By Ken Hiltner
Hiltner argues that Milton anticipates convinced crucial sleek ecological arguments.
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Extra resources for Milton and Ecology
Example text
48 By considering just what type of 26 Part I: Having place “building” Milton interprets “dominion” to be, we may get a glimpse of his ecology – as “ecology” is literally the “account” (logos) of the “house” (oikos). With dominion and ecology understood in this way, let me cite historian Oswald Spengler, who gives a beautiful “account of a house” rooted in the Earth: And as completed expression of this life-feeling, we find everywhere the symbolic shape of the peasant’s dwelling, which in the disposition of the rooms and in every line of external form tells us about the blood of its inhabitants.
183) by the power of the place in the same way that in the Mask Sabrina is transformed into the saving “Goddess of the River” (l. 842). We have in Milton’s genius figures a remarkable internal relation between the human beings and their respective places on the Earth. While ecologist Arne Naess explicated the idea of an internal relation by referencing the indigenous Laplander of Norway who claimed that “part of the river” that flowed through his place was “part of himself,”26 even Naess’s explanation pales by comparison to what Milton is developing in these early works.
Withal, with the portrayal of Eve and Adam, Milton has startlingly reformulated the genius figures of his youth. No longer merely mythic, we have in Eve a compelling and practical paradigm for how human beings should be in relation to their place on the Earth. Though fully embodied human beings, Adam and Eve have nonetheless inherited the most salient (and Earth-friendly) features of Milton’s early genius loci.