John Milton

Where peace
And rest can never dwell, hope never comes
That comes to all.

          Paradise Lost. Book i. Line 65

2008 marks the quatercentenary of John Milton’s birth in Bread Street, London – the city in which he was to live and work for much of his life. It is therefore appropriate that the Ninth International Milton Symposium will be celebrating this event with a five-day conference, 7-11 July 2008, under the auspices of the Institute of English Studies at the University of London.
John Milton was born on December 9, 1608, in London, as the second child of John and Sara (neé Jeffrey). The family lived on Bread Street in Cheapside, near St. Paul's Cathedral. John Milton Sr. worked as a scrivener, a legal secretary whose duties included preparation and notarization of documents , as well as real estate transactions and moneylending. Milton's father was also a composer of church music, and Milton himself experienced a lifelong delight in music. The family's financial prosperity afforded Milton to be taught classical languages, first by private tutors at home, followed by entrance to St. Paul's School at age twelve, in 1620.
In 1625, Milton was admitted to Christ's College, Cambridge. While Milton was a hardworking student, he was also argumentative to the extent that only a year later, in 1626, he got suspended after a dispute with his tutor, William Chappell. During his temporary return to London, Milton attended plays, and perhaps began his first forays into poetry. At his return to Cambridge, Milton was assigned a new tutor, Nathaniel Tovey. Life at Cambridge was still not easy on Milton; he felt he was disliked by many of his fellow students and he was dissatisfied with the curriculum. It was at Cambridge that he composed "On the Morning of Christ's Nativity" on December 25, 1629
In 1632, Milton took his M.A. cum laude at Cambridge, after which he retired to the family homes in London and Horton, Buckinghamshire, for years of private study and literary composition.1  His poem, "On Shakespeare", was published in the same year in the Second Folio. From this period hail also his "L'Allegro" and "Il Penseroso."  Milton's Comus, a masque, was performed at Ludlow Castle in 1634, to be first published anonymously in 1637, music by the famed court composer Henry Lawes. In April 1637, Milton was nearing the end of his studies when his mother died and was buried at Horton.  Only a few months later, in August, Milton's friend Edward King died as well, by drowning.  In November, upon his memory, Milton composed the beautiful elegy, Lycidas. It was published in a memorial volume at Cambridge in 1638.
As customary for young gentlemen of means, Milton set out for a tour of Europe in the spring of 1638. He met famed scholar Hugo Grotius in Paris, where he stayed briefly before continuing on to Italy. Milton arrived in Florence in the autumn, where he probably met with Galileo, who was then under house arrest by order of the Inquisition.  In Rome, he was a guest of Cardinal Barberini, the Pope's nephew, and visited the Vatican Library.  In Naples, Milton met Giovanni Batista, biographer of Torquato Tasso. Milton wrote Mansus in his honor.   Upon reaching Geneva to visit with Calvinist theologian Giovanni Diodati, Milton found out about the death of his childhood friend, Charles Diodati in London.  Milton's tour of Europe was cut short with rumors of impending civil war in England, and he returned home in July 1639. Shortly after, Milton composed Epitaphium Damonis, a Latin poem to the memory of his dearest friend.
Milton settled down in London, where he began schooling his two nephews, later also taking in children of the better families.  The Civil War was brewing — King Charles I invaded Scotland in 1639, and the Long Parliament was convened in 1640.  Milton began writing pamphlets on political and religious matters; Of Reformation, Animadversions, and Of Prelatical Episcopacy were published in 1641, The Reason for Church Government in February, 1642.
In the spring of 1642, Milton married Mary Powell, 17 years old to his 34, but the relationship was an unhappy one, and Mary left him to visit the family home briefly thereafter, and did not return.  Matters were not improved when the Powells declared for the King in the Civil War which broke out in August. This prompted Milton to write his so-called 'Divorce Tracts' speaking for divorce on the grounds of incompatibility. In 1643, Milton published the Doctrine and Discipline of Divorce, which had its second, longer edition in early 1644. In 1644, Milton also published The Judgement of Martin Bucer Concerning Divorce. The 'Divorce Tracts' caused an uproar both in parliament and amidst the clergy, as well as with the general populace, which earned him the nickname "Milton the Divorcer."2  It is in reference to the attempted censorship of the same by the Stationers' Company, that Milton published his eloquent Areopagitica, an oration advocating freedom of the press, in late 1644.3 Milton had also had time to write a treatise Of Education, which prescribed a rigorous course of study for English youth.  In 1645, Milton published Tetrachordon and Colasterion, and registered Poems of Mr. John Milton, Both English and Latin.
Milton had made plans to remarry, when Mary Powell returned.  The two seem to have reconciled, since their daughter Anne was born in 1646.  The whole Powell clan moved in with the Miltons, because Royalists had been ousted from Oxford.  The situation was not savory. The year 1647 saw the death of both Milton's father and his father-in-law.  The Powells eventually moved out and the Miltons moved to the neighborhood of High Holborn, where their daughter Mary was born in 1648.
It is probable that Milton witnessed the public execution of Charles I on January 30, 1649.4  Tenure of Kings and Magistrates was published two weeks later. In March, the Cromwellian government appointed Milton Secretary for Foreign Tongues and ordered him to write an answer to Charles I's purported Eikon Basilike ("Royal Image"). After publishing Observations on the Articles of Peace, Milton published Eikonoklastes ("Image Breaker") in October, 1649.  In 1650, the Council of State ordered Milton to write a response to Salmasius' Defensio Regia — the Continental outcry against the English action ("Defense of Kingship"). Defensio pro populo Anglicano was published in February, 1651. Milton's first son, John, was born in March and the Miltons moved to Westminster.
The year 1652 was one of many personal losses for Milton. In February, Milton lost his sight. This prompted him to write the sonnet "When I Consider How My Light is Spent."  In May, 1652, Mary gave birth to a daughter, Deborah, and died a few days later. In June, one year-old John died.
In 1654, Milton published Defensio Secunda, the response he had been ordered to write for Pierre du Moulin's Regii sanguinis clamor ("Clamor of the King's Blood"). Andrew Marvell had become his assistant, and he had aides to take dictation, to facilitate the carrying out of his duties as Secretary. In 1655, Defensio Pro Se ("Defense of Himself") was published. In 1656, Milton married Katherine Woodcock, but the happiness was short-lived. Milton's daughter Katherine was born in late 1657, but by early 1658, both mother and daughter had passed away. It is to the memory of Katherine Woodcock that Milton wrote the sonnet “Methought I saw my late espousèd saint.”
Lord Protector Oliver Cromwell died in October, 1658, and the days of the Commonwealth were coming to a close. In early 1659, Milton published A Treatise of Civil Power and Ready and Easy Way To Establish a Free Commonwealth.  For his propaganda writings, Milton had to go into hiding, for fear of retribution from the followers of Charles II. In June, 1659, both Defensio pro populo Anglicano and Eikonoklastes were publicly burned. In early autumn, Milton was arrested and thrown in prison, to be released by order of Parliament before Christmas. King Charles II was restored to the throne on May 30, 1660.
In 1663, Milton remarried again, to Elizabeth Minshull, a match his daughters opposed. He spent his time tutoring students and finishing his life's work, the epic, Paradise Lost.  Among the greatest works ever to be written in English, the feat is all the more remarkable for Milton's blindness — he would compose verse upon verse at night in his head and then dictate them from memory to his aides in the morning.  Paradise Lost finally saw publication in 1667, in ten books. It was reissued in 1668 with a new title-page and additional materials.  The book was met with instant success and amazement; even Dryden is reported to have said, "This man cuts us all out, and the ancients too."
History of Britain was published in 1670; Paradise Regain'd and Samson Agonistes were published together in 1671. Of True Religion and Poems, &c. upon Several Occasions were published in 1673. In summer 1674, the second edition of Paradise Lost was published, in twelve books. Milton died peacefully of gout in November, 1674, and was buried in the church of St. Giles, Cripplegate. His funeral was attended by "his learned and great Friends in London, not without a friendly concourse of the Vulgar."  A monument to Milton rests in Poets' Corner at Westminster Abbey.

PARADISE LOST
(1677)
paradise lost

Books 1 and 2 - structure

Book 1 breaks down naturally into six sections:

Book 2 breaks down into three principal sections, the first of which can be considered in seven sub-sections:

Book 1

- Invocation and introduction of theme (1-26)

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

“Assert eternal providence
And justify the ways of God to men.”

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

- Satan's revolt (27-83)

Note how easily Milton moves from prayer into an account of Satan's fall, by asking who or what caused man to fall. According to Milton, Satan's motive was to be above his peers. The expulsion of Satan from Heaven is depicted more fully in Book 6 (his revolt, partly, in Book 5) of Paradise Lost.

Satan is cast out of Heaven, together with his “horrid crew”. Nine days they lie on a lake of fire, then regain consciousness to find themselves in Hell.

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

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

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

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

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

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

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

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

- Satan rallies his subjects (283-621)

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

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

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

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

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

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

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

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

- The building of Pandemonium (670-798)

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

Note the pictorial and vividly realistic description of building operations (mining, founding and so on), which gives a sense of Hell as a real place.

Book 2

- The debate in Pandemonium (1-505)

- Introduction (1-42)

Milton describes Satan's exalted state as president of proceedings. Satan explains how, as none wishes to take on his suffering, none will wish to dispute his leadership, and calls for speakers.

- Moloch's speech (43-105)

Moloch argues the case for immediate open warfare. He has no fear of death, as it is preferable to serving as inferior (to God). Moloch has no wish to remain in the “opprobrious den” of Hell, but describes graphically the glorious martial deeds in which he will attempt to regain Heaven. Moloch argues from the notion that the natural motion of angels is upward, that re-ascent will be easier than fall. As the devils have nothing to lose, they should not fear battle:

- Belial's speech (106-228)

Belial (motivated, Milton tells us, by sloth - that is, extreme laziness - rather than reason) subtly demolishes Moloch's argument, showing how Moloch's main reason for making war is a better reason for avoiding it. Belial argues that a second attempted revolt could lead to far harsher punishment from God, and describes some of the awful torments the devils might bring on themselves by open war. His speech is far more persuasive than Moloch's and he makes use of the words of the earlier speaker, twisting them to serve his own arguments.

- Mammon's speech and reaction to it (229-309)

Mammon points out that the devils cannot hope to dethrone God until Chaos regains the rule of things (when order collapses). He points out, further, that, even if God should excuse the devils on condition they return to their former allegiance, this would not be tolerable. He argues, that it is better, therefore, to enjoy the freedom of Hell, being “to none accountable”. Mammon suggests that they can copy features of Heaven using the natural resources of Hell. Like Belial before him, he argues that in time the fallen angels will become accustomed to the hostile environment of Hell, and, wholly dismissing the idea of war, concludes:

“... All things invite
To peaceful counsels and the settled state
Of order... ”

His speech is met with a sound described by Milton as being like that of wind in hollow rocks, lulling tired mariners to sleep. The devils are pleased by the argument for peace as most still fear another battle like the first, and because many are keen to “found this nether empire” - to rival Heaven. Beelzebub now rises to address the throng.

- Beelzebub's speeches (310-429)

Beelzebub begins by addressing himself to “thrones” and “powers”. Sarcastically, he suggests a new title, “princes of Hell”, as the other speakers have, he claims, as good as decided to stay in Hell and found a new empire there. He points out that if they stay in Hell it may prove merely their dungeon, and God will reign “first and last”. He therefore concludes that mere war or peace is unacceptable, and begins to outline (what Satan has earlier told him) the story of God's creation of a new world and man.

He suggests the investigation of this world and its inhabitants, in the hope of finding some weakness and spoiling this creation. In doing so they will thwart God, and in making man God's foe, may even force God to destroy His new creation. Beelezebub ends his speech by asking the rhetorical question whether or not such a plan is preferable to sitting in Hell, “hatching vain empires.” Milton reminds the reader that Satan is the true author of this plan, and then describes the devils' enthusiastic approval of it.

Having gained general assent for his proposal, endorsed by their vote, Beelzebub approves their decision, and refers to the great deeds which will either restore them to somewhere in sight, at least, of Heaven, or “some mild zone ... not unvisited of Heaven's fair light”. But, he asks, who will undertake this perilous exploit? Having so far presented his plan in a favourable light, he now lists the hazards which will confront whoever undertakes the venture, knowing that this will ensure none will dare challenge Satan for the honour.

- Satan's speech (430-505)

After Beelzebub's request for a volunteer has met with initial silence, Satan begins by saying how reasonable it is that devils should fear so perilous a venture, but claims he would not deserve to be their leader if he were to shrink from the task. He insists that none need share this danger with him (nor, of course, he thinks, its attendant glory) and the devils (with mixed feelings of reverence for, and fear of, their leader) do him homage. Milton, in an aside, laments how while devils, even, work in harmony. Only man fights his fellow.

- The devils' pastimes (506-628)

While Satan prepares to begin his great adventure, the devils are free to occupy their time how they wish. Milton describes first how some play at war-games, on a colossal scale; how some amuse themselves with music; how others indulge in vain abstract philosophical speculation, while yet others explore their “dismal world”, but find in it nothing for their comfort.

- Satan's expedition (629-1055)

Satan flies to the gates of Hell where he finds his way barred by the monster, Death, who challenges and provokes him. But another hideous creature, Sin, intervenes, and informs Satan that the first of the monsters is his son. Satan is amazed but Sin tells him of how, when Satan first contemplated revolt in Heaven, she had sprung fully-formed from his head, “ shining heavenly fair”. Satan had then taken her as his mate and fathered Death, who subsequently vented his lust on her, begetting further foul creatures. This caused her form to become hideously distorted - her giving birth to Death having already transformed her “nether shape” into that of a serpent.

Following the devils' expulsion from Heaven, Sin has been charged with keeping locked the gates of Hell. She further tells Satan the impossibility of defeating Death, and he quickly adopts a diplomatic approach. Now Satan talks pleasantly to his “dear daughter” and “fair son”, persuading them to open the gates of Hell for him, pointing out that if they reach the new world they will be able to prey on the newly-created race living there.

Sin unlocks the gates, but is unable ever again to close them. Satan attempts to fly from Hell but drops straight down, and is only rescued by being buffeted upwards by a hot blast from a natural explosion. Next he enters a region where the air is so thick, he can only negotiate it “half on foot, half-flying”. In this undignified fashion, Satan eventually arrives at the court of Chaos, whom he persuades to let him pass on his journey. The “anarch old”, hoping that Satan's activities may restore some of his empire (which has been limited by the creation first of Hell and then of Heaven and earth) speeds him on his way, and at length he comes within sight of Heaven, and:

“... fast by hanging in a golden chain
This pendent world, in bigness as a star
Of smallest magnitude...”

First, in Book III, God sees Satan's flight and explains Man's fall due to disobedience in his free will, but the Son of God offers himself as a ransom for the rebellious human race.  Satan deceives Uriel, a guardian angel, and is directed to Earth where he sets foot on Armenia's Mount Niphates.

Book IV tells of Satan's first attempt to seduce Eve in her sleep, his discovery by the angel Gabriel, and his defeated flight.

Following Book V through Book VIII's lengthy lecture in which Raphael attempts to explain history since Creation to enable Adam to protect himself from Satan, Book IX records the Fall and the first effects of sin on Adam and Eve (they fight, of course).

After X's description of God's judgment, Satan and the rebel angels' transformation to serpents (a great scene, ll. 460-584),  and Adam's observation of Eden's transformation by sin, the angel Michael arrives in XI to give Adam visions of the ups and downs of humanity's "future history" up to the Great Flood.  XII records Michael's "future history" from the Tower of Babel through the promise of the Incarnation of Jesus and the Second Coming's Last Judgment to remake "New heav'ns, new earth, ages of endless date" (XII: 549), ending in the expulsion of Adam and Eve from Eden and the first morning of our world.    In effect, these angelic narratives "bracket" our existence within the poem's cosmic vision, so the last line marks our ancestors' first steps toward where we are, and Michael's promise of the eschaton or Second Coming marks the end of the world and time in which our descendents will live.

Genre: still an epic poem.

Form: 10,565 lines of blank verse divided into twelve books, each headed by a prose "Argument" or summary of the contents.  The first edition of 1667 divided the poem into only 10 books and no prose "Arguments."  The additional book divisions divided the first edition's enormous Book X into three books (the current X, XI, and XII) and the arguments were added to help readers follow the plot.

Characters: Satan and the rebel angels, Sin and Death, Chaos, Adam and Eve, the guardian and messenger angels of Eden (especially Raphael and Michael), God, and the Son of God.

Summary: (absurdly reduced)

  1. Book I (798 lines): The fallen angels survey their state, Satan, roused by Beelzebub, summons a counsel of demons, and they build Pandemonium to house their Parliament.

  2. Book II (1055 lines): The fallen angels debate their strategy and vote to send Satan to seek out and destroy the new world that was created at the moment they fell, an act of revenge which takes Satan out of Hell's gate (where he meets his daughter/mate and son) and into the realm of Chaos, from which he sees Earth.

  3. Book III (742 lines): God sees Satan's flight and explains Man's fall due to disobedience in his free will, but the Son of God offers himself as a ransom for the rebellious human race.  Satan deceives Uriel, a guardian angel, and is directed to Earth where he sets foot on Armenia's Mount Niphates.

  4. Book IV (1015 lines): Satan is tormented by the beauty of Creation, and discovers Adam and Eve living in perfect harmony.  Hearing them talk of the forbidden Tree of Knowledge, he turns himself into a toad and whispers temptation into the sleeping Eve's ear, but he is discovered by the guardian angels and expelled by Gabriel.

  5. Book V (907 lines): Eve tells Adam of her disturbing dream, and Raphael arrives, sent by God, to warn Adam and to explain Satan's rebellion against the introduction of the Son of God as the Messiah above Satan in the hierarchy of Heaven.

  6. Book VI (912 lines): Raphael tells Adam of the war in heaven between rebel angels and God's army, ending when God drives Satan's army over the edge of Heaven and they fall through Chaos into the pit prepared for them.

  7. Book VII (640 lines): Raphael describes God sending his Son to create the world in six days, and warns Adam again of the deadly prohibition on the Tree of Knowledge.

  8. Book VIII (653 lines): Adam asks to understand the movement of the heavenly bodies, which Raphael explains in a strange fusion of the Copernican and Ptolemaic systems (then being debated publically in England), and Adam tells of his and Eve's creation.

  9. Book IX (1104 lines): Satan enters the serpent and persuades Eve to eat from the forbidden tree.  Eve, disordered in her passions, comes to Adam and persuades him to eat, or he persuades himself to join her in a common doom since he cannot resist the bond of flesh between them (left rib, in Milton's version).  They eat, they mess around some, and they discover guilt, which apparently requires clothing and a huge fight.

  10. Book X (1104 lines): God sends his Son to deliver judgment.  Adam and Eve confess, and Sin and Death arrive to take possession of their father's new conquest.  Satan returns victorious to Hell, but the demons' praise is cut short when they are turned into serpents whose attempt to cheer Satan turns into "A dismal universal hiss" (X: 508).  Adam witnesses the storms that disorder Eden's weather, the animals who turn to devouring each other, and realizes it was all their fault.  After a fight with Eve, they reconcile and seek mercy from the Son.

  11. Book XI (901 lines): The Son of God intercedes to prevent their immediate death, but God orders them expelled from Eden.  Michael assures them that loss of Eden does not mean loss of God's presence, and explains to Adam the future of humanity, including Abel's murder, the spread of sin, the Flood, and the new Covenant.

  12. Book XII (649 lines): Michael's "future history" concludes with a summary of the Old Testament, the incarnation, death, resurrection and ascension of the Messiah, and the victory over Sin and Death which makes Adam rejoice even in his own Fall.  Michael foretells the Church's corruption and the Second Coming.  Eve is given a comforting dream promising "some great good" which will restore the damage, and Adam and Eve depart from the Garden.  The poem ends with the vision of Adam and Eve's departure to begin life as we know it: "The World was all before them, where to choose / Their place of rest, and Providence their guide: / They hand in hand with wand'ring steps and slow, / Through Eden took their solitary way" (XII: 656-49).

The Plot of Paradise Lost

  1. Creation of the Universe and Eden

  2. Rebellion of the Fallen Angels

  3. War in Heaven

  4. Fall of Rebel Angels (Revelations)

  5. Satan’s Flight to Eden & 1st Temptation of Eve (in dreams)

  6. Raphael’s Teaching of Adam about the Rebellion and War

  7. Satan’s Temptation of Eve and Eve’s of Adam—The Fall from Grace

  8. Michael’s Teaching of Adam about Future History to Incarnation

  9. Expulsion from Eden

  10. Incarnation of Jesus

  11. Crucifixion of Jesus

  12. Resurrection of Jesus and “Harrowing of Hell” to Save OT Patriarchs like Adam

  13. Eschaton—the Return of Jesus, End of Time, Sin, Death, and Satan, Remaking Heavens and Earth Perfected.

The Narration of Paradise Lost

Book 1 & 2: Fallen Angels’ State in Hell, Debate, and Resolution to Attempt Destruction of Humanity

Book 2: Satan’s Flight to Eden

Book 3: The Father in Heaven Foresees the Fall and The Son in Heaven Volunteers to Sacrifice Himself to Redeem Humanity

Book 4: & 1st Temptation of Eve (in dreams) but Angel Guards Frustrate Satan.

Books 4-8: Raphael Tells Adam of Angelic Rebellion, Fall of Angels, and Danger to Adam and Eve, and Eden’s Creation.

Book 9: Satan’s Second Temptation of Eve, and Eve’s of Adam—The Fall from Grace

Book 10: God Detects the Fall, Judges Adam and Eve.

Books 11-12: Michael Tells Adam of Future History from Incarnation to Eschaton While Eve Is Taught in Dreams; Expulsion of Adam and Eve from Eden.

paradise lost

Homepage Lingua Inglese Homepage Literature