and love, uninterrupted joy, unrivaled love, in blissful solitude."(...