17. MILTON'S PARADISE LOST BOOK-I - for APPSC TGPSC TREIRB JL/DL

 17. JOHN MILTON'S 

PARADISE LOST BOOK-I  (1667, Rev.in 1674) 

for APPSC TGPSC TREIRB  JL/DL

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John Milton (9 December 1608 – 8 November 1674)

Biography:

John Milton was born in London in 1608 at the height of the Protestant Reformation in England.  Around this time, Shakespeare began writing his romance plays (Cymbeline, The Winter's Tale, The Tempest). His father was a scrivener (law writer) who had achieved some success by the time Milton was born. This prosperity allowed him to provide the young Milton with an excellent education, first with private tutoring, then a private school, and finally Cambridge. Milton, a studious boy, excelled in languages and classical studies.

His father had left Roman Catholicism and Milton was raised Protestant, with a heavy tendency toward Puritanism. He matriculated at Christ's College, Cambridge. As a student, he wanted to go into the ministry, but was disillusioned with the scholastic tendency of the clergy at Cambridge. Cambridge, however, afforded him time to write poetry.

Because of his personal beauty, flowing hair style he was called ‘Lady of Christ’. He was rusticated from the college because of rebellious temper. Dryden called him as “Poetical son of Spencer”

William Hayley’s 1796 biography called him the “greatest English author”

 

Milton composed his early verse in Latin, in the fashion of a classically educated person. As soon as his third year at Cambridge, however, he expressed his desire to abandon such fashionable poetry in order to write in his native tongue. Unlike the learned classicists of his day, who imitated Greek and Latin versification, Milton sought to rehabilitate the English poetic tradition by establishing it as an extension or flowering of the classical tradition. He saw himself as a poet whose lineage extended, through the Romans, back to the Greeks. Like Homer and Virgil before him, Milton would be the epic poet of the English nation.

The poetic vocation to which Milton was heir is both nationalistic and religious in character. The epic poet chronicles the religious history of a people; he plays the role of prophet-historian.

After Cambridge, he continued his studies for seven years in a leisurely life at his father's house. It was here that he wrote some of his first published poems, including "Comus" (1634) and "Lycidas" (1638), both of which he published in 1645.

Milton toured the European continent in 1638-1639 and met many of the great Renaissance minds, including Galileo and Grotius. The beginning of the Puritan Revolution found Milton back in England, fighting for a more humanist and reformed church. For more than twenty years, Milton set aside poetry to write political and religious pamphlets for the cause of Puritanism. For a time, he served as Secretary for Foreign Tongues under Cromwell.

Milton was a mixed product of his time. On the one hand, as a humanist, he fought for religious tolerance and believed that there was something inherently valuable in man. As a Puritan, however, he believed that the Bible was the answer and the guide to all, even if it curbed man's freedom. Where the Bible didn't afford an answer, Milton would turn to reason.

Milton himself was married three times, and all of his marriages were rather unhappy affairs. He defended divorce in "The Doctrine and Discipline of Divorce" in 1643. With this and other treatises, Milton often came in conflict with the Puritanism he otherwise advocated.

At the end of the war, Milton was imprisoned for a short time for his views. In 1660, he emerged blind and disillusioned with the England he saw around him.

He lost his eyesight in 1652. Nevertheless, he was yet to write his greatest work. Paradise Lost was published in 1667, followed by Paradise Regained in 1671. Milton's ability to combine his poetry with his polemics in these and other works was the key to his genius.

The classical influences in his work can be clearly delineated: Homer, Ovid, and especially Virgil. Shakespeare was the leading playwright of his day, and there are some references to his works in Milton's own poetry. The style and structure of the Spencer's The Faerie Queen was another influence on Paradise Lost. It was one of only a few books that were owned by the Miltons during John's upbringing.

Milton died from gout in 1674 and was buried in the Church of St. Giles in London.

 

Poems:

1.   Ode on the Morning of Christ’s Nativity 1629: describes Christ's Incarnation and Cruxification.

2.   On Shakespeare 1630- It was Milton’s first published poem in English, anonymously included in the Second Folio edition of William Shakespeare's plays in 1632. Milton has a high opinion of Shakespeare. He refers to him as ‘dear son of memory’, ‘my Shakespeare’. opening line: What needs my Shakespeare for his honoured bones

3.   On His Being Arrived to the Age of Twenty-Three (1631): metaphor of Time as a bird (thief) flying away with (“stol’n on his wing”) Milton’s youth. Opening line: How soon hath Time, the subtle thief of youth, Stolen on his wing my three and twentieth year!

4.   L’Allegro 1645 (Happy man)- sunrise, II Penseroso 1645 (Melancholy Man)- moon -both are masques, called as twin poems, Italian in title but English in spirit).

5.   Comus or A Masque Presented at Ludlow Castle 1634– a masque, The plot concerns two brothers and their sister, simply called "the Lady", lost in a journey through the woods. The Lady becomes fatigued, and the brothers wander off in search of sustenance.

6.   Lycidas (1637) – pastoral elegy on the death of his friend Edward King. Tennyson remarks ‘Lycidas is the touchstone of poetic taste’. Famous line: ‘’Weep no more, woeful shepherds, weep no more’’

Last line is: To-morrow to fresh woods, and pastures new

7.   Paradise Lost- Christian Epic in Blank verse.  It was published in 1667 in 10 books. It was reissued in 1674 with 12 books. It is the biblical story of the fall of man. Satan wants to defeat God by seducing the Man - i.e., by temptation of Adam and Eve. Finally, the expulsion of Adam and Eve from the Garden of Eden. It begins in hell (In Medias Res). The main theme of “Mans disobedience”. His purpose to write this is to justify the ways of God to man. For many critics “Satan is the Hero” of this poem.

Famous Lines: 

Ø  “Awake, arise, or be forever fallen!”;

Ø  “The mind is its own place, and in itself can make a heaven of hell, a hell of heaven”;

Ø  “Better to reign in Hell, then serve in Heav'n”;

Ø  “Solitude sometimes is best society.”

8.   Paradise Regained (1671)- it is the sequence of Paradise Lost. It discusses Christ’s temptation and victory. It issued into 4 books.

9.   Samson Agonistes (1671)–a tragic closet drama on the Greek models of Sophocles and Aeschylus. - the last work of Milton appeared in the same volume with Paradise Regained.

10.   On His Blindness 1623: Petrarchan Sonnet. Original title is: “"When I Consider How My Light is Spent". It is an Acrostic Poem (first letter of each line makes a word)

11.   Aeropagitica, A speech of Mr. John Milton for the Liberty of Unlicenc'd Printing, to the Parliament of England (1644): -speech of Milton about freedom of speech and expression. It opposed the licensing and censorship

12.   On Education, On Divorce, History of Britain- his prose works

Quotes about Milton:

1.     Keats said ‘Milton corrupted the English language’

2.     William Blake said ‘Milton was of the Devil’s party without knowing it’ (about the hero in Paradise Lost)

3.     Coleridge said ‘Milton is in every line of Paradise Lost’

4.     Tennyson said, ‘Milton is the God gifted voice of England”

5.     English epic begins and ends with Milton- other writers tried and failed.

6.     He is the acknowledge master of what Mathew Arnold called ‘the grand style’

William Blake considered Milton the major English poet. Blake placed Edmund Spenser as Milton's precursor, and saw himself as Milton's poetical son. In his Milton: A Poem in Two Books, Blake uses Milton as a character.

PARADISE LOST BOOK-I (1667, Rev.in 1674)

Background/Context:

In Book 2 of The Reason of Church Government, Milton declares his desire (i)to write a great work that will serve (ii)to glorify England as earlier poets had glorified their native lands and cultures: He declares his intention (iii)to write in English rather than another language such as Latin, and then ponders (iv)what genre to adopt: epic, tragic, or lyric.

In deciding to write an epic, Milton consciously places himself in the tradition of prior epic writers, such as the ancients Homer and Virgil, and the Medieval and Renaissance poets Dante, Tasso, Ariosto, and Spenser. By doing this, he raises specific sets of expectations both for himself and for readers. Formally, Paradise Lost contains many classical and Renaissance epic conceits: it begins in medias res; it concerns heavenly and earthly beings and the interactions between them; it uses conventions such as epic similes, catalogues of people and places, and invocations to a muse; and it contains themes common to epics, such as war, nationalism, empire, and stories of origin.

Milton's range of variations on epic conventions contribute to Paradise Lost's stunning effects. Unlike classics such as the Iliad and the Aeneid, Paradise Lost has no easily identified hero. The most Achilles-like character in the poem is Satan. Critics and writers such as William Blake and Percy Bysshe Shelley believed Satan to be the hero of Paradise Lost. Another possibility for the hero of Paradise Lost is the Son of God, but although he is an important force in the poem, the story is not ultimately about him. The most likely possibility, therefore, is Adam. Adam resembles Aeneas in many respects: he is the father of a new race, responsible for founding civilization on earth. But unlike Aeneas, Adam's primary heroic act is not heroic at all: it is the first act of disobedience.

It should be noted that in Paradise Lost Milton was not only justifying God's ways to humans in general; he was justifying God’s ways to the English people between 1640 and 1660. That is, he was telling them why they had failed to establish the good society by deposing the king, and why they had welcomed back the monarchy. Like Adam and Eve, they had failed through their own weaknesses.

The failure of the Puritan revolution was tantamount, for Milton, to the people's failure to govern themselves according to the will of God, rather than of a royal despot. England had had the opportunity to become an instrument of God's plan, but ultimately failed to realize itself. Paradise Lost was more than a work of art. Indeed, it was a moral and political treatise, a poetic explanation for the course that English history had taken.

Milton began Paradise Lost in 1658 and finished in 1667. He wrote very little of the poem in his own hand, for he was blind throughout much of the project. Instead, Milton would dictate the poem to an amanuensis, who would read it back to him so that he could make necessary revisions. Milton's daughters later described their father being like a cow ready for milking, pacing about his room until the amanuensis arrived to "unburden" him of the verse he had stored in his mind.

Milton claimed to have dreamed much of Paradise Lost through the nighttime agency of angelic muses. Putting its infrequent (and certainly minor) plot defects aside, Paradise Lost is nothing short of a poetic masterpiece. Along with Shakespeare's plays, Milton's Paradise Lost is the most influential poem in English literature as well as being a basis for or prooftext of modern poetic theory

 

Publication History of Paradise Lost

One can learn a great deal from the gap between when Milton wrote Paradise Lost and when it finally went to press. As David Kastan notes in his helpful introduction, "it had been finished at least two years" before Samuel Simmons finally published it in 1667. Between completion and publication, the political instability of the period conspired to delay the release of Paradise Lost. In a practical sense, the second Anglo-Dutch war of 1665 caused a paper shortage. The confusion and fear after the plague (1965-66) and fire of London (2^nd to 5^th Sep, 1966) added to the turbulence of the period. Altogether, this created an unfavorable environment for controversial literature

The first edition of Paradise Lost was published in 1667. Major changes to the first edition, however, did not occur until the 1668 printing, which added fourteen pages. In this printing, Milton added the introductory "arguments" for each book; these were compiled at the beginning of the poem, since the type was not re-set. This printing also included a letter from Simmons to the "Courteous Reader;" in fact, this printing is the first in which Simmons' name appears.

Milton received only 5 pounds for the copy right of Paradise Lost from Samuel Simmons, and another 5 pounds when the first impression of 1300 copies exhausted.

In 1674, Simmons printed the second edition of Paradise Lost, which featured significant changes. Books seven and ten were each divided into two books, moving the total number of books from ten to twelve. This may have been because books seven and ten were exceptionally long, but twelve books also suggests a half-epic. Whereas the first edition was a quarto, the second is an octavo. It is not ruled, and does not feature line numbers. However, the arguments appear before their respective books, and the printing includes two poems and a portrait of the poet.

Paradise Lost- Book Wise Summary

Book No.	Plot Summary
Book I	About Satan in Hell. Begins in Hell after the Fall of Satan and his rebel angels. Satan gives a rousing speech and gathers his council.
Book II	About the Council in Hell. Debate among fallen angels about next steps; Satan volunteers to journey to Earth. He leaves Hell and meets Sin and Death at the gates.
Book III	About Heaven and Satan’s Journey. God sees Satan’s plan. Foresees the Fall. The Son volunteers to sacrifice himself. Satan approaches Earth through the cosmos.
Book IV	About Satan at Eden. Satan enters Eden. Observes Adam and Eve. He debates his own motives and is discovered by angels.
Book V	About Eve’s Dream & Raphael’s Visit. Eve dreams of temptation. God sends Raphael to warn Adam and explain the rebellion in Heaven.
Book VI	About War in Heaven. Raphael narrates the war in Heaven: Satan’s rebellion and the Son’s victory over the rebels.
Book VII	About creation of the World. Raphael continues the story; recounts the creation of the world in six days.
Book VIII	About Adam’s Story. Adam tells Raphael about his creation and meeting Eve. Raphael warns against excessive curiosity.
Book IX	About The Fall of Man. The Fall: Satan tempts Eve as a serpent. She eats the fruit and convinces Adam to do the same. They fall into sin and shame.
Book X	About the consequences. God sends the Son to judge Adam and Eve. Sin and Death begin building a bridge from Hell to Earth. Adam and Eve repent.
Book XI	About Future Suffering -Archangel Michael shows Adam the future of mankind — violence, death, the Flood.
Book XII	About Redemption and Exile. Michael continues the vision: Israel’s history and the promise of redemption through Christ. Adam and Eve are expelled from Eden but comforted.

Paradise Lost Summary

Milton's epic poem opens on the fiery lake of hell, where Satan and his army of fallen angels find themselves chained. Satan and his leutenant Beelzebub get up from the lake and yell to the others to rise and join them. Music plays and banners fly as the army of rebel angels comes to attention, tormented and defeated but faithful to their general. They create a great and terrible temple, perched on a volcano top, and Satan calls a council there to decide on their course of action.

The fallen angels give various suggestions. Finally, Beelzebub suggests that they take the battle to a new battlefield, a place called earth where, it is rumoured, God has created a new being called man. Man is not as powerful as the angels, but he is God's chosen favorite among his creations. Beelzebub suggests that they seek revenge against God by seducing man to their corrupted side. Satan volunteers to explore this new place himself and find out more about man so that he may corrupt him. His fallen army unanimously agrees by banging on their swords.

Satan takes off to the gates of hell, guarded by his daughter, Sin, and their horrible son, Death. Sin agrees to open the gates for her creator (and rapist), knowing that she will follow him and reign with him in whatever kingdom he conquers. Satan then travels through chaos, and finally arrives at earth, connected to heaven by a golden chain.

God witnesses all of this and points out Satan's journey to his Son. God tells his Son that, indeed, Satan will corrupt God's favorite creation, man. His Son offers to die a mortal death to bring man back into the grace and light of God. God agrees and tells how his Son will be born to a virgin. God then makes his Son the king of man, son of both man and God.

Meanwhile, Satan disguises himself as a handsome cherub in order to get by the angel Uriel who is guarding earth. Uriel is impressed that an angel would come all the way from heaven to witness God's creation, and points the Garden of Eden out to Satan. Satan makes his way into the Garden and is in awe at the beauty of Eden and of the handsome couple of Adam and Eve. For a moment, he deeply regrets his fall from grace. This feeling soon turns, however, to hatred.

Uriel, however, has realized that he has been fooled by Satan and tells the angel Gabriel as much. Gabriel finds Satan in the Garden and sends him away.

God, seeing how things are going, sends Raphael to warn Adam and Eve about Satan. Raphael goes down to the Garden and is invited for dinner by Adam and Eve. While there, he narrates how Satan came to fall and the subsequent battle that was held in heaven. Satan first sin was pride, when he took issue with the fact that he had to bow down to the Son. Satan was one of the top angels in heaven and did not understand why he should bow. Satan called a council and convinced many of the angels who were beneath him to join in fighting God.

A tremendous, cosmic three-day battle ensued between Satan's forces and God's forces. On the first day, Satan's forces were beaten back by the army led by the archangels Michael and Gabriel. On the second day, Satan seemed to gain ground by constructing artillery, literally cannons, and turning them against the good forces. On the third day, however, the Son faced Satan's army alone and they quickly retreat, falling through a hole in heaven's fabric and cascading down to hell.

This is the reason, Raphael explains, that God created man: to replace the empty space that the fallen angels have left in heaven. Raphael then tells of how God created man and all the universe in seven days. Adam himself remembers the moment he was created and, as well, how he came to ask God for a companion, Eve. Raphael leaves.

The next morning, Eve insists on working separately from Adam. Satan, in the form of serpent, finds her working alone and starts to flatter her. Eve asks where he learned to speak, and Satan shows her the Tree of Knowledge. Although Eve knows that this was the one tree God had forbidden that they eat from, she is told by Satan that this is only because God knows she will become a goddess herself. Eve eats the fruit and then decides to share it with Adam.

Adam, clearly, is upset that Eve disobeyed God, but he cannot imagine a life without her so he eats the apple as well. They both, then, satiate their new-born lust in the bushes and wake up ashamed, knowing now the difference from good and evil (and, therefore, being able to choose evil). They spend the afternoon blaming each other for their fall.

God sends the Son down to judge the two disobediant creatures. The Son condemns Eve, and all of womankind, to painful childbirths and submission to her husband. He condemns Adam to a life of a painful battle with nature and hard work at getting food from the ground. He condemns the serpent to always crawl on the ground on its belly, always at the heel of Eve's sons.

Satan, in the meantime, returns to hell victorious. On the way, he meets Sin and Death, who have built a bridge from hell to earth, to mankind, whom they will now reign over. When Satan arrives in hell, however, he finds his fallen compatriots not cheering as he had wished, but hissing. The reason behind the horrible hissing soon becomes clear: all of the fallen angels are being transformed into ugly monsters and terrible reptiles. Even Satan finds himself turning into a horrible snake.

Adam and Eve, after bitterly blaming each other, finally decide to turn to God and ask for forgiveness. God hears them and agrees with his Son that he will not lose mankind completely to Sin, Death and Satan. Instead, he will send his son as a man to earth to sacrifice himself and, in so doing, conquer the evil trinity.

Michael is sent by God to escort Adam and Eve out of the Garden. Before he does, however, he tells Adam what will become of mankind unitl the Son comes down to earth. The history of mankind (actually the history of the Jewish people as narrated in the Hebrew Bible) will be a series of falls from grace and acceptance back by God, from Noah and the Flood to the Babylonian exile of the Jewish people.

Adam is thankful that the Son will come down and right what he and Eve have done wrong. He holds Eve's hand as they are escorted out of the Garden.

 

Character List

Satan- Called Lucifer in heaven before the his disobediance, Satan is one of God's favorite angels until his pride gets in the way and he turns away from God. Satan brings many of heaven's angels with him, however, and reigns as king in hell. He continues an eternal battle with God and goodness for the souls of human beings. Satan, at first, is an angel with a single fault, pride, but throughout the story he becomes physically and morally more and more corrupt.

 

God- The Absolute, ruler of heaven, creator of earth and all of creation. God is all seeing, though he seems to pay less attention to things further away from his light. He is surrounded by angels who praise him and whom he loves but, when Satan falls and brings many of heaven's population with him, he decides to create a new creature, human, and to create for him a beautiful universe in the hopes that someday humans will join him in heaven. God has a sense of humor, and laughs at the follies of Satan and seems to be a firm and just ruler.

 

Son of God- God's begotten Son, later to become fully human in the form of Jesus, the Christ. God's Son will continually beat down Satan, first in the three day battle in heaven, then, as Jesus, when he sacrifices himself for the salvation of man. The Son of God is more sympathetic to the plight of mankind and often advocates on behalf of him in front of God.

 

Holy Spirit- Third of the God/Son Trinity. Although the Holy Spirit does not play a large part in the narrative (leading some critics to think that Milton did not even believe in the Trinity), he is continually referred to as Milton's inspirational "muse" in the writing of the epic. The Holy Spirit is, in fact, the creature through whom the Old and New Testament were written according to Christians, therefore he is the best vehicle from which Milton can draw the truth.

 

Sin- Daughter of Satan born when Satan first disobeyed God. Satan later rapes Sin and they have Death. The three form the unholy trinity in contrast to God, the Son, and the Holy Spirit. Sin is sent to hell with Satan and stands guard at hell's gates. She is a horrible looking thing, half serpent, half woman, with hellhounds circling her. She will invade earth and mankind after Satan causes Adam and Eve to fall.

 

Death- Spawn of Satan and Satan's daughter Sin. He is a dark, gigantic form who guards the gates of hell with Sin. He, too, will reign on earth after Satan causes the Fall. Death, however, will plague not only men and women, but all living creatures on earth down to the smallest plant. Death, as a terminal end, will be defeated when God sends his Son Jesus Christ to earth.

 

Adam- First created man, father of all mankind. Adam is created a just and ordered creature, living in joy, praising God. Lonely, Adam will ask for a companion and will thereafter feel deep and uncontrollable, though ordered, love for her, named Eve. This love will ultimately get Adam in trouble, as he decides to disobey God rather than leave her. Adam has free will and, by the end of the poem, also has the knowledge of good and evil.

 

Eve- First created woman, mother of all makind. Eve is rather a fickle and vain woman, easily flattered by Adam and Satan. Her weakness becomes her downfall, as her vanity drives her to disobey God. She loves Adam as well, though the implicaiton is that she loves herself much more.

 

Raphael- Gentle archangel sent to befriend and warn Adam of the dangers in the Garden. Raphael is traditionally seen as a friendly and sociable angel and, in fact, sits down to eat and gab with Adam for most of an afternoon. Raphael is a gentle guide and appears as a luminous, soft being.

 

Michael- General in God's army. In contrast to Raphael, Michael is a firm, military type of angel. He is more of an instructor and a punisher than he is a friend and a guide,. He and Gabriel are sent to battle Satan's forces in the heavenly war, and he is sent to evict Adam and Eve from Paradise.

 

Gabriel- Another archangel who is a general in God's army. He, too, was sent to lead God's forces into battle against Satan and it is he who, with a squadron of angel soldiers, finds Satan in the Garden of Eden the first time.

 

Abdiel- The only angel who stands up to Satan and his thousands of minions when Satan first suggests rebellion. He is praised as being more courageous than even those who fight in God's army because he stood up in the middle of evil and used words to battle it.

 

Beelzebub-Lord of the Flies, one of the Fallen Angels and Satan's second in command. Beelzebub is the name of one of the Syrian gods mentioned in the Hebrew Bible. He is the first with whom Satan confers when contemplating rebellion and he is the first Satan sees when they are in hell. Beelzebub relies totally on Satan for what he thinks and does. Later, Satan uses Beelzebub as a plant to get hell's council of fallen angels to do what he wants them to do.

 

Moloch- another fallen angel, one of the generals of Satan's army. Moloch is an authoritarian military angel, who would rather fight and lose battles than be complacent and passive. Victory over God is less important to Moloch than revenge against him.

 

Belial- a complacent, passive fallen angel. Belial doesn't want to fight. He represents a part of all the fallen angels that secretly wishes God would take them all back.

 

Mammon- another fallen angel. Mammon thinks that the fallen angels should try to build their own kingdom and make their life as bearable as possible in hell. He is the ultimate compromiser, and, though his compromise is illogical and will not work, the crowd loves him.

 

Paradise Lost: Summary and Notes for Book 1

Book 1 breaks down naturally into six sections: they are:

☞ Invocation and introduction of theme (1-26)

It is characteristic of classical epic that the poet invokes the aid of his patron muse. Milton marries Christian theme and neo-classical method by invoking, as his muse, the Holy Spirit, third Person of the Trinity. This section is a prayer, in which Milton states his subject, and asks for divine assistance in giving voice to it. Milton states that his purpose is to:

"Assert eternal providence

And justify the ways of God to men."

Note that this section contains only two sentences. The main verb, in the first, is the thirty-ninth word in the sentence. The various indirect objects of the verb “sing” reflect the magnitude of the poem's subject and its author’s task: “disobedience...Death…woe...loss of Eden...one greater Man.”

☞ Satan's revolt (27-83)

Note how easily Milton moves from prayer into an account of Satan's fall, by asking who or what caused man to fall. According to Milton Satan’s motive was to be above his peers. The expulsion of Satan from heaven is depicted more fully in Book VI (his revolt, partly, in Book V) of Paradise Lost

Satan is cast out of heaven, together with his "horrid crew". Nine days they lie on the lake of fire, then regain consciousness to find themselves in hell.

☞ Satan's speech to Beelzebub (84-127)

Satan acknowledges how utterly his confederate, Beelzebub, has been changed, for the worse, by the devils' defeat, but stresses fact that they are still united in their fall. He recognises God's superior strength, but points out that he now knows the extent of God's power, previously unknown because untried. Despite the change they have outwardly undergone, Satan stresses the unchanged nature of his attitude to God's Son, "the potent Victor". "All is not lost" because Satan will never submit freely to God’s authority. Satan suggests that God’s rule was endangered by his revolt, that he will never sink to the indignity of asking forgiveness, and outlines his intention of conducting further warfare against God. Satan's speech smacks of wishful thinking; he speaks boastfully, but at the same time tortured by pain and profound despair.

☞ Beelzebub's reply and Satan's second speech (128-191)

Beelzebub acknowledges Satan’s trial of God's might, bewails loss of heaven, and the punishment the fallen angels are suffering, though this will not be alleviated by death. He suggests that God has deliberately left devils their strength, to be His slaves, carrying out "his errands in the gloomy deep" of hell.

Satan replies that the devils' task must be never to do anything good, but always to strive to pervert to evil ends whatever God does, turning to evil His good actions. Satan suggests leaving the lake of fire in which they lie, and reassembling their forces.

Note Satan’s resolution and his taking the initiative. As the poem continues we also note Beelzebub’s support of Satan, his ready agreement with all he says – Beelzebub is very shrewd: he makes sure he defers to his superior. Milton gives some account here of the topography of hell.

☞ Satan's and Beelzebub's quitting the lake of fire (192-282)

Satan and Beelzebub leave the lake of fire and fly to land. Milton compares Satan with the sea-monster, Leviathan, and stresses the fact that it is only with God's permission that the devils quit the lake. Satan acknowledges the horrible nature of hell, but argues that, for him, to be in heaven would be hell (being subservient to God) and it is better to reign where he is than serve in heaven. Beelzebub repeats Satan’s suggestion, advising him to call to other angels, who will be revived by sound of their leader's voice.

☞ Satan rallies his subjects (283-621)

Satan, "the superior fiend, goes to the edge of the burning lake and calls to his legions who are lying inert on its surface. Note his sarcastic humour: he asks, in effect, “Are you having a rest? Have you chosen to lie in the lake as a way of adoring God (by readily bowing to His will)?”

The devils, waking, stir themselves, fly up into air, and assemble around Satan The chief devils are named and described:

•        Moloch (crude, warlike, blustering);

•        Chemos (associated with sensual, orgiastic demon worship, idolatry);

•        Astarte (female equivalent of Chemos);

•        Thammuz (fertility god, believed to die and rise to life every year; associated with rebirth of vegetation);

•        Dagon (god of the Philistines, referred to in Biblical book of Judges and Samuel);

•        Rimmon (referred to in Biblical book of Kings);  Osiris, Isis, Orus (gods of Egyptian mythology), and  Belial (deceitful, lustful, lewd).

The devil host assembles in military fashion. Move forward, and come to a halt ready for inspection by Satan. Milton describes the martial prowess and glory they retain despite their fall, and notes how moved Satan is by this display of loyalty.

Note that Moloch and Belial reappear in Book 2, where they are more interestingly portrayed as speakers in the great debate.

☞ Satan's speech to the devils (622-669)

Satan opens his address to his followers by praising them, claiming that none save the Almighty could have matched their strength. He claims that it is hard to believe the fallen angels will not re-ascend to heaven, and regain their rightful position. Satan blames God for apparently holding His position by "repute" and the ready submission of the angels, while concealing His true strength, and thereby tempting the followers of Satan to rebel.

Satan mentions the rumour, heard in heaven, of the creation of a new world, and suggests the idea of exploring it, as "celestial spirits" will never be held in bondage by the "infernal pit" of hell. Satan finishes by insisting that war of some kind "must be resolved". As he concludes his speech, the devils affirm their loyalty, striking their shields with their swords, "hurling defiance" at heaven.

Note how Satan flatters his legions, persuades them they can still thwart God’s designs and that hell cannot hold them. He hints at war, but leaves it till later to determine what kind of conflict this will be. This prepares us for the great debate of Book 2.

☞ The building of Pandemonium (670-798)

Utilising the natural mineral wealth of hell, the devils, under the guidance of the materialist Mammon, construct a great council chamber. This is Pandemonium (“All devil place” or “place of all devils”).  A solemn assembly is announced, and the devils scale themselves down in size, till they are small enough to be "at large" in the hall. (“At large” means having enough space in which to move freely – but Milton puns on the expression) The chief devils, however, retain their full dimensions, and the "great consult" begins.

Divine & Supernatural Beings:

a) Satan (Lucifer)

·      Lines: 34–282 (Key speeches), 594–622

·      Description: The fallen archangel, " Th' infernal Serpent; he it was, whose guile, Stird up with Envy and Revenge, deceiv'd, The Mother of Mankind”, leader of the rebellion. Retains his pride and charisma despite defeat.

b) Beelzebub

·      Lines: 81–127, 283–363

·      Description: Satan’s second-in-command, "One next himself in power, and next in crime, Long after known in Palestine, and nam'd, Beelzebub”  More pragmatic, proposes the plot to corrupt Man.

c) Moloch

·      Lines: 392–396

·      Description: " First Moloch, horrid King besmear'd with blood, Of human sacrifice, and parents tears," warlike and bloodthirsty. Later associated with child sacrifice., The Ammonites (an ancient tribe) worshipped Moloch;  

d) Chemos (or Baal-Peor).

·      Lines: 406–420

·      Description: " Next Chemos, th' obscene dread of Moabs Sons, From Aroar to Nebo, and the wild" . Linked to pagan rituals and sexual corruption.

e) Baalim & Ashtaroth

·      Lines: 421–438

·      Description: “Of Baalim and Ashtaroth, those male, These Feminine. For Spirits when they please”  Plural deities, can change shape and size (male/female forms). Baalim = storm gods; Ashtaroth (Astarte) = fertility goddess.

f) Astoreth (Astarte)

·      Lines: 438–446

·      Description: Came Astoreth, whom the Phoenicians call'd Astarte, Queen of Heav'n, with crescent Horns; has cresent moon horns; worshipped as queen of heaven. Phoenician goddess of love/war. Symbolizes false worship..

g) Thammuz

·      Lines: 446–461

·      Description: " Thammuz came next behind, Whose annual wound in Lebanon allur'd. Dying-and-rising god, dies every year; making the rivers red; mourned by women; symbol of resurrection

h) Dagon

·      Lines: 462–466

·      Description: Dagon his Name, Sea Monster, upward Man, And downward Fish: yet had his Temple high, Philistine sea-god, half fish half man; Represents unnatural hybridity.

i) Rimmon

·      Lines: 467–476

·      Description: Him follow'd Rimmon, whose delightful Seat, Was fair Damascus, on the fertil Banks, Syrian storm-god worshipped in Damascus. Symbolizes political idolatry.

j) Osiris, Isis, Horus.

·     Lines: 477–489

·     Description: Osiris (god of the dead), Isis (his wife), and Horus (their falcon-headed son).  demons in disguise, taking on animal shapes (like bulls, birds, etc.) to fool people.

k) Belial

·      Lines: 490–505

·      Description: Belial came last, then whom a Spirit more lewd, Fell not from Heaven, or more gross to love; master of rhetoric. Advocates sloth and moral ambiguity.

l) Mammon

·      Lines: 678–690

·      Description: "Mammon, the least erected Spirit that fell From heav'n, for ev'n in heav'n his looks and thoughts". Embodies materialism; directs Hell’s gold mining.

m) Mulciber (Vulcan)

·      Lines: 739–751

·      Description: “Men call'd him Mulciber; and how he fell, From Heav'n, they fabl'd, thrown by angry Jove.” Fallen architect of Pandemonium. Once built palaces in Heaven, now in Hell.

 

Line by Line Summary

BOOK 1

THE ARGUMENT

This first Book proposes, first in brief, the whole Subject, Mans disobedience, and the loss thereupon of Paradise wherein he was plac't: 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, describ'd here, not in the Center (for Heaven and Earth may be suppos'd as yet not made, certainly not yet accurst) but in a place of utter darkness, fitliest call'd Chaos: Here Satan with his Angels lying on the burning Lake, thunder-struck and astonisht, 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, thir Numbers, array of Battel, thir chief Leaders nam'd, according to the Idols known afterwards in Canaan and the Countries adjoyning. 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 Prophesie 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 Prophesie, and what to determin thereon he refers to a full Councel. What his Associates thence attempt. Pandemonium the Palace of Satan rises, suddenly built out of the Deep: The infernal Peers there sit in Councel.

 

Section-I

The first section (lines 1-26) contains the invocation and the purpose of writing:

Of Mans First Disobedience, and the Fruit

Of that Forbidden Tree, whose mortal tast

Brought Death into the World, and all our woe,

With loss of Eden, till one greater Man

Restore us, and regain the blissful Seat, [ 5 ]

Sing Heav'nly Muse, that on the secret top

Of Oreb, or of Sinai, didst inspire

That Shepherd, who first taught the chosen Seed,

In the Beginning how the Heav'ns and Earth

Rose out of Chaos: Or if Sion Hill [ 10 ]

Delight thee more, and Siloa's Brook that flow'd

Fast by the Oracle of God; I thence

Invoke thy aid to my adventrous Song,

That with no middle flight intends to soar

Above th' Aonian Mount, while it pursues [ 15 ]

Things unattempted yet in Prose or Rhime.

And chiefly Thou O Spirit, that dost prefer

Before all Temples th' upright heart and pure,

Instruct me, for Thou know'st; Thou from the first

Wast present, and with mighty wings outspread [ 20 ]

Dove-like satst brooding on the vast Abyss

And mad'st it pregnant: What in me is dark

Illumin, what is low raise and support;

That to the highth of this great Argument

I may assert Eternal Providence, [ 25 ]

And justifie the wayes of God to men.

The poem Paradise Lost opens with an invocation and the poet explains the theme of his poem-first act of disobedience towards the God and then its consequences. Poet explains the story of Adam and Eve who ate the Fruit of Forbidden Tree that brought sorrow and death to human beings until Jesus came to the world and purified it again brought happiness back.

Now Milton invokes the Muse (source of mystical inspiration) to assist him divinely in giving voice to his purpose of writing (Milton calls it Adventurous Song). Milton’s muse is Holy Spirit which, in his views, makes his song superior to the others. According to Milton, his purpose of writing is to “assert Eternal Providence and justifie the wayes of God to men.”

 

Section-II

The second section (lines 27-83) gives a bird-eye view of consequences of the disobedience and the revolt and expulsion of Satan from Paradise:

Say first, for Heav'n hides nothing from thy view

Nor the deep Tract of Hell, say first what cause

Mov'd our Grand Parents in that happy State,

Favour'd of Heav'n so highly, to fall off [ 30 ]

From thir Creator, and transgress his Will

For one restraint, Lords of the World besides?

Who first seduc'd them to that foul revolt?

Th' infernal Serpent; he it was, whose guile

Stird up with Envy and Revenge, deceiv'd [ 35 ]

The Mother of Mankind, what time his Pride

Had cast him out from Heav'n, with all his Host

Of Rebel Angels, by whose aid aspiring

To set himself in Glory above his Peers,

He trusted to have equal'd the most High, [ 40 ]

If he oppos'd; and with ambitious aim

Against the Throne and Monarchy of God

Rais'd impious War in Heav'n and Battel proud

With vain attempt. Him the Almighty Power

Hurld headlong flaming from th' Ethereal Skie [ 45 ]

With hideous ruine and combustion down

To bottomless perdition, there to dwell

In Adamantine Chains and penal Fire,

Who durst defie th' Omnipotent to Arms.

Nine times the Space that measures Day and Night [ 50 ]

To mortal men, he with his horrid crew

Lay vanquisht, rowling in the fiery Gulfe

Confounded though immortal: But his doom

Reserv'd him to more wrath; for now the thought

Both of lost happiness and lasting pain [ 55 ]

Torments him; round he throws his baleful eyes

That witness'd huge affliction and dismay

Mixt with obdurate pride and stedfast hate:

At once as far as Angels kenn he views

The dismal Situation waste and wilde, [ 60 ]

A Dungeon horrible, on all sides round

As one great Furnace flam'd, yet from those flames

No light, but rather darkness visible

Serv'd onely to discover sights of woe,

Regions of sorrow, doleful shades, where peace [ 65 ]

And rest can never dwell, hope never comes

That comes to all; but torture without end

Still urges, and a fiery Deluge, fed

With ever-burning Sulphur unconsum'd:

Such place Eternal Justice had prepar'd [ 70 ]

For those rebellious, here thir Prison ordain'd

In utter darkness, and thir portion set

As far remov'd from God and light of Heav'n

As from the Center thrice to th' utmost Pole.

O how unlike the place from whence they fell! [ 75 ]

There the companions of his fall, o'rewhelm'd

With Floods and Whirlwinds of tempestuous fire,

He soon discerns, and weltring by his side

One next himself in power, and next in crime,

Long after known in Palestine, and nam'd [ 80 ]

Beelzebub. To whom th' Arch-Enemy,

And thence in Heav'n call'd Satan, with bold words

Breaking the horrid silence thus began.

 

        In section 2, Milton moves from prayer to the disobedience of Adam and Eve that occurred because of the serpent (i.e. Satan) that made them be expelled from the Heaven. Poet then moves to an event before Adam and Eve. Satan who was Lucifer, an angel, who along with his companions considered himself “to have equal’d the most High” and rebelled against the God.

        A war started between God and Satan, in which the latter was defeated and thrown out of Heaven into Hell along with his companions who are now demons. All the demons including Satan remain “rowling in the fiery Gulfe” i.e. the fire for nine days.

        Around them is “dungeon horrible” and fire flames. Poet describes the scene of Hell which he calls Choas. Satan ultimately regains the conscious and “with bold words breaking the horrid silence” speaks to Beelzebub.

 

Section-III

The third section (lines 84-282) contains the speeches between Satan and Beelzebub (his commander-in-chief)

If thou beest he; But O how fall'n! how chang'd

From him, who in the happy Realms of Light [ 85 ]

Cloth'd with transcendent brightness didst out-shine

Myriads though bright: If he Whom mutual league,

United thoughts and counsels, equal hope

And hazard in the Glorious Enterprize,

Joynd with me once, now misery hath joynd [ 90 ]

In equal ruin: into what Pit thou seest

From what highth fall'n, so much the stronger prov'd

He with his Thunder: and till then who knew

The force of those dire Arms? yet not for those,

Nor what the Potent Victor in his rage [ 95 ]

Can else inflict, do I repent or change,

Though chang'd in outward lustre; that fixt mind

And high disdain, from sence of injur'd merit,

That with the mightiest rais'd me to contend,

And to the fierce contention brought along [ 100 ]

Innumerable force of Spirits arm'd

That durst dislike his reign, and me preferring,

His utmost power with adverse power oppos'd

In dubious Battel on the Plains of Heav'n,

And shook his throne. What though the field be lost? [ 105 ]

All is not lost; the unconquerable Will,

And study of revenge, immortal hate,

And courage never to submit or yield:

And what is else not to be overcome?

That Glory never shall his wrath or might [ 110 ]

Extort from me. To bow and sue for grace

With suppliant knee, and deifie his power,

Who from the terrour of this Arm so late

Doubted his Empire, that were low indeed,

That were an ignominy and shame beneath [ 115 ]

This downfall; since by Fate the strength of Gods

And this Empyreal substance cannot fail,

Since through experience of this great event

In Arms not worse, in foresight much advanc't,

We may with more successful hope resolve [ 120 ]

To wage by force or guile eternal Warr

Irreconcileable, to our grand Foe,

Who now triumphs, and in th' excess of joy

Sole reigning holds the Tyranny of Heav'n.

So spake th' Apostate Angel, though in pain, [ 125 ]

Vaunting aloud, but rackt with deep despare:

And him thus answer'd soon his bold Compeer.

O Prince, O Chief of many Throned Powers,

That led th' imbattelld Seraphim to Warr

Under thy conduct, and in dreadful deeds [ 130 ]

Fearless, endanger'd Heav'ns perpetual King;

And put to proof his high Supremacy,

Whether upheld by strength, or Chance, or Fate,

Too well I see and rue the dire event,

That with sad overthrow and foul defeat [ 135 ]

Hath lost us Heav'n, and all this mighty Host

In horrible destruction laid thus low,

As far as Gods and Heav'nly Essences

Can perish: for the mind and spirit remains

Invincible, and vigour soon returns, [ 140 ]

Though all our Glory extinct, and happy state

Here swallow'd up in endless misery.

But what if he our Conquerour, (whom I now

Of force believe Almighty, since no less

Then such could hav orepow'rd such force as ours) [ 145 ]

Have left us this our spirit and strength intire

Strongly to suffer and support our pains,

That we may so suffice his vengeful ire,

Or do him mightier service as his thralls

By right of Warr, what e're his business be [ 150 ]

Here in the heart of Hell to work in Fire,

Or do his Errands in the gloomy Deep;

What can it then avail though yet we feel

Strength undiminisht, or eternal being

To undergo eternal punishment? [ 155 ]

Whereto with speedy words th' Arch-fiend reply'd.

 

Fall'n Cherube, to be weak is miserable

Doing or Suffering: but of this be sure,

To do ought good never will be our task,

But ever to do ill our sole delight, [ 160 ]

As being the contrary to his high will

Whom we resist. If then his Providence

Out of our evil seek to bring forth good,

Our labour must be to pervert that end,

And out of good still to find means of evil; [ 165 ]

Which oft times may succeed, so as perhaps

Shall grieve him, if I fail not, and disturb

His inmost counsels from thir destind aim.

But see the angry Victor hath recall'd

His Ministers of vengeance and pursuit [ 170 ]

Back to the Gates of Heav'n: The Sulphurous Hail

Shot after us in storm, oreblown hath laid

The fiery Surge, that from the Precipice

Of Heav'n receiv'd us falling, and the Thunder,

Wing'd with red Lightning and impetuous rage, [ 175 ]

Perhaps hath spent his shafts, and ceases now

To bellow through the vast and boundless Deep.

Let us not slip th' occasion, whether scorn,

Or satiate fury yield it from our Foe.

Seest thou yon dreary Plain, forlorn and wilde, [ 180 ]

The seat of desolation, voyd of light,

Save what the glimmering of these livid flames

Casts pale and dreadful? Thither let us tend

From off the tossing of these fiery waves,

There rest, if any rest can harbour there, [ 185 ]

And reassembling our afflicted Powers,

Consult how we may henceforth most offend

Our Enemy, our own loss how repair,

How overcome this dire Calamity,

What reinforcement we may gain from Hope, [ 190 ]

If not what resolution from despare.

Thus Satan talking to his neerest Mate

With Head up-lift above the wave, and Eyes

That sparkling blaz'd, his other Parts besides

Prone on the Flood, extended long and large [ 195 ]

Lay floating many a rood, in bulk as huge

As whom the Fables name of monstrous size,

Titanian, or Earth-born, that warr'd on Jove,

Briareos or Typhon, whom the Den

By ancient Tarsus held, or that Sea-beast [ 200 ]

Leviathan, which God of all his works

Created hugest that swim th' Ocean stream:

Him haply slumbring on the Norway foam

The Pilot of some small night-founder'd Skiff,

Deeming some Island, oft, as Sea-men tell, [ 205 ]

With fixed Anchor in his skaly rind

Moors by his side under the Lee, while Night

Invests the Sea, and wished Morn delayes:

So stretcht out huge in length the Arch-fiend lay

Chain'd on the burning Lake, nor ever thence [ 210 ]

Had ris'n or heav'd his head, but that the will

And high permission of all-ruling Heaven

Left him at large to his own dark designs,

That with reiterated crimes he might

Heap on himself damnation, while he sought [ 215 ]

Evil to others, and enrag'd might see

How all his malice serv'd but to bring forth

Infinite goodness, grace and mercy shewn

On Man by him seduc't, but on himself

Treble confusion, wrath and vengeance pour'd. [ 220 ]

Forthwith upright he rears from off the Pool

His mighty Stature; on each hand the flames

Drivn backward slope thir pointing spires, and rowld

In billows, leave i'th' midst a horrid Vale.

Then with expanded wings he stears his flight [ 225 ]

Aloft, incumbent on the dusky Air

That felt unusual weight, till on dry Land

He lights, if it were Land that ever burn'd

With solid, as the Lake with liquid fire;

And such appear'd in hue, as when the force [ 230 ]

Of subterranean wind transports a Hill

Torn from Pelorus, or the shatter'd side

Of thundring Ætna, whose combustible

And fewel'd entrals thence conceiving Fire,

Sublim'd with Mineral fury, aid the Winds, [ 235 ]

And leave a singed bottom all involv'd

With stench and smoak: Such resting found the sole

Of unblest feet.  Him followed his next Mate,

Both glorying to have scap't the Stygian flood

As Gods, and by thir own recover'd strength, [ 240 ]

Not by the sufferance of supernal Power.

Is this the Region, this the Soil, the Clime,

Said then the lost Arch-Angel, this the seat

That we must change for Heav'n, this mournful gloom

For that celestial light? Be it so, since he [ 245 ]

Who now is Sovran can dispose and bid

What shall be right: fardest from him is best

Whom reason hath equald, force hath made supream

Above his equals. Farewel happy Fields

Where Joy for ever dwells: Hail horrours, hail [ 250 ]

Infernal world, and thou profoundest Hell

Receive thy new Possessor: One who brings

A mind not to be chang'd by Place or Time.

The mind is its own place, and in it self

Can make a Heav'n of Hell, a Hell of Heav'n. [ 255 ]

What matter where, if I be still the same,

And what I should be, all but less then he

Whom Thunder hath made greater? Here at least

We shall be free; th' Almighty hath not built

Here for his envy, will not drive us hence: [ 260 ]

Here we may reign secure, and in my choyce

To reign is worth ambition though in Hell:

Better to reign in Hell, then serve in Heav'n.

But wherefore let we then our faithful friends,

Th' associates and copartners of our loss [ 265 ]

Lye thus astonisht on th' oblivious Pool,

And call them not to share with us their part

In this unhappy Mansion, or once more

With rallied Arms to try what may be yet

Regaind in Heav'n, or what more lost in Hell? [ 270 ]

So Satan spake, and him Beelzebub

Thus answer'd. Leader of those Armies bright,

Which but th' Onmipotent none could have foyld,

If once they hear that voyce, thir liveliest pledge

Of hope in fears and dangers, heard so oft [ 275 ]

In worst extreams, and on the perilous edge

Of battel when it rag'd, in all assaults

Thir surest signal, they will soon resume

New courage and revive, though now they lye

Groveling and prostrate on yon Lake of Fire, [ 280 ]

As we erewhile, astounded and amaz'd,

No wonder, fall'n such a pernicious highth.

        It comprises of speeches between Satan and Beelzebub. Satan, breaking the prolonged silence says to Beelzebub, “O how fall’n! how chang’d from him, who in the happy Realms of Light Clothed with transcendent brightness didst out-shine.”

        He mourns over their defeat and expulsion from the Heaven but does not repent his rebellion and calls his dare “injured merit”. He says that in spite of being defeated he still has “unconquerable will”, “revenge”, “immortal hate”, and “courage”. He also acknowledges the fact that God cannot be defeated and suggests that they should find an alternate way to deal with Him who “hold the Tyranny of Heaven.”

        At this Beelzebub speaks up. Acknowledging the Satan’s dare to rebel against God, he says that they are now “in endless misery”. According to him, God has left “to suffer and support our pains.” Satan replies, “to do ought good never will be our task, but ever to do ill.” If God does something good, their business will be to make bad of it. He suggests moving to a nearby plain so as to discuss the war that they are supposed to wage against.

        “Better to reign in Hell, then to serve in Heaven” 

 

Section-IV

The fourth section (lines 283-621) gives a comprehensive detail of the demons accompanying the Satan.

He scarce had ceas't when the superiour Fiend

Was moving toward the shoar; his ponderous shield

Ethereal temper, massy, large and round, [ 285 ]

Behind him cast; the broad circumference

Hung on his shoulders like the Moon, whose Orb

Through Optic Glass the Tuscan Artist views

At Ev'ning from the top of Fesole,

Or in Valdarno, to descry new Lands, [ 290 ]

Rivers or Mountains in her spotty Globe.

His Spear, to equal which the tallest Pine

Hewn on Norwegian hills, to be the Mast

Of some great Ammiral, were but a wand,

He walkt with to support uneasie steps [ 295 ]

Over the burning Marle, not like those steps

On Heavens Azure, and the torrid Clime

Smote on him sore besides, vaulted with Fire;

Nathless he so endur'd, till on the Beach

Of that inflamed Sea, he stood and call'd [ 300 ]

His Legions, Angel Forms, who lay intrans't

Thick as Autumnal Leaves that strow the Brooks

In Vallombrosa, where th' Etrurian shades

High overarch't imbowr; or scatterd sedge

Afloat, when with fierce Winds Orion arm'd [ 305 ]

Hath vext the Red-Sea Coast, whose waves orethrew

Busiris and his Memphian Chivalry,

While with perfidious hatred they pursu'd

The Sojourners of Goshen, who beheld

From the safe shore thir floating Carkases [ 310 ]

And broken Chariot Wheels, so thick bestrown

Abject and lost lay these, covering the Flood,

Under amazement of thir hideous change.

He call'd so loud, that all the hollow Deep

Of Hell resounded. Princes, Potentates, [ 315 ]

Warriers, the Flowr of Heav'n, once yours, now lost,

If such astonishment as this can sieze

Eternal spirits; or have ye chos'n this place

After the toyl of Battel to repose

Your wearied vertue, for the ease you find [ 320 ]

To slumber here, as in the Vales of Heav'n?

Or in this abject posture have ye sworn

To adore the Conquerour? who now beholds

Cherube and Seraph rowling in the Flood

With scatter'd Arms and Ensigns, till anon [ 325 ]

His swift pursuers from Heav'n Gates discern

Th' advantage, and descending tread us down

Thus drooping, or with linked Thunderbolts

Transfix us to the bottom of this Gulfe.

Awake, arise, or be for ever fall'n. [ 330 ]

 

They heard, and were abasht, and up they sprung

Upon the wing, as when men wont to watch

On duty, sleeping found by whom they dread,

Rouse and bestir themselves ere well awake.

Nor did they not perceave the evil plight [ 335 ]

In which they were, or the fierce pains not feel;

Yet to thir Generals Voyce they soon obeyd

Innumerable. As when the potent Rod

Of Amrams Son in Egypts evill day

Wav'd round the Coast, up call'd a pitchy cloud [ 340 ]

Of Locusts, warping on the Eastern Wind,

That ore the Realm of impious Pharaoh hung

Like Night, and darken'd all the Land of Nile:

So numberless were those bad Angels seen

Hovering on wing under the Cope of Hell [ 345 ]

'Twixt upper, nether, and surrounding Fires;

Till, as a signal giv'n, th' uplifted Spear

Of thir great Sultan waving to direct

Thir course, in even ballance down they light

On the firm brimstone, and fill all the Plain; [ 350 ]

A multitude, like which the populous North

Pour'd never from her frozen loyns, to pass

Rhene or the Danaw, when her barbarous Sons

Came like a Deluge on the South, and spread

Beneath Gibralter to the Lybian sands. [ 355 ]

Forthwith from every Squadron and each Band

The Heads and Leaders thither hast where stood

Thir great Commander; Godlike shapes and forms

Excelling human, Princely Dignities,

And Powers that earst in Heaven sat on Thrones; [ 360 ]

Though of thir Names in heav'nly Records now

Be no memorial blotted out and ras'd

By thir Rebellion, from the Books of Life.

Nor had they yet among the Sons of Eve

Got them new Names, till wandring ore the Earth, [ 365 ]

Through Gods high sufferance for the tryal of man,

By falsities and lyes the greatest part

Of Mankind they corrupted to forsake

God thir Creator, and th' invisible

Glory of him that made them, to transform [ 370 ]

Oft to the Image of a Brute, adorn'd

With gay Religions full of Pomp and Gold,

And Devils to adore for Deities:

Then were they known to men by various Names,

And various Idols through the Heathen World. [ 375 ]

Say, Muse, thir Names then known, who first, who last,

Rous'd from the slumber, on that fiery Couch,

At thir great Emperors call, as next in worth

Came singly where he stood on the bare strand,

While the promiscuous croud stood yet aloof? [ 380 ]

The chief were those who from the Pit of Hell

Roaming to seek thir prey on earth, durst fix

Thir Seats long after next the Seat of God,

Thir Altars by his Altar, Gods ador'd

Among the Nations round, and durst abide [ 385 ]

Jehovah thundring out of Sion, thron'd

Between the Cherubim; yea, often plac'd

Within his Sanctuary it self thir Shrines,

Abominations; and with cursed things

His holy Rites, and solemn Feasts profan'd, [ 390 ]

And with thir darkness durst affront his light.

First Moloch, horrid King besmear'd with blood

Of human sacrifice, and parents tears,

Though for the noyse of Drums and Timbrels loud

Thir childrens cries unheard, that past through fire [ 395 ]

To his grim Idol. Him the Ammonite

Worshipt in Rabba and her watry Plain,

In Argob and in Basan, to the stream

Of utmost Arnon. Nor content with such

Audacious neighbourhood, the wisest heart [ 400 ]

Of Solomon he led by fraud to build

His Temple right against the Temple of God

On that opprobrious Hill, and made his Grove

The pleasant Vally of Hinnom, Tophet thence

And black Gehenna call'd, the Type of Hell. [ 405 ]

Next Chemos, th' obscene dread of Moabs Sons,

From Aroar to Nebo, and the wild

Of Southmost Abarim; in Hesebon

And Horonaim, Seons Realm, beyond

The flowry Dale of Sibma clad with Vines, [ 410 ]

And Eleale to th' Asphaltick Pool.

Peor his other Name, when he entic'd

Israel in Sittim on thir march from Nile

To do him wanton rites, which cost them woe.

Yet thence his lustful Orgies he enlarg'd [ 415 ]

Even to that Hill of scandal, by the Grove

Of Moloch homicide, lust hard by hate;

Till good Josiah drove them thence to Hell.

With these came they, who from the bordring flood

Of old Euphrates to the Brook that parts [ 420 ]

Egypt from Syrian ground, had general Names

Of Baalim and Ashtaroth, those male,

These Feminine. For Spirits when they please

Can either Sex assume, or both; so soft

And uncompounded is thir Essence pure, [ 425 ]

Not ti'd or manacl'd with joynt or limb,

Nor founded on the brittle strength of bones,

Like cumbrous flesh; but in what shape they choose

Dilated or condens't, bright or obscure,

Can execute thir aerie purposes, [ 430 ]

And works of love or enmity fulfill.

For those the Race of Israel oft forsook

Thir living strength, and unfrequented left

His righteous Altar, bowing lowly down

To bestial Gods; for which thir heads as low [ 435 ]

Bow'd down in Battel, sunk before the Spear

Of despicable foes. With these in troop

Came Astoreth, whom the Phoenicians call'd

Astarte, Queen of Heav'n, with crescent Horns;

To whose bright Image nightly by the Moon [ 440 ]

Sidonian Virgins paid thir Vows and Songs,

In Sion also not unsung, where stood

Her Temple on th' offensive Mountain, built

By that uxorious King, whose heart though large,

Beguil'd by fair Idolatresses, fell [ 445 ]

To Idols foul. Thammuz came next behind,

Whose annual wound in Lebanon allur'd

The Syrian Damsels to lament his fate

In amorous dittyes all a Summers day,

While smooth Adonis from his native Rock [ 450 ]

Ran purple to the Sea, suppos'd with blood

Of Thammuz yearly wounded: the Love-tale

Infected Sions daughters with like heat,

Whose wanton passions in the sacred Porch

Ezekiel saw, when by the Vision led [ 455 ]

His eye survay'd the dark Idolatries

Of alienated Judah. Next came one

Who mourn'd in earnest, when the Captive Ark

Maim'd his brute Image, head and hands lopt off

In his own Temple, on the grunsel edge, [ 460 ]

Where he fell flat, and sham'd his Worshipers:

Dagon his Name, Sea Monster, upward Man

And downward Fish: yet had his Temple high

Rear'd in Azotus, dreaded through the Coast

Of Palestine, in Gath and Ascalon [ 465 ]

And Accaron and Gaza's frontier bounds.

Him follow'd Rimmon, whose delightful Seat

Was fair Damascus, on the fertil Banks

Of Abbana and Pharphar, lucid streams.

He also against the house of God was bold: [ 470 ]

A Leper once he lost and gain'd a King,

Ahaz his sottish Conquerour, whom he drew

Gods Altar to disparage and displace

For one of Syrian mode, whereon to burn

His odious off'rings, and adore the Gods [ 475 ]

Whom he had vanquisht. After these appear'd

A crew who under Names of old Renown,

Osiris, Isis, Orus and their Train

With monstrous shapes and sorceries abus'd

Fanatic Egypt and her Priests, to seek [ 480 ]

Thir wandring Gods disguis'd in brutish forms

Rather then human. Nor did Israel scape

Th' infection when thir borrow'd Gold compos'd

The Calf in Oreb: and the Rebel King

Doubl'd that sin in Bethel and in Dan, [ 485 ]

Lik'ning his Maker to the Grazed Ox,

Jehovah, who in one Night when he pass'd

From Egypt marching, equal'd with one stroke

Both her first born and all her bleating Gods.

Belial came last, then whom a Spirit more lewd [ 490 ]

Fell not from Heaven, or more gross to love

Vice for it self: To him no Temple stood

Or Altar smoak'd; yet who more oft then hee

In Temples and at Altars, when the Priest

Turns Atheist, as did Ely's Sons, who fill'd [ 495 ]

With lust and violence the house of God.

In Courts and Palaces he also Reigns

And in luxurious Cities, where the noyse

Of riot ascends above thir loftiest Towrs,

And injury and outrage: And when Night [ 500 ]

Darkens the Streets, then wander forth the Sons

Of Belial, flown with insolence and wine.

Witness the Streets of Sodom, and that night

In Gibeah, when the hospitable door

Expos'd a Matron to avoid worse rape. [ 505 ]

These were the prime in order and in might;

The rest were long to tell, though far renown'd,

Th' Ionian Gods, of Javans Issue held

Gods, yet confest later then Heav'n and Earth

Thir boasted Parents; Titan Heav'ns first born [ 510 ]

With his enormous brood, and birthright seis'd

By younger Saturn, he from mightier Jove

His own and Rhea's Son like measure found;

So Jove usurping reign'd: these first in Creet

And Ida known, thence on the Snowy top [ 515 ]

Of cold Olympus rul'd the middle Air

Thir highest Heav'n; or on the Delphian Cliff,

Or in Dodona, and through all the bounds

Of Doric Land; or who with Saturn old

Fled over Adria to th' Hesperian Fields, [ 520 ]

And ore the Celtic roam'd the utmost Isles.

All these and more came flocking; but with looks

Down cast and damp, yet such wherein appear'd

Obscure some glimps of joy, to have found thir chief

Not in despair, to have found themselves not lost [ 525 ]

In loss it self; which on his count'nance cast

Like doubtful hue: but he his wonted pride

Soon recollecting, with high words, that bore

Semblance of worth, not substance, gently rais'd

Thir fainting courage, and dispel'd thir fears. [ 530 ]

Then strait commands that at the warlike sound

Of Trumpets loud and Clarions be upreard

His mighty Standard; that proud honour claim'd

Azazel as his right, a Cherube tall:

Who forthwith from the glittering Staff unfurld [ 535 ]

Th' Imperial Ensign, which full high advanc't

Shon like a Meteor streaming to the Wind

With Gemms and Golden lustre rich imblaz'd,

Seraphic arms and Trophies: all the while

Sonorous mettal blowing Martial sounds: [ 540 ]

At which the universal Host upsent

A shout that tore Hells Concave, and beyond

Frighted the Reign of Chaos and old Night.

All in a moment through the gloom were seen

Ten thousand Banners rise into the Air [ 545 ]

With Orient Colours waving: with them rose

A Forest huge of Spears: and thronging Helms

Appear'd, and serried shields in thick array

Of depth immeasurable: Anon they move

In perfect Phalanx to the Dorian mood [ 550 ]

Of Flutes and soft Recorders; such as rais'd

To hight of noblest temper Hero's old

Arming to Battel, and in stead of rage

Deliberate valour breath'd, firm and unmov'd

With dread of death to flight or foul retreat, [ 555 ]

Nor wanting power to mitigate and swage

With solemn touches, troubl'd thoughts, and chase

Anguish and doubt and fear and sorrow and pain

From mortal or immortal minds. Thus they

Breathing united force with fixed thought [ 560 ]

Mov'd on in silence to soft Pipes that charm'd

Thir painful steps o're the burnt soyle; and now

Advanc't in view, they stand, a horrid Front

Of dreadful length and dazling Arms, in guise

Of Warriers old with order'd Spear and Shield, [ 565 ]

Awaiting what command thir mighty Chief

Had to impose: He through the armed Files

Darts his experienc't eye, and soon traverse

The whole Battalion views, thir order due,

Thir visages and stature as of Gods, [ 570 ]

Thir number last he summs. And now his heart

Distends with pride, and hardning in his strength

Glories: For never since created man,

Met such imbodied force, as nam'd with these

Could merit more then that small infantry [ 575 ]

Warr'd on by Cranes: though all the Giant brood

Of Phlegra with th' Heroic Race were joyn'd

That fought at Theb's and Ilium, on each side

Mixt with auxiliar Gods; and what resounds

In Fable or Romance of Uthers Son [ 580 ]

Begirt with British and Armoric Knights;

And all who since, Baptiz'd or Infidel

Jousted in Aspramont or Montalban,

Damasco, or Marocco, or Trebisond,

Or whom Biserta sent from Afric shore [ 585 ]

When Charlemain with all his Peerage fell

By Fontarabbia. Thus far these beyond

Compare of mortal prowess, yet observ'd

Thir dread commander: he above the rest

In shape and gesture proudly eminent [ 590 ]

Stood like a Towr; his form had yet not lost

All her Original brightness, nor appear'd

Less then Arch Angel ruind, and th' excess

Of Glory obscur'd: As when the Sun new ris'n

Looks through the Horizontal misty Air [ 595 ]

Shorn of his Beams, or from behind the Moon

In dim Eclips disastrous twilight sheds

On half the Nations, and with fear of change

Perplexes Monarchs. Dark'n'd so, yet shon

Above them all th' Arch Angel: but his face [ 600 ]

Deep scars of Thunder had intrencht, and care

Sat on his faded cheek, but under Browes

Of dauntless courage, and considerate Pride

Waiting revenge: cruel his eye, but cast

Signs of remorse and passion to behold [ 605 ]

The fellows of his crime, the followers rather

(Far other once beheld in bliss) condemn'd

For ever now to have thir lot in pain,

Millions of Spirits for his fault amerc't

Of Heav'n, and from Eternal Splendors flung [ 610 ]

For his revolt, yet faithfull how they stood,

Thir Glory witherd. As when Heavens Fire

Hath scath'd the Forrest Oaks, or Mountain Pines,

With singed top thir stately growth though bare

Stands on the blasted Heath. He now prepar'd [ 615 ]

To speak; whereat thir doubl'd Ranks they bend

From wing to wing, and half enclose him round

With all his Peers: attention held them mute.

Thrice he assayd, and thrice in spight of scorn,

Tears such as Angels weep, burst forth: at last [ 620 ]

Words interwove with sighs found out thir way.

     He again commands, “Awake, arise, or be for even fall in” Hearing the command, they quickly stand up and, as if they have been caught up napping while on duty. All of them assembled near Satan. They come one by one. Some of them are Moloch, Chemos, Astarte, Thammuz, Dagon, Rimmon, Osiris, Iris, Orus and Belial.

 

Section-V

The fifth section (lines 622-669) contains the speeches of Satan to demons.

O Myriads of immortal Spirits, O Powers

Matchless, but with th' Almighty, and that strife

Was not inglorious, though th' event was dire,

As this place testifies, and this dire change [ 625 ]

Hateful to utter: but what power of mind

Foreseeing or presaging, from the Depth

Of knowledge past or present, could have fear'd,

How such united force of Gods, how such

As stood like these, could ever know repulse? [ 630 ]

For who can yet beleeve, though after loss,

That all these puissant Legions, whose exile

Hath emptied Heav'n, shall fail to re-ascend

Self-rais'd, and repossess thir native seat?

For mee be witness all the Host of Heav'n, [ 635 ]

If counsels different, or danger shun'd

By me, have lost our hopes. But he who reigns

Monarch in Heav'n, till then as one secure

Sat on his Throne, upheld by old repute,

Consent or custome, and his Regal State [ 640 ]

Put forth at full, but still his strength conceal'd,

Which tempted our attempt, and wrought our fall.

Henceforth his might we know, and know our own

So as not either to provoke, or dread

New warr, provok't; our better part remains [ 645 ]

To work in close design, by fraud or guile

What force effected not: that he no less

At length from us may find, who overcomes

By force, hath overcome but half his foe.

Space may produce new Worlds; whereof so rife [ 650 ]

There went a fame in Heav'n that he ere long

Intended to create, and therein plant

A generation, whom his choice regard

Should favour equal to the Sons of Heaven:

Thither, if but to pry, shall be perhaps

Our first eruption, thither or elsewhere: [ 655 ]

For this Infernal Pit shall never hold

Cælestial Spirits in Bondage, nor th' Abyss

Long under darkness cover. But these thoughts

Full Counsel must mature: Peace is despaird, [ 660 ]

For who can think Submission? Warr then, Warr

Open or understood must be resolv'd.

 

He spake: and to confirm his words, out-flew

Millions of flaming swords, drawn from the thighs

Of mighty Cherubim; the sudden blaze [ 665 ]

Far round illumin'd hell: highly they rag'd

Against the Highest, and fierce with grasped arms

Clash'd on thir sounding Shields the din of war,

    

        As an army of devils gathers around the Satan, he praises them by calling them ‘Myraids of immortal Spirits” and “Powers Matchless”. He asks them to not worry and encourages them to rise up again. He tells them, though they will rise again, they won’t be able to fight against God in the same way.

This time they should use “fraud” and “guile”. Satan mentions some rumor that God is going to create man and thus their task will be to mess with him. All the demons “to confirm his words, out-flew millions of flames surrounds.”

 

Section-VI

Hurling defiance toward the vault of Heav'n. The sixth section (lines 670-798) gives an overview of the construction of Pandemonium.

There stood a Hill not far whose griesly top [ 670 ]

Belch'd fire and rowling smoak; the rest entire

Shon with a glossie scurff, undoubted sign

That in his womb was hid metallic Ore,

The work of Sulphur. Thither wing'd with speed

A numerous Brigad hasten'd. As when Bands [ 675 ]

Of Pioners with Spade and Pickax arm'd

Forerun the Royal Camp, to trench a Field,

Or cast a Rampart. Mammon led them on,

Mammon, the least erected Spirit that fell

From heav'n, for ev'n in heav'n his looks and thoughts [ 680 ]

Were always downward bent, admiring more

The riches of Heav'ns pavement, trod'n Gold,

Then aught divine or holy else enjoy'd

In vision beatific: by him first

Men also, and by his suggestion taught, [ 685 ]

Ransack'd the Center, and with impious hands

Rifl'd the bowels of thir mother Earth

For Treasures better hid. Soon had his crew

Op'nd into the Hill a spacious wound

And dig'd out ribs of Gold. Let none admire [ 690 ]

That riches grow in Hell; that soyle may best

Deserve the precious bane. And here let those

Who boast in mortal things, and wond'ring tell

Of Babel, and the works of Memphian Kings

Learn how thir greatest Monuments of Fame, [ 695 ]

And Strength and Art are easily out-done

By Spirits reprobate, and in an hour

What in an age they with incessant toyle

And hands innumerable scarce perform.

Nigh on the Plain in many cells prepar'd, [ 700 ]

That underneath had veins of liquid fire

Sluc'd from the Lake, a second multitude

With wondrous Art found out the massie Ore,

Severing each kind, and scum'd the Bullion dross:

A third as soon had form'd within the ground [ 705 ]

A various mould, and from the boyling cells

By strange conveyance fill'd each hollow nook,

As in an Organ from one blast of wind

To many a row of Pipes the sound-board breaths.

Anon out of the earth a Fabrick huge [ 710 ]

Rose like an Exhalation, with the sound

Of Dulcet Symphonies and voices sweet,

Built like a Temple, where Pilasters round

Were set, and Doric pillars overlaid

With Golden Architrave; nor did there want [ 715 ]

Cornice or Freeze, with bossy Sculptures grav'n,

The Roof was fretted Gold. Not Babilon,

Nor great Alcairo such magnificence

Equal'd in all thir glories, to inshrine

Belus or Serapis thir Gods, or seat [ 720 ]

Thir Kings, when Ægypt with Assyria strove

In wealth and luxurie. Th' ascending pile

Stood fixt her stately highth, and strait the dores

Op'ning thir brazen foulds discover wide

Within, her ample spaces, o're the smooth [ 725 ]

And level pavement: from the arched roof

Pendant by suttle Magic many a row

Of Starry Lamps and blazing Cressets fed

With Naphtha and Asphaltus yeilded light

As from a sky. The hasty multitude [ 730 ]

Admiring enter'd, and the work some praise

And some the Architect: his hand was known

In Heav'n by many a Towred structure high,

Where Scepter'd Angels held thir residence,

And sat as Princes, whom the supreme King [ 735 ]

Exalted to such power, and gave to rule,

Each in his Hierarchie, the Orders bright.

Nor was his name unheard or unador'd

In ancient Greece; and in Ausonian land

Men call'd him Mulciber; and how he fell [ 740 ]

From Heav'n, they fabl'd, thrown by angry Jove

Sheer o're the Chrystal Battlements: from Morn

To Noon he fell, from Noon to dewy Eve,

A Summers day; and with the setting Sun

Dropt from the Zenith like a falling Star, [ 745 ]

On Lemnos th' Ægean Ile: thus they relate,

Erring; for he with this rebellious rout

Fell long before; nor aught avail'd him now

To have built in Heav'n high Towrs; nor did he scape

By all his Engins, but was headlong sent [ 750 ]

With his industrious crew to build in hell.

Mean while the winged Haralds by command

Of Sovran power, with awful Ceremony

And Trumpets sound throughout the Host proclaim

A solemn Councel forthwith to be held [ 755 ]

At Pandæmonium, the high Capital

Of Satan and his Peers: thir summons call'd

From every Band and squared Regiment

By place or choice the worthiest; they anon

With hunderds and with thousands trooping came [ 760 ]

Attended: all access was throng'd, the Gates

And Porches wide, but chief the spacious Hall

(Though like a cover'd field, where Champions bold

Wont ride in arm'd, and at the Soldans chair

Defi'd the best of Paynim chivalry [ 765 ]

To mortal combat or carreer with Lance)

Thick swarm'd, both on the ground and in the air,

Brusht with the hiss of russling wings. As Bees

In spring time, when the Sun with Taurus rides,

Pour forth thir populous youth about the Hive [ 770 ]

In clusters; they among fresh dews and flowers

Flie to and fro, or on the smoothed Plank,

The suburb of thir Straw-built Cittadel,

New rub'd with Baum, expatiate and confer

Thir State affairs. So thick the aerie crowd [ 775 ]

Swarm'd and were straitn'd; till the Signal giv'n.

Behold a wonder! they but now who seemd

In bigness to surpass Earths Giant Sons

Now less then smallest Dwarfs, in narrow room

Throng numberless, like that Pigmean Race [ 780 ]

Beyond the Indian Mount, or Faerie Elves,

Whose midnight Revels, by a Forrest side

Or Fountain some belated Peasant sees,

Or dreams he sees, while over-head the Moon

Sits Arbitress, and neerer to the Earth [ 785 ]

Wheels her pale course, they on thir mirth and dance

Intent, with jocond Music charm his ear;

At once with joy and fear his heart rebounds.

Thus incorporeal Spirits to smallest forms

Reduc'd thir shapes immense, and were at large, [ 790 ]

Though without number still amidst the Hall

Of that infernal Court. But far within

And in thir own dimensions like themselves

The great Seraphic Lords and Cherubim

In close recess and secret conclave sat [ 795 ]

A thousand Demy-Gods on golden seats,

Frequent and full. After short silence then

And summons read, the great consult began. [798]

The End of the First Book.

   Soon after the speech, the army of demons under the command of the materialistic Mammon, start digging the ground and bring out gold and other costly minerals.

        With their super-power, they construct a great chamber called Pandemonium (by Milton meaning all demons). Thousands of demons shrink to fit inside it and then “After short silence then and summons read, the great consult began.” 

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