In this assignment, the question “The hero of Paradise lost is Eve rather than Adam, assess the validity of this comment” will be addressed. The focus will be on the definition of a hero and how Eve’s actions can position her as either the hero or the villain in the poem. The objective is to analyze whether there is indeed a hero in the poem and if Eve fits this role, determining what she accomplished as the “hero.” Alternatively, the possibility of Adam being the hero will also be explored. The concept of a hero encompasses various meanings and aspects, which exist in every culture and era.
The text highlights the significance of heroes as a universal concept that is deeply connected to every human soul. Heroes serve as goals, role models, and sources of inspiration for individuals, with each generation selecting and creating their own heroes. Real or imaginary, heroes enable us to fulfill hidden aspirations within ourselves. Traditional folk tales involving heroes always feature a confrontation between a victorious hero and a defeated adversary, illustrating the triumph of good over evil (Samson: the hero and the man: the story of Samson pg 271).
The Bible’s perspective on heroism is intricate. While there is a clear rejection of an idealized perception of heroism in the biblical sources, favoring restraint and self-control instead (“he that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city” – prov. 16:32), it also emphasizes that our true enemy lies within ourselves, rather than seeking external enemies. The focus is on battling personal flaws and shortcomings (Samson: the hero and the man: the story of Samson pg 275). So, can Eve or Adam be considered heroes based on these criteria?
According to “Heroism and Paradise Lost” (pg 13), the biblical hero does not embody the typical traits associated with heroes, such as physical strength. Instead, their defining characteristic is moral strength, which allows them to remain obedient to God even when others reject the idea of obedience. The biblical hero achieves glory through submission. This suggests that Eve, who disobeyed God’s only rule of not eating from the forbidden tree, would not be considered a hero by the church.
Eve’s disobedience to God and her weakened moral strength, due to being tempted by Satan to eat the fruit, goes against everything that a biblical hero would do or possess. Upon reading the poem, one could interpret Eve as the hero, as her transgression initiates the poem’s properly human action by fulfilling God’s intention for Eve and Adam to become “authors to themselves” (Paradise lost 3. 122). Eve’s creation aims to fulfill Adam’s need for another self and God’s concept of subordination. She reflects her maker’s image, radiating truth and wisdom. The greatest demonstration of true filial submission is seen in the act of self-sacrifice.
The ultimate portrayal of heroic martyrdom is most notably demonstrated by the son of God, who proved his worth by willingly sacrificing his own life to redeem the forthcoming fallen human race. The pinnacle of Eve’s heroism emerges when she offers her life in restitution for Adam’s sin, which they both committed. Although Adam’s love for Eve may have influenced his decision, he still consciously chose to commit the sin, exercising his free will bestowed upon them by God. Eve’s act of self-sacrifice mirrors that of the son of God.
Adam highlights that Eve’s willingness to give up her own life is founded on an incorrect assumption, as she lacks the necessary spiritual resources to satisfy God’s anger. Nevertheless, Eve’s act of self-sacrifice holds significance because it evokes empathy in Adam and initiates a process of renewal. By offering to sacrifice herself for Adam’s benefit, Eve brings about the conversion of evil into good. (In conclusion: unity, diversity, and a Miltonic perspective, pgs. 67-70). Eve’s argument advocating for the division of labor appears more reasonable than Adam’s meek acceptance of divine authority.
Her willingness to question authority indicates that she has a desire for self-improvement. The event of Eve meeting the serpent may appear unfortunate, and her decision to eat the fruit may seem wrong, but it is crucial for fulfilling God’s plan of redemption for humanity (All in all: unity, diversity, and Miltonic perspective Pg 70-72). It can be argued that Adam is also a hero, as he possesses traits similar to those found in major classical heroes, such as eloquence, reason, beauty, strength, and intellectual acumen.
Adam’s loss in the struggle against Satan is due to his choice of Eve over God in Paradise Lost. This indirectly leads to his defeat by Satan (Paradise Lost and the classical epic pg 51). Although Eve is seen as merely a reflection of Adam and cannot be the hero, she owes her existence to Adam as she was created from his rib (Milton, pg 214). However, there are arguments that support Adam as the true hero of the poem. He dominates the last ten books of the epic, making him a central character. Furthermore, the entire theme of the epic revolves around Adam and his destiny.
The fall of humanity from its state of perfection and bliss is symbolized by the fall of Adam from paradise. The actions of the archangel Satan serve as a means to bring Adam down from his heavenly seat, making Satan instrumental in mankind’s fall. It is important to note that Adam represents all of humanity and is not an ordinary human being. Though physically smaller than Satan and created from earth rather than fire like Satan, Adam is unique among God’s creations as he is made in God’s image. This elevates him above Satan in at least this sense.
In “Fellowship in paradise: Vergil, Milton, Wordsworth” (pg 61), it is stated that the last reason Adam is considered more humane than Satan is due to his sensitivity and rationality. This contrast between the two characters leads to our empathy towards Adam’s fall, as opposed to the feeling that Satan deserved his punishment. Additionally, Eve’s elevation initiates the central conflict in the poem, which results in the degradation of Adam and Eve from heavenly heroism to Satan’s corrupted heroism. Throughout the poem, Adam is faced with the decision of choosing between his love for Eve and his obedience to God.
Eve also faces a decision between love and heroism. However, she only makes this choice after she falls. Initially, her decision is based on vanity, obedience, and self-love. However, after leaving Adam, she alters her decision and must now decide between accepting the repercussions of eating the forbidden fruit or out of jealousy, essentially killing Adam. It is this second choice that centers around love and honor, in the traditional sense of a classical epic poem. In every epic, there exists a dilemma between love and the heroic actions suitable for that particular tale.
In “Paradise Lost” by John Milton, the heroes differ from classical heroes in their choice between affection and heroism. However, both Adam and Eve, as well as Satan, ultimately fail by opting for love over virtue (Paradise lost and the classical epic pg 56). Personally, I believe that “Paradise Lost” showcases various forms of heroism. While Adam and Eve can be considered heroic characters, Satan also plays a significant heroic role in the poem. Although this interpretation is romanticized, Satan’s actions in the first three books are primarily heroic, with his sentiments being expressed in the most impactful language of the poem.
Above all, Satan embodies essentially humanist sentiments (Byronic hero types and proto, pg 109-110). Evaluating the legitimacy of my inquiry/title, I am confident in affirming its validity. In Paradise Lost, it is Eve who emerges as the true hero, as I previously mentioned. Despite being the catalyst for Adam’s consumption of the fruit and the resulting sin, Eve’s subsequent actions and acceptance of responsibility establish her as the most human-like figure in the poem and the most deserving of heroic status.
