John Milton in Paradise Regained has Christ deplore the “false glory” which comes from military conquest and the despoiling of nations in battle (1671)
About this Quotation:
We continue our exploration of John Milton’s thought, this time turning to one of his great epic poems Paradise Regained (1671). After seeing the rise of Cromwell, the defeat of the Republic and the restoration of the monarchy Milton had time and opportunity to reflect on the nature of martial glory and conquest. He concluded rather sadly in this poem that “if there be in glory aught of good, It may be means far different be attain’d Without ambition, war, or violence.” Perhaps he had in mind Cromwell’s invasion of Ireland.
Other quotes from this week:
- 2009: Frank Taussig argues for the reverse of a common misconception about the relationship between high wages and the use of machinery (1915)
- 2007: Friedrich Hayek rediscovers the importance of Henry Thornton’s early 19th century work on “paper credit” and its role in financing the British Empire (1802)
- 2006: In Measure for Measure Shakespeare has Isabella denounce the Duke’s deputy for being corrupted by power, “it is excellent To have a giant’s strength, but it is tyrannous To use it like a giant” (1623)
- 2004: Thomas Gordon believes that bigoted Princes are subject to the “blind control” of other “Directors and Masters” who work behind the scenes (1737)
Other quotes about Literature & Music:
- 2010: On Achilles’ new shield Vulcan depicts the two different types of cities which humans can build on earth; one based on peace and the rule of law; the other based on war, killing, and pillage (900 BC)
- 2009: Beethoven’s hero Florestan in the opera Fidelio laments the loss of his liberty for speaking the truth to power (1805)
- 2009: Voltaire in Candide says that “tending one’s own garden” is not only a private activity but also productive (1759)
- 2009: Augustin Thierry relates the heroic tale of the Kentishmen who defeat William the Conqueror and so are able to keep their ancient laws and liberties (1856)
- 2008: Confucius edited this collection of poems which contains a poem about “Yellow Birds” who ravenously eat the crops of the local people, thus alienating them completely (520 BC)
- 2008: Shakespeare has King Henry IV reflect on the reasons for invading the Holy Land, namely to distract people from domestic civil war and to “march all one way” under his banner (1597)
- 2007: J.S. Bach and Martin Luther on how God (the “feste Burg”) helps us gain our freedom (1730)
- 2007: Percy Bysshe Shelley on the new Constitution of Naples which he hoped would be “as a mirror to make … blind slaves see” (1820)
- 2006: Shakespeare in Pericles on how the rich and powerful are like whales who eat up the harding working “little fish” (1608)
- 2006: In Measure for Measure Shakespeare has Isabella denounce the Duke’s deputy for being corrupted by power, “it is excellent To have a giant’s strength, but it is tyrannous To use it like a giant” (1623)
- 2006: In Percy Shelley’s poem Liberty liberty is compared to a force of nature sweeping the globe, where “tyrants and slaves are like shadows of night” which will disappear in “the van of the morning light” (1824)
- 2006: In Shakespeare’s The Tempest Caliban complains about the way the European lord Prospero taught him language and science then enslaved him and dispossessed him of the island on which he was born (1611)
- 2006: In Shakespeare’s Henry V the king is too easily persuaded by his advisors that the English economy will continue to function smoothly, like obedient little honey-bees in their hive, while he is away with his armies conquering France (1598)
- 2006: In Shakespeare’s Henry V the soldier Williams confronts the king by saying that “few die well that die in a battle” and that “a heavy reckoning” awaits the king that led them to it (1598)
- 2005: Aeschylus has Prometheus denounce the lord of heaven for unjustly punishing him for giving mankind the gift of fire (5thC BC)
- 2005: With the return of spring the memories of Petrarch’s beloved Laura awaken a new pang in him (late 14thC)
- 2005: In Joseph Addison’s play Cato Cato is asked what it would take for him to be Caesar’s “friend” - his answer is that Caesar would have to first “disband his legions” and then “restore the commonwealth to liberty” (1713)
- 2004: During the American Revolution Thomas Paine penned a patriotic song called “Hail Great Republic” which is to be sung to the tune of Rule Britannia (of course!) (1776)
- 2004: Shakespeare farewells his lover in a Sonnet using many mercantile and legal metaphors (1609)
17 October, 2005
 | John Milton in Paradise Regained has Christ deplore the “false glory” which comes from military conquest and the despoiling of nations in battle (1671) |
In Milton’s great poem Christ and Satan argue about the nature of greatness and glory. Christ makes the following points about the true nature of glory:
They err who count it glorious to subdue
By Conquest far and wide, to over-run
Large Countries, and in field great Battels win,
Great Cities by assault: what do these Worthies,
But rob and spoil, burn, slaughter, and enslave
Peaceable Nations, neighbouring, or remote,
Made Captive, yet deserving freedom more
Then those thir Conquerours, who leave behind
Nothing but ruin wheresoe’re they rove,
And all the flourishing works of peace destroy,
Then swell with pride, and must be titl’d Gods,
Great Benefactors of mankind, Deliverers,
Worship’t with Temple, Priest and Sacrifice;
One is the Son of Jove, of Mars the other,
Till Conquerour Death discover them scarce men,
Rowling in brutish vices, and deform’d,
Violent or shameful death thir due reward.
But if there be in glory aught of good,
It may be means far different be attain’d
Without ambition, war, or violence;
By deeds of peace, by wisdom eminent,
By patience, temperance…
The full passage from which this quotation was taken can be be viewed below (front page quote in bold):
To whom our Saviour calmly thus reply’d.
Thou neither dost perswade me to seek wealth
For Empires sake, nor Empire to affect
For glories sake by all thy argument.
For what is glory but the blaze of fame,
The peoples praise, if always praise unmixt?
And what the people but a herd confus’d,
A miscellaneous rabble, who extol
Things vulgar, & well weigh’d, scarce worth the praise,
They praise and they admire they know not what;
And know not whom, but as one leads the other;
And what delight to be by such extoll’d,
To live upon thir tongues and be thir talk,
Of whom to be disprais’d were no small praise?
His lot who dares be singularly good.
Th’ intelligent among them and the wise
Are few, and glory scarce of few is rais’d.
This is true glory and renown, when God
Looking on the Earth, with approbation marks
The just man, and divulges him through Heaven
To all his Angels, who with true applause
Recount his praises; thus he did to Job,
When to extend his fame through Heaven & Earth,
As thou to thy reproach mayst well remember,
He ask’d thee, hast thou seen my servant Job?
Famous he was in Heaven, on Earth less known;
Where glory is false glory, attributed
To things not glorious, men not worthy of fame.
They err who count it glorious to subdue
By Conquest far and wide, to over-run
Large Countries, and in field great Battels win,
Great Cities by assault: what do these Worthies,
But rob and spoil, burn, slaughter, and enslave
Peaceable Nations, neighbouring, or remote,
Made Captive, yet deserving freedom more
Then those thir Conquerours, who leave behind
Nothing but ruin wheresoe’re they rove,
And all the flourishing works of peace destroy,
Then swell with pride, and must be titl’d Gods,
Great Benefactors of mankind, Deliverers,
Worship’t with Temple, Priest and Sacrifice;
One is the Son of Jove, of Mars the other,
Till Conquerour Death discover them scarce men,
Rowling in brutish vices, and deform’d,
Violent or shameful death thir due reward.
But if there be in glory aught of good,
It may be means far different be attain’d
Without ambition, war, or violence;
By deeds of peace, by wisdom eminent,
By patience, temperance; I mention still
Him whom thy wrongs with Saintly patience born,
Made famous in a Land and times obscure;
Who names not now with honour patient Job?
Poor Socrates (who next more memorable?)
By what he taught and suffer’d for so doing,
For truths sake suffering death unjust, lives now
Equal in fame to proudest Conquerours.
Yet if for fame and glory aught be done,
Aught suffer’d; if young African for fame
His wasted Country freed from Punic rage,
The deed becomes unprais’d, the man at least,
And loses, though but verbal, his reward.
Shall I seek glory then, as vain men seek
Oft not deserv’d? I seek not mine, but his
Who sent me, and thereby witness whence I am.