Wisdom and Fortitude in Samson Agonistes

Abstract

That vast distance from the muscle-bound Samson in the Book of Judges to the tragic figure of Samson Agonistes is to be traversed, as we now know, by means of Biblical commentary and its metamorphosis of a solar myth into a parable of faith. Yet one of the important stepping-stones along the way from Bible to Milton seems not to exist. Samson is emphatic in its references to wisdom, but the Samson of Christian tradition, even when a typological symbol for Christ, was but rarely noted for his strength of mind. Milton's unparalleled concern for wisdom is nevertheless no startling innovation, I think, but rather the inevitable consequence of a second tradition, equally valid and quite as long, which is within the poem. For this tradition the brief formula is “wisdom and fortitude”—sapienlia etfortiludo—a phrase descriptive of the heroic ideal and conventional to relevant background materials of at least three kinds. The first, surveyed some years ago by Ernst Curtius, begins with the heroic poems of Homer and Virgil and continues into the Renaissance. The second, considered more recently by R. E. Kaske, includes the Germanic and Old English literature of heroism, the important example being Beowulf. And the third, upon which I think Milton primarily relied and with which I shall be concerned, is a philosophy of courage, classical in origin but Christian in development. These backgrounds differ among themselves in significant ways. While the loftiest heroes—Odysseus, Aeneas—seem always to have been simultaneously wise and brave, heroic literature sometimes allows these virtues to be separable from one another. The classic illustration is summarized by Macrobius: “Nestor … helped the army quite as much with his prudence as all the youth with their might.” So, in the Song of Roland (l. 1093), “Rollant est proz e Oliver est sages.” Philosophic discussion, however, insists that these virtues cannot be divorced, that an unwise courage cannot exist. “If,” wrote Henry More, an unwise man should “light upon the doing of some brave Action, 'tis not Virtue, but Fortune, that must be applauded for such happy chance.” The interesting result of such a position is that fortitude undergoes a radical change in meaning; it refers no longer to the brute strength of an Ajax nor to the prowess in arms of Achilles but to what Milton calls “heroic magnitude of mind.” The extent of this profound alteration is first perceived in Plato and Aristotle, but for the comprehensive and systematic account, one turns to the Summa theologica of Aquinas.

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