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Paradise Lost | Introduction

Paradise Lost, one of the greatest poems in the English language, was first published in 1667. Milton had long cherished the ambition to write the definitive English epic, to do for the English language what Homer and Virgil had done for Greek and Latin, and what Dante had done for Italian. He had originally planned to base his epic on the Arthurian legends, which were the foundational myths for English nationalism, but later turned his attention to more universal questions. He decided to focus on the foundational myth of humanity itself, the Genesis account of creation and fall. It was an ambitious project, for Milton was determined to attempt ''things unattempted yet in Prose or Rhyme,'' and his success is indicated by the esteem in which the poem is held to this day.

Milton's epic poem received mixed reactions in the seventeenth century, and, over the years, has continued to arouse both praise and blame. Yet, its admirers have always been more numerous that its detractors. The poem has influenced many authors and artists, from John Dryden to William Blake, Mary Shelley to Philip K. Dick, C. S. Lewis to Gene Roddenberry. Aside from the sheer beauty of its language and the power of its characterization, the subject matter of the poem has continued to absorb readers of every generation. Milton does not hesitate to ask the most difficult of questions: If the world was created by a good, just, and loving God, why is there little evidence of goodness and justice in the world? What does it mean for humankind to be created in the image of that God, and how does humanity endure in a fallen world? It is this aspect of the poem which will continue to enthral readers, as they continue to ask the same difficult questions and turn for answers to Milton's exploration of one of the foundational myths of Western culture.

Paradise Lost Summary

Book I
Book I introduces the main subject matter of the poem: the creation, fall, and redemption of the world and humankind. Milton invokes the aid of the muse and the Holy Spirit as he sets out to perform "Things unattempted yet in Prose or Rhyme," and, through the medium of the epic, to "justify the ways of God to men." In true epic style, Milton begins his story in mid-action (in medias res), after the great battle in Heaven and the fall of the rebel angels. The poem thus introduces its readers first to Satan, the cause of the fall of humankind, at the moment following his own first fall into Hell. Satan and his angels are described lying on a lake of fire in a place where flames cast no light, but only "darkness visible." Satan is the first to rise and, using his great spear as a walking stick, limps to the shore. He then awakens his legions, addressing them in a stirring speech and rousing them to action. He informs them of his hope of regaining Heaven and of the rumor of a new world to be created which they might yet make their own, if heaven be closed to them. He determines to call a full council and sets his host to work to build a suitable palace from which to rule Hell. The result of their efforts is Pandemonium, the palace of Satan, and there the angels of Hell enter to begin their council.

Book II
Book II recounts the council of the demons and their deliberations concerning whether to attempt further battle in order to regain Heaven. Satan invites his minions to speak freely, and Moloch opens the debate, urging open war. Belial, who represents sloth, responds, arguing that battle against a foe who has so decisively defeated them is futile, and proposing that the demons take their ease in Hell and make the best of it. Mammon follows, counselling that they build a new kingdom in Hell and there rule supreme. Beelzebub, Satan's right-hand man, concludes, returning to the suggestion made by Satan in Book I, that they seek out the truth of a rumor about a new world and another creature to be created by God. If the rumor is true, he submits, they should then attempt to seduce God's new creature, Man, and rule on Earth if they cannot regain Heaven. The demons applaud this suggestion and Satan undertakes the dangerous task of searching out this new world. While the rest of the devils (in true epic style) play epic games to vent their grief and occupy themselves in the absence of their leader, Satan sets out alone. He travels to the gates of Hell, which he finds closed and guarded by Sin (his daughter) and Death (the son of their incestuous union). Satan persuades them to open the gates by offering the world to Sin to rule with him, and humankind to Death. He then makes the arduous journey through Chaos to the new world which he seeks.

Book III
Book III moves the action to Heaven, where God, sitting on his throne, sees Satan flying towards the world. God tells his Son of Satan's diabolical plan to seduce humankind, foretelling Satan's success and simultaneously clearing himself of blame. He contends that humankind was created free and able to withstand temptation, yet outlines his purpose of allowing humankind grace, since they will fall, not out of malice, as Satan did, but deceived. This grace, however, cannot be achieved unless divine justice is satisfied, and the Son freely offers himself as a ransom for this purpose. God then ordains the Incarnation, and all the hosts of heavenly angels praise and adore the Son. Meanwhile, Satan has reached the world's outermost sphere, where he finds a place called the Limbo of Vanity. He moves up to the Gate of Heaven and passes from there to the Orb of the Sun, where he encounters Uriel, the regent of that orb. He changes himself into the shape of a lesser angel and approaches Uriel, professing a great desire to behold the new creation and the human creature placed therein. Uriel, deceived by his disguise, directs him to the newly created world.

Book IV
Book IV returns to the quest of Satan who, as he approaches the Paradise of Eden, is beset by doubt, fear, envy, and despair. His confidence... ยป Complete Paradise Lost Summary