허버트와 밀턴의 예형적 요소 = Typological Elements of Herbert and Milton

다국어 초록 (Multilingual Abstract)

It is meaningful to examine the biblical typology on which has influenced G. Herbert and to compare Milton's with Herbert's. The word 'typos' is used in The New Testament for the marks of the nails left in Christ's hands and also signify the 'mold' after which things are made or done, and, by extension, 'moral example'. But in 'Romans' type is employed in its theological sense when Paul calls Adam the 'typos' of Christ, translated in the Authorized Version as 'the figure of him that was to come'. In biblical typology type is defined as a detail in The Old Testament that foreshadows its antitype in NT. The detail or allegory may be a person(Adam and Moses etc.), an event (the Passover and the crossing of the Red Sea) and an institution (the Levitical priesthood and the ritual of the old temple).
The dedication of Herbert's The Temple combines two biblical sources, the one Mosaic, the other Pauline. The crossing of the river Jordan is a type of the redemption of mankind through Christ, whose sacrifice on Calvary is the antitype of all Mosaic sacrifices. But Paul speaks of 'Christ the first fruits'. After Calvary no external sacrifice of reconciliation is necessary or possible, and the only offering the Christian can bring is the fruit of praise.
The invocation of PL makes explicit use of types. Adam foreshadows the greater Man, Christ, who regains Eden, 'the blissful seat'. Although Christ did not recall mankind in the original Garden of Eden, Milton's lines clearly identify Christ's restoration with man's return to Paradise, and the only logical result we can draw from the equation is that Eden serves for the poet as the type of man's ideal relationship with God.
Milton's typology is not identical with that of Herbert. Although they both derive their types from the Scripture, they differ in the application of them. Herbert's interpretation is reminiscent of the Epistle to the Hebrews, in which OT types prefigure the antitypes of NT, and both in turn anticipate the full revelation of heaven. Milton's approach, on the other hand, usually recalls that of Paul: The New Dispensation has abrogated the claims of OT. Christ's Redemption is for Milton also a revolution that has transformed the world.
The examples of typological usage in Herbert, and Milton should make it clear that in order to understand the greater portion of seventeen-century literature there is no substitute for a knowledge of Scripture. They constantly drew on the Bible for their diction and imagery. Since the writers of metaphysical poets, most English authors understood man, the world and the history of both in the light of Scripture. Their interpretations varied in style and ingenuity, but their perspective and method were remarkably similar and typical.