Paper 1: The Great Chain of Being (Pope x Molière)
Dear Reader
I repositioned my paper to focus on man’s susceptibility to deception, and how that
weakness prevents mankind from moving up the ranks, and maintains balance, of the Great
Chain of Being. The structure of my paper flows like this: discussing that deception represents
weak human nature; deception exists to determine man’s rank in the structure; without deception
to keep man in his place, there would be cosmic chaos; humans cannot understand the
relationships that exist in the heavenly world because deception prevents them from knowing the
truth; and heavenly things (e.g. kings) are less blinded and more capable of resisting deception.
Therefore, man’s ranking is appropriate and accurate, and should not be questioned.
I definitely tried to analyze all the quotes I pulled from Pope and Molière’s works, and
took out the ones that no longer supported my edited thesis. I included new quotes such as “’Tis
but a part we see, and not a whole,” and “All this dread ORDER break—for whom? For thee? /
Vile worm!—oh Madness! Pride! Impiety!” from Pope’s work. I think the latter of the two
represents one of my best instances of analysis (Pope 350, 257-258) in this essay because I tried
to look for an example that we did not ever discuss in class. Reading Pope’s Essay on Man again
more carefully, I was able to recognize that “ORDER” was capitalized (which I never noticed
before) and tried my best to figure out why Pope wrote in this particular way and used that
particular word.
I am more confident in my ability to analyze my evidence through this revision process,
and I hope that my essay is more clear to the average reader than before.
Sincerely,
ENG 2850H – JMWH
Blinded While Trying to See the Sun
A vertically extended hierarchy of divinely designed power, from pathetic rocks at the
bottom to an omnipotent God at the top, is known as the Great Chain of Being. This concept,
first described by St. Thomas Aquinas in the 13th century—and later revisited in Alexander
Pope’s An Essay on Man (Epistle I), and apparent throughout Molière’s Tartuffe—explains the
permanent power concentrations of all things supernatural and natural in relation to each other.
Interestingly, man is at a special threshold between the divine and the worldly. The ability to see
and resist deception is what differentiates man from God. Man’s blindness to deception
represents the weakness that explains and preserves his rank at this threshold—therefore,
maintaining the balance of the whole structure.
The theme of human flaws is a major driving force in Tartuffe. Without a prolific
presence of mortal fragilities, Tartuffe would be incapable of practicing his scheming ways.
Since Tartuffe is described as the ultimate malicious and faulty character (manipulative, cunning,
hypocritical, and lustful), he may represent an absolute supernatural evil that works solely to
exploit the weaknesses of man, or, simply, symbolize ultimate deception. He brings out and/or
highlights the flaws of others: Madame Pernelle’s stubborn gullibility, which bookends the play;
Dorine’s inclination to gossip and speak out of place/rank; Damis’ spying and violence; and
Elmire’s vanity and use of deception. Tartuffe especially manipulates Orgon’s weaknesses
throughout the play for Orgon is easily gullible and is blind to Tartuffe’s deception; he does not
trust the words and opinions of his closest family members yet trusts a stranger; he does not hold
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responsibility in and appropriate power over his household; he is the epitome of weak human
nature!
This vulnerability to deception must exist because they fit man into the divine plan. Pope
informs us “Where all must full or not coherent be, / And all that rises, rise in due degree” (Pope
346.45-46). This declares that the Great Chain of Being cannot have any gaps, and that
everything is placed and reorganized into where they belong according to God—however
incomprehensible it may be to mankind. Pope uses rhyming couplets to encourage the reader to
understand his overall message about the relationship between man and God, in the most playful
and succinct manner. By repeating the word “rise”, Pope guides the reader to focus on the
simplicity of his message, instead of using too many different, difficult, and wordy verses.
The next lines, “Then…such rank as Man: / And all the question (wrangle e’er so long) /
Is only this, if God has placed him wrong?” (346.47-50), end the stanza with a rhetorical
question. A question is used to dare the reader to challenge God’s perfection by arguing against
and questioning the rank of man. Both the writer and the reader know that to even question the
rank that God, Himself, labeled for man is absolutely absurd; He does everything with a divine
purpose and leaves no gaps or loopholes. Therefore, the question is not really asking for the
answer.
Since this weakness to deception is a debilitating factor in achieving perfection, humans
are not and cannot ever be perfect. The line “’Tis but a part we see, and not a whole” (346, 60)
explains man’s blindness to the whole truth. Because man’s vision is shaded, understanding God
is simply beyond human ability. Since man can only comprehend the universe with regard to
mortal constructions, he is “ignorant of the [greater] relations of systems and things” (344) to
God by default. That is why when The Exempt first comes to Orgon’s residence before Orgon
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can leave with Valere, Orgon immediately assumes he is in trouble. He cannot grasp the greater
relationship between God and the king, and is excluded from the powers God shares with the
king—powers of discernment, justice, and restoring order. This blindness to the truth reinforces
man’s sensitivity to deception and incapability to comprehend the relation between the
supernatural (e.g. kings and angels) and God. This lack of understanding keeps man from
stepping beyond the threshold.
In the 17th century, King James I of Great Britain mentioned in a speech to Parliament
that the “state of monarchy is the most supreme thing upon earth, for kings are not only God’s
lieutenants upon earth…but even by God himself are called gods” (Twyman). The Great Chain
of Being supports why the king’s character in Tartuffe has greater power, and less fault, than
ordinary men. The Exempt describes the king as one who “seeks into men’s hearts, / And cannot
be deceived…” (Molière 196, 49-50). Because of his higher ranking—which dips into the
heavenly realm—than man, the king is less blinded by deceit. The king has the ability to see
through deception more easily than man, has greater wisdom, and holds greater power in
restoring order and justice. The lines “And so divine justice nodded her head, / The king did not
believe a word [Tartuffe] said” (196, 63-64) validates the fact that any characteristic of
perfection comes from the highest power; in order for any other being/thing to possess great
power, he/it can only do so with permission granted by God. Any power not given by God goes
against divine will and results in great consequences (e.g. Tartuffe first transitions from a beggar
to a “respected” man, only to later get arrested for his crimes and misdeeds). Again, this true
rhyming couplet (“head” and “said”) allows the reader to gladly and clearly understand Pope’s
overall message; the iambic meter makes his message sound natural and pleasant.
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If humans were not blind to deception, it would break God’s rules of order and
submission. Not only would it disrupt the power hierarchy, but also cause cosmic consequences:
“All this dread ORDER break—for whom? For thee? / Vile worm!—oh Madness! Pride!
Impiety!” (350, 257-258). The word “order” is capitalized, which places the heaviest importance
on the very balance of the Great Chain of Being. It could also have the connotation of demanding
attention to the severity of the situation, just as a judge calls for order in a courtroom. Also, by
calling man a “worm” for breaking the power hierarchy, he is literally being casted down into
one of the lowest ranks—for disrupting the balance leads to severe punishments.
An example of the “madness” that is created from the “pride” that caused it, and the
“impiety” that taints the world, is noted in the Christian Bible. The book of Genesis explains that
God initially creates man and woman to roam and rule over the land in a carefree manner,
knowing only of good. However, after disobeying God and eating forbidden fruit from the Tree
of Knowledge (of good and evil), God punishes Adam and Eve and every succeeding generation.
He curses women with painful childbirth labor and submission to men; He curses men with
painful toiling of lands filled with thorns, and painful toiling marked by a sweaty brow (New
International Version, 3 Gen. 16-19). Therefore, in order to avoid extreme consequences set forth
by the highest divinity, a certain blinded intended for humans are absolutely necessary.
God grants mankind enough intelligence and power to rule over the natural world (e.g.
animals, plants, rocks), but does not intend for humans to have the same amount of knowledge
and power to rule in the supernatural world (e.g. angels, God). Therefore, God purposely gives
man enough predispositions to deception in order to maintain order of the Great Chain of Being.
Because of man’s rank in the power hierarchy, he is unable to understand any relationship that
exists within the heavenly world. No matter how considerably man wants to be able to “see” (to
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resist deception), even the measure of his own desire cannot cure his blindness—the sun will
always be too bright for man no matter how intensely he tries to look at it. Because of this
weakness, man will continue to remain in his intended rank—at the threshold between the
mystical and the earthly.
Works Cited:
Molière. “Tartuffe.” The Norton Anthology of World Literature. Ed 3. Vol D. W.W. Norton &
Company. 144-197. Print.
New International Version. Biblica, 2011. Bible Gateway. Web. 23 Sept. 2013.
<BibleGateway.com>.
Pope, Alexander. “An Essay on Man: Epistle I.” The Norton Anthology of World Literature. Ed
3. Vol D. W.W. Norton & Company. Print. 344-351.
Twyman, Tracy. “King James I.” The Dragon Society. Internet Archive: Wayback Machine.
2003. Web. 24 Sept 2013.
<web.archive.org/web/20040610171143/www.thedragonsociety.com/Monarchy.html>.
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