A Comparison of Civilization in The Oresteia and Miltons Paradise Lost :: comparison compare contrast essays

Civilization in The Oresteia and Paradise preoccupied The continual search for a perfect civilization marks the history of human progress. From Plato to Locke to Marx, man has sought to order society to provide justice for himself and his children. In this quest for paradise, myths of primitivity suspensor describe how social institutions burn direct humans away from their temptations toward higher goals. In Aeschylus The Oresteia and John Miltons Paradise Lost, human civilization is viewed as an imperfect rest period of opposites which helps combat mans tendencies toward barbarism and misogyny. For Aeschylus, successful civilization defines itself not by complete devotion to Fate or the gods instead, society forms the ultimate product of conflict amidst opposing forces in which violence and antisocial behavior are repressed through a hierarchization of values (Zeitlin 1). The social myth of The Oresteia is viewed not as a historical reality but as a useful symb ol - a consideration of humans run amok as the social institutions of family and organization give way to a cycle of destructive violence. The trilogy sets justice, family, and city against revenge and ambition in a test of whether any social institution can survive in the face of a threat to its supremacy. In contrast, the strongly Puritan John Milton describes the structure of society as a least among evils it forms the scaffold which, when the building is finished, is only a troublesome disfigurement to mans own ability for good (Milton The Reason of Church-government qtd. in Fish 534). The conflict in Paradise Lost juxtaposes mans submission and faith with his sensuousness and ignorance. The Coming of the Son promises the final solution to mans problems and an end to this clash of values (Fish 536). Yet until the Resurrection, the Fortunate Fall leaves lasting marks on human civilization that are dramatically portrayed as cracks in the veneered perfection of myth ic Eden. The gorgeous garden belies the theological chasm that separates man from his Creator. Humans cannot simulate the command to be lowly wise (PL VIII.173). When Adam promises to avoid obscure and subtle (PL VIII.192) thought, he acknowledges that apt the mind or fancy is to rove/ undisciplined (PL VIII.