Paradise Lost에 나타난 Satan 연구

• 영문명: A Study of Miltons Satan in Paradise Lost
• 발행기관: 호서대학교 사회과학연구소
• 저자명: 吳祥姬
• 간행물 정보: 『사회과학연구』제2집 제1호, 27~60쪽, 전체 34쪽
• 주제분류: 사회과학 > 행정학
• 파일형태: PDF
• 발행일자: 1983.05.31

영문 초록

In blindness, poverty, defeat, and relative isolation, Milton set about, in 1663, completing a poem justifying the way of God to men, which he had first envisaged many years before. It was published in 1667, as Paradise Lost; and it was recognized at once as a supreme epic achievement. The work of two tremendous intellectual and socia l movements comes to a head in the poetry of Milton. The Renaissance is responsible for the rich and complex texture of Milton s style, the multiplicity of its classical references, its wealth of ornament and decoration. Being an epic, Paradise Lost not only challenges comparison with Homer and Virgil, it under takes to encompass the whole life of mankind-war, love, religion, Satan, Hell, Heaven, the cosmos. The Reformation speaks with equal authority in Milton s earnest and individually-minded Christianity. The primary source of Paradise Lost is the Bible with all its commen-tators and expanders. One investigator has counted 913, references from the old Testament and 490 from the New. The entry into Paradise Lost is deceptively easy. Carried along by the impetus of Satan s tremendous adventures, readers are apt to forget there is any other part to the poem. While we are getting acclimated to the Miltonic world there is no reason to hold back our sympathy with Satan, our admiration for his heroic energy. With the appearance of Christ the Son, at the opening of Book Ⅲ, we begin to see in heavenly Love the counterpoise of Satan s hellis h Hate; and in Book Ⅳ, as weare introduced not only to Adam and Eve but to Paradise, our sympathies gradually shift. Satan is no longer a glamorous underdog, fighting his adventurous way through the universe against enormous odds; he is a menacing vulture, a cormorant, a toad a snake. He is not only dangerous, he is dull : whatever richness and variety he discovers in the univeres serve only to produce in him envious hatred destructiveness. His sin is incestuous, as the allegory of Sin and Death points out; it breeds out of it self ever fresh occasions of sin. Adam and Eve, who are weaker, less active, and less spectacular in every way, finally outweigh Satan in our interest and sympathy simply because they respond to life, and to the terrifying experience of guilt, more vigorously than Satan can. The words of many writers on Satan s character refer primarily to the epic rather than the dramatic Satan. For example Coleridge wrote : the character of Satan is pride and sensual indulgence, finding self the sole motive of action. Most men of letters have something to say about their predecessors and Milton, not surprisingly, has been the focus of a good amount of literary criticism during the last few hundred years. Dr. Johnson found that Milton met most of the requirements of the epic form; he realized that Milton had introduced more than a sufficient amount of greatness, writing, Before the greatness displayed in Milton s poem, all other greatness shrinks away. Johnson nevertheless realized that Paradise Lost, like any literary work of importance, had its faults as well as its virtues. Although Paradise Lost, in his opinion, contained enough learning to justify its being called a book of universal knowledge, it lacked human interest. The post-Victorian criticism of Milton s poetry was spearheaded by the comments on Milton voiced by T.S.Eliot. Eliot blamed Milto n for delaying the arriv al of modern poetry. That is to say, Eliot objected to the way in which Milton had returned to classical models for his poems rather than beginning to advance poetry into new ground. The two mainsprings of Milton s poetry, religion and classicism, had been bogged down by Milton s refusal to place himself in the mainstream of mid-seventeenth century poetry.

목차

Ⅰ. 서론

Ⅱ. 성서에 나타난 Satan

Ⅲ. Satan의 위치와 역할

Ⅳ. Satan의 성격 및 특성

Ⅴ. 결론

Bibliography

SUMMARY