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Paradise Lost

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Cassandra
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« on: April 03, 2007, 01:19:11 pm »



The cover of the 2005 Hackett Edition, with illustrations from the 1688 edition.

PARADISE LOST ~ THE SUMMARY PARAPHRASED
A simplified version of Milton's "arguments" for each book of Paradise Lost
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BOOK I
A brief introduction mentions the fall of Adam and Eve caused by the serpent, which was Satan, who led the angels in revolt against God and was cast into hell. The scene then opens on Satan lying dazed in the burning lake, with Beelzebub, next in command, beside him. Satan assembles his fallen legions on the shore, where he revives their spirits by his speech. They set to building a palace, called Pandemonium. There the high ranking angels assemble in council.


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BOOK II
A debate is held whether or not to attempt recovery of heaven. A third proposal is preferred, concerning an ancient prophecy of another world which was to be created, where the devils may seek to enact their revenge. Satan alone undertakes the voyage to find this world. He encounters Sin and Death, his offspring, guarding hell's gates. Sin unlocks the gate, and Satan embarks on his passage across the great gulf of chaos between heaven and hell, till he sights the new universe floating near the larger globe which is heaven.


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BOOK III
God sees Satan flying towards this world and foretells the success of his evil mission to tempt man. God explains his purpose of grace and mercy toward man, but declares that justice must be met nonetheless. His Son, who sits at his right hand, freely offers to sacrifice himself for man's salvation, causing the angels to celebrate in songs of praise.

Meanwhile Satan alights upon the outer shell of the new creation, where he finds an opening to the universe within. He flies down to the sun, upon which an angel, Uriel, stands guard. Diguised as a cherub, Satan pretends he has come to praise God's new creation, and thereby tricks the angel into showing him the way to man's home.


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BOOK IV
Landing atop Mt. Niphates, Satan experiences dissillusionment, but soon proceeds on his evil errand. He easily gains secret entrance to the Garden of Paradise. He wonders at its beauty, and soon comes upon Adam and Eve, who excite great envy in him at their happy state. He overhears them speak of God's commandment that they should not eat the fruit of the Tree of Knowledge of Good and Evil under penalty of death, and thereby plots to cause them to transgress.

Uriel, becoming suspicious, comes to warn Gabriel and his angels, who are guarding the gate of Paradise. That evening, two scouts sent by Gabriel find Satan whispering in the ear of Eve as she sleeps next to her husband. The scouts apprehend and bring Satan to Gabriel who banishes him from Eden.


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BOOK V
Next morning, Eve relates to Adam a troublesome dream, and is comforted by him. God sends the angel Raphael to visit the couple to warn them of their enemy. The angel arrives and dines with them, then relates to them the history of Satan's fall: how jealousy against the Son of God led him to incite all those in his charge to rebel against God, and how one angel, Abdiel, resisted and remained faithful to God.


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BOOK VI
Raphael continues to relate how Michael was sent to lead the faithful angels into battle against Satan (then called Lucifer) and his army. Wounded and in dissaray, Satan and his powers retreat. During the night they invent weapons resembling cannons. When, in the second day's fight, Michael's angels are confronted with these devilish devices, they become enraged and pull up the very mountains and hurl them at Satan's crew. But the war continues into the third day, when God sends Messiah, his Son, to end the war. Riding forth in his flaming chariot, Messiah drives the rebels out of heaven and down into hell.


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BOOK VII
Raphael then relates to Adam how God sent his Son to create a new world and new creatures to fill the place left by the fallen angels. The six days of creation are described.


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BOOK VIII
Adam, desiring to extend the pleasurable visit with the angel, relates to Raphael what he remembers of his own creation, his first impressions of the world and its creatures, the Garden of Eden, and his first meeting and marriage to Eve. After repeating his warnings to Adam, the angel departs.


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BOOK IX
Satan returns to earth, where he chooses the serpent as his best disguise. Next morning, when Adam and Eve go forth to their gardening tasks, Eve suggests they go in separate directions. With great reservation, Adam finally consents. The serpent finds Eve alone and approaches her. She is surprised to find the creature can speak, and is soon induced by him to eat the fruit of the forbidden tree. Adam is horrified when he finds what she has done, but at length resignes himself to share her fate rather than be left without her, and eats the fruit also. After eating, they are aroused with lust and lay together, then fall to restless sleep. They waken to awareness of their nakedness and shame, and cover themselves with leaves. In their emotional distress, they fall into mutual accusations and blame.


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BOOK X
The guardian angels return to heaven, sad for man's failure, and the Son of God descends to earth to judge the sinners. Mercifully, he delays their sentence of death many days, during which they may work to regain God's favor. Then, in pity, he clothes them both.

At the gates of hell, Sin and Death sense the success of Satan in this new world. They set out to build a highway over chaos to make future passage to earth easier. Satan meets them on his return voyage to hell, and marvels at the great structure. Upon his arrival in Pandemonium, Satan boasts of his success to the assembly. Instead of applauding him, they can only hiss, for they and he have all been turned into snakes, their punishment from above.

God instructs his angels what changed conditions must prevail in the world, now in fallen state, while on earth, Adam bemoans his miserable condition and the fate of the human race. He harshly rejects Eve's attempt to console him, but she persists and wins his forgiveness. She proposes they commit suicide, but Adam reminds her of God's promise that her seed should wreak vengeance upon the serpent. Moreover, they must seek to make peace with their offended Lord.


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BOOK XI
God sends Michael and his band to expel the sinning pair from Paradise, but first to reveal to Adam future events, resulting from his sin. The angel descends to Eden with the news of their expulsion, causing Eve to withdraw in tears. Michael leads Adam up a high hill, where he sets before him in visions what shall happen till the Great Flood.


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BOOK XII
Michael continues in prophecy from the flood by degrees to explain who the Seed of woman shall be, the Savior which was promised, who shall redeem mankind. Adam is recomforted by these last revelations and resolves faithful obedience. He descends the hill with Michael and rejoins Eve, who is wakened from gentle sleep, reconfirmed in allegence to her husband. A flaming sword is placed to bar the gates behind them, as Adam and Eve are sent away from Paradise.


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Cassandra
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« Reply #1 on: April 03, 2007, 01:20:15 pm »

PARADISE LOST ~ MILTON'S SUMMARY

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In 1667 John Milton bestowed (some overtaxed students might say 'inflicted') his great masterpiece, Paradise Lost, upon the world. In 1674 the revised second edition was published, where he divided the original ten books into twelve and added the following introductory summaries or "Arguments" for each book at the request of confused early readers.

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BOOK I
This first book proposes, first in brief, the whole subject: man's disobedience and the loss thereupon of Paradise wherein he was placed; then touches the prime cause of his fall, the serpent, or rather Satan in the serpent, who, revolting from God and drawing to his side many legions of angels, was by the command of God driven out of heaven with all his crew into the great deep. Which action past over, the poem hasts into the midst of things, presenting Satan with his angels now fallen into hell--described here, not in the center (for heaven and earth may be supposed as yet not made, certainly not yet accursed) but in a place of utter darkness, fitliest called chaos. Here Satan with his angels lying on the burning Lake, thunder-struck and astonished, after a certain space recovers, as from confusion; calls up him who, next in order and dignity, lay by him; they confer of thir miserable fall. Satan awakens all his legions, who lay till then in the same manner confounded. They rise; their numbers, array of battle, their chief leaders named, according to the idols known afterwards in Canaan and the countries adjoining. To these Satan directs his speech, comforts them with hope yet of regaining heaven, but tells them lastly of a new world and new kind of creature to be created, according to an ancient prophesy or report in heaven; for that angels were long before this visible creation, was the opinion of many ancient fathers. To find out the truth of this prophesy, and what to determine thereon, he refers to a full council; what his associates thence attempt. Pandemonium, the palace of Satan, rises, suddenly built out of the deep; the infernal peers there sit in counsil.


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BOOK II
The consultation begun, Satan debates whether another battle is to be hazarded for the recovery of heaven; some advise it, others dissuade. A third proposal is preferred, mentioned before by Satan, to search the truth of that prophesy or tradition in heaven concerning another world, and another kind of creature, equal or not much inferior to themselves, about this time to be created. Their doubt who shall be sent on this difficult search; Satan, their chief, undertakes alone the voyage; is honored and applauded. The council thus ended, the rest betake them several wayes and to several employments, as their inclinations lead them, to entertain the time till Satan return. He passes on his journey to hell gates, finds them shut, and who sat there to guard them 1 ; by whom at length they are opened, and discover to him the great gulf between hell and heaven; with what difficulty he passes through, directed by chaos, the power of that place, to the sight of this new world which he sought.


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BOOK III
God, sitting on his throne, sees Satan flying towards this world, then newly created; shows him to the Son, who sat at his right hand; foretells the success of Satan in perverting mankind; clears his own justice and wisdom from all imputation, having created man free and able enough to have withstood his tempter; yet declares his purpose of grace towards him, in regard he fell not of his own malice, as did Satan, but by him seduced. The Son of God renders praises to his Father for the manifestation of his gracious purpose towards man; but God again declares, that grace cannot be extended towards man without the satisfaction of divine justice; man hath offended the majesty of God by aspiring to godhead, and therefore with all his progeny devoted to death must die, unless someone can be found sufficient to answer for his offence and undergo his punishment. The Son of God freely offers himself a ransom for man; the Father accepts him, ordains his incarnation, pronounces his exaltation above all names in heaven and earth; commands all the angels to adore him; they obey, and hymning to their harps in full choir, celebrate the Father and the Son. Meanwhile Satan alights upon the bare convex of this world's outermost orb, where wandering, he first finds a place since called the Limbo of Vanity; what persons and things fly up thither; thence comes to the gate of heaven, described ascending by stairs, and the waters above the firmament that flow about it. His passage thence to the orb of the sun, he finds there Uriel the regent of that orb, but first changes himself into the shape of a meaner angel, and pretending a zealous desire to behold the new creation and man whom God had placed here, inquires of him the place of his habitation, and is directed; alights first on Mount Niphates.


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BOOK IV
Satan now in prospect of Eden, and nigh the place where he must now attempt the bold enterprise which he undertook alone against God and man, falls into many doubts with himself, and many passions, fear, envy, and despair; but at length confirms himself in evil, journeys on to Paradise, whose outward prospect and situation is described, overleaps the bounds, sits in the shape of a cormormant on the Tree of Life, as highest in the garden, to look about him. The garden described; Satan's first sight of Adam and Eve; his wonder at their excellent form and happy state, but with resolution to work their fall; overhears their discourse, thence gathers that the Tree of Knowledge was forbidden them to eat of under penalty of death; and thereon intends to found his temptation by seducing them to transgress; then leaves them a while, to know further of their state by some other means. Meanwhile Uriel, descending on a sunbeam, warns Gabriel, who had in charge the gate of Paradise, that some evil spirit had escaped the deep and passed at noon by his sphere in the shape of a good angel, down to Paradise, discovered after by his furious gestures in the mount. Gabriel promises to find him out ere morning. Night coming on, Adam and Eve discourse of going to thir rest; their bower described; their evening worship. Gabriel drawing forth his bands of night-watch to walk the round of Paradise, appoints two strong angels to Adam's bower, lest the evil spirit should be there doing some harm to Adam or Eve sleeping. There they find him at the ear of Eve, tempting her in a dream, and bring him, though unwilling, to Gabriel; by whom questioned, he scornfully answers, prepares resistance, but hindered by a sign from Heaven, flies out of Paradise.


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BOOK V
Morning approached, Eve relates to Adam her troublesome dream. He likes it not, yet comforts her. They come forth to their day labors; their morning hymn at the door of their bower. God, to render man inexcusable, sends Raphael to admonish him of his obedience, of his free estate, of his enemy near at hand--who he is, and why his enemy, and whatever else may avail Adam to know. Raphael comes down to Paradise; his appearance described; his coming discerned by Adam afar off, sitting at the door of his bower. He goes out to meet him, brings him to his lodge, entertains him with the choicest fruits of Paradise got together by Eve; their discourse at table. Raphael performs his message, minds Adam of his state and of his enemy; relates, at Adam's request, who that enemy is, and how he came to be so, beginning from his first revolt in heaven, and the occasion thereof; how he drew his legions after him to the parts of the north, and there incited them to rebel with him, persuading all but only Abdiel, a seraph, who in argument dissuades and opposes him, then forsakes him.


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BOOK VI
Raphael continues to relate how Michael and Gabriel were sent forth to battle against Satan and his angels. The first fight described; Satan and his powers retire under night. He calls a council; invents devilish engines, which, in the second day's fight, put Michael and his angels to some disorder; but they at length, pulling up mountains, overwhelmed both the force and machines of Satan. Yet, the tumult not so ending, God on the third day sends Messiah, his Son, for whom he had reserved the glory of that victory. He, in the power of his father, coming to the place and causing all his legions to stand still on either side, with his chariot and thunder driving into the midst of his enemies, pursues them, unable to resist, towards the wall of heaven; which opening, they leap down with horror and confusion into the place of punishment prepared for them in the deep. Messiah returns with triumph to his Father.


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BOOK VII
Raphael, at the request of Adam, relates how and wherefore this world was first created: that God, after the expelling of Satan and his angels out of heaven, declared his pleasure to create another world, and other creatures to dwell therein; sends his Son with glory and attendance of angels to perform the work of creation in six days; the angels celebrate with hymns the performance thereof, and his reascention into heaven.


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BOOK VIII
Adam inquires concerning celestial motions, is doubtfully answered, and exhorted to search rather things more worthy of knowledge. Adam assents, and still desirous to detain Raphael, relates to him what he remembered since his own creation: his placing in Paradise, his talk with God concerning solitude and fit society, his first meeting and nuptials with Eve; his discourse with the angel thereupon, who, after admonitions repeated, departs.


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BOOK IX
Satan, having compassed the earth, with meditated guile returns as a mist by night into Paradise; enters into the serpent sleeping. Adam and Eve in the morning go forth to their labors, which Eve proposes to divide in several places, each laboring apart. Adam consents not, alleging the danger lest that enemy of whom they were forewarned should attempt her found alone; Eve, loath to be thought not circumspect or firm enough, urges her going apart, the rather desirous to make trial of her strength; Adam at last yields. The serpent finds her alone; his subtle approach, first gazing, then speaking, with much flattery extolling Eve above all other creatures. Eve, wondering to hear the serpent speak, asks how he attained to human speech and such understanding, not till now. The serpent answers that by tasting of a certain tree in the garden he attained both to speech and reason, till then void of both. Eve requires him to bring her to that tree, and finds it to be the Tree of Knowledge forbidden. The Serpent, now grown bolder, with many wiles and arguments induces her at length to eat. She, pleased with the taste, deliberates a while whether to impart thereof to Adam or not; at last brings him of the fruit; relates what persuaded her to eat thereof. Adam, at first amazed, but perceiving her lost, resolves through vehemence of love to perish with her, and, extenuating the trespass, eats also of the fruit. The effects thereof in them both; they seek to cover thir nakedness; then fall to variance and accusation of one another.


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BOOK X
Man's transgression known, the guardian angels forsake Paradise and return up to heaven to approve their vigilance, and are approved, God declaring that the entrance of Satan could not be by them prevented. He sends his Son to judge the transgressors, who descends and gives sentence accordingly; then in pity clothes them both, and reascends. Sin and Death sitting till then at the gates of hell, by wondrous sympathy feeling the success of Satan in this new world, and the sin by man there committed, resolve to sit no longer confined in hell, but to follow Satan, their Sire, up to the place of man. To make the way easier from hell to this world to and fro, they pave a broad highway or bridge over chaos, according to the track that Satan first made; then preparing for earth, they meet him, proud of his success returning to hell; their mutual gratulation. Satan arrives at Pandemonium; in full assembly relates, with boasting, his success against man; instead of applause, is entertained with a general hiss by all his audience, transformed, with himself also, suddenly into serpents, according to his doom given in Paradise. Then, deluded with a show of the forbidden tree springing up before them, they, greedily reaching to take of the fruit, chew dust and bitter ashes. The proceedings of Sin and Death; God foretells the final victory of his Son over them, and the renewing of all things; but for the present commands his angels to make several alterations in the heavens and elements. Adam, more and more perceiving his fallen condition, heavily bewails, rejects the condolement of Eve; she persists, and at length appeases him; then to evade the curse likely to fall on their offspring, proposes to Adam violent ways, which he approves not, but, conceiving better hope, puts her in mind of the late promise made them, that her seed should be revenged on the serpent, and exhorts her with him to seek peace of the offended deity, by repentance and supplication.


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BOOK XI
The Son of God presents to his Father the prayers of our first parents now repenting, and intercedes for them. God accepts them, but declares that they must no longer abide in Paradise; sends Michael with a band of cherubim to dispossess them, but first to reveal to Adam future things; Michael's coming down. Adam shows to Eve certain ominous signs; he discerns Michael's approach; goes out to meet him; the angel denounces their departure; Eve's lamentation. Adam pleads, but submits; the angel leads him up a high hill; sets before him in vision what shall happen till the flood.


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BOOK XII
The angel Michael continues from the flood to relate what shall succeed; then, in the mention of Abraham, comes by degrees to explain who that seed of the woman shall be which was promised Adam and Eve in the fall; his incarnation, death, resurrection, and ascension; the state of the church till his second coming. Adam, greatly satisfied and recomforted by these relations and promises, descends the hill with Michael; wakens Eve, who all this while had slept, but with gentle dreams composed to quietness of mind and submission. Michael in either hand leads them out of Paradise, the fiery sword waving behind them, and the cherubim taking their stations to guard the place.


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1Editor's note--here's what Milton tastefully left out of his summary:
Satan finds two creatures guarding the gate of hell. One is a beautiful woman above the waist, her bottom half that of a snake. The other is a dark formless shape, who threatens Satan. The woman prevents their fight, and reminds Satan that she is his daughter, called Sin, who sprung from his head when he first conceived his rebellion in heaven. They had made love, the result being this dark son/grandson, named Death, that sits beside her. His violent birth deformed her lower part into its present shape. The monstrous newborn's first act had been to **** his mother, who became pregnant with a pack of hell hounds, which perpetually return to her womb to gnaw at her insides.
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« Reply #2 on: April 03, 2007, 01:20:52 pm »

Dramatis Personae
THE CAST OF PARADISE LOST
(in alphabetical order)


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Abdiel ~ a seraph who, though counted among Lucifer's legions in heaven, remains faithful to God, standing up to chastise Lucifer and the angels who are about to follow him into rebellion in Book V, beginning with line 803.

Adam ~ the first human being, created by God by his own hand and breath; husband of Eve, who was created from his rib. Described as the "goodliest man of men" [iv.323], given the tasks of naming the animals and tending the Garden of Eden.

Beelzebub ~ Satan's lieutenant and chief supporter. In the debate among the devils in Book II, Beelzebub speaks last and presents the plan for a furtive revenge against God by perverting man, which is, in fact, Satan's own plan, which Beelzebub only pretends to suggest of his own volition. He is described as appearing like "a pillar of state" [ii.301] a majestic, wise statesman.

Belial ~ a fallen angel who speaks second during the demonic council [ii.108], conceding God is too powerful to oppose and they should wait for his amnesty. His graceful manner conceals a vice-ridden soul.

Chaos ~ the personification of anarchy, described along with Night to be "ancestors of Nature" [ii.890], encountered by Satan on his journey to Earth.

Death ~ Satan's son, incestuously conceived by Sin, Satan's daughter. Described as a frightening, shadowy figure [ii.666], which makes even Satan wary in its presence. "Fierce as ten Furies, terrible as Hell," and wearing a crown, it wields a dart, threatens Satan with it, and speaks mockingly to him.

Eve ~ the mother of all mankind, the first and most beautiful woman, and wife of Adam, having been made by God from Adam's rib.

Gabriel ~ an angel faithful to God, second in rank to Michael, assigned to guard the Garden of Eden in the days before the fall.

God ~ the Creator of the universe, of angels, Heaven, Hell, and man. The Supreme Being, omniscient, omnipotent, omnipresent, and ruler of all.

Lucifer ~ the name by which Satan is known before his fall from Heaven. The name is Latin, meaning "light-bearer." See Satan

Mammon ~ a fallen angel who speaks third at Satan's council [ii.229], suggesting that the devils make the best of their present situation in Hell and not oppose God any further.

Messiah ~ the Son of God and future incarnation of Jesus Christ, whom the Father ordains king of the angels and his equal in power. He defeats Lucifer's rebellion [vi.824], and is sent by his Father to carry out the miracle of Creation [Book VII]. He volunteers to die for man's sin [iii.227]; acts as judge over Adam and Eve, mercifully postponing their punishment of death [x.103]; and intercedes with God for their redemption [xi.22].

Michael ~ the archangel who leads the loyal angelic army against the rebels in the war in Heaven. Wielding a mighty sword, he duels with Lucifer and wounds him [vi.245]. He later descends to Earth to expel Adam and Eve from Paradise [Books XI, XII].

Moloch ~ a bellicose angel, the first speaker at the council in Hell [ii.43], fiercely advocating a return to open war against God, even should it conclude with their destruction.

Mulciber ~ the fallen angel who designs Pandemonium, capital of Hell and the setting for the demonic council [i.730].

Nisroch ~ an angel in the rebel crew who speaks during a nighttime truce in the war [vi.446], bemoaning the fact that they find themselves liable to pain, while the forces of God seem immune.

Raphael ~ the angel God sends to visit Adam and Eve in Eden to warn them about Satan. He is the poem's narrator of the account of Satan's rebellion in heaven and the creation of the world, as told to the human couple. He is "sociably mild" in contrast to the stern, military angels, Michael and Gabriel.

Satan ~ generally acclaimed as the most compelling and complex character in the epic, Satan becomes known by this name (which means "enemy" or "adversary" in Hebrew) after his expulsion from Heaven. Formerly he was called Lucifer and was one of the highest ranking angels, but envy drove him to rebel against God. The allegorical personification of evil, originator of evil, father of Sin and Death, adversary of God, and destroyer of Eden.

Sin ~ the daughter of Satan, who literally sprung from his head when he first conceived of rebellion while still in Heaven; made pregnant by her father, from which incestuous match came Death. Described as a beautiful woman to the waist, but below the waist "a serpent armed with mortal sting" and surrounded by hell-hounds, which crawl in and out of her womb, using it as a kennel [ii.650].

Urania ~ Milton's Christian Muse, invoked at various points in the epic to inspire the telling of the story of Paradise Lost.

Uriel ~ one of the "seven spirits that stand in sight of God's high throne" [ii.654] and the radiant archangel of the sun, fooled by a disguised Satan into directing the fiend to Earth.

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ROSTER OF ANGELS

The Faithful

Abdiel [v,vi]
Gabriel [iv,vi.355]
Ithuriel [iv.788]
Michael [vi,xi,xii]
Raphael [v,vi.363,vii,viii]
Uriel [iii.655,iv.555,vi.363]
Uzziel [iv.782]
Zephon [iv.788]
Zophiel [vi.535]
The Fallen

Adramelech [vi.365]
Ariel [vi.371]
Arioc [vi.371]
Ashtaroth [i.437]
Asmadai [vi.365]
Azazel [i.534]
Baalim [i.437]
Beelzebub [i,ii]
Belial [i.490,ii,vi.620]
Chemos [i.406]
Dagon [i.457]
Lucifer
Mammon [ii]
Moloch [ii]
Mulciber [i.740]
Nisroch [vi.447]
Ramiel [vi.372]
Rimmon [i.466]
Satan
Thammuz [i.446]

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« Reply #3 on: April 03, 2007, 01:21:42 pm »

PARADISE LOST ~ OUTLINE
With Line References

. © 1999 . New Arts Library . All rights reserved
The following outline is copyright protected. It may be quoted in part or whole, so long as the source is credited, which is NEW ARTS LIBRARY.

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BOOK I - Satan and the fallen angels in Hell

A. Introduction to the poem, and first invocation [1-]
B. Satan and his lieutenant awaken in the lake of fire [50-282]
. . . . . 1. Satan's speech, refusing to accept defeat [84-]
. . . . . 2. Beelzebub's speech, fearing eternal slavery in Hell [128-]
. . . . . 3. Satan's speech, vowing to resist [156-]
. . . . . 4. They rise off the lake and light on solid ground [192-]
. . . . . 5. Satan's speech, accepting Hell as his new capital [242-]
. . . . . 6. Beelzebub urges Satan to speak to the fallen angels [271-]
C. Satan rallies his troops [283-669]
. . . . . 1. Satan calls them out of the lake where they lay [283-]
. . . . . 2. The multitudes fly out of the lake [331-]
. . . . . 3. The high ranking angels come forth one by one [376-521]
. . . . . . . . . . a) Moloch [381-]
. . . . . . . . . . b) Chemos [406-]
. . . . . . . . . . c) Baalim and Ashtaroth [421-]
. . . . . . . . . . d) Astoreth [437-]
. . . . . . . . . . e) Thammuz [446-]
. . . . . . . . . . f) Dagon [457-]
. . . . . . . . . . g) Rimmon [467-]
. . . . . . . . . . h) The Egyptian gods [476-]
. . . . . . . . . . i) Belial [490-]
. . . . . . . . . . j) The Olympian gods [507-]
. . . . . 4. They assemble before Satan [522-]
. . . . . 5. Satan's speech [622-]
D. The devils build their palace, Pandemonium [670-]
E. They assemble within to hold council [752-797]
BOOK II - The Council; Satan's odyssey to Earth

A. High council is held in Pandemonium [1-520]
. . . . . 1. Satan's opening speech [11-]
. . . . . 2. Moloch proposes a return to war [43-]
. . . . . 3. Belial proposes inaction [106-]
. . . . . 4. Mammon seconds Belial's argument [226-]
. . . . . 5. Beelzebub proposes an exploration of Earth [299-]
. . . . . 6. Satan volunteers to undertake the mission alone [430-]
. . . . . 7. The council dissolves and the resolution is announced without [486-]
B. The devils disband and occupy themselves during Satan's leave [521-628]
. . . . . 1. Part engage in sport, song, and philosophy [528-]
. . . . . 2. Part explore the interior of Hell [570-]
C. Satan's passage out of Hell [629-1055]
. . . . . 1. Satan meets Sin and Death at the gate of Hell [643-889]
. . . . . . . . . . a) Death challenges Satan [675-]
. . . . . . . . . . b) Sin describes their origin [746-]
. . . . . . . . . . c) Sin opens the gate of Hell [850-]
. . . . . 2. Satan's journey across Chaos [890-1055]
. . . . . . . . . . a) The wildness of Chaos appears before the open gate [890-]
. . . . . . . . . . b) Satan sails out into the mixed elements [927-]
. . . . . . . . . . c) He holds discourse with Chaos [951-]
. . . . . . . . . . d) He approaches the heavenly region [1034-1055]

BOOK III - God's prophecies; Satan reaches Earth

A. Second invocation [1-]
B. God views and reacts to Satan's passage [56-417]
. . . . . 1. God, the Father, prophesizes man's fall [80-]
. . . . . 2. The Son responds, on man's behalf [144-]
. . . . . 3. The Father proclaims how man may be saved [167-]
. . . . . 4. The Son offers to sacrifice himself for man's salvation [217-]
. . . . . 5. The Father accepts same and bestows glory on his Son [274-]
. . . . . 6. The angels sing songs of praise [344-]
C. Satan arrives at the new world [418-742]
. . . . . 1. He explores the outer shell of the universe [430-559]
. . . . . . . . . . a) The future Limbo of Fools [440-]
. . . . . . . . . . b) The stairway to Heaven [498-]
. . . . . 2. He enters the universe [560-742]
. . . . . . . . . . a) He lands on the Sun [571-]
. . . . . . . . . . b) In disguise, he accosts the angel Uriel [636-]
. . . . . . . . . . c) Fooled by him, Uriel directs him to Adam's home [689-742]

BOOK IV - Satan in Eden

A. Satan enters Eden [1-287]
. . . . . 1. His passionate speech to the Sun [32-]
. . . . . 2. He approaches Paradise [114-]
. . . . . 3. He enters the Garden [172-287]
. . . . . . . . . . a) He hides in the Tree of Life [172-]
. . . . . . . . . . b) The Garden of Eden described [205-]
B. Satan discovers Adam and Eve [288-539]
. . . . . 1. Satan sees the human couple [288-]
. . . . . 2. He expresses jealousy of them [358-]
. . . . . 3. Taking the forms of various animals, Satan eavesdrops on them [408-]
. . . . . 4. He plots their ruin [502-]
C. Uriel warns Gabriel of Satan's presence [540-]
D. Satan is banished from Paradise [598-1015]
. . . . . 1. Adam and Eve retire [598-775]
. . . . . . . . . . a) Their discourse on the night sky [610-]
. . . . . . . . . . b) They go to the bower and say evening prayers [689-]
. . . . . . . . . . c) They lay together in conjugal love [736-]
. . . . . 2. Satan is discovered [776-1015]
. . . . . . . . . . a) Gabriel sends his angels to patrol the Garden [776-]
. . . . . . . . . . b) Satan is found near the human couple and is apprehended [797-]
. . . . . . . . . . c) Gabriel banishes him from Paradise [864-1015]

BOOK V - Raphael descends to warn the human couple of Satan

A. Eve's dream [1-208]
. . . . . 1. Adam and Eve awake in the morning [1-]
. . . . . 2. Eve relates her nightmare [26-]
. . . . . 3. Adam comforts her [95-]
. . . . . 4. They say morning prayers [136-]
B. Raphael visits Eden [209-560]
. . . . . 1. God gives Raphael his assignment [219-]
. . . . . 2. Raphael descends to Earth [246-]
. . . . . 3. He meets the human couple [298-432]
. . . . . . . . . . a) Adam, seeing his approach, has Eve prepare dinner [298-]
. . . . . . . . . . b) Adam greets Raphael [350-]
. . . . . . . . . . c) Raphael meets Eve [377-]
. . . . . 4. At table [433-560]
. . . . . . . . . . a) They dine [433-]
. . . . . . . . . . b) Adam induces conversation on food and angels [451-]
. . . . . . . . . . c) The conversation turns to Raphael's purpose [506-]
C. Raphael relates the war in Heaven [561-907]
. . . . . 1. The celebration in Heaven [577-]
. . . . . 2. The jealousy of Satan (then called Lucifer) [657-]
. . . . . 3. God sees the rebellion rising [711-]
. . . . . 4. Satan's followers gather at his quarters [743-]
. . . . . 5. Abdiel opposes Satan's rebellion [803-907]

BOOK VI - Raphael continues to relate the war in Heaven

A. The armies meet on the plain [1-188]
. . . . . 1. Abdiel returns to the faithful angels [1-]
. . . . . 2. The opposing forces meet front to front [78-]
. . . . . 3. Abdiel confronts Satan [107-]
B. The first battle [189-405]
. . . . . 1. The battle is joined [189-]
. . . . . 2. Michael duels Satan [245-]
. . . . . 3. Other fights are described, as the faithful prevail [354-]
C. The rebels retreat under nightfall [406-523]
. . . . . 1. In council, Satan urges more violent battle [418-]
. . . . . 2. Nisroch laments pain, never known before [446-]
. . . . . 3. Satan conceives the use of gunpowder [469-]
D. The second battle [524-668]
. . . . . 1. Next morning, the faithful see their foe approach [524-]
. . . . . 2. Satan's crew attacks with cannons [555-]
. . . . . 3. The armies toss mountains at each other [634-]
E. Messiah ends the war [669-892]
. . . . . 1. The Father sends forth his Son to end the battle [669-]
. . . . . 2. Messiah casts the rebel army into Hell [746-892]
. . . . . . . . . . a) He rides forth in his chariot [746-]
. . . . . . . . . . b) The faithful angels watch as he crushes the enemy [824-]
. . . . . . . . . . c) He returns to the Father triumphant [878-]
F. Raphael's closing remarks [893-912]

BOOK VII - Creation of the world

A. Third invocation [1-40]
B. Adam asks Raphael to describe how the world began [59-]
C. Raphael relates the days of the Creation [110-640]
. . . . . 1. The Son returns after victory in battle [131-]
. . . . . 2. He is sent forth by the Father to carry out the acts of Creation [192-]
. . . . . 3. The first day: God creates light [243-]
. . . . . 4. The second day: God creates the firmament [261-]
. . . . . 5. The third day: God creates the green landscape [276-]
. . . . . 6. The fourth day: God creates the sun, moon, and stars [339-]
. . . . . 7. The fifth day: God creates the birds and sea creatures [387-]
. . . . . 8. The sixth day: God creates the animals and man [449-]
. . . . . 9. The seventh day: God returns to heaven [551-]
. . . . 10. The song of the angels [602-632]

BOOK VIII - The creation of Adam and Eve

A. The discourse of Adam and Raphael on the heavenly bodies [1-178]
. . . . . 1. Adam asks Raphael about the proportions of the heavens [1-]
. . . . . 2. Eve retires from their presence [39-]
. . . . . 3. Raphael responds that these matters are not for Adam to know [66-]
B. Adam seeks to extend their visit, and Raphael agrees [179-248]
. . . . . 1. Adam offers to tell Raphael about his origin [179-]
. . . . . 2. Raphael explains his absence during the world's creation [217-]
C. Adam relates to Raphael his memory of his and Eve's creation [249-520]
. . . . . 1. Adam awakes and explores the world [253-]
. . . . . 2. Adam speaks with God [295-451]
. . . . . . . . . . a) God appears and brings Adam to the Garden of Eden [295-]
. . . . . . . . . . b) God pronounces his edict on the forbidden fruit [316-]
. . . . . . . . . . c) God instructs Adam to name all the animals [336-]
. . . . . . . . . . d) Adam and God enter into discourse on man's solitude [357-]
. . . . . . . . . . e) God informs Adam that he shall receive a mate [437-]
. . . . . 3. God creates Eve from Adam's rib [452-]
. . . . . 4. The marriage of Adam and Eve [484-]
D. Adam and Raphael discourse on love and passion [521-]
E. Raphael's final warning and departure [630-653]

BOOK IX - The Fall

A. Fourth invocation [1-]
B. Satan returns to Eden and possesses the serpent [48-191]
. . . . . 1. Satan gains secret entrance to the Garden [48-]
. . . . . 2. He expresses his thirst for revenge [98-]
. . . . . 3. He finds and enters the sleeping serpent [179-]
C. Adam and Eve divide their work in the Garden [192-403]
. . . . . 1. Eve's proposal that they work in different areas [205-341]
. . . . . . . . . . a) Eve makes the suggestion [205-]
. . . . . . . . . . b) Adam expresses fear of danger in separation [226-]
. . . . . . . . . . c) Eve takes offense that he mistrusts her [270-]
. . . . . . . . . . d) Adam pleads his case further [290-]
. . . . . . . . . . e) Eve expresses dismay at their restricted condition [319-]
. . . . . 2. Adam reluctantly submits to her wish [342-]
. . . . . 3. Eve responds happily and they separate [376-]
D. The temptation of Eve [404-732]
. . . . . 1. The serpent finds Eve alone and approaches her [404-]
. . . . . 2. He speaks to Eve and leads her to the forbidden tree [532-]
. . . . . 3. The serpent delivers his speech of temptation [664-]
E. Eve's fall [733-838]
. . . . . 1. Eve is tempted and eats the fruit [733-]
. . . . . 2. Her reasonings and imaginings afterwards [784-]
F. Adam's fall [838-1004]
. . . . . 1. Eve greets Adam, who has come to look for her [856-]
. . . . . 2. Adam's horror at finding Eve has eaten the fruit [888-959]
. . . . . . . . . . a) His thoughts [896-]
. . . . . . . . . . b) His words to Eve [917-]
. . . . . 3. Eve offers him the fruit and he eats [960-]
G. The aftermath [1004-1189]
. . . . . 1. Lust [1011-]
. . . . . 2. Shame [1046-]
. . . . . 3. Mutual accusation [1119-1189]

BOOK X - God's judgement; Adam and Eve's reconciliation

A. God reviews the situation before the assembled angels [1-]
B. The Son of God judges the sinners [63-228]
. . . . . 1. The Son accepts his Father's charge and descends to Earth [63-]
. . . . . 2. Adam and Eve give account [115-]
. . . . . 3. God passes judgement on them and the serpent [163-]
. . . . . 4. God shows compassion towards the couple [209-]
C. Sin and Death build a bridge to Earth [229-409]
. . . . . 1. In Hell, Sin and Death sense Satan's success [229-]
. . . . . 2. They construct a highway across Chaos [282-]
. . . . . 3. They meet their father returning from Earth [325-]
D. Satan reenters Hell [410-584]
. . . . . 1. Satan arrives in Pandemonium and ascends his throne unperceived [410-]
. . . . . 2. He reports the success of his mission to the throng [449-]
. . . . . 3. They are all turned into serpents by God as punishment [504-]
E. Sin and Death arrive on Earth [585-648]
. . . . . 1. They prepare to ravage all life on Earth [585-]
. . . . . 2. Watching them, God proclaims what their fate will be at the end of time [613-]
F. God prescribes what physical changes shall take place in the fallen world [649-]
G. Adam and Eve confront their changed state [714-]
. . . . . 1. Adam laments his fallen condition [714-]
. . . . . 2. Adam and Eve reconciliate [863-1104]
. . . . . . . . . . a) Adam harshly rejects Eve's overture [863-]
. . . . . . . . . . b) She humbles herself and begs forgiveness [909-]
. . . . . . . . . . c) Adam relents and forgives her [937-]
. . . . . . . . . . d) Eve suggests they commit suicide [966-]
. . . . . . . . . . e) Adam gently admonishes her [1010-1104]

BOOK XI - Michael's prophecies till the Flood

A. The prayers of Adam and Eve reach Heaven [1-125]
. . . . . 1. The Son of God intercedes for them [20-]
. . . . . 2. The Father accepts his intercession [45-]
. . . . . 3. God pronounces his will to the angels [72-]
. . . . . 4. God sends Michael to expel the pair from Paradise [99-]
B. Michael descends to Earth [126-410]
. . . . . 1. Having prayed, Adam and Eve accept their plight [133-]
. . . . . 2. They see omens [181-]
. . . . . 3. They witness Michael's arrival [208-]
. . . . . 4. He informs them of their eminent expulsion [251-]
. . . . . 5. Eve's lament [265-]
. . . . . 6. Adam's lament [293-]
. . . . . 7. Michael's admonition [334-]
. . . . . 8. Michael brings Adam to the mountain top [370-]
C. Michael shows Adam the future in visions [411-901]
. . . . . 1. Cain and Abel [423-]
. . . . . 2. The house of diseases [466-]
. . . . . 3. Men corrupted by women [556-]
. . . . . 4. War and plunder; Enoch [638-]
. . . . . 5. Noah [712-901]
. . . . . . . . . . a) The Ark and the Flood [712-]
. . . . . . . . . . b) Adam weeps at mankind's destruction [754-]
. . . . . . . . . . c) The rainbow and the covenant [840-901]

BOOK XII - From the Flood to Jesus; Expulsion from Eden

A. Michael continues to relate prophecies to Adam [1-605]
. . . . . 1. The Tower of Babel [13-]
. . . . . 2. Abraham [105-]
. . . . . 3. Moses [151-]
. . . . . 4. Jesus [270-551]
. . . . . . . . . . a) Adam expresses his sense of enlightenment [270-]
. . . . . . . . . . b) Raphael relates the origin of Jesus [285-]
. . . . . . . . . . c) Adam eagerly inquires about Jesus' battle against Satan [372-]
. . . . . . . . . . d) Raphael relates the life and resurrection of Jesus [386-]
. . . . . . . . . . e) Adam rejoices, but questions the fate of those left on Earth [466-]
. . . . . . . . . . f) Raphael summarizes the struggles of Christianity [485-]
. . . . . 5. Adam is reconfirmed in obedience to God [552-]
B. Michael expels Adam and Eve from Paradise [606-649]
. . . . . 1. Eve greets the returning pair, her spirits restored by dreams [606-]
. . . . . 2. Adam and Eve are sent out of the Garden of Eden [624-649]
http://www.paradiselost.org/5-sum-outline.html

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« Reply #4 on: April 03, 2007, 01:23:36 pm »



Title page of the first edition (1667)
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« Reply #5 on: April 03, 2007, 01:24:14 pm »

Paradise Lost is an epic poem in blank verse by the 17th-century English poet John Milton. It was originally published in 1667 in ten books; a second edition followed in 1674, redivided into twelve books (mimicking the division of Virgil's Aeneid) with minor revisions throughout and a note on the versification. The poem concerns the Judeo-Christian story of the Fall of Man: the temptation of Adam and Eve by Lucifer and their expulsion from the Garden of Eden. Milton's purpose, stated in Book I, is "to justify the ways of God to men" (l. 26) and elucidate the conflict between His eternal foresight and free will.

The main protagonist of this Protestant epic is the fallen angel, Satan. Looked at from a modern perspective it may appear to some that Milton presents Satan sympathetically, as an ambitious and proud being who defies his tyrannical creator, omnipotent God, and wages war on Heaven, only to be defeated and cast down. Indeed, William Blake, a great admirer of Milton, and illustrator of the epic poem, said of Milton that 'he was a true Poet, and of the Devil's party without knowing it'[1]. Some critics regard the character of Lucifer as a precursor of the Byronic hero.

Milton worked for Oliver Cromwell and thus wrote first-hand for the English Commonwealth. Arguably, the failed rebellion and reinstallation of the monarchy left him to explore his losses within Paradise Lost. Some critics say that he sympathized with the Satan in this work, in that both had experienced a failed cause.

The story is innovative in that it attempts to reconcile the Christian and Pagan traditions: like Shakespeare, Milton found Christian theology lacking, requiring something more. He tries to incorporate Paganism, classical Greek references and Christianity within the story. He greatly admired the classics but intended this work to surpass them.

The poem grapples with many tough theological issues, including fate, predestination, and the Trinity. As an Arianist, Milton did not believe in the Trinity, [1] but only in the Father and the Son. He presents a Father who is good but irascible and sarcastic, and a Son who is generous and optimistic. The Son serves as a "vessel" for the Father's more good-natured aspect.

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« Reply #6 on: April 03, 2007, 01:27:35 pm »



Lucifer, the main protagonist of Paradise Lost, as drawn by Gustave Doré.
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« Reply #7 on: April 03, 2007, 01:28:13 pm »

The story is divided into twelve books against Homer's twenty-four books of the Iliad and Odyssey. The longest book is Book IX, with 1189 lines and the shortest, Book VII, with 640. Each book is preceded by a summary titled "The Argument". The poem follows the epic tradition of starting in medias res (Latin for in the midst of things), the background story being told in Books V-VI.

Milton's story contains two arcs: one of Satan and another of Adam and Eve. Lucifer's story is a homage to the old epics of warfare. It begins in medias res, after Lucifer and the other rebel angels have been defeated and cast down by God into Hell. In Pandæmonium, Lucifer must employ his rhetorical ability to organize his followers; he is aided by his lieutenants Mammon and Beelzebub. At the end of the debate, Satan volunteers himself to poison the newly-created Earth. He braves the dangers of the Abyss alone in a manner reminiscent of Odysseus or Aeneas.

The other story is a fundamentally different, new kind of epic: a domestic one. Adam and Eve are presented for the first time in Christian literature as having a functional relationship while still without sin. They have passions, personalities, and sex. Satan successfully tempts Eve by preying on her vanity and tricking her with semantics, and Adam, seeing Eve has sinned, knowingly commits the same sin by also eating of the fruit. In this manner Milton portrays Adam as a heroic figure but also as a deeper sinner than Eve. They again have sex, but with a newfound lust that was previously not present. After realizing their error in consuming the "fruit" from the Tree of Knowledge, they fight. However, Eve's pleas to Adam reconcile them somewhat. Adam goes on a vision journey with an angel where he witnesses the errors of man and the great Flood, and he is saddened by the sin that they have released through the consumption of the fruit. However, he is also shown hope - the possibility of redemption - through a vision of Jesus Christ. They are then cast out of Eden and an angel adds that one may find "A paradise within thee, happier farr." They now have a more distant relationship with God, who is omnipresent but invisible (unlike the previous tangible Father in the garden of Eden).

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« Reply #8 on: April 03, 2007, 01:29:15 pm »

Satan

Satan has been seen as the story's object of admiration, and there is a point to emulating or celebrating him like a true hero. He struggles to overcome his own doubts and weaknesses, and accomplishes his goal of corrupting mankind. Satan is regarded as the most intriguing and compelling of the characters, mainly for his complexity and subtlety. In these regards, he is similar to the character of Iago in Shakespeare's Othello. Another current believes that Satan's role as the hero mimics Achilles's injured merit, Odysseus's wiles and craft, and Aeneas's journey to find a new homeland. Others claim that Milton personifies in Satan the spirit of the English Revolution; that Milton's Satan represents the honor and independence of the nation asserted in the face of an incapable government.

First known as Lucifer, he was a proud angel who failed to think of himself as equal to the other angels. The day God pronounces the Son as his successor in power, Lucifer rebels out of envy, taking with him a third of all the population of angels in Heaven. He is extremely proud and confident that he can overthrow God; his speeches are always fraudulent and deceitful. He assumes many forms during the story, which are reflective of his moral and rational degradation. First, he is a fallen angel of enormous stature; then a humble cherub; a cormorant; a toad; and finally, a serpent. He is a picture of incessant intellectual activity without the ability to think morally.

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« Reply #9 on: April 03, 2007, 01:30:19 pm »



Adam and Eve, by English poet and painter William Blake (1808).
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« Reply #10 on: April 03, 2007, 01:31:22 pm »

Adam and Eve
 
Adam and Eve, by English poet and painter William Blake (1808).Adam is strong, intelligent and rational, made for contemplation and valor, and before the fall, as perfect as a human being could be. He is flawed however, and at times indulges in rash and irrational attitudes. His pure reason and intellect are lost as a result of the fall, and Man is never again able to converse with angels as equals (as he did with Raphael), but as one-sided (as he did with Michael after the fall). His weakness is his love for Eve. He confides to Raphael that his attraction to her is almost overwhelming – something that Adam's reason is unable to overcome. After Eve eats from the Tree of Knowledge, he decides to do the same, realizing that if she is doomed, he must follow her into doom as to not lose her - even if that means disobeying God.

Eve is the mother of all mankind, inferior in rational faculties to Adam, considered to be closer to God, made for softness and "sweet attractive Grace". She only surpasses him in beauty, beauty as such she even falls in love with her own image upon seeing her reflection in a body of water (a reference to the Greek myth of Narcissus). It is her vanity that Satan taps into in order to persuade her to eat from the Tree of Knowledge, through flattery. Eve is clearly intelligent but unlike Adam she is not eager to learn, being absent from Adam and the angel Raphael's conversation in Book VIII, and Adam's visions presented by Michael in Books XI and XII. Eve does not feel it is her place to seek knowledge independently, as she prefers to have Adam teach her later. The one instance in which she deviates from this passiveness is when she goes out on her own and ends up seizing the fruit of the Tree of Knowledge.

Some scholars may argue that it is wrong to think that Milton is denigrating women through his depiction of Eve. Through Eve, he explores the role of women in his society and the positive and important role they could offer in the divine union of marriage. At the end of the poem, after exposing their strengths and weaknesses, Adam and Eve emerge as a powerful unit, complementary in each other – not only to the reader, but to themselves. The fall serves a purpose of self-discovery, the Fortunate Fall, or felix culpa.


God

Milton's God is omniscient, omnipresent and omnipotent, which means that He has foreknowledge of further events, but does not predestinate – which would negate the whole idea of free will. The problem with interpreting the character of God in Paradise Lost is that he is more of a personification of abstract ideas than a real character. It is wrong to think of Him as a kindly old man or as a human father as He is ultimately unidentifiable. He is the embodiment of pure reason. He allows evils to occur, but makes good out of evil. The literary critic William Empson crystallized many reader's qualms about Milton's God in his influential book of the same name.


The Son

The Son is the manifestation of God in action, the physical connection between God the Father and his creation, together forming a complete and perfect God. He personifies love and compassion and volunteers to die for humankind in order to redeem them, showing his dedication and selflessness. Through his human form the Son will be descended from Adam, through whom all men died, but He will be a second Adam, by whom all men shall be saved. In Judgment Day, the Son will appear in the sky and have dead summoned from every corner of the world, sentence the sinners into Hell. Adam's final vision in Book XII is of the Son's sacrifice as Jesus.

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« Reply #11 on: April 05, 2007, 05:15:18 pm »

Hi Cassandra

Fantastic Book!
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"There exists an agent, which is natural and divine, material and spiritual, a universal plastic mediator, a common receptical of the fluid vibrations of motion and the images of forms, a fluid, and a force, which can be called the Imagination of Nature..."
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« Reply #12 on: April 09, 2007, 04:32:08 am »

Isn't it, though?  It is amazing that no one thought to make a movie from it (though it would pale in comparison to the book).
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« Reply #13 on: April 09, 2007, 06:44:32 am »

Hi Cassandra

I never thought of a movie...

Maybe a series of twelve shorts, narratated with the poem itself, oh that would be wild.
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"There exists an agent, which is natural and divine, material and spiritual, a universal plastic mediator, a common receptical of the fluid vibrations of motion and the images of forms, a fluid, and a force, which can be called the Imagination of Nature..."
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« Reply #14 on: April 15, 2007, 10:21:38 pm »

Hi Unknown, I don't think that anyone has ever done a movie about Lucifer's fall.  I think it would be a remarkable piece, and I actually don't view Lucifer as simply an evil figure, but rather a tragic figure. His actions could have come about through all sorts of ways:

He loved himself more than he loved God

He wanted to be loved by God and felt slighted.

He was jealous because God loved man more than he loved the angels.

There is a lot of drama in that.
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