The Anthropormorphic Qualities of the God in John Milton's Paradise Lost Vs. The God in Genesis

A first glance at the nature of God in Genesis of the Old Testament and God in John Milton's Paradise Lost reveals an elevated and omnipotent being. However, each in his own way displays anthropormorphic qualities. Along with the intangible substances that make a human quality exist, a degree of feeling or expression to which we, as human beings, can relate or react. These qualities are universal and spiritual and, at the same time, they are familiar to us. In book seven, the creation of the world in Paradise Lost, God is strikingly human which creates a personal and intimate bond between us. The God commonly referred to as Elohim in Genesis of the Old Testament is more elevated and distant thus making him less human.

One of the most easiest to relate to qualities in Milton's God is his benevolence. In the initial stage of creation, God expelled Satan and his angels out of heaven and infused goodness and form to the vacuous, chaotic, and evil world.
"Glory to him whose just avening ire
Had driven out th'ungodly from his sight
And th'inhabitations of the just; to him
Glory and praise, whose wisdom had ordain'd
Good out of evil to create, instead
of Spirits malign..." (Paradise Lost and Paradise Regained, 204)

God is working for the future of the world and for the good of mankind. The bond created between us and God is a complicated one. On one level, we can relate to God's actions and realize that even an omnipotent and elevated being can be benevolent. However, in Genesis, Elohim does not appear to need any justification for his actions. There is little understanding whether Elohim intended to create the world out of goodness or for his own self-esteem or satisfaction. Moreover, the monotonous routine of Elohim creating the heaven, earth, light, waters, and creatures and seeing that it was good restricts Elohim from revealing more about himself. Hence, it is best to acknowledge that Elohim is self-involved with his creation with little or no actual contact with human beings.

While benevolence is not a widely found quality in the Gods of Paradise Lost and Genesis, paternalness and brotherliness are definite attributes of both Gods. (Lieb, 205). In Paradise Lost the lines, "...Darkness profound cover'd th'Abyss: but on the wat'ry calm, His brooding wings the Spirit of God outspread, And vital virtue infus'd, and vital warmth..." (Paradise Lost and Paradise Regained, 203) reveals a brotherly spirit who will protect the world. We feel we are less under the subjection of God's dominance and power but rather, his trust and love. On the other hand, Elohim is perceived as a concept merely dictating what is to be created or what he must do for mankind and as a result, he is regarded as a paternal figure who instills fear in both mankind in Genesis and in ourselves. (Evans, 11).

The aspects of fertility in Paradise Lost emphasize God's closeness to man.
"The Earth was form'd, but in the Womb as yet
Of Waters, Embryon immature involv'd,
Appear'd not....
Warm prolific humour soft'ning all her Globe,
Fermented the great Mother to conceive...."
(Paradise Lost and Paradise Regained, 206)

Inherent in this description is the sexual metaphor of the male god impregnating the female matter. (Lieb, 59). God's fertility is perceived as a human quality for Adam, too, was fertile in that he helped to conceive Cain and Abel with Eve. However, Elohim's fertility is less tangible and less in contact with the "female matter." And rather than being inspired by and closer to Elohim's creation of life, the process is prosy and thus, we have trouble relating to him.

Aside from the various human qualities seen through both of the Gods' creations of the world, many of both God's human qualities are recognized through Adam who was created in "the image of God." In book seven of Paradise Lost, Adam professes to be curious in his wanting to know how the earth was created. Similarly, God is curious in his need to know where Adam is, once he eats the Fruit of Knowledge. Also, Adam's need for knowledge as in the example above, confirms that he is a self seeking intelligent human being similar to God's intelligence in God stating "Knowledge is food." (Paradise Lost and Paradise Regained, 202) Clearly, Adam is conversant with astronomy, the nature of God, knowledge of the Hebrew language, knowledge of the nature of things, and of natural law. (Corcoran, 94). But on the other hand in Genesis, Adam is not as advanced in knowledge. He can, however, name all the cattle, all the fowl of the air, and every beast of the field. By inference, then, Adam also loves and respects God's creations as well as God himself. However, Adam in Paradise Lost is far more cordial and is less fearful of God which creates an intimate relationship whereas Adam in Genesis is more intimidated by God and hesitates to express himself fully.

In addition to intelligence, both of the Adams are benevolent which, is an anthropormorphic quality of both gods. For example, in Paradise Lost, Adam does not dare to transgress in eating the Fruit of Knowledge. Adam respects and loves God. Therefore, God's human qualities found in Adam are virtue, integrity, and love. (Corcoran, 84-85). Similarly in Genesis, Adam chooses not to rebel against Elohim's order primarily out of fear and deference to him. Like Elohim, Adam in Genesis is rational, comprimising, and understanding. (Corcoran, 80).Adam understands God's needs in creating a female mate for him and is quite composed and grave when he responds to God's interrogation of why he ate the fruit.

The language used in book seven of Paradise Lost gives the reader insight into God's human qualities:
"Descend from Heav'n Urania, by that name
If rightly thou art call'd, whose Voice divine
Following, above th'Olympian Hill I soar,
Above the Flight of a Pegasean wing.
The meaning, not the Name I call:....
Thou with Eternal wisdom didst converse,
Wisdom, thy Sister...." (Paradise Lost and Paradise Regained, 199)

Milton calls forth Urania, the Greek heavenly muse referred to as God who inspired Moses with the knowledge of "how the Heav'ns and the Earth rose out of Chaos." (Sims, 80-81) Hence, knowledge and wisdom are personified attributes of Milton's god. God, then like man is not only self knowledgeable but sagacious as well.

In contrast, the language used in Genesis basically has one purpose: to convey the intimidating image of Elohim. In the opening sentences, "In the beginning God created the heaven and the earth. Now the earth was unformed and void, and darkness was upon the face of the deep: and the spirit of God hovered over the face of the waters. And God said: "Let there be light. And there was light." (Genesis, 1) Because Elohim seems to take charge of his surroundings and lurks everywhere, the writer creates the omnipotence which separates and scares man. Also, the use of the verb "hovering" creates an intimidating impression of Elohim being self elevated and less personal as it is revealed in Milton's God.

Another example of God's human qualities in Paradise Lost is shown when God discloses man that has eaten the Fruit of Knowledge and approaches to sentence him. "...In the evening coole to sentence man through the soft winds...," (Paradise Lost and Paradise Regained, 6) Here, God appears to be rational in thought, soft hearted by the "soft winds," and sympathetic towards man's plight.

In Genesis however, Elohim is described as "....and they heard the voyce of the Lord God walking in the garden in the coole of the day: and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden...." (Paradise Lost and Paradise Regained, 6) the use of Lord God instead of Milton's Heavenly Father or Holy Creator sets the stage for Elohim's intimidating paternalness which creates complete submissiveness on the part of Adam and Eve.

Similarly, the thoughts described in Paradise Lost and in Genesis tell us more about the god's human or nonhuman qualities. In book seven of Paradise Lost, God's response of "Knowledge is as food, and needs no less/Her Temperance over Appetite, to know...."(Paradise Lost and Paradise Regained, 202) to Adam's need to know how the earth was formed reveals a personal God in sharing his thoughts and feelings on the importance of knowledge. God is indeed, a loving and caring being. However, in Genesis, God's thoughts and feelings are unexpressed. The story's meaning far from clear calls out for interpretation. (Danielson, 12).

In both Genesis of the Old Testament and Paradise Lost by John Milton, both Gods are omnipotent and omniscient yet both are vastly different in their anthropormorphic qualities. We realize how alike we, as humans, are to these Gods in terms of our intelligence and benvolence. Yet, we are not exactly formed in God's image. We are not perfect lofty human beings. We were created to bring forth a new race with new styles of thinking and living. Being human and also fallible allows us to realize our potentials and our weaknesses. How we can resolve those weaknesses I believe, is one of the glories about being human.

Works Cited

Corcoran, Sister Mary Irma. Paradise Lost with References to the Hexaemeral Background. Christian Publications, 1945.

Danielson, Dennis Richard. Milton's Good God. Boston: Cambridge University Press, 1982.

Evan, J.M. Paradise Lost and the Genesis Tradition. Great Britain: Oxford at the Carendon Press, 1968.

Lieb, Michael. Pattern of Birth and Regeneration in Paradise Lost. Massachusetts: University of Massachusetts Press, 1970.

Ricks, Christopher ed. Paradise Lost and Paradise Regained. New York: New American Library, 1968.

Sims, James H. The Bible in Milton's Epics. Gainesville: University of Florida Press, 1962.

Holy Scriptures, Genesis.