the foundation is laid for Satan to be described as a hero and inspiration - perhaps Milton is hinting that Satan is in fact God? Could God and Satan be the same person?

Use of the adjective 'ethereal' suggests that this feeling is fleeting.

Satan claims he would rather be free from God's authority even if it would require him to live in 'hell'. Satan's aspiration to be his own boss and command his own legacy, rather than obeying God is somewhat inspirational. Satire here further exemplifies this and Milton endeavours upon a structure of logos to show this to us. Satan's statement may seem manipulative but it could also be perceived as deeply innate to human nature which paints Satan as a romantic figure.

Satan is speaking here. Although Milton is writing about God and the fall of man, the most fascinating character int the book isn't Adam or Eve in his recounting of the fall of man ; it is in fact Satan. Milton shows Satan's fall from heaven and how he is cast out by God for rebellion, whilst Satan enjoys agony in hell. Satan thus undergoes the task of undermining the authority of an almighty, omnipotent, omnibelevolent, omniscient God. I think that Milton finds Satan's evil conspiration to be somewhat oddly inspiring, reflected through how Milton narrates the story from his point of view. However, possibly, Milton is trying to tempt us in the same Satanic nature that Adam and Eve succumb to.

Milton has created a God who blames his creation (Adam and Eve) for everything that is evil in the world, as the relationship between God and humans has been destroyed, following their acts. Thus, God is presented as a cynical being, as the "almighty God" blames his creatures; as, God believed that Satan would succeed in seducing Eve, and Adam has only himself to blame. Rather than the benevolent God that is represented all throughout Christianity, God is displayed as misanthropic.

Perhaps as an audience, we should honour Milton for facing squarely the dreadful aspect of the Christian God, as Adam and Eve have fallen as a result of Satan's lies. Therefore, rebel angels shall find no mercy, and no grace for torturing other beings. Yet, Milton's God is presented here even more as a tyrant, and ruling creation for pleasure.

The Son of God, who is Jesus, has given himself as a sacrifice to help humans and stop their suffering. This links heavily with the salvation that was given to humans, as the once severed connection between man and God, had been restored after The Crucifixion.

Here, Milton's God is presented to be "notoriously wicked", as he gives speeches by sitting in the heavenly throne, almost a physical representation of domination.

As with any great literary work, the first words carry the weight of history. Disobedience puts the reader in the Judeo-Christian canon. It evokes the Ten Commandments.

gan?

celestial, made of pure element.

Typical beginning of an epic, the poet calls the muse to help him sing the heroic story to follow

demonstrative of the sense of "hope" we can typically find in epic poems...

oxymoron -- sorrow, woe, doleful shades, are visible only in darkness used as symbolism

"foul" -- word choice paired with seduced (sexual innuendo)

comparing himself to other great epic poets - Homer, Virgil -- and his character of Adam to other epic heroes - "invoke thy aid..." sounds demanding on Milton's part -- he demands to the reader he has something important to say

Satan here is arguably likened to the barbaric heroes of traditional epics, portrayed as a pioneering leader, rallying his troops of angels in the same way that a supreme commander spurs on his men in battle. Is this the first piece of evidence for Satan being Milton's hero?

Although the content of his epic is unconventional in the way it deviates from the glorification of great warriors (as is typical of the epics of Greek and Latin) and instead gravitates towards the glorification of morality, Milton incorporates lexis associated with war and battle - 'legions' - to maintain a connection to the origins of epic poetry.

Heroic - army at his command

Now is the time to act.

Call to action - heroic

Invocation of muse(s) is characteristic of epic poems; interestingly, Milton here invokes a "heav'nly muse" perhaps implying an angel rather than the traditional pagan muses.

Milton uses the "Of..., and..." structure plus the call of the Muse to tell the story.

The system is rigged. God set's up man for failure, acts both as the judge, jury, and executioner. Who does he think he is? God. If anything, I've begun to realize just how ungodly God is, thanks to Milton.

But how does Adam know what evil is? Or what evil is like? Is this explained in the bible or is this dogma?

Empires of dust.

God already know that Eve will be swayed by Satan to eat the forbidden fruit. Now he is watching Satan make his was towards the world, and he still blames man.

The only thing missing from this is another line where God would say "If only somebody could do something about this."

This is Satan's version of "what doesn't kill you makes you stronger".

It's pretty interesting to read about Satan as a hero, rebeling against (a tyrant) God.

A description of Hell?

Btw, this line "One next to himself in power, and next in crime" is pretty interesting, because is putting Satan in the same level as God when the Christian tradition describes him as a fallen angel, and in every sense lesser than God.

As it was said in the introduction of this course, these first lines identify the subject of the poem but also justify the title chosen by the author. That first disobedience, and the consequences Adam (and the humanity for that matter) must face made an interesting subject, no matter how unorthodox may be compared with other epic poems. There's a promise of struggle and tragedy, even a little bit of hope by the mention of that 'greater man' that eventually will come.

surely ridicules the grandeur with which Satan's lair is previously described - seems sad and cold, rather than blazing with hellfire.

certainly we see Satan potentially presented as ridiculous, despite sitting on his 'throne of royal state', we see his 'merit rais'd', the chosen lexis of 'insatiate' suggests a restlessness in Satan, potentially portraying him as unable to take his defeat, which might ridicule his efforts entirely.

clearly presents satan as important & of status (trait of a classic epic hero, post battle?) could link to Milton's own attitudes in dispute of the monarchy - perhaps he allows Satan to sit on a throne because of this.

emphasises the significance of perception - as either heaven or hell can be perceived as one or the other, this being entirely dependant on who's looking -as evil can bask in the 'glory' of eternal damnation and suffering whilst good is drawn to god's splendour & light in heaven.

this is perhaps also unusual for the epic form, as the heroic figure tends to be confident on the lines between good and evil - yet this line almost suggests we should prepare for those lines to become unclear

connotes notions of secrecy, as hell as clandestine and shameful (it's residents have been denied the divinity & glory of heaven). in agreeance with the comments above, Dante's depiction of hell as the 'inferno' meets Milton's description of hell as not simply unidimensional, but with 'land', 'lake with liquid fire' and not expempt from the elements 'subterranean wind' (yet evidently devoid of light).

Like Aeneus, Satan is decisive and has the final decision but also assumes the responsiblility of the most difficult tasks.

Addressing the troops is heroic (Odysseus, Aeneus). "By merit rais'd" is ironic.

I think this means Man has hellish foes before he was even created. Doomed from the start, so to speak.

Their plan is either to destroy God's creation, Man, or seduce them to their own "party," thus causing God to repent that he ever made Man.

Belial's argument seems to be that we should fight as a possible escape from this our new existence. Perhaps, by fighting the all-powerful God in Heaven, he will grant us salvation in non-existence.

Very common argument for those in a losing position. It amounts to "it can't get any worse.

If indeed we are immortal, he says, then worst comes to worse and we will be as we are now in Hell. And even if the best scenario isn't a victory, it can be revenge.

When we think of the machinations of hell, we are thinking of the machinations of war.

As General Sherman noted, "War is Hell." This of course means that, Hell is War. These tossed aside angels have become eternal warriors.

Interesting observation that despair makes on more ferocious.

Satan makes an important argument about hierarchy. That with an throne and power comes inevitable envy and an usurper. There can be no usurper without a throne to usurp.

This was a major theme among the ancient Greeks. The constant overthrowing of kings and gods. Here, Satan jokes that he has a safe unenvied throne, yielded with full consent. Of course, no one yielded this throne, he was tossed aside and simply acquired it.

He argues that in a place "where there is ... no good for whiich to strive," then there will be no strife. No factions to rise up and say "we will be better strivers for the good than you can be!" In a location where the hierarchy goes from pain to increasing amounts of pain, there will be no one who wishes to strive for more pain and evil.

I always find it helpful to keep in mind the dramatic shift in scientific, theologic and philosophic thinking that occurred post Newton.

Newton, in 1687 united Heaven and Earth. For the first time in history, he proved that the laws which governed us on earth were the same as which governed the heavenly bodies. This was an enormous proposition. It either meant that our earthly, low, degrading bodies were as grand as the heavens and angels or that the heavens and angels were actually lowered to the degrading nature of Humans.

Pre-Newton you can read poetry by John Donne and see the view that there is a distinct difference between the heavenly and angelic realm and the human realm.

Post Newton you can read poetry starting with Alexander Pope and you will notice a shift in the worldview that Newton has brought into the world.

As 21st century readers, it may help to keep this fact in mind. In Milton, with the fix't Laws of heaven, he is likely going to imply a fundamentally different set of laws than on earth. Heaven, to Milton and his readers, was not merely a metaphorical location with pearly gates and clouds. It was quite literally the "stuff" that you see above your heads (primarily at night).

They won't fail again.

We are stronger BECAUSE we fell. This is his argument as to why they should try again.

I sometimes get lost in terms of voice. Who exactly is talking. I can tell now that Satan is talking (mostly because of the note for "vertues.")

However, I saw no transition from what I assume was narrative above and this monologue.

This seems to be a textual problem. In the Signet Classic book of Paradise Lost & Paradise Regained edited by Ricks, there are quotations here before "powers and dominions."

It may make it easier to read if those were re-incorporated.

The note for "success" indicates the irony here. Of course, Satan is initiating another war with heaven, one that will be ultimately "in vain." No war with God could succeed. But it seems Satan has been "untaught." He has learned the lesson, and then the lesson has been "unlearned." I am not sure what has untaught him. I suppose, as the text indicates, it is his "proud imaginations" which untaught him.

There seems something psychologically true in that statement. We know today that one definition of insanity is trying the same thing over and over again and expecting different results. Yet, how many of us fall for that trap? We try to succeed in business with the same basic value-structures and methods that we tried the last time, when we failed.

There are many cliches in business about failing your way to success, but this has been shown to be a bias. We only hear the stories of those who have succeeded. Many people fail their way to more failure. Perhaps, that is what is occurring here with Satan. "His proud imaginations" gives him visions of success which will be in vain. Yet he will continue.

There is a kind of admirable quality in that. Pursuing despite the inevitability of failure. If you believe you are correct, this should be the only way to proceed. It is the courage to act on ones convictions.

I think of the play Cyrano de Bergerac, where the lead character will fail in all important realms of his life: productive, love and creativity. Nonetheless, to the very end he will not surrender his convictions.

Like Origen's understanding of the fall. Platonic/Neoplatonic again.

Again, that concept of evil as the privation of good. What dwells inside Satan is 'lost happiness', that is the emptiness, the darkness that births evil.

I found this whole section to be very difficult to follow. It felt a lot like the list of ships in Homer. There were so many references I was overloaded and retained very little, despite attempting to re-read.

Taking on the supernatural powers to achieve end.

Platonic/ Neoplatonic imagery?

Creation out of chaos, differing from creatio ex nihilo - creation out of nothing. Chaos - primordial matter that existed before the good that is heaven and earth. Links well with concepts of original sin, and existence of evil as the absence of good. Absence of heaven and earth = chaos.

This epic simile seems almost to be categorically different then Homeric similes. it is a good example of the influence of science on literature.

From the ghost of Achilles to Odysseus in The Odyssey: “I’d rather slave on earth for another man-some dirt-poor tenant farmer who scrapes to keep alive-than rule down here over the breathless dead”

Commonly translated: "I'd rather be a slave on earth than a king in hell."

Milton is flipping this on its head, as he seems to be flipping much of epic on its head.

I believe this to be an idea taken very seriously by the early 19th century Romantics in poetry and literature.

This brings to mind the 1607 English poem, "My Mind to me a Kingdom Is" by Sir Edward Dyer: https://www.bartleby.com/40/51.html

I've always thought a kingdom was a great analogy for mind. But the idea of a place is similar, if less concrete (since Place is less particular than Kingdom).

Parallel with line 60, spoken by Milton's narrator: "he views / The dismal Situation waste and wilde,"

Here Satan does not call the place where he has been thrown as a "waste" but as "forlorn."

An interesting etymology is that from the 1570s Forlorn has had the connotation of a "faint hope," in its association with the phrase "forlorn hope." The phrase meaning, essentially, "suicide mission," which does have a wisp of hope. Even if we die, our mission will succeed. Or, rather, even if we fail, our mission will succeed.

I believe this is done intentionally by Milton. Above the narrator describing Satan speaks of "waste and wilde." Below Satan speaking of himself says "forlorn and wilde." Which has a stronger connotation of success and hope.

Despite having shown our weakness (from the previous three lines) we fallen ones will define ourselves in contrast to the will of the king of heaven.

Since this is the creation story, there can only be chaos and order. Only two essences at this point. So Satan, having decided on an eternal battle against, has but one alternative. His alternative is "to do ill." That is, to cause sickness (this can be interpreted as more than bodily sickness, but soul sickness too.)

I'm reminded of the old paradox from Socrates: "Is it worse to do evil or to have evil done to you?"

Rather than evil he says it is weakness that is miserable, whether through your own actions or from outside causes.

Is this where my view of Hell comes from?

I find this a fascinating choice by Milton. Why Waste AND wilde?

A waste in reference to place is a location desolate and uncultivated https://www.etymonline.com/word/waste

Moreover, it has many connotations. Empty and useless being among them.

Wild too means uncultivated (by man).

If we take The Garden of Eden to be a perfectly cultivated land provided by God, This "infernal Serpent"is now viewing his "dismal situation" both the region he now occupies and the state of his existence are a "waste and wide."

This makes me wonder about Christian conceptions of evil. From what I understand, evil is just, evil. It doesn't think or "become" evil. it just is evil. I like how Milton is establishing evil as something which has a cause.

Definition of Baleful from Oxford Dictionary online: https://www.oxfordlearnersdictionaries.com/us/definition/english/baleful

Sense 1: of the way somebody looks at somebody/something) threatening to do something evil or to hurt somebody

Origin: Old English bealufull (from archaic bale ‘evil as a destructive force’ + -ful).

This seems to be the essence of literature and knowledge. Literature, the capturing of mankind's greatest thoughts and immortalizing it on the page, can illuminate what is dark within us and elevate us through emulation.

It makes me think of the lines in Book V of The Prelude by Wordsworth. In that poem, Wordsworth tells a tale of a man troubled with "disquietude." while reading Don Quixote. Upon putting the book down he has a very odd dream.

In the dream he analogizes Scientific Truth in the form of a stone and Literary Truth in the form of a sea shell. Places the shell to his ear and he hears "that instant in an unknown tongue, / Which yet I understood, articulate sounds, / A loud prophetic blast of harmony."

Wordsworth's point in this section may be that the call to illuminate the dark within me and raise the low within me, may be a critical value of reading literature.

Milton is firmly aware of his tradition in a literary form rather than a oral form.

Like in Homer and Virgil, Milton is positioning his work as a creation story. We can expect many myths and creation stories as we read Paradise Lost.

Neither Homer nor Virgil thought of using a formal reasoning in their art. I do not know when this trend began, but as Milton is writing toward the end of what we think of as The Renaissance and the beginning of The Age of Reason, this makes sense.

Still, it is striking to me that he is choosing to explain in reasoning terms his story. As far as I know, previous epic writers have not done that.

This could also speak to the very different nature of the eras in which epics have been written. Homer, for instance, is writing out of an oral tradition. Milton expects his work to be read rather than recited.

Satan is making the best of his situation, even when he knows that it is rather out of his control. He wants to create an illusion of how he is able to control his own life and be the ruler of his own world away from God.

While not taking direct images and ideas from Dante, Milton clearly wants to make know the connection between the god-demons within Inferno, and how Milton himself is using images of Hell-as-Hades.

Omni-whatever God has the intention of Satan getting up to antics, since it eventually leads to one purpose. Satan really thinks he's bad, but he's aligning the world in such a way to further necessary events.

This indicates that Satan knows more than just thinking he is doing good, when in actuality it is evil. He plainly knows that there is an intended place for evil and that it is meant to disrupt God any way that he can think. This is some cartoon villain hi-jinx, honestly.

God has defeated them, and they are still within his service and realm, taking on the role of evil beings to serve a purpose in Hell. They are still trapped within the interworkings of God's Plan.

There is a name change (Lucifer to Satan), but is there any evidence in how the word "seraph" can mean both angel and snake? And how important might The Book of Job be to this narrative, as God claims to have been the originator of many monsters and evils to test Job.

Satan's torture? Or torture of all the rebel angels?

God sending Lucifer to Hell made worse the anger and resentment he had, leading to the events meant to be strikes at God.

Referring to Moses and his assent to receive the Ten Commandments from God. This is post-Adam and Eve, making a possible indication of the ignorance of Adam and Eve.

Feature of an epic. Eve has the importance of being the Mother of Mankind.

Satan is presented as a classical epic hero.

Indication of response of the mighty army's cries for the Satan speech.

Thammuz is the other Greek god whom the bleeds his own blood in the river which syrian women laments

Impious: to exhibit no respect towards of religion or God

https://dictionary.cambridge.org/dictionary/english/impious

Milton consistently conveys the great power of God through his manipulation of the aesthetic device of repetition. Through his reinforcement of God as an Ultimate Deity, the Creator (as described here), he distinguishes the significant imbalance of power between the Lord and every other being/force.

It’s is very interesting how Milton’s Raphael tells Eve not to dream of other worlds, only to think of her and Adam. While on the other hand he informs Adam of everything he is curious about. This emphasizes Adam’s superiority once again.

I’m the original story we don’t hear much or get the sense that Adam is curious about his creation and how the world was formed. I think Milton did a great job explaining Adams thirst for knowledge giving us new insight.

Here Milton references the beginning of creation in Genesis, with the same words used by God when forming the world.

I find it quite interesting about Milton’s idea of chaos. On how he believes it is the median part between heaven and hell. It’s something that’s never been heard before, it gives insight onto Milton’s view of Heaven and hell.

Milton also includes that the Som drove the fallen angels out of heaven which has never really been heard before in the original story.

I really like how Milton emphasizes on Raphael being such a prominent character in his poem that he is even sent by God to warn Adam about Satan and Adam’s potential fall. This is very contrary to the original story in the Bible however it gives insight into why the fall could have been so terrible for the human race because Adam was warned of this very potential fall.

I find it very interesting how Milton places emphasis on Michael’s sword and it’s power. Something not thoroughly described in the original story.

I find it very interesting how Milton describes him as an apostate with “Majesty”, and “Glorious Divine”, seared on a chariot during the war. This is not really mentioned in the Bible and Satan being portrayed this way is a technique I think Milton used very well to show, a non conventional form of Satan.

Milton goes into much more detail about the war in heaven to explain to the reader the battle fought and to help us understand that Raphael is trying his best to make sure Adam understands the entire “ history “ of heaven and his role.

Abdiel is like the fictional anti-Satan

This is not a new rule, already in Eden Eve was ruled by Adam.

It feels weird that Raphael is sent here to prevent Adam from falling, yet already seems to know that Eve will live outside of paradise and have many babies.

Eve’s dream affects Adam equally, emphasizing on the fact that though they are different they are equally different and dependent on one another.

An interesting thing about Milton’s Adam and Eve, is that though Adam is superior to her, the words he uses to describe her, are words that show he adores her, and that she is the best image of himself, just as Jesus is to the father. I like how Milton’s compares and draws the two relationships together by how one being sees the other.

I think another interesting thing about Adam and Eve’s relationship here is that she refers to him as her “Perfection”. This implies that she is incomplete without him, and she is very respectful of his superiority.

Burrrrrn :D

I wonder if Satan seduced Eve and not Adam because he felt similarly inferior to Good as Eve was to Adam?

Satan is implying that Adam and Eve should enjoy the Garden while they have it, because with his plan everything they in the garden that they are enjoying right now is going to be taken away when he returns.

I believe another thing that surprises me about Adam and Eve in Milton’s book is because he emphasizes so much on Eve being submissive and how Adam is in a sense “superior” to her because he’s closer to God. However he shows that Adam doesn’t see her that way he sees her as glorious and far more superior to him, and he respects her equally to him.

I believe this aspect of Eve surprises me the fact that we see that Eve talks about how she was formed. We see a new perspective on which she even recalls how she was made, implying that it is something she strongly remembers. Thsi is a new perspective because I personally haven’t heard of Eve recalling how she was made from Adam. I believe it gives more insight into Eve as a character of the book.

You can tell the contrast between Adam and Eve in the way Milton describes their physical appearance. Through Milton’s eyes Adam is broad has long locks, and appears a bit firm. However Eve is fair, has a vail and through her long hair, she appears to be submissive.

Milton then reveals that the reason this Garden is so beautiful is because the image of God shows through it. It is as pure, glorious, and majestic as it’s maker.

I believe it’s truly remarkable how Milton goes into great detail about the garden. From the trees, to the birds, and the mountains, you can really tell Milton wanted to paint a great picture of this garden. He wanted the readers to know and comprehend how beautiful this amazing garden was.

This sounds incredibly cruel.

This line also shows how God fulfilled my expectations because he shows that, this is not the end for his beloved mankind. He will grant them grace and mercy die to the fact that they did not fall out of their own volition. The fallen angels, however, will be granted no mercy because they fell on their own will.

This also backs the fact that God is a just God, because just as he gave man free will to make choices, certain choices man makes can lead to his fall, which it ultimately did. So in all truth we ordain our failures or success based on our choices.

Here God also fuffils my expectations because it shows that when creating man, he intended to create them with free will. This sense of free will was to show that man would have had sincere, true allegiance to god, not one that was bought or insincere, hence why man can make his own choices in life.

In this part of the passage I believe God does fuffil my expectations of him, because I believe is characteristics are rational and very fair. When God mentions that it is Adam’s fault he has fallen, I don’t necessarily believe that is an attempt to portray, a scenario of “victim blame” , I believe God was very right in the sense that he told Adam and Eve not to eat from the tree, and they did so. By them doing so it lead to the fall of man, which all goes back to it being mans fault, when he was tempted my the serpent and disobeyed God.

This reminds me of Silmarillion by Tolkien, where beings similar to angels also have no predetermined gender.

This part parallesls the beginning of Genesis:

2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

3 And God said, Let there be light: and there was light.

4 And God saw the light, that it was good: and God divided the light from the darkness.

Being asleep on guard, not the most proactive situation, not one of control, as a guard rarely guards their own property, but the property of another.

They seem to be forever lost and confused.

Maybe Milton is equating sin with free thinking.

I’m this passage specifically we see that Satan exhibits behavior that could be deemed, “ridiculous”. He Sits “ by “his merit rais’d” and aspires to pursue success in his war quietly heaven. This could be deemed ridiculous regarding to the fact that Satan is exalted by his ironic merit, which merits punishment rather than glory, contrasting to the Messiah’s merits. This could be also deemed ridiculous because he has remained unttauhht by his banishment to hell and still urges to wage this war against heaven.

There is a comparison between satan and God because, satan is also surprisingly revered by his demons, however with what Milton describes as an “awful reverence”.

Here Satan exhibits signs of an epic hero by offering to deliver the demons from their current life in hell.

To exasperate means to “intensely infuriate”. By this we understand that Belial’s plan is to exasperate God to his ultimate limit of rage so that he takes it “out on the demons”, and in turn they “perish”and are put out of their misery instead of waging a war which he believes they are going to lose.

Here we see the contrast between Belial and Moloc. Moloc strongly believes that the war should take place in order to seek revenge. He believes that after all they have nothing to lose and even if they do not wage this war, it will at least be a sign of revenge taken. Belial however believes that this war shouldn’t be waged, and that it could be quit impossible as he believes the “demons” do not have power to win a war against such a huge, miraculous, and powerful being such as God

This line of Book Two,May seem ridiculous regarding the fact that though Satan and his followers ( demons), are cast into hell, and are “dammned” they are still immortal and are still deities of heaven.

??

Hell is a truly hellish place. This description is nightmare inducing

again referencing parliament

Love this - Satan is a very astute politician

To go along w "darkness visible"

synod - an assembly of clergy

There are several references here to parliamentary procedure

Beelzebub: Silly to think we would be allowed to build an empire here - let's find Earth

Mammon: Open war won't be successful - let's build a place here with our gems and gold ( this seems popular - demons applaud)

Belial: revenge is no use - we should be model prisoners and hope for minimum security

Moloch: Open war - things can't be worse so why not? At least we'll get revenge

It seems a bit silly to think the second go round would be better - against an omnipotent foe!

Not only time but space is distorted

Well ok then. Gah. How do believers justify this?

Still worried about the timeline here. All the old Gods are represented here as demons, yet Man has yet to appear

Beelzebub, Moloch, Chemos (Peor), Baal, Astarte, Thammuz, Dagon, Rimmon, Osiris, Isis, Orus, Belial and all the greek Gods...

Lists are a common occurrence in epics - but whew the similes in this one!

Is the poet telling us this is the purpose of his poem?

Yet first they had to be freed from their chains. see line 212 "high permission of all-ruling Heaven"

Here Satan is freed to create mischief - why?

The holy spirit was afraid of Satan's power, and doubted he could keep his empire? When does the idea of God's omnipotence arise?

Lucifer, now and evermore Satan, begins to speak

celestial pole - another astronomy reference

who dared to defy God

Deceived after the fall...

Holy spirit? But ...wings outspread - Archangel?

Things unattempted - more epic reference here. Noble deeds by a noble man, written by a nobel (but not humble!) poet

Epic reference - see Iliad, Odyssey

Driven out of Heaven, yet Heaven " ...may be supposed as yet not made" I'm having a little issue already with the timeline. ( very biblical, since God said "let there be light" before the the formation of the stars)

This is an example of Satan's heroic characteristics. He is rallying a group for a common casue.

soar= go upwards http://www.wordreference.com/enit/soar

the two poles of creation

Beginnings of Satan as epic hero rallying "troops" after loss

Organized into books paralleling structure of bible

perhaps establishes the poet as the hero? "things unattempted yet" is arrogant & ambitious

A foreshadow of the Adam and Eve story.

Gold or silver in a bunch.

Here we see that Milton uses Greek heroic army terms to describe satan's army giving us the notion that satan is this hero of the epic, and is being packed up by his "heroic perfect phalanx", which is a body of troops moving in Unison. He also uses many other heroic adjectives to describe the army.

This reminds me of the poem Invictus.

Out of the night that covers me, Black as the pit from pole to pole, I thank whatever gods may be For my unconquerable soul.

I wonder if William Ernest Henley was inspired by Milton.

A deliberate and unprovoked action.

A valley

With Satan being describes as a "Prince" and "Chief" who lead great battles, it starts to fill the readers mind with thoughts about Satan being perceived as the hero in this epic, since Miton hasn't specifically narrowed down on a specific hero...yet.

The "Eternal Warr" being referred to here is the battle between good, and evil, heaven and hell. This shows some characteristics of an epic because it brings the mention of a war. Which is in a sense an attribute associated with heroism.

Public shame or disgrace

This is the first thing that I find slightly surprising. Adam/Milton declares marriage is meant for 'fit conversation' but all the while implies that Eve is a simpleton and uneducated. It seems instead as if Adam/Milton wants a wife to be inferior in intelligence to the husband to make him feel proud of himself to know so much and be able to lecture her.

And he called this woman Pandora, because all the gods who abide in Olympus gave her as a gift, a pain for grain eating man. (works and days, verse 80). Mind that the gifts are not all good: and he ordered Hermes to put inside her an intent that is doglike and a temperament that is stealthy. .. and within her breast the messenger and argos killer fashioned falsehoods, crafty words, and a stelthy disposition.

Pandora is created by Zeus (through Hepaistos) to punish mankind for deceiving him.<br> The act of deceiving/outsmarting can be seen as an attempt of being equal to the gods. An act of defiance.

Eve needs guidance, God's voice, to become self aware.<br> Eve is physical (rib / flesh) and mentally dependent on Adam (my guide and head). When that balance is disturbed: when instead of Adam Eve is providing guidance, the paradise is lost. Eve is like Até, the Greek goddess of mischief, delusion, ruin, and folly.

Eve needs guidance, Adam's voice, to become self aware, self conscience. The question "what I was" is answered. Eve is physical and mentally dependent on Adam. When that balance is disturbed: when Eve is providing guidance advising to eat the apple, the paradise is lost.

Even at his lowest, Satan is extremely self-perceptive.

My pain is your pain. Man is the scapegoat of Satan.

Satan is made to bend the knee, an act of submission to God. Although not voluntarily.

The dream is the announcement of the first disobedience of man. Adam shows compassion and emphasizes her innocence and incapability to sin. "In thee can harbour none". During the real act, God shows the opposite. Knowledge ends the dream they were living.

A rather beautiful ending which leaves hope for better, given the mercy of God.

I was rather sad to see Satan and his kin fade from the scene - things were always rather jolly when they were about! But of course they lie in Adam and Eve's future.

God did well here; the many languages we have is a part of the joy it is to be human. Of course babble here is about confusion.

The day of judgement follows the flood.

Milton shows his Ovid here. The pervasive nature of flood stories, and arks, is remarkable. It, the flood, appears in the very ancient (and pre-Genesis) 'Epic of Gilgamesh'.

The beginning of a catalogue of horrors which even details many of the known diseases of Milton's time (lines 483 +). It is thought Milton was familiar with some of these, 'Joint-racking Rheums' (488), the gout he experienced late in life. Having experienced it myself I know the description, 'joint-racking', is a good one!

Adam is to behold how God's will has shaped the world. The 'original crime', disobeying God - 'crime' rather than 'sin'!

The lion, now a hunter rather than the peaceful beast of before the fall. The 'Hart and Hinde', the prey, are deer.

Compare to the earlier "self-rais'd" description offered by the fallen angels in Hell for their eventual future triumph. God has so recently championed the need to autonomy in his worshippers and yet scathingly rejects the fallen angels for self-determining.

CS Lewis suggested that Satan rejects rationality and reason along with goodness through his rebellion.

A parallel can be drawn here to the way marginalised groups sometimes seek to reclaim their marginalisation, trying to make a point of pride out of surviving their oppression, sometimes to the point of ceasing to acknowledge the extent and cruelty of the oppression.

A prayer to disperse the darkness caused due to ignorance and raise it to the place where there is light so that he may justly act as a link between the readers and God, asserting the ways of God - just like the bad angels were driven out of heaven, the sin of the man will be delivered by the greater man mentioned earlier in the poem.

An appeal to one of the nine goddesses in Greek mythology who was responsible for inspiration in arts and literature. Now, this is again unique to epic poetry as was a tradition in Greek Literature. Homer invokes the muses in both, the Illiad and the Odyssey.

An invitation probably to the holy spirit for divine guidance to justly describe the epic deeds of Satan and later, a greater man(Jesus)

The Protestant reformer John Calvin took the view that Sinai and Horeb were the same mountain, with the eastern side of the mountain being called Sinai and the western side being called Horeb(https://en.wikipedia.org/wiki/Mount_Horeb)

This occupies the epic formula position as in the epics of Virgil and Homer and talks about man's disobedience as a heroic deed.(Contrary to what the epic poems highlight - noble doings of noble men)

Refers to Jesus Christ, the Son of God who redeemed us of all our sufferings.

We've been told that this new place they've been cast is utterly without help, yet their will seems to sustain them in much the same way that hope might.

I noted this in the last book as well -- we're given an assertion that Hell is a wholly hopeless place, and yet the fallen angels are all such driven, dynamic personalities that the word appears again and again even so.

The variety of ways that the different fallen angels experience misery does more to mark them out as memorable than any of their other offered features.

I find it surprising that, to Milton, "fit conversation" was the purpose of marriage and his ideal of paradise.

All of this reveals the breadth of Milton's reading; Lucan and DuBartas, with Ovid providing the image of the change from 'man' to serpent. A problem for the modern reader of this poem is that, perhaps apart from Ovid, these sources are only in the realms of academia today.

'Orbicular World': a spherical world reflecting the ancient belief in the perfection of the circle. Heaven is 'Quadrature', a square, or probably, cube. The 'why?' of a cubic world I don't know.

Straight from Genesis 3, 18 -19.

This even though earlier (line 84) the serpent had been declared innocent.