Paradise Lost Summary

Paradise Lost Summary
How It All Goes Down

Paradise Lost opens with Satan on the surface of a boiling lake of lava in Hell (ouch!); he has just
fallen from Heaven, and wakes up to find himself in a seriously horrible place. He finds his first
lieutenant (his right-hand man), and together they get off the lava lake and go to a nearby plain,
where they rally the fallen angels. They have a meeting and decide to destroy Adam and Eve (God's
children and precious science experiment) in order to spite God. Satan volunteers for the job and
leaves Hell to go look for Adam and Eve.

The scene then shifts to Heaven (Book 3), where God talks about how he can see what Satan is
planning. He knows everything all the time. He has a conversation with His Son, says he knows that
Satan will tempt mankind and that Adam and Eve will eat the fruit of the Forbidden Tree. He needs
to know if anyone will intervene on man's behalf. The Son volunteers, which makes God and all the
angels in Heaven very happy.

The scene shifts again, this time to Eden. Satan has reached the Garden, and we see Eden and
Adam and Eve for the first time through his eyes. We watch Adam and Eve hang out together for a
while, before going into their hut to go to bed and make love. Meanwhile, God has sent out a search
party to get Satan out of the Garden, which is easy as pie. The next day, God sends the angel
Raphael to talk to Adam and Eve about Satan and whatever else they might want to know. About a
week after Adam's chat with Raphael, Satan returns to the Garden, disguises himself as a serpent
(snake), and convinces Eve to eat the Forbidden Fruit. She in turn convinces Adam to have a taste.
After that, they have steamy, lustful sex for the first time.

As a result of Adam and Eve's sin (eating the Forbidden Fruit), the gates of Hell are now wide open
for Sin and Death (who are actual characters in this poem) to build a bridge from Hell to earth. Satan
returns to Hell triumphant, but he and his angels are eventually turned into serpents as punishment
for Satan's evil deed.

As for Adam and Eve's punishment, God makes them leave the Garden of Eden. He also introduces
death, labor pains, and a bunch of other not-so-fun stuff into the world. Before they leave Paradise,
however, God sends the angel Michael down to give Adam a vision of the future. After his history
lesson, Adam and Eve leave the Garden of Eden in what is one of the saddest moments in English
literature.
Paradise Lost Book 1 Summary
The poem opens with an invocation; that's when the speaker asks the muses ancient
deities thought to inspire poetry and art to inspire him, give him the ability to perform, etc.
We see speakers talk to their muses in the beginning of a lot of epic poems; check out the
first lines of the Iliad.
He asks the muses to sing about "man's first disobedience" (1), the Forbidden Fruit, his exile
from Eden, his eventual redemption through Jesus Christ, etc.
Soon, the scene shifts to a burning inferno; we're in Hell with Satan, only Hell isn't below the
earth but somewhere way out in the middle of nowhere, a place Milton calls Chaos.
Milton's universe is tricky, so we'll give you a quick lay of the land. Basically, the created
universe (the earth, the sun, the planets, the stars, etc.) is an enclosed globe or spherical
structure. This structure hangs from Heaven by a golden chain. Everything outside the
sphere and Heaven is called Chaos, with Hell at the end opposite to Heaven and the
universe. Head over to "Best of the Web" to see some pictures.
Satan looks around bewildered; apparently he's just fallen from Heaven and hasn't quite
adjusted to his new surroundings. It's hot, and there's a weird "darkness visible" all around.
He notices his first mate, Beelzebub.
Satan addresses Beelzebub, saying he doesn't look like the friend he knew in Heaven
(apparently, the fallen angels have also undergone a change in appearance as well as
location).
Satan describes how he and a bunch of other angels fought with God and lost. Although
they've been beaten, all is not lost.
Beelzebub responds, saying that he's upset and worried about the current state of affairs.
He suggests that the only reason they still feel strong and courageous still feel alive is so
that they can completely experience their punishment and satisfy God's "vengeful ire."
Satan responds, saying that their goal from now on is to be evil: "To do ought good never will
be our task, / But ever to do ill our sole delight" (1.159-60). If God does something good, they
will try to screw it up.
Satan suggests that he and Beelzebub move to a nearby plain and think about how to war
against God, deal with the horrors of their circumstances, and repair their losses.
As Satan moves towards the plain, the narrator describes him: he is much bigger than any of
the famous giants of classical mythology or the bible. He is so big, a sailor might mistake him
for an island and attempt to moor his boat there.
He moves off the lake and flies these fallen angels still have their wings to the plain,
which is also burning. Beelzebub eventually follows him.
Satan looks around and says it's not so bad because he'd rather be as far from God as
possible.
He then suggests that his forces reassemble on the plain so they can figure out a plan of
action.
Satan goes to the shore of the burning lake to beckon the fallen angels; his shield is almost
as big as the moon and his spear is much bigger than the biggest mast of a ship.
The fallen angels are scattered on the lake like a whole bunch of leaves, or just like a whole
bunch of reeds in the Red Sea.
Satan addresses the fallen angels, and he can't believe they've been vanquished.
He tells them to rise up now, or remain fallen forever. They rise up very quickly, as if they've
been caught napping while on duty (that's Milton's comparison not ours!).
The angels assemble in squadrons, just like an organized army. There are a ton of them!
The leaders of the squadrons assemble close to Satan, the "great commander."
These leaders will eventually become the various pagan deities described in the Old
Testament (the first half of the Bible that deals with the times before Jesus) that the Israelites
worshipped (sinfully) alongside God.
The first to come is Moloch, who is covered in blood. He somehow deceived Solomon an
Old Testament king to build a temple for him.
Next comes Chemos; after the Israelites made it out of Egypt, they started spending a lot of
time with non-Hebrew peoples and eventually started worshipping this guy.
With Chemos and Moloch come Baalim and Ashtaroth. Both of these are general words to
refer to types of male and female pagan deities found in the region that is now the modern-
day middle east, especially Syria, Iraq, Israel, and Jordan.
Astoreth or Astarte, as the Phoenicians called her, also comes with the fallen angels. She
was worshipped by Phoenician virgins and also by the Israelites in their promised land!
Thammuz comes next; he was supposedly wounded every year, which caused the river
Adonis to become a purplish color because of his blood.
Next comes Dagon, a Philistine sea-god whose upper half is man, the lower fish.
After him comes Rimmnon, a deity worshipped in what is now modern-day Syria.
Next come the bestial and beastly Egyptian gods with animal heads Isis, Osiris, and Orus.
The last to arrive is Belial; nobody ever built a temple for him, but he can be found
everywhere. He loves vice for itself, and is associated with insolent debauchery.
There were a lot of other fallen angels, but it would take forever to name them all, says our
narrator. For example, there were also the Olympian gods that the Ancient Greeks
worshipped.
A lot of other devils come, and they all look unhappy, though they appear to have some hope
left. They are glad to find that Satan is not in total despair.
Satan rekindles their hope with a speech that sounds good but is really a bunch of rubbish
(so says the narrator), and he demands that his flag be unfurled.
When all the fallen angels see the flag (it shines like a meteor), the individual squadrons
raise their flags, spears, and shields and roar with one loud voice.
The soldiers start marching (silently) to the tune of some hellish pipes, and eventually
assemble in front of Satan, waiting for his command.
Satan stands like a tower over his army (the biggest ever assembled); he's still got some of
the old fire still left in him, even after falling a really long way.
Satan tries three times to speak to his minions, but he keeps bursting into tears! Satan can
cry? Since when?!
Finally he starts speaking, noting that they are brave soldiers and nobody could have
foreseen that such an awesome army could ever be defeated.
Don't worry, he tells them, they will rise again, but they can't fight God in the same way. They
have to use "fraud or guile" this time.
The rumor-mill says God intends to create another world, and Satan says they should devote
their energies to messing with that world.
Satan finishes, and his legions all draw their swords as a sign of approval.
A group of fallen angels led by Mammon the greedy, money-loving devil head towards a
volcano rich with "metallic ore."
They start digging in it and eventually unearth a bunch of gold.
A second group works to separate the ore from the rock with the help of liquid fire there's a
burning lake nearby just right for the purpose while a third group pours the ore into a
mould.
Eventually, a huge edifice emerges; it looks like a huge temple and has sculptures adorning
it, huge pillars, and even a golden roof. It is more magnificent than anything ever seen on
earth.
The fallen angels enter the building, now given the name Pandemonium, to have a council. It
is swarming with angels, almost like a beehive.
All of a sudden, the fallen angels, which a minute before were bigger than giants, now shrink
to the size of little elves or dwarves (this is so that they can all fit inside Pandemonium).
The squadron leaders retain their giant size (they don't shrink) and gather together for the
great debate in Hell.
Book 2 opens with Satan sitting on his throne; he addresses his legions, saying that he still
hopes to regain Heaven.
He says that now they must debate about the most effective way to fight God; he asks
whether all out war or something more subtle is better.
Moloch speaks first; he's in favor of open war with God. They should just batter God's throne
with all they've got because things can't be possibly get any worse.
Belial a really clever speaker is up next. He's not in favor of open war because Heaven is
too well-fortified and will easily expel the foreign invaders.
And besides, being an angel, even in Hell, is better than death; things could be worse. They
could be burned alive by the fires of Hell, chained to the burning lake, etc.
Actually, Belial is against any form of war because God will figure out their plans and defeat
them. Who knows? Maybe God will relax his punishment if they just put up with it for a while.
Mammon is up next; he says it is impossible to defeat God and, even if He forgives
everybody, they'll have to be slaves and pay tribute to Him. Not worth it.
They should just do what they want in Hell, because they're free there. With a little hard
work, they can make the best of their situation.
There is applause after this speech; the fallen angels are afraid of another war, and would
rather build an empire in Hell to rival Heaven's.
Beelzebub rises up; he says it's a joke to think they can have their own empire in Hell. God
will eventually exert his dominion over it too.
There will be no peace, but they don't necessarily have to assault Heaven. Rumor has it that
God is building a new world. They should check it out.
Maybe they can destroy mankind, or "Seduce them to our [the devil's] party" (2.368).
The fallen angels vote in favor of Beelzebub's plansupposedly. It sounds rigged.
He resumes his speech and asks who is bold enough to try and find this new world?
Nobody volunteers, and all the angels are afraid; this is a bold, important, and dangerous
task.
Satan stands up and addresses the council. He says Hell is a really strong prison and it's
hard to get out; if one gets out, then one has to deal with a dark place that has no being
("unessential Night"). It's like stepping off the planet into something unknown.
He says he wouldn't be a good sovereign, though, if he were afraid of doing something. He's
the leader and should brave more dangers. He'll look for the new world.
He tells the angels to make Hell cozier while he's away.
The fallen angels greatly respect their leader; they treat him like a "Godequal to the
highest in Heav'n" (2.479). He's risking his own life for their sake after all.
They shouldn't get too excited; this prospect is kind of like a gleam of sunshine when it's
clearly going to rain.
The highest-ranking angels emerge from Pandemonium with Satan, who is surrounded by a
group of heavily-armed soldiers.
Trumpets made of fake gold proclaim the result of the council; Hell resounds with cheering.
The leaders each go their own way, to relax or chill out to find "truce for [their] restless
thoughts'' while they wait for Satan to return.
Some angels tear up rocks and create a huge ruckus; some of them go off and sing songs.
Still others go off in the hills to meditate on philosophical subjects. Some even have races!
One group assembles into platoons and goes in search of an "easier habitation" i.e., a
nicer place to live. Each group travels along the banks of one of the four rivers of Hell (Styx,
Acheron, Cocytus, Phlegeton).
Beyond these is the river of forgetfulness, Lethe. And beyond that, the platoons discover that
Hell is a frozen wasteland. Huh?
That's right, it's snowing and there's hail. Basically it's like Antarctica. It's so cold, though, it
almost burns. "Cold performs the effect of Fire," Milton says.
Apparently the fallen angels will be forced to spend time in this part of Hell on a regular
basis, frozen in ice; the change from fire to ice is brutal.
Meanwhile, Satan makes his way towards the gates of Hell, which are very strong, and
surrounded by fire. There are three of them (one brass, one iron, one "adamantine rock").
There are two figures on either side of the gate. The first is female from the head to the
waste, and below the waist she is serpentine. Around her waist are little hell-hounds that
constantly bark but sometimes retreat into her womb. Disgusting!
The other is dark and black; he appears shapeless, and is very terrible (sorry, that's all Milton
gives us). He wears a fake crown on his head, and is introduced at line 666. Hmmm.
Satan is not afraid; he addresses them, saying he's going through that gate no matter what.
The male asks him if he's the rebel angel that started a huge war in Heaven. He (the
shapeless figure) is in charge here, not Satan.
Satan and this figure stare each other down (like two thunder clouds), almost as if they were
about to duel. Each plans to kill the other with one stroke, but the female jumps between
them.
She asks Satan why he's about to kill his.son! And she asks the other why he's about kill
hisfather!
Satan asks her what she's talking about, and she tells him: during the planning of the revolt
in Heaven, she (still unnamed) sprung forth from the left side of his head! The rebel angels
named her Sin.
Satan had a secret sexual relationship with his daughter Sin and impregnated her; she fell
with the angels from Heaven, was given the key to Hell, and gave birth to Death (the
shapeless guy).
Death eventually raped ("embraces forcible and foul") Sin (his mother), who gave birth to
those hell hounds around her waist. They howl and gnaw out her insides.
Satan tells Sin that he's trying to free his angels and that he's going in search of God's
newly-created world. He'll let Sin and Death roam free there if he finds it.
Sin says that God has forbidden her to open the gates. Why should she listen to God,
though, since He's exiled her? Besides, he's not her real dad, Satan is.
Sin opens the gates; a thunderous sound is heard, and flames and smoke burst out. Beyond
is "a dark/ Illimitable Ocean without bound,/ Without dimension" (2.891-893).
Satan observes this place it's called Chaos, and it is hot, cold, moist, and dry all at once.
It's really loud, louder than the sounds of war or the sound of the earth imploding.
Satan takes flight; his journey takes him over a number of strange, hybrid substances; he
has to walk-fly, crawl, swim, basically move in every which way. This is Chaos, after all.
He hears some sounds and moves towards them, eventually coming to Chaos' throne. He
tells him (Chaos) that he's trying to find the borders of Heaven and asks for directions.
Chaos says he knows who he is; he heard the angels fall and saw the heavenly angels
pursue them.
He directs Satan towards earth, and Satan takes off like a pyramid of fire.
Satan approaches Heaven, and he can see its light shining into the dark abyss. He also
notices the universe (Milton calls it the "world"), hanging from Heaven by a golden chain.
He moves towards it "full fraught with mischievous revenge."
Milton addresses the light emanating from Heaven, saying it is God's first "offspring." This is
the second invocation of the poem.
The poet is now revisiting Heaven, after having spent the first two books in Hell.
He still feels the heavenly light, but he can't see it because he's blind. This doesn't prevent
him from writing poetry, however. He's too tough for that.
The poet hasn't forgotten about other famous blind poets and prophets, such as Homer and
Tiresias; he's "equal" to them in blindness and hopes to be "equal" to them in fame.
The poet can't see anything so he asks the "celestial light" to shine inward i.e., give him
some kind of mental vision so he can compose poetry and talk about things that most
humans can't see anyway (Heaven, Hell, the past, etc.).
God is in Heaven, looking down at his angels, at Adam and Eve, and at Satan. His Son (not
named Jesus yet) sits on his right.
God describes Satan's malice to His Son. God knows what he's (Satan) up to, and he knows
that Satan will succeed in his attempts to tempt mankind.
Everyone man and angels included has a choice. If they didn't have a choice, their
obedience to God would be a joke; it wouldn't be meaningful.
God stresses that predestination doesn't exist; both mankind, Satan, and the other rebel
angels fell by their own choice: "they themselves decreed/ Their own revolt, not I" (3.116-7).
Because mankind was deceived, he will find grace at some point. Satan and company will
get nothing.
God's Son responds. He praises God's resolution regarding man (i.e., that he will have
grace) because it simply isn't possible that Satan should win.
God responds, telling his Son that he's read his mind exactly. Some men will be saved, but
not because of their own will but because of God's grace.
God says everyone will have the ability to hear his call; he'll implant a conscience in them,
which will help them achieve grace, Heaven, or whatever safely.
But wait, what about all of man's sins? They have no way of making up for those, unless
someone will become mortal and die for their sins. Any volunteers?
Heaven stands "mute." Nobody wants to make the sacrifice. This could have been the end
for mankind if the Son hadn't stood up.
He'll do it; he'll become mortal and die for man's sins.
The Son says he knows he'll be giving up a lot in Heaven, but he also knows that he won't
really die (he's immortal after all).
He'll rise from the dead, defeat Satan and death itself, and lead Hell captive. Then he'll return
to Heaven.
God responds to the Son, saying essentially "thank God for you my Son, otherwise man
would have been toast."
The entire human race will be saved through the intercession of his Son, and through him
only.
The Son won't degrade himself by becoming a man, says God; so great a sacrifice will do
nothing but exalt him.
Moreover, He will then make his Son sole ruler of the universe. "All knees to thee shall bow,
of them that bide / In Heaven, or Earth, or under earth in Hell" (3.321-322).
God continues, saying that eventually there will be a Last Judgment ("doom") when the Son
will send some people to Hell and some to Heaven.
After that, Hell will be closed off completely, the earth will be burned, and a new Heaven and
earth will emerge.
All Heaven resounds with hymns of praise, cheering, and "jubilee." The angels bow down
before God's and the Son's thrones, before picking up their harps and making music.
The narrator tells us that the Son is God's agent; it was through the Son that he created the
universe and through him that he defeated the rebel angels.
Meanwhile, Satan emerges from Chaos at the outer edge of the created universe.
He's like a vulture in the Himalayas who can't find any food so he goes in search of more
fertile pastures but then stops off in a barren region.
From his position he can see Heaven's gate it is made with diamonds, gold, and other
jewels and a set of stairs that go from the created universe up to Heaven.
At the bottom of the stairs is a portal that opens into the universe; Satan looks through the
portal, almost as if he had been hiking all night and finally got to the top of a hill from which
he could see an entire land or city, glistening in the dawn's light.
Satan doesn't stick around to enjoy the view but flies right through the portal. He lands on the
sun! It's really bright "beyond expression bright" and colorful.
Satan looks around the universe it's always sunny, no shade yet. He sees an angel in the
sun with his back turned and a tiara on his head. He looks busy, or at least as if he's thinking
deeply.
Satan quickly changes his appearance; he turns into a young Cherub (a different order of
angel) and approaches the angel, who turns around when he hears Satan approaching.
It's Uriel, one of the seven angels who stand closest to God's throne. Satan addresses him,
saying he wants to check out God's new creation. He asks him which planet is man's.
Uriel who can't tell he's being duped responds to Satan, saying there's nothing wrong
with wanting to see God's creations.
Uriel himself saw the world created; he points out the location of Paradise (i.e., the Garden of
Eden) for Satan, who thanks him and heads towards the earth, landing on Mt. Niphates.

The narrator interjects, saying he wishes it had been possible for mankind to have been
warned of Satan's plans so they could have avoided succumbing to temptation.
Satan is angry about losing the battle in Heaven, and he plans to take his anger out on
mankind. He can never really escape from Hell, because the true Hell is within him.
He addresses the sun. He tells him he hates his beams because they remind him of what he
once was.
But he was already so close to the top, he couldn't resist trying to go all the way, trying to
defeat God. He didn't want to remain in a state of "subjection" to God, he says.
Satan is really upset. His despair is only getting worse: "Which way I fly is Hell; my self am
Hell" (4.75).
Satan says God will never forgive him because he knows that if he (Satan) were allowed to
re-enter Heaven, he would eventually try to overthrow God again. There will never be peace.
Satan therefore resolves on evil because he has no hope or fear: "Evil be thou my Good," he
says. He and God will rule a "Divided Empire."
Satan is so angry that his face changes colors: "each passion dimmed his face / Thrice
changed with pale, ire, envy and despair" (4.114-5). Uriel notices this from his position in the
sun.
Satan approaches the edge of Paradise, which is at the top of a steep, overgrown hill. The
sides of the hill are covered with bushes and trees. The wall of Paradise stands tall at the
top.
Above the wall can be seen a "circling row / Of goodliest trees loaden with fairest Fruit."
Pleasant air, "gales," and "perfumes" emanate from Paradise.
Satan can't climb the hill; it's so thick and wooded. The only gate is on the other side (the
eastern side); he decides to just jump clear over it, like a wolf or a thief.
He lands on the top of the Tree of Life to observe Eden; it is "A Heaven on Earth." Right next
to the Tree of Life is the Tree of Knowledge, which caused humanity's "death."
Paradise is as beautiful as one would think; gorgeous lawns, sheep grazing in peace, every
succulent type of fruit, every type of flower, ambrosial odors, etc.; even the roses are
"without thorn."
Satan sees all the "delight" of Paradise "undelighted," and then notices "Two of far nobler
shape erect and tall."
One is male, the other female; they seem (to Satan) somewhat unequal. "For contemplation
he and valor formed, / For softness she and sweet attractive grace." He looks strong, and
she looks soft and sweet.
They're both naked; the woman has long hair down to her waist; Adam's hair only goes to his
shoulders.
She's clearly subservient to him, but it's not slave-like. She yields with the utmost love.
They are "the loveliest pair / That ever since in love's embraces met" (4.321-322). They've
just finished gardening and are sitting down to a meal of nectarines. All the animals play near
them; we do mean all! Milton mentions lions and elephants.
Satan sees all this and exclaims, "Oh Hell." He says little do they know what's in store for
him. Soon, he'll drag them (so he thinks) to Hell.
He jumps down from the tree among the animals and changes his shape into a lion, then a
tiger. His ears perk up as he hears Adam address Eve.
Adam says God must be infinitely good; he gave them Paradise, has absolutely no need for
anything they can provide, and has only given them one easy rule: don't eat from the Tree of
Knowledge.
Eve replies, saying essentially "you're right honey." She remembers when she was born.
She explains how she wandered over to a lake and was startled by her own reflection in the
water. A voice led her to Adam.
She tried to turn away from Adam because he was "less faire" and "less amiably mild" than
her own reflection in the water.
Adam called her back, telling her that she was created from his side and that he claims her
as his "other half."
Satan sees all this and is sickened; he calls it a "Sight hateful, sight tormenting." They get to
have a paradise and each other and he's stuck in Hell. Ugh!
He says he can't understand why they're not allowed to possess knowledge. He will "excite"
their desire to know, and trick them into disobeying God's one command.
In the meantime, he plans to find out more information, and goes in search of other angels
that might be hanging out in Eden.
The sun is setting in the west. The light glances off the eastern gate of Paradise, which
ascends to the clouds and Heaven. Gabriel, an angel, sits at the top and watches over
Paradise.
Uriel comes to Gabriel on a sunbeam, just like a shooting star. He tells Gabriel that a strange
guy came asking for information earlier. He later recognized him as "one of the banished
crew."
Gabriel says if someone snuck into Eden, he'll find out by morning who it is. Uriel departs as
night falls. A beautiful description of twilight and evening ensues.
Adam says to Eve that it's time for bed; God has ordained periods of labor and rest, after all.
He tells her about some of their laborious gardening projects for the next day.
Eve says she obeys whatever Adam says because "so God ordains." She really loves Adam,
so much so that she wouldn't like any of it if he weren't there to share it with her.
Adam responds, telling Eve all about why the stars and heavens shine. He also talks about
various "celestial voices" that he has heard about night, singing the praises of God.
Adam and Eve enter their "bower," a pretty "lodge" with all kinds of flowers on the walls and
floor. As they approach, they look up to the sky and praise God and his creations.
They enter their home, and make love: "nor Eve the Rites/ Mysterious of connubial love
refused" (4.743-744). This is Paradise, and God said be fruitful and multiply. Besides, this is
the purest love imaginable.
While they sleep, Gabriel tells his second in command, Uzziel, to take a squadron and check
the south of Eden. He (Gabriel) will check the north with another group.
He orders Ithuriel and Zephon, two other angels, to search for the rebel angel in Eden. They
find him disguised as a toad, whispering poisonous thoughts into Eve's ear.
Ithuriel touches him with his spear, and he then turns back to his normal shape. They ask
Satan which rebel angel he is.
He responds by saying, "Don't you guys know who I am? If you don't, you must be really low
on the totem pole because all important angels know me."
Zephon responds by saying he looks different than when he was in Heaven. He now looks
like his new home, Hell. He says Satan must answer to Gabriel.
After some more banter, they lead Satan to where Gabriel and his squadrons are waiting.
Gabriel recognizes Satan as the leader of the fallen angels and tells his soldiers to be ready
for a fight.
Gabriel asks Satan why he's left his prison in Hell. Satan replies that he used to think Gabriel
was wise but not after this question. Who wouldn't try to leave the gloom of Hell for
something better?
Gabriel sarcastically responds, saying what a shame that Heaven lost such a great judge of
wisdom as Satan. He asks him why Satan came alone; surely if he told his angels he was
looking for something better they would have followed.
Satan responds, saying he's not afraid of pain. What would Gabriel know about a leader's
duty to accept hardship for his followers? He has braved the dangers of exploration
Gabriel calls Satan a liar. First he (Satan) said he was looking for pleasure and now he gives
this line about being a spy of some kind? And he calls himself faithful? What a joke, says
Gabriel, as he tells Satan to get back to Hell.
Satan says Gabriel can say that once he's chained him. They stare at each other in defiance.
A battle seems about to happen until God drops a pair of scales from Heaven.
The scales weigh the alternatives of parting or fighting; parting wins out i.e., Satan better
leave or he'll be badly beaten because he's outnumbered.
Gabriel tells Satan to take a look at the scales; Satan does, realizes there's no point, and
takes off.
The sun is rising as Adam awakes from a smooth sleep; he looks at his wife, who is still
sleeping. She looks rough, as if she had a bad dream. Adam speaks to her.
She wakes up, tells Adam he's perfect, and then mentions that she's had a rough night. She
didn't dream of him, like she usually does, but of someone else whispering at hear ear telling
her to come forth.
She wanders out (in her dream) and ends up at the "Tree/ Of interdicted Knowledge," where
there is an angel-looking guy there. He asks why knowledge is forbidden, says that's a stupid
rule, and takes a bite of the fruit.
Eve is shocked at so bold a deed; the angelic figure tells her: "Taste this, and be henceforth
among the Gods/ Thy self a Goddess, not to Earth confined" (5.77-78).
Eve eats the fruit and flies up to Heaven with the angel; he disappears, she sinks back down,
and then wakes up.
Adam is concerned. He concludes it has something to do with the "Fancy," which can make
up crazy images and ideas while one is asleep.
He says something like this: "let's not worry about it because I know you won't eat the fruit.
We have work to do." Eve sheds a tear, and is about to shed more but Adam kisses them
before they fall.
They exit their bower and offer "orisons" or prayers to God. They say the beauty of the world
proclaims His goodness, and they exhort all of nature (the winds, the streams, flowers, etc.)
to praise their maker.
Adam and Eve get down to work in Eden. God observes them, with pity (why?), and calls
Raphael, the "sociable spirit," to his side.
He tells him (Raphael) that Satan is causing a ruckus in Paradise, and orders him to go and
tell Adam about it.
Raphael immediately departs and heads for earth. He lands on the eastern cliff of Paradise,
where all the other angels on watch recognize him.
He has six wings (three pairs, on the shoulders, the waist, and the heels); he shakes them
(heavenly fragrance is dispersed while he does this) and starts walking.
Adam is sitting in the door of his bower (Eve is inside preparing fruits), and sees Raphael
approaching. It's high noon.
Adam tells Eve to get everything (food-wise) together for their guest, who is so bright he
seems like another sun "another morn" rising at midday.
Eve says she'll go pick the best fruits and foods she can from their garden. She departs "on
hospitable thoughts intent."
Meanwhile, Adam walks forth to meet Raphael and invites to lunch and hang out in his
bower until the "meridian heat" is over. Raphael agrees.
They approach the bower, where Eve is waiting, naked ("undecked"). Fruits of all seasons
are spread before them on a grassy table that has mossy seats around it.
Adam encourages Raphael to eat. Raphael says that even angels eat food and share with
mankind things like sight, touch, hearing, etc.
They fall to eating; Raphael chows, just as if a hungry person would. Eve makes sure their
glasses are full.
Adam decides he's not going to let this chance pass by of asking Raphael a bunch of
questions about "things above his world." He asks him first how the food compares to
Heaven's.
Raphael says that everything in the world is made of the same stuff, just in different
combinations. In other words, God is the most spiritual at one end and earth the least
spiritual (and most bodily) at the other.
This passage is a good example of Milton's monism, which we thought we should explain
here because it's a little tricky: Monism holds that there is no distinction between body and
spirit, that everything is a product of "one first matter all." Everything in the universe has
some different combination of bodily and spiritual substances, depending on their place in
the hierarchy of the universe.
Raphael tells Adam that, at some point in the future, if he follows God's rules, he and Eve's
"bodies" will perhaps "at last turn all to Spirit."
Adam thanks Raphael, but asks, "What's the deal with this obedience stuff? Is it even
possible that my wife and I would disobey God and screw it all up?"
Raphael responds to Adam, saying essentially, "Look, dude, God created all this for you; it's
your job to take care of it and not break the rules."
He continues, saying God created everybody free. Adam and Eve are "By nature free"; they
are "not overruled by fate/ Inextricable, or strict necessity" (5.527-8). If their praise of God
and service to him weren't voluntary, it wouldn't mean anything to God.
Ditto the angels, says Raphael. They choose to worship God; their obedience secures their
happiness. Those who don't obey lose Heaven and end up in Hell.
Adam is curious and asks Raphael to tell him more. Raphael is a bit wary but agrees. He
says it will be hard to communicate to Adam what happened in Heaven in words he will
understand.
Once upon a time, before the universe was created, there was only Heaven and Chaos. All
the angels were summoned to a council, says Raphael.
At the council, God proclaims His Son the new sheriff in town. Everyone will obey him or go
to Hell (literally). Just about everybody rejoices (says Raphael) and goes about singing and
dancing before sitting down to a banquet.
Not everybody is so happy though. Satan is really angry; he was really high in God's esteem
and feels slighted. He conceives "Deep maliceand disdain."
At midnight Satan awakes his next in command and tells him to assemble all of his forces in
the north. He's really angry about this Son stuff.
Satan's lieutenant notifies all of the sub-commanders to attend a meeting; apparently, Satan
was able to persuade a third of the angels in Heaven to join his side.
God, who sees everything, sees all this and speaks to his Son, telling him to get ready for an
attack.
Meanwhile, Satan has arrived in the north and is sitting on his throne at the top of a
mountain. He pretends to have called the angels there in order to discuss how best to
receive their new boss, the Son of God.
Satan asks how they can possible serve two masters, God and His Son. Sounds like slavery,
"prostration vile," to him.
Even though all the angels aren't equal, they're all free, and this whole business about God's
Son is an insult to liberty, so he claims.
Most of the angels liked what they hear, but not Abdiel, an angel whose devotion to God is
unquestionable.
He tells Satan that his arguments are blasphemous. He asks "Shalt thou give law to God,
shalt thou dispute/ With him the points of liberty?" (5.822-823).
God always has their best interests in mind, says Abdiel. He is "bent rather to exalt / Our
happy state" rather than lessen it.
Abdiel tells Satan that he better hurry up and apologize to God while there's still time.
Nobody is interested in Abdiel's arguments, which amuses Satan, who then responds to
Abdiel's speech, challenging the claims to God's role in creation.
Satan says nobody remembers their birth; he claims that he and his angels were "self-begot"
and "self-raised." He's denying God's priority, essentially, and he tells Abdiel to go tell the
Son the very same.
There is some applause but Abdiel is undeterred; "I see thy fall/ Determined, and thy hapless
crew involved / In this perfidious fraud." Satan will soon know who created him, and he'll
regret it.
Abdiel turns his back on Satan and company. "His loyalty he kept, his love, his zeal."
Abdiel heads back to where the good angels are. As morning dawns he notices the plain of
Heaven "Covered with thick embattled squadrons bright,/ Chariots and flaming Arms, and
fiery steeds" (6.16-17).
God addresses Abdiel from behind a golden cloud, saying essentially "well done, servant of
God. You've made the more difficult but the right choice."
God then orders the angels Michael and Gabriel to wage war against the rebel angels and
send them to Hell.
The clouds darken over God's hill and a trumpet is blown; the angels begin marching, rank
and file, towards the north, where they encounter Satan's legions armed and ready.
The two sides close in on each other, until there is just a narrow space between them; Satan,
who is sitting on a "sun-bright chariot" amidst his crew, descends.
Abdiel can't endure the sight, and says to his fellow angels: "I can't believe this guy still looks
like an angel. Once he betrayed God his appearance should have withered."
He then addresses Satan, saying, "You're crazy. God could destroy you with anything. Some
of us prefer faith and trust in God, as you can see."
Satan responds, telling Abdiel that he will be the first to feel Satan's wrath ("the first assay/
Of this right hand provoked").
He says that he (Abdiel) was just trying to get on God's good side, and that many of the
"good" angels are choosing servitude over freedom.
Abdiel responds, telling Satan that he's wrong. Worshipping and obeying God is not slavery
or servitude; servitude is worshiping an "unwise" leader like Satan.
With that, Abdiel strikes Satan so swiftly that he doesn't have time to repel it. His legions are
shocked and "enraged" to see their leader thus treated.
Michael gives the order for the trumpet to sound, and the armies clash: "now storming fury
rose [] Arms on armor clashing brayed/ Horrible discord, and the madding wheels/ of
brazen chariots raged" (6.207; 209-211).
If the earth had existed at this point, it would have shaken to the center; even the weakest
angel could wield the cosmos. Just imagine millions that strong, says Raphael. Luckily, God
limits their strength.
The battle is brutal; it is sometimes fought on land, sometimes in the air. Even the worst
rebel angel behaves like a good soldier though.
Satan notices Michael, and approaches him with his shield. Michael, seeing an opportunity to
capture Satan and end this civil ("intestine") war, addresses Satan.
He tells him he (Satan ) has brought "misery" into Heaven, which had known only peace
before. Heaven will not tolerate him: "Get of here and take your evil with you to Hell," he
seems to say
Satan responds, saying something like: "Don't talk trash, Michael, because you can't back it
up. We plan to win Heaven or turn it into Hell, so long as we're free in the end. I'm not afraid
of you or God so bring it! I've been looking for you."
The two stop talking and start fighting; they seem like two planets coming together. As both
try to kill each other with one stroke, Michael chops Satan's sword in half and then slashes
his right side.
A "nectarous" substance oozes from Satan's body, which quickly heals, though his armor is
stained. "Then Satan first knew pain," says Raphael.
His minions rush to his aid and cart him back to his chariot. Satan is furious because he
realizes he's not the "matchless" fighter he thought himself to be.
Meanwhile, the battle rages. Gabriel thrashes Moloch while Uriel, Raphael, and Abdiel all
confound various enemies.
The battle field is a mess of broken chariots and wounded steeds; the rebel angels are
wounded and many are fleeing. This battle is the first time they feel "fear" and "pain."
Night falls, which causes a natural break in the action. Both sides bivouac for the night;
Satan calls a council.
He feeds his legions a bunch of bull; he says they've proven themselves worthy of "honor,
dominion, glory, and renown."
He says they thought God all-powerful, but the force He sent hasn't been able to defeat
them; ipso facto, He's fallible. Yeah, sure, they've been hurt, but they also can't really die. No
biggie.
But, Nisroc responds, the pain really, really sucks. Whoever can come up with a more
effective strategy will be much appreciated.
Satan says he has an idea; he'll build canons ("hollow engines long and round"), which they'll
shoot at the enemy.
The rebel angels set to work on building the canons; they dig up the ground, find the
necessary elements, etc.
In the morning, the good angels are preparing for battle when Zophiel, a scout, alerts them
that Satan and his forces are marching towards them so they should get ready.
Satan's army approaches in the shape of a square with an empty center ("hollow cube") to
conceal the canon. He orders his soldiers to flank right and left.
The canons are unveiled and lit by the rebels. Smoke, flames, "chained thunderbolts and
hail/ Of Iron globes" level thousands of angels. They don't know what to do; they can't
advance or retreat.
Satan sees this and remarks, in derision, that the good angels were coming towards them
but then they changed their minds! Belial responds with his own sarcastic remarks.
Satan and company are convinced of victory and laugh at God's thunder; but the good
angels aren't done yet. They're mad, and they begin tearing out the surrounding hills!
"Amaze/ And terror" seize the rebel host as God's angels throw the hills at them. They're
crushed, but those not buried by mountains copy God's angels and throw hills back.
God can see the whole thing. He turns to His Son and says this thing's been going on for two
days and that it's as brutal ("sore"), as expected.
He tells Jesus that only His Son has the power to end the war; take my chariot, my sword,
and my thunder and "drive them out / From all Heaven's bounds into the utter deep" (6.715-
716).
The Son responds, saying he always does what his father asks. He'll do it, and afterwards
everyone will rejoice.
The chariot comes forth, pulled by "four Cherubic shapes." Their bodies are "set" with stars,
their wings with eyes, and the wheels of the chariot also with eyes.
Jesus, with his bow and quiver, ascends the chariot. He approaches the battle "in sapphire
throned." Michael moves his soldiers around to make room for the Son.
The rebel angels rally for another attack; they're only invigorated by the Son's arrival.
The Son addresses his angels, telling them they can stop fighting. He'll do the rest because
it's his job ("to me their doom he [God] hath assigned").
The Son assumes a very terrible countenance and flies towards the rebel army; all of
Heaven shakes, except for God's throne.
The rebel angels are astonished, and immediately drop their weapons. He shoots arrows
while the cherubim pulling the chariot shoot fire and lightning.
He gathers the rebels together like goats and pushes them towards the wall of Heaven; a
hole opens up, revealing the chaos without. The angels are horrified and throw themselves
out of Heaven.
They fall for nine days, until Hell, "the house of woe and pain," receives them.
The hole in the wall of Heaven is closed, and the angels approach the Son, rejoicing. He
returns to his father.
Raphael concludes, telling Adam that he's done his best to make him comprehend things
beyond human comprehension. Satan is trying to undo him (Adam) as they speak, he says.
"Let it profit thee to have heard/ By terrible example the reward/ Of Disobedience" (6.909-
911), he concludes.
The narrator begins Book 7, imploring his Muse, Urania, to descend from Heaven. She's not
one of the traditional nine muses of Ancient Greece; she predates those pagan figures.
She helped him aspire to (i.e., sing about) Heaven, and now he wants her to help return to
earth. For the rest of the poem, he will sing "Standing on earth."
It's safer there, even though he (John Milton) is surrounded by dangers. He asks his muse to
protect him from the fate that befell Orpheus (the "Thracian bard"), who was torn to pieces.
Adam and Eve have listened attentively to Raphael, and now Adam wants to know more,
especially about the creation of the world. He asks Raphael to say why and how God created
the world.
Raphael says he'll tell him, though it too will be tough to explain. He warns Adam not to get
too curious after he leaves; knowledge is like food, he tells him, and also must be rationed,
otherwise one will get sick.
God, Raphael says, sees Satan fall and tells His Son that he will now create another world,
lest Satan boast that he took a bunch of angels with him.
According to God, there will be one man that will give birth to an entire race; but he'll live
somewhere else, not in Heaven.
God tells his Son that he'll give His Son the power to create another world (he's sub-
contracting the job to His Son).
There's much rejoicing in Heaven as the Son comes forth; the gates of Heaven are opened,
and he (here called the "Word") bids the "troubled waves" of the abyss to be still as he rides
into Chaos.
A bunch of angels follow him to watch the creation; he takes a golden compass and
measures out the bounds of the universe.
He infuses "vital virtue" and "vital warmth" into the abyss while also moving the black, lifeless
matter far away. He then groups ("conglobe") like substances into spheres, such as the
earth.
Then comes the famous "Let there be light," as God divides night and day; the angels praise
his creation as the first day comes to a close.
On the second day he creates the "firmament," which is something like the atmosphere that
acts as a buffer between the waters on the surface of the earth and the heavens.
On the third day he creates dry land; mountains emerge as various forms of water (streams,
etc.) make their way to the sea.
God names the huge bodies of water "seas" and orders that grass, trees, and vegetation
come forth. The formerly barren earth all of a sudden blooms as the third day ends.
On the fourth day he creates the sun, moon, and stars to make the divisions between night,
day, and the seasons clear.
On the fifth day, he creates reptiles, birds, and whales; he says to them "Be fruitful, multiply."
Many other animals breed and populate the oceans, creeks, etc.
On the sixth day, He creates the "beasts" of the earth, such as cattle, lions, tigers, and
others. He also makes insects (such as bees), worms, and other little creatures. But there's
still something missing.
God says to His Son, "Let us make now Man in our image," which he does. He also creates
a female, Eve, to be his companion and says to both: "Be fruitful, multiply, and fill the earth."
He places them in Eden, gives them dominion over everything, and says they can do
anything except eat from the Tree of Knowledge.
The Son goes back to Heaven amidst rejoicing; he returns to sit as His Father's side and rest
from his six-day labor. The seventh day is now hallowed, though not in silence: music, harps,
and rejoicing are heard throughout Heaven.
Raphael finishes, and asks Adam if there's anything else (within reason) that he would like to
know.
Raphael finishes speaking, and Adam thanks him. But there's still some things he's curious
about. Why do all huge stars and planets, etc. move all over the place rather than the earth?
Eve gets up and walks out in the garden, but not because she can't handle the discussion
that's about to follow. She'd rather hear it from Adam, not Raphael, because Adam will give
her little kisses while he's telling her things.
Raphael responds, saying it doesn't really matter whether the earth or the heavens are
moving. Some things God has concealed.
The point though, he tells Adam, is that he (Adam) doesn't really know what's going on. The
earth isn't necessarily less than other heavenly bodies just because it's smaller.
Raphael then goes on to describe a number of complicated astronomical theories, ultimately
telling Adam, "Solicit not thy thoughts with matters hid,/ Leave them to God above, him serve
and fear" (8.167-168).
Adam is satisfied, and says he understands: there's no point worrying about all kinds of
crazy stuff in the universe and God's purposes in making it that.
Adam says he's going to do some narrating and tell Raphael his earliest memories. Raphael
says he'd be delighted to hear because God sent him to watch the gates of Hell when Adam
first awoke.
Adam says he woke up and immediately looked up to Heaven, and then around him. He
walked around and discovered that he could speak and name things.
He also says, "But who I was, or where, or from what cause,/ Knew not" (8.270-271). He
deduced that he was created by somebody but he doesn't know who.
He then sat down, fell asleep and had a dream. In the dream, a divine apparition called to
him and led him to the Garden of Eden. Adam awoke, and found that he had actually been
transplanted there!
The same divine being came forth and tells Adam he's the guy Adam's been looking for, the
creator of everything.
"This is all yours," he essentially says, "except for the Tree of Knowledge. You eat that, you
become mortal and have to leave the garden."
After this guy (it's God) finishes, all the animals come before Adam in pairs. He names them,
but doesn't see what he wants among them.
He asks the heavenly vision how he's supposed to be happy if he's all alone. He has no
companion.
God responds by asking him, essentially, "What do you mean alone? Look at all these
animals." Adam responds by saying they're too different from him; he can't converse with
lions!
God says this is all very interesting but why doesn't He, God, need anybody? Adam "Thou in
thy self art perfect," which means he doesn't need anybody. Adam does, though.
God responds, saying that he was just testing Adam to see how he would handle being
alone. He then tells him to watch what he (God) has in store for him next.
God then puts Adam to sleep, but Adam's "fancy" (whatever that is) can still see what's
happening, "as in a trance."
He watches God create Eve, the most beautiful thing he has ever seen. Then he wakes up
and goes looking for her; he sees her, coming towards him led by God's voice. He thanks
God.
He then led Eve to the marriage bower while all the birds of Paradise were singing. He loves
Eve, but realizes that she's "in the prime end /Of naturethe inferior" (8.540-541).
Raphael responds, telling Adam to be careful and not to be too over-awed with Eve's beauty.
She's worthy of Adam's love, but not his "subjection."
Adam says he understands and tells Raphael not to worry. Then he asks him whether or not
the angels make love. Hehehe.
Raphael smiles, blushes, and says angels are happy, and there's no happiness without love.
He then tells Adam it's time for him to go. He tells Adam to keep obeying God and to resist
temptation; he and the other angels have high hopes for him.
They say their goodbyes, and Raphael returns to Heaven.
Book 9 opens with Milton's final invocation; he says he must now change his "notes" (i.e., his
poem) to "tragic."
Milton says that his theme is more heroic than all the martial epics of Homer, Virgil, and
Spenser that have preceded him. The themes of those poems are "Not that which justly
gives heroic name/ To person or to poem" (9.40-41).
The sun sets and night falls as Satan returns "fearless" and "bent on man's destruction"
to the garden. He's been gone for about a week.
There's a river (the Tigris) that flows underground and remerges as a fountain in Paradise;
Satan uses this river to get back into the garden.
He decides to become a serpent to execute his designs against Adam and Eve.
Before that, though, he bursts out in complaint, saying the earth is really beautiful; "With
what delight could I have walked thee round," he exclaims.
It turns out, though, that Satan really can't enjoy it; the whole thing just makes him mad. He's
not hoping to become happy because of what he's doing; he just wants to make others as
miserable as he is.
He searches throughout the night for the serpent. He finds him (the serpent), enters through
his mouth, and waits until dawn.
As the sun rises, Adam and Eve come forth. Eve suggests to Adam that they divide their
labor; often, when working together, they don't get anything done.
Adam responds by saying labor isn't such a big deal that they can't rest and take it easy. But,
if
Eve wants to get away for a while, that's OK with him because "Solitude sometimes is best
society."
Adam is uneasy though; he reminds Eve that they've been warned about Satan and that
they're better off together.
Eve isn't crazy about Adam's comment, so she says in return that she's upset that Adam has
his doubts about her.
Adam responds by saying that he doesn't doubt her ability to resist temptation; he just thinks
it would be dishonorable for her to suffer temptation alone.
Eve responds, saying that temptation in itself isn't a bad thing; it will only prove how strong
she and Adam are, and how evil Satan is.
Adam replies with some remarks about the importance of trial and concludes by telling Eve
that he doesn't want to make her work with him against her will.
Eve says she'll back by noon or so and that such a proud foe as Satan is wouldn't dare
attempt to mess with the "weaker" sex because that would make his punishment all the more
shameful.
Satan is waiting in the bushes for Eve; he had been hoping to find her alone and lo and
behold his wish has come true!
Satan can't believe how gorgeous Eve is; seeing her is like being pent up in a disgusting city
and then going out to the country for some fresh air. For a moment, Satan forgets his hate.
Then he snaps out of it and tells himself not to forget about the hate and revenge that
brought him here. He also makes some remark about how much easier this is going to be
with just Eve.
He moves towards Eve, except he moves in a sideways motion, almost as if he didn't want to
interrupt her. Oh, and he's walking upright, not crawling on his belly.
He approaches here, and makes some noise in an effort to get her attention; she doesn't
notice because she's used to it, so he makes some bolder gestures. He even licks the
ground she walks on!
By the way, the first letter of each line from 510-514 spells "Satan." That's called an acrostic.
Satan addresses Eve, telling her not to wonder. He tells her she's so beautiful that
everybody should be able to gaze on her, not just Adam.
Eve is surprised ("not unamazed"); she says she didn't think animals could talk and wants to
know how it is that he can speak.
Satan responds, again with flattery, by saying he used to be as dumb as the other animals.
But then he saw a tree whose fruit looked soooooo good; he couldn't resist so he slithered
up the trunk and took some.
It was marvelous, he says, because then he could talk and think and reason.
Eve is amazed. She asks the Satan (disguised as a serpent) which tree it was and to lead
her to it, which he gladly does.
He's clearly deceiving her; he's kind of like a mirage or fire at night that distracts wandering
travelers and leads them astray.
He leads Eve to the "Tree/ Of prohibition." Eve tells Satan that she's not allowed to eat from
it and makes a cute pun as well: it is "Fruitlessthough fruit be here to excess," she says.
Hehe.
Satan can't believe it and realizes he will have to more persuasive. He starts moving around
like some ancient orator in Greece or Rome.
He tells Eve that the fruit won't kill her; just look at him! He ate from it, and he's fine! Besides,
why shouldn't she be able to eat the same stuff as the beasts (i.e., the serpent)?
What is more, he says, God will admire her boldness in eating what will make her smarter,
despite God's threats of death!
God wouldn't hurt Eve, he continues, because that wouldn't be just. The only reason he's
forbidden her to eat is because he wants to "keep ye low and ignorant."
If she eats the fruit, she'll become like the gods and possess a much clearer vision of things,
just like the serpent.
The only death that will result is that she will put off her human nature and assume a godlike
one, he claims. So eat the fruit, he says to her.
Eve is tricked by Satan; his words have "too easy entrance won" into her heart. It's near
lunchtime, and she's hungry; that fruit looks so good, and she can't stop staring at it.
Eve addresses the fruit, saying it is quite powerful (it gave the serpent the ability to speak)
and the fact that it is forbidden makes it even more desirable.
Why should mankind be denied knowledge, she asks? It has done wonders for the serpent
so why shouldn't she be allowed to have it too? Was death made only for mankind?
She eats the fruit; or rather, she stuffs her face with it until she's full. Nature shudders as Eve
eats death.
She addresses the fruit then as the most "precious" of all trees. She vows to sing to it
everyday, and eat from it everyday until she grows wise.
But what about Adam? Should she tell him? If he doesn't eat, and she dies because she ate
it, Adam will get a new Eve. She decides to tell him.
Meanwhile, Adam has been weaving a little garland for Eve's hair. Anxious, he goes looking
for her and eventually bumps into her near the Tree of Knowledge.
Eve runs up to him with a bunch of fruit and tells Adam that the tree isn't like what they've
been told. It has not caused death but has rather opened her eyes. She wants Adam to eat
some of the fruit too.
Adam is shocked; his blood turns icy cold. He drops the pretty garland he has made for her
and then speaks to himself.
He says, "How art thou lost, how on a sudden lost" (9.900). He can't believe it; he's doomed
too, he says, because he can't stand to be without Eve, or to watch her suffer.
He then tells Eve that she's done a bold thing; however, it's clear that the fruit will cause
them to become like gods.
God won't kill his first-made creatures, says Adam; besides, he would have to un-create the
world too, which was made for and is dependent on Adam and Eve.
Adam loves Eve too much, and he will go down with her.
Eve says everything she's thought about Adam has been confirmed. She encourages him to
eat with similar language that Satan used with her: "Adam, freely taste."
With that, Eve offers Adam a healthy portion of the fruit; he eats it, and the earth groans
again. Thunder is heard, and some rain drops fall.
They both feel like gods, and experience lust for the first time ("in lust they burn"). Adam
gives Eve a look, she returns it, and then Adam says "now let us play."
They have sex for a while in some thicket, fall asleep, and then wake up "as from unrest."
The fruit is bad, almost a drug, and they're now waking up with a hangover.
They now realize they are naked, and Adam tells Eve that the serpent lied and that they
have lost their innocence.
He suggests that they find something to cover up their private parts; they choose some fig
leaves. They then sit down and cry while various passions like anger and hate tear up their
insides.
Adam tells Eve that if she had only stayed home that morning this wouldn't have happened;
Eve responds by saying it could just as easily have happened because the serpent was so
persuasive.
They spend the rest of the day accusing/blaming each other.
God is aware of what has happened; what can escape his eye? Adam and Eve deserved to
fall, says the narrator, because they had the power to resist temptation but didn't.
A sadness pervades Heaven as the angelic squadrons return from their guard (they're no
longer necessary) bearing the bad news.
God speaks, saying not to be "dismayed" because there was nothing anybody could do. He
says he'll send His Son down to execute justice on Adam and Eve.
The Son responds, saying he will temper justice with mercy; nobody will behold the judgment
except Adam and Eve. The serpent, of course, is innocent.
The judge goes down to the garden; it is near evening, and Adam and Eve go hide
themselves when they realize God's voice (i.e., the Son) is in there.
The Son asks Adam where he is. Adam and Eve appear, clearly upset and without love in
their eyes.
Adam tells the Son that he hid himself because he was afraid and was naked. The Son is
perturbed, and asks him how he knows he's naked? Did he eat from the tree?
Adam answers indirectly by talking about his wife and how things are going badly;
eventually, he admits that Eve gave him the fruit and he ate it.
The Son rebukes Adam, telling him that he shouldn't have given in to Eve's demands; Adam
was given the power to rule, not Eve.
He then addresses Eve, who admits to her mistake.
The Son then curses the serpent, saying he shall walk on his belly from here on out (note
that this contradicts the Father's earlier assertion that the serpent would not be punished, in
line 10.84).
He then punishes Adam and Eve. He tells Eve that childbirth will be painful and that she
must submit to her husband. For Adam, the ground will not be as fertile as it once was.
He then makes them clothes (almost as if he were a father clothing his children) before
returning to His Father's side in Heaven.
Meanwhile, our old friends Sin and Death are waiting by the gates of Hell; Sin tells Death
that she thinks Satan has succeeded (otherwise he would have returned by now).
She feels a new strength within her, and suggests that they build a bridge from Hell to earth,
just in case Satan can't find his way back.
Death responds by saying he will help her; he smells fresh prey on earth, almost as if he
were some type of vulture gathering around a battle field, waiting for everyone to die so he
can feed.
The two begin separating the elements of Chaos and building a bridge that connects Hell to
the walls of earth, which is now "fenceless."
They travel along the bridge and encounter Satan, who is coming towards them in the
likeness of an angel; they recognize their father.
After he slunk away, Satan changed his shape and watched the sequel of what he had
initiated.
Sin tells Satan that they have a connection ("secret harmony"); she could feel that he had
succeeded in his task.
He has succeeded in liberating Sin and Death from Hell, she says. Hell couldn't contain the
three of them anyway. Satan is now the lord of earth, she says.
Satan responds, saying that Sin and Death (both his son and grandchild) have proven
themselves worthy of being the race of Satan.
He tells them to go ahead and head over to Paradise and start wreaking havoc; he's going to
go back to Hell and inform his legions of the good news.
Satan enters the gates of Hell; his legions are hanging out around Pandemonium. Others are
debating in council on the inside.
He sneaks in, disguised as a lesser angel; he makes himself invisible, assumes his throne,
and then suddenly appears.
His legions shout in approval. He tells them he's come to lead them forth from Hell to
possess the new world he has conquered.
He tells the story of how he tricked Adam and Eve; he then expects to hear some applause
but instead hears "A dismal universal hiss."
He feels his body changing and notices that he is changing into a serpent! All the other fallen
angels around him turn to serpents too; it's punishment for their crimes.
Satan and his legions exit Pandemonium; the other fallen angels behold their comrades as
serpents, and then themselves turn to serpents.
Nearby, a grove springs up, laden with fruit that resembles the Forbidden Fruit. All the
snakes are compelled to eat it because they've suddenly become so thirsty.
When they eat it, though, it turns to ashes in their mouth! Eventually, they're allowed to
resume their original shapes, though some they have to undergo this change every year.
Meanwhile, Sin and Death (the "hellish pair") arrive in Paradise. They each go their separate
ways to wreak havoc.
God sees this, and says it's Adam's fault that these fiends are now in Paradise. He says
eventually the Son will expel them for good. But that comes later.
The angels in Heaven sing their praises as God institutes the seasons and fixes the orbits of
the five planets (Milton only knew of five when he wrote). Big climactic changes are
happening.
The animals in paradise no longer get along; they kill each other for food and flee man's
presence.
Adam sees this, feels horrible, and bursts out with a complaint. He says it would be great if
all this were to end right now because his children will all be cursed.
He imagines future generations cursing him and then complains that he never asked to be
created, and therefore God should return him to dust.
Then he realizes, he accepted God's terms from the get-go, and that it is illogical to make
arguments about not wishing to be born.
He says he eagerly awaits that day, but then he speculates on what death is like for some
time. He wonders if he'll still suffer after he's dead.
Eventually, Adam admits that God was justified in punishing him. As he complains, Eve
comes over and tries to comfort him, but he tells her to take a hike, calling her a serpent.
He says "But for thee/ I had persisted happy" (10.873-874) and continues to blame her, at
least in part, for her transgressions. He says, essentially, it was a dumb idea to create
woman.
Eve is really upset; she falls at his feet, crying, and asks Adam not to abandon her. She
takes full responsibility, and wants there to be peace between them.
Adam is moved to "commiseration" and tells her to get up. They've blamed each other
enough.
Eve responds, saying the best way to cheat death is just not to have children, and to abstain
from "love's due rites." Better yet, why don't they just seek death now, she asks.
Adam responds by saying God has probably figured this one out. Besides, how will they
"bruise" Satan if they're dead or if they don't have any children?
He says God didn't kill them right away but rather gave them clothes and only said that Eve
will have labor pains and Adam will have to labor for his food.
It could have been worse, he says; and besides, there is reason to hope that God will help
them deal with what the future holds. "We need not fear/ To pass commodiously this life"
(10.1082-1083).
He says they should go pray to God and water the ground with their tears, which they do.
Book 11 opens with Adam and Eve sending up their prayers to Heaven.
The Son receives them and presents them to the Father. He intercedes on their behalf, and
asks God to proclaim peace for mankind, to forgive him, etc.
God accedes to the Son's requests, but says Adam and Eve still have to leave Paradise.
Death will be their punishment, but it will lead to a second birth, so it's not all bad.
God tells Michael to go down to Adam and Eve and banish them, but to be nice about it. He
also tells him to tell Adam about what will happen in the future.
Adam and Eve finish their prayers and feel more hopeful. Adam even tells Eve that he thinks
the "bitterness of death/ Is past" (11.157-158).
Eve responds by saying that she deserves to be reproached, but that her judge was "infinite
in pardon."
She tells Adam that it's time to go to work, and that she will never stray from his side again.
As they go to work, they notice that things have changed; an eagle is chasing a peacock and
a lion is looking for prey.
Adam interprets these as signs that something else is still in store. He doesn't quite realize
what's going to happen yet.
Meanwhile, Michael and a few other angels arrive; Michael approaches Adam, who realizes
that this angel is a bit sterner than Raphael.
Michael says, in effect, that Adam and Eve must leave Paradise. Adam is shocked (as is
Eve). He stands "Heart-strook with chilling gripe of sorrow."
Eve is really sad; she can't bear the thought of leaving Paradise.
Michael, however, tells her not to worry. She lost Paradise fair in square, but at least Adam is
going with her.
Adam responds to Michael, saying that the angel has gently delivered his message.
Adam is worried, though; the garden is a special place, full of the memories of many
encounters with God. "In yonder nether World where shall I seek/ His bright appearances, or
foot step-trace?" (11.328-329) he asks.
Michael responds by saying that God fills the entire earth, not just Paradise. Adam will have
access to many signs of God's presence.
He then tells Adam that he will show him the future; the two ascend the tallest mountain in
Paradise while Eve sleeps below (Michael's put her to sleep).
He puts some things in Adam's eyes; Adam falls down, and then Michael helps him up and
tells him to open his eyes.
Adam sees a field and two guys; both bring sacrifices, but God only accepts one. The guy
whose sacrifice is rejected kills the other one (this is the story of Cain and Abel, from
Genesis).
Adam is horrified and asks if this is death? Michael responds and says it is one form of
death, but there are others.
The scene changes again and Adam sees a "Lazar house," a sort of hospital that has every
type of sick person known to man.
All these people are slowly dying; Death refuses to take them, so they're still suffering.
Adam can't help but weep; if that's death, he suggests, life isn't worth it. Isn't there some
other way?
Michael shows Adam another scene; this time, there are a whole bunch of guys around a
bunch of tents. Eventually, a lot of women come out and they all pair off, sing, dance, and
get married.
Adam is delighted, but Michael checks his response by telling him that these are actually evil
men, the descendants of the guy (Cain) who killed his brother. They will give up a lot for lust
and wickedness.
Adam is upset, but Michael shows him another vision; this time, he sees a city and a lot of
fighting. It's basically, a chaotic battle scene, with lots of blood.
There is one guy who stands up and speaks on behalf of justice; a cloud descends and
whisks him away.
Adam cries again; he can't believe all the slaughter. Michael tells him this is the result of the
marriages he saw earlier on the plain.
Michael continues, saying that there was one guy who refused to participate in all the
fighting; as a reward, he was taken away to Heaven, to enjoy everlasting life.
Michael then shows Adam what happened after all the battles; the scene changes, and
though the fighting is no more, there is all kinds of lust, adultery, etc.
A guy wanders through the city, trying to persuade people to get back on the right path; they
don't listen, so he moves his tents away from the city.
Eventually, he builds an ark and fills it with a bunch of animals and provisions; he, his three
sons, and their wives all get in before a giant flood destroys everything.
Adam again cries; he falls down, and Michael has to help him up. Adam wishes he didn't
have to learn the future; he feels there is no hope. Is this the end of the human race, he
asks?
Michael summarizes the events Adam has just witnessed and then shows him the sequel:
the flood eventually recedes, the mountains reappear, Noah and his family emerge. They
see a rainbow in the sky.
Adam rejoices and says to Michael: "Far less I now lament for one whole World/ Of wicked
Sons destroyed" (11.874-5).
Michael tells Adam that, after this flood, God will never destroy the race of mankind again,
until the end of time when fire will consume it.
Michael halts his narration to give Adam a breather.
He resumes, saying that after the Flood there will be peace for a while, but eventually a guy
named Nimrod will get bored and build an empire.
He will hunt "With war and hostile snare such as refuse/ Subjection to his empire tyrannous."
Then, he and his followers will build a huge tower to rival Heaven.
God will observe this and get mad; as punishment, he makes everybody associated with the
tower speak different languages so they can no longer understand each other.
Adam sees all this and is displeased; he says this Nimrod guy is nuts. God did not give man
power over other men.
Michael approves of Adam's disapproval and tells him that this is yet another result of the
Fall. Man's sins ensure that he will occasionally be subjected to tyrants.
Michael continues, saying that eventually God will get so sick of the way people are (corrupt,
tyrannous, etc.) that he will select one group of people to be his.
This new nation will spring from a man that God named Abraham (not named for a while
yet); God will call him and promise him the land of Canaan.
Abraham will leave everything he knows and trust in God, who eventually leads him to the
Promised Land. He will have many descendants.
Eventually, his descendants will make their way to Egypt; in a later generation, the pharaoh
will get worried about their growing numbers and enslave them.
Eventually, two brothers Moses and Aaron will lead them out of Egypt and back to the
Promised Land.
The pharaoh and his people will suffer immensely as a result; God will send ten plagues in
order to make him release His people (the plagues include frogs, lice, darkness, the death of
livestock, rivers turning to blood, and the death of very first-born child in Egypt).
The pharaoh will pursue his former slaves. While the freed slaves are permitted to cross the
Red Sea (Moses' staff has the power to part the sea), the pharaoh will try to cross and
drown.
Moses will act as a mediator between God and the people since God is too powerful for
human apprehension.
God will give them a bunch of laws (including the Ten Commandments, which are carried
around in a little shrine), government, etc.
Eventually, they will enter the Promised Land, but not for a while.
Adam interrupts at this point, and tells Michael that now he truly sees; but, he asks Michael,
why are there so many laws? Is there really that much sin in the world?
After being settled in the Promised Land (Canaan) for some time, there will be wars; God will
protect them through judges and then through kings (both of which are books of the Bible).
The second king a guy named David is in the line of descent that stretches from
Abraham (the founder of God's race), and ends with Jesus.
Jesus will be the last king ever, for "of his reign shall be no end."
But that comes later; in the meantime, David's second son Solomon will build a massive
temple to house the Ark (a wooden thing that contains the Ten Commandments).
Eventually Solomon's followers will screw it up and the Israelites (that's what God's race is
called in the Bible) will be captured and imprisoned by the Babylonians for 70 years!
After the Babylonian Captivity, things will be OK for a while, but eventually the Israelites will
fight amongst themselves and permit a stranger (a Roman) to take over their kingdom.
Adam is so happy he's crying; he tells Michael that he now understands. He asks when the
big battle between Satan and Jesus will take place.
Michael tells him it's not going to be a traditional battle.
He tells Adam that the Son will become a man called Jesus and will suffer a cruel death
for man's sins. He will rise from the dead after three days.
It is "this act" which "shall bruise the head of Satan, crush his strength."
Jesus will hang out for a while with his disciples, and then go back to Heaven. He'll come
back at some later time in the future and judge the living and the dead.
Adam rejoices again, happy that so much good will eventually come from his mistakes. He
asks Michael what will happen to the disciples.
Michael says they will be persecuted, but that Jesus will give them courage in the form of the
"Spirit" of God, which will comfort them.
Michael continues, saying the future history of God's people will be complicated; bad people
will pretend to be good people, and there will be more persecutions, until Jesus returns.
Adam says he now understands everything. "Henceforth I learn, that to obey is best," he
says.
Michael makes a few more remarks and then tells Adam that it's time to descend from the
mountain. Adam must leave the garden soon.
He tells him to go wake Eve; he (Michael) has given her pleasant dreams.
Adam finds Eve already awake; she says she knows some good will come from their
mistakeseventually.
She says to Adam, in one of the most touching moments of the poem: "thou to me/ Art all
things under Heav'n" (12.617-618).
The angels lead Adam and Eve out of the garden and down into the plain below.
They look back at Paradise, "so late their happy seat," and see a flaming sword covering the
eastern side.
They shed some tears, but wipe them. They take each other's hands, and make their way
through Eden (the region that contains the garden).
Adam

Character Analysis
Adam is an incredibly important man, but not for what he actually does in the poem. He's important
because of what he's destined to do. You see, he's God's first-born human the "First man, of men
innumerable ordained" (8.297) and so he's the root from which a magnificent family tree (if we do say
so ourselves) known as the human race will develop. In Milton's words: "Out of one man a race/ Of men
innumerable" (7.155-156).

Now we know Adam isn't the most exciting character. He's kind of dull and he puts too much stock in
Eve's beauty. Yeah, she's really, really, REALLY beautiful and hot, but his love for her is partly the cause
of his ruin. Near the end of Book 8, he and Raphael are discussing this very issue, and Adam says all
kinds of stuff about how astonishingly gorgeous Eve is. Adam gets so carried away that Raphael tells him
to chill out and not let her beauty cause him to make bad decisions. It's almost like Raphael has to tell
him not to think with his you-know-what. Now, this becomes really important later because Adam ends
up doing what his wife encourages him to do (dividing their labor; eating the Forbidden fruit) because he
can't refuse her beauty.

The fact of the matter is, we all see aspects of ourselves in Adam. You know how hard it can be to resist
the pleadings of your super-hot boyfriend/girlfriend? Surely we can be just a little sympathetic. And
Milton is somewhat unclear as well; after the Fall, he says that Adam was not "deceived," but rather
"fondly overcome with female charm" (9.998-999). Is Milton saying that Adam wasn't tricked because
he's too smart for that? Or is he saying that Adam is so weak that he fell prey to his wife's "charm[s]"?

Either way, Adam (and Eve) pays the price; he has to leave Paradise, and on top of that he has to learn
about the horrible events (narrated in Books 11-12) that will happen as a result of his and Eve's
behavior. In some respects, then, he resembles other literary characters entrusted with the burden of
painful knowledge (Jonas from The Giver comes to mind; head over to our guide for more!). Notice how
Adam doesn't tell Eve about all this stuff; we don't know if he ever does. In some respects he's like a
parent or older brother that knows lots and lots of bad things that he doesn't necessarily want to share
with his younger, more innocent siblings. Just think of him as someone who has to watch horrible war
footage that the public isn't allowed to see. Would you want him to tell you about it?

But not all knowledge in this poem is bad, however, and Adam is also the figure through whom Milton
reveals his own theories about what God was really up to with that whole Tree of Knowledge business.
People have often complained that, because the tree was forbidden, knowledge was forbidden. The
Bible doesn't really say anything about this, so Milton fills in the blanks with his own theory. In Paradise
Lost he argues that Adam and Eve will eventually acquire the knowledge they don't yet possess. This is
the whole point of Raphael and Adam's conversation in Books 5-8. In Book 5 Raphael tells him flat out
that eventually, he will know everything he wants to know and then some. The real sin that Adam ends
up committing, then, is not the knowledge he gains, but rather the proleptic (i.e., before the proper
time) knowledge that he gains. In other words, he tries to walk before he's learned to crawl. Or, better,
he takes his daddy's truck out before he's even gotten his learner's permit. Why do you think Adam's
premature education is such a bad thing? What role does time play here?
Eve

Character Analysis
Along with Satan, Eve is the most important character in Paradise Lost; it is her idea to separate from
Adam (in Book 9), and she is the one who first eats the Forbidden Fruit and then convinces Adam to eat
it. In many respects, then, Eve's not likeable from the get-go. And in other respects, she's totally likeable
for her sense of independence and curiosity. After the Fall, Adam and Eve engage in a petty blame
game, where it becomes clear that, yes, Eve ate first, but Adam also ate the fruit, for his own reasons
(chiefly because he didn't want Eve to go down alone).

OK, so Eve seems to be a bit of a rebel. Granted, the first thing she does upon coming to life is stare at
herself in a lake (4.460) like Narcissus a mythological figure who fell in love with his own reflection and
died as a result until God leads her away. In Book 9, she is called "our credulous mother" (9.644), an
ominous name because we learn that Satan's words "too easy entrance found" (9.734) their way into
her heart. Then there's all the stuff about how Adam is somehow more perfect because he was created
first (Eve was made out of his rib) and resembles God more than she does (see 10.150-151 for one
example of this idea). And of course, who can forget our very first encounter with Eve in Book 4, where
Milton writes that "both/ Not equal, as their sex not equal seemed" (4.295-296). Huh?

But wait, the word "seemed" suggests that this is someone's point of view rather than cold hard fact
(things "seem" to somebody). In this case that observer isSatan! Yes that's right, our first glimpse of
the primal couple (and of a potential inequality in the sexes) is through Satan's eyes. In that sense, the
passages surrounding line 295 in Book 4 make it seem as though only Satan, or someone like him, would
think that men and women aren't equals.

Now, we don't mean to suggest that Milton is some kind of early feminist (he definitely is not that). We
only mean that Eve is a tougher nut to crack. So, for example, the narcissism scene is, in reality, pretty
innocent. Imagine if you didn't exist and then all of a sudden you did. What would you think of your own
face? Or imagine if you grew up without any means of looking at yourself or seeing your reflection, and
then, one day, you found a mirror. You would be fascinated because you wouldn't recognize it as your
own face! You've never even seen it! Ditto Book 9; it's hard to blame Eve and act as if Adam wouldn't
have done the same thing if he were in the same situation. We're not sure if Adam would have been
able to resist Satan he can't even resist his wife, let alone the most rhetorically gifted speaker in
English literature.

The thing to keep in mind then is that Eve isn't always as bad or stupid as she seems or as she is
portrayed. Sometimes people like to complain that Eve is left out or excluded from the boys' club; for
example, when Michael comes down to give Adam his little history lesson in Books 11 and 12, Eve is put
to sleep. When Raphael and Adam have their little conversation, Eve doesn't really participate;
eventually she gets up and leaves. But the reason she gets up and leaves (at the beginning of Book 8) is
not because she can't handle the dense, theoretical conversation about the origin and structure of the
universe (something that is too obscure or highfalutin for most contemporary readers). She gets up
because she would rather hear her sweetie narrate it. Eve is just as capable as Adam of having serious,
scientific conversations; she just wants her husband to interpose little kisses and caresses while they
talk. Wouldn't you? It's a kind of touching scene.

The fact of the matter is that Eve is innocent and well-meaning, except for that little slip up with the
fruit. We probably aren't supposed to read the narcissism scene, or the evil dream that Satan whispers
in her ear (recounted near the beginning of Book 5), or even her suggestion that she and Adam divide
their labor so they can actually be productive (beginning of Book 9), as somehow foreshadowing the
huge mistake she eventually makes. Milton very much wants to create the impression that the Fall
hasn't happened yet and that things might go the other way. God says on numerous occasions that
Adam and Eve weren't fated to do anything, and that he gave them free will. So, just because Eve's hair
is described as "wanton" (4.306), for example, a word with more negative connotations than positive
ones, doesn't mean she is somehow "bad" from the get-go. We always have to remember that we are
seeing Eve through someone else's eyes.
Satan

Character Analysis
Milton's Satan is one of the most dynamic and complicated characters in all of literature. While he
possesses an unhealthy thirst for vengeance and havoc like the little red dude with a pitchfork you're
used to seeing, Satan is also the most likeable character in the poem. OK, maybe likeable is going a bit
too far, but nearly every reader of the poem has found it difficult to avoid sympathizing with him to
some degree, if not completely. For many years readers of the poem have been divided over the
question of whose side Milton was on: Satan's or God's.

Just bear with us here. Satan is flat-out, hands down, without a doubt, the best speaker in the poem.
He's like the greatest Shakespearean actor you've ever seen. When he wakes up in Hell, chained to a
burning lake, how can we not feel a bit sorry for him? All he really tried to do was overthrow God, which
is impossible anyway because we're talking about God here. Yeah we get that he's God, but when we
actually meet God in Book 3, he doesn't even compare to Satan. He comes off like some boring
unnamed character, whereas Satan is like an evil Hamlet, or Iago, or any other major character that isn't
a talking corpse (check out his famous speech on Mt. Niphates in 4.32 to get a sense of Satan's
Shakespearean flavor). The great English poet Percy Shelley, who idolized Milton, summarized the point
well:

Nothing can exceed the energy and magnificence of the character of Satan. It is a mistake to suppose
that he could ever have been intended for the popular personification of evil.

Sadly, however, Satan really is evil. But his is a very seductive kind of evil, which makes him even more
dangerous (just think Tom Riddle from the Harry Potter series). Let's consider an example. We just said
that God seems like a boring, authoritative figure; well, that's how he comes across. But that's also what
Satan would love for us to believe about God. In Books 2 and 5 especially, Satan does a great job of
portraying God as some type of fascist despot or tyrant who loves arbitrary power. Sometimes, Satan
even acts like he's some kind of innocent victim.

OK, God's power is arbitrary, that much is true; but he's also the boss. It's his universe; he created it. All
he wants from Satan, and everybody else, is a thank you in the morning for being allowed to live in
Heaven.FOREVER! Is that really so much to ask? Does that sound like despotism? Not really. But
listening to Satan's impassioned speeches and their infectious rhetoric might make you think so.

It turns out, conveniently and ingeniously, that Satan's speeches are uncannily like the animal whose
shape he dons to tempt Eve: the serpent. They are tricky, clever, wily, and anything but straightforward.
For example, whereas Satan will champion some type of heroic perseverance or a refusal to repent and
submit to God's slavery, he's really just ticked off that he lost the war in Heaven and that he has to live
in Hell. He knows that his auditors (which include us) love that kind of rhetoric, which has proven
successful and seductive for centuries.

Sometimes, Satan tries a different angle; at one point he even sheds a tear, a moment that bears some
similarities with the sadness he feels when he sees Adam and Eve in Paradise and realizes he's screwed
(he actually says "Oh Hell" at that moment). Poor Satan, right? Wrong. He really just wants to make
Adam and Eve suffer to spite God; he wants to ruin it for two human creatures who, from one
perspective, are his brother and sister (they're God's creations too). Adam and Eve had nothing to do
with his spat with God; they're just pawns in Satan's game, innocent victims whom Satan cruelly takes
advantage of.

OK, we get it: Satan is a great speaker, but he's a really mean dude. He's smart and knows what
everybody wants to hear, but he's also very dangerous. Why then, does he take up so much space in the
poem? Why is he without a doubt the most interesting character in Paradise Lost? Before we meet God,
the Son, Adam and Eve, or anybody else, we meet Satan. In fact, his is almost the only voice we hear for
the first two books of the poem! We can see why he's attractive, but our buddy John Milton's motives
for letting the villain steal the show are more complicated, especially considering the poem's supposed
purpose of "justifying the ways of God to man."

The question of why Satan gets so much face time is difficult to answer; one reason that Satan is so
attractive and dominates the early books of the poem is because Milton wants us to be seduced, wants
us to be lured by Satan's infectious words only so he (Milton) can correct us later and show us the error
of our ways. In this way, Milton re-enacts the Fall for his readers: like Eve, we buy into Satan's
arguments, only to suffer the punishment of Milton's rebuke. Similarly, when we first see the Garden of
Eden it is through Satan's eyes. When Satan sees what he's excluded from, it suddenly becomes clear to
us what the consequences of siding with Satan are: we won't be able to get into paradise (exactly what
happens to Adam and Eve in the end).

But one could easily say that Milton doesn't want us to succumb to Satan's snares. In that case, Satan
becomes another temptation to resist. Throughout his writings, Milton champions a notion of trial,
whereby virtue is meaningless unless it confronts and resists temptations, dangers, etc. From this
perspective, Milton is testing us as readers, attempting to appeal to the good angel on our shoulder over
the attractive but ultimately evil devil on the other shoulder.
God

Character Analysis
Milton's God is by far the least charming and least interesting character in all of Paradise Lost. His
reputation since the publication of the poem has not been good. In fact, one critic (William Empson)
once compared Milton's God to Joseph Stalin you know that Russian leader who starved millions of
people to death? Even though Empson was a cranky British man, he did have a point: Milton's God isn't
really the most sympathetic character. He doesn't make us feel warm and fuzzy in the way that most
father figures (like your grandpa or Santa Claus) do. In fact, it's just the opposite. For many (including
Empson) he causes feelings of revulsion and anger; God's clearly not the people's champion. Geez, we
can't even see God because he's just like a cloud of light or something, always shrouded in mystery, as if
he's too stubborn to show himself (it's not really clear, however, that he has anything to show other
than a bunch of light).

OK, fair enough. But let's pump the brakes here for a minute. God is God in this poem; He's not human,
and he's not angelic, so we can't really expect him to act like a person or an angel. He's an eternal,
spiritual deity who can basically do anything and know anything. You don't really want him to have lots
of emotions to act on do you? Yeah, sure he could be a bit nicer, but he doesn't think like people do.
Yeah, we get that he does lots of things out of love (like create the world) but it seems to be a different
kind of love, one that is more spiritual/logical and less human i.e., not the kind of stuff for Valentine's
Day cards. Raphael suggests something to this effect in Book 8 when he says to Adam: "Be strong, live
happy, and love, but first of all/ Him whom to love is to obey, and keep/ His great command" (633-635).
Our friendly angel suggests that loving God involves obeying God, or rather God's definition of love
involves some notion of following the rules. Like we said, not stuff you think about when it comes to
Valentine's Day.

People always feel sorry for Adam and Eve, and they should. But, at the same time, Milton's God isn't
necessarily unfair. He makes his rules clear to everyone (to Adam and Eve, to Satan), and he makes the
consequences of disobedience clear as well. In fact, God's rules are pretty reasonable. For Adam and Eve
it consists of a single prohibition; for Satan it's a bit more complicated but still relatively simple (some
respect, some praying, and an acceptance of God's Son as the deputy in charge). So, to complain about
God's arbitrary power and tyrant-like ways (like Satan does throughout) or to blame God for Adam and
Eve's suffering (like many a reader has done) seems silly: Adam, Eve, and Satan all had the opportunity
to live in the greatest places ever (Heaven and the Garden of Eden) and blew it. God is pretty fair, even
generous, when it comes to that. He just wants a little respect and obedience in return. He does, after
all, want things to be somewhat meaningful; in other words, he wants Adam and Eve to choose not to
eat from the tree out of love for him, and he wants his angels to respect his Son and thank him regularly.
Is that too much to ask?

Paradise Lost Theme of Fate and Free Will
Fate and free will are major topics in Paradise Lost. God reveals that he knows what will happen to
Adam and Eve, but resolutely denies that there is any such thing as fate. Huh? God knows what will
happen (that Adam and Eve will disobey him) just like we know the sun will rise tomorrow. So it
might seem sometimes like Adam and Eve never had a chance, but according to Milton, that's just
not true. After all, it's not God's fault that he can see everything that will happen as if it has already
happened!
Theme of Sin
Paradise Lost is about Adam and Eve's fall, the original sin! So it's no surprise that sin is a prominent
theme in the poem. Don't forget that we also learn a lot about Satan's major sin (he tried to
overthrow God) and a lot about the sins that Adam's descendants will commit. Oh, and Milton
constantly reminds us of our sins, or rather of the fact that we are sinners in a fallen world.
Theme of Pride
Ah yes pride. Doesn't it seem like we're always talking about pride? Satan is the exemplar of pride
par excellence. In Paradise Lost, he is too proud to accept God's Son as the boss in Heaven; he
thinks he's being hampered by the chains of tyranny. Adam and Eve too, although they don't
express the same sentiments as Satan, feel as though they're entitled to the Forbidden Fruit, even
though God has expressly forbidden them to eat it.
Theme of Innocence
Paradise Lost takes place almost exclusively in a time and place when death, sin, and lying didn't
exist. In other words, it deals with a time when humanity was still innocent. While Milton is very good
at painting a picture of innocence, he realizes and reflects on the difficulty of attempting to describe
something as alien as a deathless, sinless existence.
Theme of Lies and Deceit
In Paradise Lost, Satan is the ultimate trickster. He flat out lies to Eve, telling her the Forbidden Fruit
has powers that it doesn't. Beyond that, however, he is somehow able to convince a third of the
angels that God is unjust and that they should rebel. You've got to be pretty good at lying and
deceiving people to convince them to risk losing Heaven.
Theme of Revenge
In many respects, Paradise Lost is a sort of revenge tragedy. Adam and Eve are the innocent
victims of Satan's attempts to seek revenge against God. He sort of feels bad about it he even
cries when he sees Adam and Eve but then he realizes he must continue with his plan. In the long
run, Adam and Eve will win out, but in the poem nobody really wins.
Theme of Language and Communication
In Book 5 of Paradise Lost, Adam asks the angel Raphael a lot of questions, and he mentions
several times the difficulty of describing and explaining heavenly matters in mortal language.
Raphael's awareness of this problem registers Milton's own awareness of the same difficulty, a
difficulty exacerbated by the Fall, which makes language an imperfect vehicle of communication (it
was presumably perfect before the Fall).

Paradise Regained
Satan recognizes his true identity in the desert
Tis true, I am that Spirit unfortunate
Who, leagued with millions more in rash revolt,
Kept not my happy station, but was driven
With them from bliss to the bottomless Deep
Yet to that hideous place not so confined
By rigour unconniving but that oft,
Leaving my dolorous prison, I enjoy
Large liberty to round this globe of Earth,
Or range in the Air; nor from the Heaven of Heavens
Hath he excluded my resort sometimes.
After the expulsion from Paradise of Adam and Eve, Satan and his followers did not
return to Hell, but remained on earth, the fallen angels becoming the evil gods of various
idolatrous nations and Satan engaging in every kind of evildoing which he knew would
vex the Powers of Heaven. All the time he was troubled by the thought of the heavenly
foe who he had been told would one day appear on earth to crush him and his rebel
angels.
Now John had come out of the wilderness, proclaiming his mission, and among those
who came to him to be baptized was one who was deemed the son of Joseph of Nazareth.
John recognized in the obscure carpenters son the one mightier than he whose coming
he was to proclaim, and this fact was further made clear to the multitude and the
observant Satan by the opening of the Heavens and the descent therefrom on Christs
head of the Dove, while a voice was heard declaring, This is my beloved Son.
Satan, enraged, fled to the council of the fiends to announce to them the presence on earth
of their long-dreaded enemy. He was empowered by them to attempt his overthrow, and
they were the more confident because of his success with Adam and Eve.
Satans purpose was known to the Eternal Father, who smiled to see him unwittingly
fulfilling the plan so long foreordained for his destruction.
After his baptism, the Father had sent his Son into the wilderness to gain strength for his
struggle with Sin and Death, and there Satan, in the guise of an old, poorly clad rustic,
found him. Although the Son of God had wandered through the rock-bound, pathless
desert, among wild beasts, without food for forty days, he had no fear, believing that
some impulse from above had guided him thither before he should go out among men to
do his divinely appointed task.
Then, when hunger came upon him as he wandered, thinking of past events and those to
come, he met the aged man and was addressed by him.
Sir, how came you hither, where none who ventures alone escapes alive? I ask because
you look not unlike the man I lately saw baptized by John and declared the Son of God.
I need no guide, replied the Son. The Power who brought me here will bring me
forth.
Not otherwise than by miracle. Here we subsist only upon dry roots and must often
endure parching thirst. If thou art indeed the Son of God, save thyself and relieve us
wretched people by changing these stones to bread.
Men live not by bread alone, replied the Son, but by the word of God. Moses in the
Mount was without food and drink for forty days. Elijah also wandered fasting in the
wilderness. Thou knowest who I am as I know who thou art; why shouldest thou suggest
distrust to me?
Tis true that I am that unfortunate spirit who fell from Heaven, but I have been
permitted to roam around the earth and have not been altogether excluded from
Heaven. God allowed me to test Job and prove his worth and to draw Ahab into
fraud. Though I have lost much of my original brightness I can still admire all that
is illustrious and good. The sons of men should not regard me as an enemy, for I
have oft given them aid by oracles, dreams, and portents. My loss was not through
them, so their restoration does not grieve me; only that fallen man will be restored
and not I.
Thou deservest to grieve, tissue of lies that thou art! exclaimed our Savior. Thou
boastest of being released from Hell and permitted to come into Heaven. No joy hast thou
there! Thy own malice moved thee to torture Job. Brag not of thy lies, thy oracles for
men. Henceforth oracles are dumb, since God has sent his living oracle into the world to
teach the truth.
Satan, though angry, still dissembled.
Accuse me, reprove me, if thou wilt. Fallen as I am, I still love to hear the truth fall from
thy lips.
Unmoved by his false words the Savior of men declared that he neither forbade nor
invited his presence, and Satan, bowing low, disappeared as night fell over the desert.
In the mean time, those at Bethabara who had rejoiced at the declaration of John and had
talked with the Messiah, were deeply grieved to find him gone and with him their hope of
deliverance. His mother, too, was troubled at his absence, but comforted herself with the
thought of his former absences, afterwards explained.
Satan, hastening from the desert, sought his troop of evil spirits to warn them that his
undertaking was no easy one, and to summon them to his assistance.
Night fell on the Son of God, still fasting, wondering what would be the end. In sleep he
was visited by dreams of Elijah, raven-fed, and of the same prophet fed by the angel in
the desert, and as he dreamed that he ate with them, the larks song awoke him and he
wandered into a pleasant grove. As he viewed it, charmed by its beauty, a man appeared
before him, no rustic this time, but one attired in the apparel of city or court.
I have returned, wondering that thou still remainest here, hungering. Hagar once
wandered here; the children of Israel, and the Prophet, but all these were fed by the hand
of Heaven. Thou alone art forgotten and goest tormented by hunger.
Though the Son of God declared that he had no need to eat, Satan invited his attention to
a table, set under a spreading tree. Upon it was heaped every known delicacy; by it
waited youths handsome as Ganymede, and among the trees tripped naiads and nymphs
of Diana, with fruits and flowers. Exquisite music was heard, and the perfumes of Araby
filled the air.
Why not sit and eat? continued Satan. These foods are not forbidden, and all these
gentle ministers are ready to do thee homage.
What hast thou to do with my hunger? demanded Jesus. Should I receive as a gift
from thee what I myself could command if I so desired? I too could bring a table here,
and swift-winged angels to attend me. Thy gifts are but guiles.
I am forever suspected, responded Satan, as the table vanished. Hunger cannot move
thee, set on high designs. But what canst thou, a lowly carpenters son, accomplish
without aid? Where wilt thou find authority, where followers? First get riches; hearken to
me, for fortune is in my hand. Wealth will win, while virtue, valor, and wisdom sit and
wait in vain.
Yet what can wealth do without these? replied Jesus patiently. How can it gain
dominion, and keep it when gained? Gideon, Jephtha, David, and among the heathen (for
I am not ignorant of history) Quinctius, Fabricius, Curius, Regulus, all these have risen
from the depths and achieved the highest deeds. Then, why may not I accomplish as
much, even more, without wealth, which but cumbers the wise man, and slackens virtue,
rather than prompts it to worthy deeds? Suppose I reject both riches and realms? Not
because the regal diadem is a wreath of thorns and he who wears it bears each mans
burden, for the kings chief praise is the manner in which he bears this burden for the
public. But he who rules himself is greater than a king, and he who cannot do this should
not aspire to royal power. But it is surely more kingly to lead nations blinded by error
into the light of Gods truth. This dominion is over the nobler part of man. And it has
ever been thought greater and nobler to give a kingdom and to lay down authority than to
assume it. Therefore thy riches are needless both in themselves, and to gain a kingdom
which would better be missed than gained.
Satan, though for a moment struck dumb by this answer to his arguments, soon collected
himself and suggested that while the Savior knew so well what was best to know, say,
and do, that if known he would be regarded as an oracle, still he did wrong to despise
glory and deprive earth of his great deeds, citing as examples of more active spirits
accomplishing much when younger than he, the young Alexander, Scipio, Pompey, and
Caesar. But the Savior replied that the glory which consisted of the approval of the rabble
was only to be despised. The true glory was that of the man who dared to be truly good,
who though little known on earth, was famous in Heaven. Such men did not lay waste
fields, sack, pillage, and slay, but by deeds of peace won the approval of the Father. Such
was Job, oft tempted by Satan; such was Socrates, who suffered unjust death for teaching
truth. And the Son of God had come upon earth not to win glory for himself as vain men
do, but for Him who sent him.
Thy Father does not despise glory, sneered Satan. He demands it from his angels,
from men, even from us, his foes.
With reason, answered the Son, since he created all things, though not for glory. And
what slighter recompense could he expect from men who could return nothing else?
Satan, remembering his own ambition and his fall, was silent for a moment, and then
spoke to remind the Savior that he was born to the throne of David, but that it must be
wrested from the Roman by force of arms. It was his duty to do this and save his people
from oppression.
All things in due time, replied the Savior. If the Writ tells of my sufferings, my
tribulations, of violence done unto me, it also tells of my reign without end. I can wait.
He who suffers best, can do best; he who obeys first, reigns best; and why shouldest thou
be so anxious to hasten my rule when it means thy destruction?
When hope is gone, what is there left to fear? My punishment will come whether thou
reign or no. I could hope that thy reign would stand between me and the anger of thy
Father. And if I haste to the worst that can be, why shouldest thou go so slowly to the
best? Perhaps thou fearest the dangerous enterprise, thou who, pent up in Galilean towns,
hast seen so little.
So saying, he took the Son up into a high mountain at the foot of which stretched a vast
plain. Two rivers watered the fertile land. The hills were covered with flocks; vast cities
could be seen, and here and there, so wide was the land, a barren desert. Then the
Tempter pointed out the vast cities of Assyria, Nineveh, Babylon, Persepolis, Bactra, and
the vast host of the Parthian king, even then marching against the Scythians. As they
watched the great host of mailed warriors, accompanied by chariots, elephants, archers,
engineers, Satan pursued his argument. Suppose the Son should take possession of his
kingdom; how should he hope to keep it in peace between two such powerful enemies as
the Parthians and the Romans? It would be better to conquer first the nearest, the
Parthians, and this could be done with Satans help. In doing this he would not only be
able to occupy his throne but would deliver the offspring of the Ten Tribes of Israel, who,
scattered among the Medes, still served as slaves.
But the Savior, in response, only questioned Satan as to why he had suddenly become so
solicitous for the salvation of the Tribes when he himself had once tempted David to
number Israel and had thus brought pestilence upon them. And as to the Ten Tribes, they
had brought their punishment upon themselves, and must serve the enemy and their idols
until the Father should see fit to release them.
Though embarrassed by the failure of his wiles, Satan could not yet yield. Turning to the
western side of the mountain, he pointed out to the Savior a long, narrow plain, bordered
on the south by the sea and protected from northern blasts by a mountain range. There,
crowning the seven hills stood the imperial city adorned with porches, theatres, baths,
aqueducts, and palaces. Satan pointed out the different objects of interest in splendid
Rome, the Capitol, Mt. Palatine, crowned by the imperial palace, and the great gates,
through which issued or entered a continuous stream of praetors, proconsuls, lictors,
legions, embassies, on all the roads which led through the far-stretching empire, even to
those of the Asian kings, and remote Britain. All the glory of the world, he argued, lay in
Parthia and Rome, and Rome was greater. He who ruled her was indeed ruler of the
world, and yet its present emperor was old, weak, lascivious, without heir, and lived at
Capreae, his public cares entrusted to his favorite. How easily could the Son of God force
from him the power and lift the yoke from his people!
But the splendor of the scene allured neither the eye nor the mind of the Son. The
gluttonies, the gorgeous feasts, the hollow compliments and lies of the people did not
attract him. His mission, he told his Tempter, was not yet to free that people, once just
and frugal, now debased by their insatiable ambition. When the time came for him to sit
on Davids throne, this with all other kingdoms of the earth would be shattered while his
kingdom would be eternal.
Though thou despisest my offers, cried Satan, thou knowest that I esteem them highly,
and will not part with them for nought. This is the condition; Wilt thou fall down and
worship me as thy superior lord?
It is written, thou accursed one, responded the Savior in disdain, that thou shouldst
worship and serve the Lord thy God alone. Who gave thee the kingdoms of the earth if
He did not? And what gratitude thou showest! Get thee behind me! Truly thou art Satan!
Satan, abashed but not silenced, pointed southwest toward Athens. Since the Savior
seemed to prefer a contemplative life, why should he not seek that seat of learning? All
wisdom was not contained in Moses law and the writings of the prophets. Let him
master the learning of the great Athenian teachers, philosophers and orators, and he
would be a king within himself.
But the Savior assured Satan that, having received light from above, he knew how false
and fallacious were the boasted philosophies of the Greeks. Their philosophers, ignorant
of themselves and of God, and arrogating all glory to themselves and ascribing none to
Him, were unable to impart wisdom to any one. From Hebrew psalm and hymn, and
captive harps in Babylon, the Greeks derived their arts, and the results, the odious praises
of their vicious gods, could not compare with the songs of Sion in praise of the Father.
Their orators, too, were far below the Hebrew prophets. Stay in the wilderness, then,
thundered Satan, wroth at this failure. Since neither riches nor arms, nor power, nor yet
the contemplative life please thee, it is for thee the fittest place! But the time will yet
come when violence, stripes, and a cruel death will make thee long for me and my
proffered power. Truly the stars promise thee a kingdom, but of what kind and when I
cannot read.
As he disappeared, darkness fell, and the Son of God, still hungry and cold, sought rest
under a sheltering tree. But Satan watched near, and forbade rest. Thunder and lightning
shook the Heavens; rain drenched the earth; the fury of the winds was loosed, and in their
path the sturdiest trees were uprooted. Ghosts, furies, raved around the holy one, but,
unshaken by fear, he endured all calmly, and came forth, as the bright sun shone upon the
earth, to meet again the Prince of Darkness.
Enraged that the terrors of the night had had no effect upon his enemy, Satan cried out
that he still doubted that the wanderer in the wilderness was the Son of God in the true
sense, and would therefore try him another way.
So speaking, he caught him up and bore him through the air unto Jerusalem, and setting
him on the highest pinnacle of the glorious Temple, said scornfully:
Stand there, if thou canst; I have placed thee highest in thy Fathers house. Now show if
thou art indeed the Son of God. Cast thyself down, for it is written that He will command
his angels concerning thee, so that they in their hands shall uplift thee.
It is also written, said Jesus, Tempt not the Lord thy God. And as he so spoke and
stood, Satan, overcome with amazement, fell whence he had expected to see his
conqueror fall, and, struck with dread and anguish at his certain defeat, fled to his rebel
angels.
Straightway, a fiery globe of angels received the Son on their pinions, bore him from
the pinnacle into a flowery vale, and there refreshed him with ambrosial food and water
from the Fount of Life, while all around him the angelic choir sang his praises for the
conquest of his enemy, and encouraged him to go forth on his work of saving mankind.
Thence, rested and refreshed, he arose, and went, unobserved, home to his mothers
house.

All things are best fulfilled in their due time;
And time there is for all things, Truth hath said.
If of my reign Prophetic Writ hath told
That it shall never end, so, when begin
The Father in his purpose hath decreed
He in whose hand all times and seasons rowl.
What if he hath decreed that I shall first
Be tried in humble state, and things adverse,
By tribulations, injuries, insults,
Contempts, and scorns, and snares, and violence,
Suffering, abstaining, quietly expecting
Without distrust or doubt, that He may know
What I can suffer, how obey? Who best
Can suffer best can do, best reign who first
Well hath obeyedjust trial ere I merit
My exaltation without change or end.
But what concerns it thee when I begin
My everlasting Kingdom? Why art thou
Solicitous? What moves thy inquisition?
Knowst thou not that my rising is thy fall,
And my promotion will be thy destruction?

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Paradise Lost Summary

How It All Goes Down

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