“Higher Argument”: Paradise Lost 1665–1669his mind about his defense of that enterprise in Observations (1649).^129 Milton’s
central political insight, that inner slavery to passions and vices leads to political
subjection by tyrannous lords, he applies quite generally, to English, Irish, Israelites,
Asians, and any others it may describe. But it holds worrisome potential for impe-
rialists to make selective application, arguing that subject peoples for their barba-
rism or vices deserve their enslavement.
Following the Genesis text, Milton’s God gave Adam and Eve absolute domin-
ion over the earth – a gift often cited to justify exploitation and subjugation of other
races, other creatures, and the natural world. But Milton does not allow that gloss:
the Nimrod passage explicitly excludes dominion of humans, and in Eden domin-
ion over the creatures means that they are the objects of Adam and Eve’s loving
care and pleasure.^130 The animals’ wonderful variety and their antics delight Adam
and Eve, as when the elephant “wreathd / His Lithe Proboscis” to make them
mirth (4.346–7); and Eve joyously fosters her flowers and plants. Also, the Creation
account in Book VII describes in graphic detail the appearance and activities of all
the forms of life God caused the earth to bring forth, indicating that the blind
Milton had spent his earlier life closely observing and delighting in nature.
Milton also incorporates into Michael’s prophecy the issues closest to his heart for
many years: the corruption of the Christian church by “wolves” and the misuse of
civil power to force consciences. Beginning with popes and Roman emperors in the
early Christian ages and then generalizing to subsequent ages, Michael restates princi-
ples urged by Milton in Areopagitica, Of Civil Power, The Likeliest Means, De Doctrina
Christiana, and elsewhere: Christian liberty, the separation of spiritual and civil pow-
ers, the inviolability of conscience and individual faith, and the gift of the Spirit to all
believers. A long passage invites direct application to post-Restoration repression of
dissent by prelates and magistrates who appropriate to themselves the “Spirit of God,
promisd alike and giv’n / To all Beleevers” and who seek to force “Spiritual Lawes by
carnal power” (12.519–21). Milton’s voice echoes behind Michael’s stern judgments:
What will they then
But force the Spirit of Grace it self, and binde
His consort Libertie; what, but unbuild
His living Temples, built by Faith to stand,
Thir own Faith not anothers: for on Earth
Who against Faith and Conscience can be heard
Infallible? yet many will presume:
Whence heavie persecution shall arise
On all who in the worship persevere
Of Spirit and Truth; the rest, farr greater part,
Will deem in outward Rites and specious formes
Religion satisfi’d; Truth shall retire
Bestruck with slandrous darts, and works of Faith
Rarely be found. (12.524–37)