251 Matching Annotations
  1. Apr 2024
    1. Come, come, no time for lamentation now, Nor much more cause, Samson hath quit himself Like Samson, and heroicly hath finish'd [ 1710 ] A life Heroic, on his Enemies Fully reveng'd, hath left them years of mourning, And lamentation to the Sons of Caphtor Through all Philistian bounds. To Israel Honour hath left, and freedom, let but them [ 1715 ] Find courage to lay hold on this occasion, To himself and Fathers house eternal fame; And which is best and happiest yet, all this With God not parted from him, as was fear'd, But favouring and assisting to the end. [ 1720 ] Nothing is here for tears, nothing to wail Or knock the breast, no weakness, no contempt, Dispraise, or blame, nothing but well and fair, And what may quiet us in a death so noble. Let us go find the body where it lies [ 1725 ] Sok't in his enemies blood, and from the stream With lavers pure and cleansing herbs wash off The clotted gore. I with what speed the while (Gaza is not in plight to say us nay) Will send for all my kindred, all my friends [ 1730 ] To fetch him hence and solemnly attend With silent obsequie and funeral train Home to his Fathers house: there will I build him A Monument, and plant it round with shade Of Laurel ever green, and branching Palm, [ 1735 ] With all his Trophies hung, and Acts enroll'd In copious Legend, or sweet Lyric Song. Thither shall all the valiant youth resort, And from his memory inflame thir breasts To matchless valour, and adventures high: [ 1740 ] The Virgins also shall on feastful days Visit his Tomb with flowers, only bewailing His lot unfortunate in nuptial choice, From whence captivity and loss of eyes.

      manoa interrupts the choruses and says they must find samosns body and bury it. then , they will build a monument for samson

    2. Proof of his mighty strength in feats and games; I sorrow'd at his captive state, but minded Not to be absent at that spectacle. The building was a spacious Theatre [ 1605 ] Half round on two main Pillars vaulted high, With seats where all the Lords and each degree Of sort, might sit in order to behold, The other side was op'n, where the throng On banks and scaffolds under Skie might stand; [ 1610 ] I among these aloof obscurely stood. The Feast and noon grew high, and Sacrifice Had fill'd thir hearts with mirth, high cheare, & wine, When to thir sports they turn'd. Immediately Was Samson as a public servant brought, [ 1615 ] In thir state Livery clad; before him Pipes And Timbrels, on each side went armed guards, Both horse and foot before him and behind Archers, and Slingers, Cataphracts and Spears. At sight of him the people with a shout [ 1620 ] Rifted the Air clamouring thir god with praise, Who had made thir dreadful enemy thir thrall. He patient but undaunted where they led him, Came to the place, and what was set before him Which without help of eye, might be assay'd, [ 1625 ] To heave, pull, draw, or break, he still perform'd All with incredible, stupendious force, None daring to appear Antagonist. At length for intermission sake they led him Between the pillars; he his guide requested [ 1630 ] (For so from such as nearer stood we heard) As over-tir'd to let him lean a while With both his arms on those two massie Pillars That to the arched roof gave main support. He unsuspitious led him; which when Samson [ 1635 ] Felt in his arms, with head a while enclin'd, And eyes fast fixt he stood, as one who pray'd, Or some great matter in his mind revolv'd. At last with head erect thus cryed aloud, Hitherto, Lords, what your commands impos'd [ 1640 ] I have perform'd, as reason was, obeying, Not without wonder or delight beheld. Now of my own accord such other tryal I mean to shew you of my strength, yet greater; As with amaze shall strike all who behold. [ 1645 ] This utter'd, straining all his nerves he bow'd, As with the force of winds and waters pent, When Mountains tremble, those two massie Pillars With horrible convulsion to and fro, He tugg'd, he shook, till down thy came and drew [ 1650 ] The whole roof after them, with burst of thunder Upon the heads of all who sate beneath, Lords, Ladies, Captains, Councellors, or Priests, Thir choice nobility and flower, not only Of this but each Philistian City round [ 1655 ] Met from all parts to solemnize this Feast. Samson with these immixt, inevitably Pulld down the same destruction on himself; The vulgar only scap'd who stood without.

      the messenger explains how Samson did it and he did by breaking two pillars and making the theatre collapse on everyone. his strength was still prevalent

    3. O whither shall I run, or which way flie The sight of this so horrid spectacle Which earst my eyes beheld and yet behold; For dire imagination still persues me. But providence or instinct of nature seems, [ 1545 ] Or reason though disturb'd, and scarce consulted To have guided me aright, I know not how, To thee first reverend Manoa, and to these My Countreymen, whom here I knew remaining, As at some distance from the place of horrour, [ 1550 ] So in the sad event too much concern'd.

      the messenger comes in and he is distragught. he says he has good and bad news. the good news is that all the philistines are dead. bad news- Samson is dead too.

    4. I know your friendly minds and — O what noise! Mercy of Heav'n what hideous noise was that! Horribly loud unlike the former shout. [ 1510 ] Chor. Noise call you it or universal groan As if the whole inhabitation perish'd, Blood, death, and deathful deeds are in that noise, Ruin, destruction at the utmost point. Man. Of ruin indeed methought I heard the noise, [ 1515 ] Oh it continues, they have slain my Son. Chor. Thy Son is rather slaying them, that outcry From slaughter of one foe could not ascend. Man. Some dismal accident it needs must be; What shall we do, stay here or run and see? [ 1520 ] Chor. Best keep together here, lest running thither We unawares run into dangers mouth. This evil on the Philistines is fall'n, From whom could else a general cry be heard? The sufferers then will scarce molest us here, [ 1525 ] From other hands we need not much to fear. What if his eye-sight (for to Israels God Nothing is hard) by miracle restor'd, He now be dealing dole among his foes, And over heaps of slaughter'd walk his way? [ 1530 ] Man. That were a joy presumptuous to be thought. Chor. Yet God hath wrought things as incredible For his people of old; what hinders now? Man. He can I know, but doubt to think he will; Yet Hope would fain subscribe, and tempts Belief. [ 1535 ] A little stay will bring some notice hither. Chor. Of good or bad so great, of bad the sooner; For evil news rides post, while good news baits. And to our wish I see one hither speeding, An Ebrew, as I guess, and of our Tribe. [ 1540 ]

      manoa comments on how loud the noise from the feast is. the chorus hears "blood, death, and deathful deed are in that noise"(1513). Manoa thinks that philistines are killing Samson because of the outward cries but the chorus says that Samson is actually killing the philistines.

    5. t shall be my delight to tend his eyes, [ 1490 ] And view him sitting in the house, enobl'd With all those high exploits by him atchiev'd, And on his shoulders waving down those locks, That of a Nation arm'd the strength contain'd: And I perswade me God had not permitted [ 1495 ] His strength again to grow up with his hair Garrison'd round about him like a Camp Of faithful Souldiery, were not his purpose To use him further yet in some great service, Not to sit idle with so great a gift [ 1500 ] Useless, and thence ridiculous about him. And since his strength with eye-sight was not lost, God will restore him eye-sight to his strengt

      manoa says he will care for him in Geat honor and he says that God will let his strength grow back with his hair and use him for "great service"(1499).

    6. Fathers are wont to lay up for thir Sons, [ 1485 ] Thou for thy Son art bent to lay out all; Sons wont to nurse thir Parents in old age, Thou in old age car'st how to nurse thy Son, Made older then thy age through eye-sight lost

      the chorus says that sons are meant to look after their fathers in old age and Samson wont be able to do that because he is blind. manoa will have to care for him all his life

    7. His ransom, if my whole inheritance May compass it, shall willingly be paid And numberd down: much rather I shall chuse To live the poorest in my Tribe, then richest, And he in that calamitous prison left. [ 1480 ] No, I am fixt not to part hence without him. For his redemption all my Patrimony, If need be, I am ready to forgo And quit: not wanting him, I shall want nothing.

      manoa will pay anything all he has even to set Samson free.

    8. I have attempted one by one the Lords Either at home, or through the high street passing, With supplication prone and Fathers tears To accept of ransom for my Son thir pris'ner, [ 1460 ] Some much averse I found and wondrous harsh, Contemptuous, proud, set on revenge and spite; That part most reverenc'd Dagon and his Priests, Others more moderate seeming, but thir aim Private reward, for which both God and State [ 1465 ] They easily would set to sale, a third More generous far and civil, who confess'd They had anough reveng'd, having reduc't Thir foe to misery beneath thir fears, The rest was magnanimity to remit, [ 1470 ] If some convenient ransom were propos'd. What noise or shout was that? it tore the Skie

      some are totally against letting Samson go some are thinking about how they will benefit some will just take some money to let him go

    9. . Peace with you brethren; my inducement hither [ 1445 ] Was not at present here to find my Son, By order of the Lords new parted hence To come and play before them at thir Feast. I heard all as I came, the City rings And numbers thither flock, I had no will, [ 1450 ] Lest I should see him forc't to things unseemly. But that which moved my coming now, was chiefly To give ye part with me what hope I have With good success to work his liberty.

      manoa says that he has been meeting with philistines to try and free samson with money. they are against letting him go but some are thinking about how it might benefit them if they do let him go. some even would let him go for money.

    10. Off. Samson, this second message from our Lords To thee I am bid say. Art thou our Slave, Our Captive, at the public Mill our drudge, And dar'st thou at our sending and command Dispute thy coming? come without delay; [ 1395 ] Or we shall find such Engines to assail And hamper thee, as thou shalt come of force, Though thou wert firmlier fastn'd then a rock.

      the officer comes back and says that Samson is their captiveand has to do anything they say because if not, he will be defying them

    11. Be of good courage, I begin to feel Some rouzing motions in me which dispose To something extraordinary my thoughts. I with this Messenger will go along, Nothing to do, be sure, that may dishonour [ 1385 ] Our Law, or stain my vow of Nazarite. If there be aught of presage in the mind, This day will be remarkable in my life By some great act, or of my days the last.

      Samson changes his mind and says that he is feeling "rouzing motions"(1382) to something extraordinary in his thoughts"

    12. . Not in thir Idol-worship, but by labour [ 1365 ] Honest and lawful to deserve my food Of those who have me in thir civil power.

      Samson says he did what he had to do to even get food and eat and survive. he only obeyed because he was not worshipping DAGON their idol

    13. Yet with this strength thou serv'st the Philistines, Idolatrous, uncircumcis'd, unclean

      the chorus says that Samson serves philistines by being a slave and doing labor

    14. Shall I abuse this Consecrated gift Of strength, again returning with my hair [ 1355 ] After my great transgression, so requite Favour renew'd, and add a greater sin By prostituting holy things to Idols; A Nazarite in place abominable Vaunting my strength in honour to thir Dagon? [

      Samson doesn't want to serve DAGON because it will "abuse his consecrated gift"(1354).

    15. Consider, Samson; matters now are strain'd Up to the highth, whether to hold or break; He's gone, and who knows how he may report [ 1350 ] Thy words by adding fuel to the flame? Expect another message more imperious, More Lordly thund'ring then thou well wilt bear.

      the chorus persuades Samson to accept the invitation from the officer

    16. Off. Ebrews, the Pris'ner Samson here I seek. Chor. His manacles remark him, there he sits. Off. Samson, to thee our Lords thus bid me say; [ 1310 ] This day to Dagon is a solemn Feast, With Sacrifices, Triumph, Pomp, and Games; Thy strength they know surpassing human rate, And now some public proof thereof require To honour this great Feast, and great Assembly; [ 1315 ] Rise therefore with all speed and come along, Where I will see thee heartn'd and fresh clad To appear as fits before th' illustrious Lords. Sam. Thou knowst I am an Ebrew, therefore tell them, Our Law forbids at thir Religious Rites [ 1320 ] My presence; for that cause I cannot come. Off. This answer, be assur'd, will not content them. Sam. Have they not Sword-players, and ev'ry sort Of Gymnic Artists, Wrestlers, Riders, Runners, Juglers and Dancers, Antics, Mummers, Mimics, [ 1325 ] But they must pick me out with shackles tir'd, And over-labour'd at thir publick Mill, To make them sport with blind activity? Do they not seek occasion of new quarrels On my refusal to distress me more, [ 1330 ] Or make a game of my calamities? Return the way thou cam'st, I will not come. Off. Regard thy self, this will offend them highly. Sam. My self? my conscience and internal peace. Can they think me so broken, so debas'd [ 1335 ] With corporal servitude, that my mind ever Will condescend to such absurd commands? Although thir drudge, to be thir fool or jester, And in my midst of sorrow and heart-grief To shew them feats and play before thir god, [ 1340 ] The worst of all indignities, yet on me Joyn'd with extream contempt? I will not come. Off. My message was impos'd on me with speed, Brooks no delay: is this thy resolution? Sam. So take it with what speed thy message needs. [ 1345 ] Off. I am sorry what this stoutness will produce. Sa. Perhaps thou shalt have cause to sorrow indeed.

      a public officer comes to see Samson to show off his strength at the feast for DAGON. Samson says no. he says that he is a hebrew "ebrew"(1319). he doesn't want to serve the philistines when they have everyone to do what they are asking of him. They have many others to choose from but they choose the one that is tired and has been a slave and has been made blind and made a fool of.

    17. When I perceiv'd all set on enmity, As on my enemies, where ever chanc'd, I us'd hostility, and took thir spoil To pay my underminers in thir coin. My Nation was subjected to your Lords. [ 1205 ] It was the force of Conquest; force with force Is well ejected when the Conquer'd can. But I a private person, whom my Countrey As a league-breaker gave up bound, presum'd Single Rebellion and did Hostile Acts. [ 1210 ] I was no private but a person rais'd With strength sufficient and command from Heav'n To free my Countrey; if their servile minds Me their Deliverer sent would not receive, But to thir Masters gave me up for nought, [ 1215 ] Th' unworthier they; whence to this day they serve. I was to do my part from Heav'n assign'd, And had perform'd it if my known offence Had not disabl'd me, not all your force: These shifts refuted, answer thy appellant [ 1220 ] Though by his blindness maim'd for high attempts, Who now defies thee thrice to single fight, As a petty enterprise of small enforce.

      Samson is saying that what he did for his country was justifiable and what God meant for him to do. he acted "the part from heaven assigned"(1217).

    18. Among the Daughters of the Philistines I chose a Wife, which argu'd me no foe; And in your City held my Nuptial Feast: But your ill-meaning Politician Lords, [ 1195 ] Under pretence of Bridal friends and guests, Appointed to await me thirty spies, Who threatening cruel death constrain'd the bride To wring from me and tell to them my secret, That solv'd the riddle which I had propos'd. [ 1200 ]

      on his wedding day, there were 30 spies waiting to get him to tell his secret

    19. Is not thy Nation subject to our Lords? Their Magistrates confest it, when they took thee As a League-breaker and deliver'd bound Into our hands: for hadst thou not committed [ 1185 ] Notorious murder on those thirty men At Askalon, who never did thee harm, Then like a Robber stripdst them of thir robes? The Philistines, when thou hadst broke the league, Went up with armed powers thee only seeking, [ 1190 ] To others did no violence nor spoil.

      harpha calls Samson out for killing 30 men, defying law

    20. Fair honour that thou dost thy God, in trusting He will accept thee to defend his cause, A Murtherer, a Revolter, and a Robber

      harapha says that dagon will help in the combat because Samson is a "murtherer, revolter, and a robber"(1180).

    21. I know no Spells, use no forbidden Arts; My trust is in the living God who gave me [ 1140 ] At my Nativity this strength, diffus'd No less through all my sinews, joints and bones, Then thine, while I preserv'd these locks unshorn, The pledge of my unviolated vow. For proof hereof, if Dagon be thy god, [ 1145 ] Go to his Temple, invocate his aid With solemnest devotion, spread before him How highly it concerns his glory now To frustrate and dissolve these Magic spells, Which I to be the power of Israel's God [ 1150 ] Avow, and challenge Dagon to the test, Offering to combat thee his Champion bold, With th' utmost of his Godhead seconded: Then thou shalt see, or rather to thy sorrow Soon feel, whose God is strongest, thine or mine. [ 1155 ]

      Samson says that he has no powers.. it all came from God. he then goes on to tell him to vivist dragons temple and pray to him "Israel's God"(1150). that way, they can find out who is the true power.

    22. Thou durst not thus disparage glorious arms [ 1130 ] Which greatest Heroes have in battel worn, Thir ornament and safety, had not spells And black enchantments, some Magicians Art Arm'd thee or charm'd thee strong, which thou from Heaven Feigndst at thy birth was giv'n thee in thy hair, [ 1135 ] Where strength can least abide, though all thy hairs Were bristles rang'd like those that ridge the back Of chaf't wild Boars, or ruffl'd Porcupines.

      harapha says that he may armor but it is glorious and many heros have won many battles with it. he also says that just because Samson has powers from "black enchantments" and some "magicians art"(1133).

    23. Such usage as your honourable Lords Afford me assassinated and betray'd, Who durst not with thir whole united powers [ 1110 ] In fight withstand me single and unarm'd, Nor in the house with chamber Ambushes Close-banded durst attaque me, no not sleeping, Till they had hir'd a woman with their gold Breaking her Marriage Faith to circumvent me. [ 1115 ] Therefore without feign'd shifts let be assign'd Some narrow place enclos'd, where sight may give thee, Or rather flight, no great advantage on me; Then put on all thy gorgeous arms, thy Helmet And Brigandine of brass, thy broad Habergeon, [ 1120 ] Vant-brass and Greves, and Gauntlet, add thy Spear A Weavers beam, and seven-times-folded shield, I only with an Oak'n staff will meet thee, And raise such out-cries on thy clatter'd Iron, Which long shall not with-hold mee from thy head, [ 1125 ] That in a little time while breath remains thee, Thou oft shalt wish thy self at Gath to boast Again in safety what thou wouldst have done To Samson, but shalt never see Gath more.

      Samson is responding to harapha saying that his wife has dishonoroed and betrayed him and now he is blind bugt can still fight and wont need all of the armor and weaponry he said that they should fight in a "narrow place"(1037) that way it will give Samson the right advantage and make up for his blindness.. Samson will only need an "oak n staff"(1123).

    24. I come not Samson, to condole thy chance, As these perhaps, yet wish it had not been, Though for no friendly intent. I am of Gath, Men call me Harapha, of stock renown'd As Og or Anak and the Emims old [ 1080 ] That Kiriathaim held, thou knowst me now If thou at all art known. Much I have heard Of thy prodigious might and feats perform'd Incredible to me, in this displeas'd, That I was never present on the place [ 1085 ] Of those encounters, where we might have tri'd Each others force in camp or listed field: And now am come to see of whom such noise Hath walk'd about, and each limb to survey, If thy appearance answer loud report. [ 1090 ]

      harapha is saying that he comes from a very known family and he wishes he could've fought Samson but now he is nothing he talks about his appearance now

    25. Look now for no inchanting voice, nor fear [ 1065 ] The bait of honied words; a rougher tongue Draws hitherward, I know him by his stride, The Giant Harapha of Gath, his look Haughty as is his pile high-built and proud. Comes he in peace? what wind hath blown him hither [ 1070 ] I less conjecture then when first I saw The sumptuous Dalila floating this way: His habit carries peace, his brow defiance.

      its not a storm but harapha the giant of gath----hes curious about samson--- he wishes he couuldve fought samson---

    26. What e're it be, to wisest men and best Seeming at first all heavenly under virgin veil, [ 1035 ] Soft, modest, meek, demure, Once join'd, the contrary she proves, a thorn Intestin, far within defensive arms A cleaving mischief, in his way to vertue Adverse and turbulent, or by her charms [ 1040 ] Draws him awry enslav'd With dotage, and his sense deprav'd To folly and shameful deeds which ruin ends. What Pilot so expert but needs must wreck Embarqu'd with such a Stears-mate at the Helm? [ 1045 ]

      women use their beauty to get a man and she can turn it into a "thorn"(1037) and make men misbehave. this is why God gave "man despotic power/over his female"(1054-55).

    27. Or was too much of self-love mixt, Of constancy no root infixt, That either they love nothing, or not long?

      do women have so much self love they cannot love something at all or for too long?

    28. Is it for that such outward ornament [ 1025 ] Was lavish't on thir Sex, that inward gifts Were left for haste unfinish't, judgment scant, Capacity not rais'd to apprehend Or value what is best In choice, but oftest to affect the wrong? [ 1

      women are beautiful but they have no inner life. they have "outward ornament"(1025) due to not having "inward gifts"(1036) like judgement.

    29. Yet beauty, though injurious, hath strange power, After offence returning, to regain Love once possest, nor can be easily [ 1005 ] Repuls't, without much inward passion felt And secret sting of amorous remorse.

      beauty has power

    30. Are reconcil'd at length, and Sea to Shore: Thy anger, unappeasable, still rages, Eternal tempest never to be calm'd. Why do I humble thus my self, and suing [ 965 ] For peace, reap nothing but repulse and hate? Bid go with evil omen and the brand Of infamy upon my name denounc't? To mix with thy concernments I desist Henceforth, nor too much disapprove my own. [ 970 ] Fame if not double-fac't is double-mouth'd, And with contrary blast proclaims most deeds, On both his wings, one black, th' other white, Bears greatest names in his wild aerie flight. My name perhaps among the Circumcis'd [ 975 ] In Dan, in Judah, and the bordering Tribes, To all posterity may stand defam'd, With malediction mention'd, and the blot Of falshood most unconjugal traduc't. But in my countrey where I most desire, [ 980 ] In Ecron, Gaza, Asdod, and in Gath I shall be nam'd among the famousest Of Women, sung at solemn festivals, Living and dead recorded, who to save Her countrey from a fierce destroyer, chose [ 985 ] Above the faith of wedlock-bands, my tomb With odours visited and annual flowers. Not less renown'd then in Mount Ephraim, Jael, who with inhospitable guile Smote Sisera sleeping through the Temples nail'd. [ 990 ] Nor shall I count it hainous to enjoy The public marks of honour and reward Conferr'd upon me, for the piety Which to my countrey I was judg'd to have shewn. At this who ever envies or repines [ 995 ] I leave him to his lot, and like my own.

      she says that the Israeli tribes will hate her for what she has done to Samson but the philistines will all worship her and will have fame.

    31. I see thou art implacable, more deaf [ 960 ]

      she calls Samson stubborn

    32. Let me approach at least, and touch thy hand. Sam. Not for thy life, lest fierce remembrance wake My sudden rage to tear thee joint by joint. At distance I forgive thee, go with that; Bewail thy falshood, and the pious works [ 955 ] It hath brought forth to make thee memorable Among illustrious women, faithful wives: Cherish thy hast'n'd widowhood with the gold Of Matrimonial treason: so farwel.

      she reaches for his hand and he threatnes that he will tear her joint to joint. he will forgive her if she keeps her distance. he mocks her conscience or "pious works'(955).

    33. If in my flower of youth and strength, when all men Lov'd, honour'd, fear'd me, thou alone could hate me Thy Husband, slight me, sell me, and forgo me; [ 940 ] How wouldst thou use me now, blind, and thereby Deceiveable, in most things as a child Helpless, thence easily contemn'd, and scorn'd, And last neglected? How wouldst thou insult When I must live uxorious to thy will [ 945 ] In perfet thraldom, how again betray me, Bearing my words and doings to the Lords To gloss upon, and censuring, frown or smile? This Gaol I count the house of Liberty To thine whose doors my feet shall never enter. [ 950 ]

      he says that what she married isn't who he is anymore. what will she do with him as a husband now?? he is blind, etc. he is like a child, helpless and will need care. just so she can betray him again? he says no.

    34. No, no, of my condition take no care; It fits not; thou and I long since are twain; Nor think me so unwary or accurst [ 930 ] To bring my feet again into the snare Where once I have been caught; I know thy trains Though dearly to my cost, thy ginns, and toyls; Thy fair enchanted cup, and warbling charms No more on me have power, their force is null'd, [ 935 ]

      he says no to going with her and being released because they are "twain"(929) or seperated, and he doesn't want to dpeend on her. he thinks hell have even more freedom staying prisoner.

    35. to the Lords will intercede, not doubting [ 920 ] Thir favourable ear, that I may fetch thee From forth this loathsom prison-house, to abide With me, where my redoubl'd love and care With nursing diligence, to me glad office, May ever tend about thee to old age [ 925 ] With all things grateful chear'd, and so suppli'd, That what by me thou hast lost thou least shalt miss.

      she says that she can get philistines to free him to give to her so that he can live with her.

    36. I was a fool, too rash, and quite mistaken In what I thought would have succeeded best. Let me obtain forgiveness of thee, Samson, Afford me place to shew what recompense [

      she wants forgiveness

    37. In argument with men a woman ever Goes by the worse, whatever be her cause

      a woman will never will an argument with a man.

    38. I thought where all thy circling wiles would end; In feign'd Religion, smooth hypocrisie. But had thy love, still odiously pretended, Bin, as it ought, sincere, it would have taught thee Far other reasonings, brought forth other deeds. [ 875 ] I before all the daughters of my Tribe And of my Nation chose thee from among My enemies, lov'd thee, as too well thou knew'st, Too well, unbosom'd all my secrets to thee, Not out of levity, but over-powr'd [ 880 ] By thy request, who could deny thee nothing; Yet now am judg'd an enemy. Why then Didst thou at first receive me for thy husband?

      he is saying that if you knew he was an enemy of the people,e why did she accept him to be her husband??? even with the members of the tribe telling him not to marry outsiders and the women of the tribe trying to get him, he still married her.. because he "could deny (her) nothing"(881).

    39. And Princes of my countrey came in person, Sollicited, commanded, threatn'd, urg'd, Adjur'd by all the bonds of civil Duty And of Religion, press'd how just it was, How honourable, how glorious to entrap [ 855 ] A common enemy, who had destroy'd Such numbers of our Nation: and the Priest Was not behind, but ever at my ear, Preaching how meritorious with the gods It would be to ensnare an irreligious [ 860 ] Dishonourer of Dagon: what had I To oppose against such powerful arguments? Only my love of thee held long debate; And combated in silence all these reasons With hard contest: at length that grounded maxim [ 865 ] So rife and celebrated in the mouths Of wisest men; that to the public good Private respects must yield; with grave authority Took full possession of me and prevail'd; Vertue, as I thought, truth, duty so enjoyning. [ 870 ]

      she said they took her and made her tell them.. they wouldn't let her dishonor Dagon. she didn't betray Samson right away but because they took her hostage, she caved.

    40. What sieges girt me round, e're I consented; Which might have aw'd the best resolv'd of men, The constantest to have yielded without blame. It was not gold, as to my charge thou lay'st, That wrought with me: thou know'st the Magistrates [ 850 ]

      she said she didn't betray him for gold, she did it because of the pressure of her people/magistrates

    41. But Love constrain'd thee; call it furious rage To satisfie thy lust: Love seeks to have Love; My love how couldst thou hope, who tookst the way To raise in me inexpiable hate, Knowing, as needs I must, by thee betray'd? [ 840 ] In vain thou striv'st to cover shame with shame, Or by evasions thy crime uncoverst more.

      love has done nothing for him but make him prone to hatred. he says that he got into the marriage because of lust for her. he hates her now because she has betrayed him. she tried to cover up the shame of marrying an enemy by snitching and betraying samson but it only did much worse.

    42. That malice not repentance brought thee hither, By this appears: I gave, thou say'st, th' example, I led the way; bitter reproach, but true, I to my self was false e're thou to me, Such pardon therefore as I give my folly, [ 825 ] Take to thy wicked deed: which when thou seest Impartial, self-severe, inexorable, Thou wilt renounce thy seeking, and much rather Confess it feign'd, weakness is thy excuse, And I believe it, weakness to resist [ 830 ] Philistian gold: if weakness may excuse, What Murtherer, what Traytor, Parricide, Incestuous, Sacrilegious, but may plead it? All wickedness is weakness: that plea therefore With God or Man will gain thee no remission. [ 835 ]

      he says that malice(evil) brought her to him not to repent and apologize for what she has done. Samson says that her defenseless is "weakness"(829). in which he says "all wickedness is weakness"(834). he even calls her out for snitching on him calling her "to resist/Philistian gold"(830-31).

    43. With doubtful feet and wavering resolution I came, still dreading thy displeasure, Samson, Which to have merited, without excuse, I cannot but acknowledge; yet if tears [ 735 ] May expiate (though the fact more evil drew In the perverse event then I foresaw) My penance hath not slack'n'd, though my pardon No way assur'd. But conjugal affection Prevailing over fear, and timerous doubt [ 740 ] Hath led me on desirous to behold Once more thy face, and know of thy estate. If aught in my ability may serve To light'n what thou suffer'st, and appease Thy mind with what amends is in my power, [ 745 ] Though late, yet in some part to recompense My rash but more unfortunate misdeed.

      she is saying that she came to fix things and resolve everything even though she knows Samson wont be happy about it.

    44. How cunningly the sorceress displays Her own transgressions, to upbraid me mine? [ 820 ]

      he is saying that Dalila is trying to invalidate his experiences to make up and justify hers.

    45. How to endear, and hold thee to me firmest: No better way I saw then by importuning To learn thy secrets, get into my power Thy key of strength and safety: thou wilt say, Why then reveal'd? I was assur'd by those [ 800 ] Who tempted me, that nothing was design'd Against thee but safe custody, and hold:

      she thought that if she didn't know the secret, he would leave her like timna.so she got the secret out of him. she told the philistines because they said they wouldn't hurt him and told her that he would be her prisoner.

    46. Wailing thy absence in my widow'd bed; Here I should still enjoy thee day and night Mine and Loves prisoner, not the Philistines, Whole to my self, unhazarded abroad, Fearless at home of partners in my love. [ 810 ]

      she is saying that she actually misses Samson and regrets what she did. now, she will enjoy the day and night of their night together and not being there on her side of the philistines.

    47. Thine forgive mine; that men may censure thine The gentler, if severely thou exact not More strength from me, then in thy self was found. And what if Love, which thou interpret'st hate, [ 790 ] The jealousie of Love, powerful of sway In human hearts, nor less in mine towards thee, Caus'd what I did? I saw thee mutable Of fancy, fear'd lest one day thou wouldst leave me As her at Timna, sought by all means therefore [ 795

      she blames telling samson's secret on how he didn't censor her from it. men need to censor things from the gentler(women) love makes you hate because there is jealousy in love and the power of sway of temptation in human hearts.

    48. To what I did thou shewdst me first the way. But I to enemies reveal'd, and should not. Nor shouldst thou have trusted that to womans frailty

      she says that a woman cannot hold a secret

    49. Yet hear me Samson; not that I endeavour To lessen or extenuate my offence, But that on th' other side if it be weigh'd By it self, with aggravations not surcharg'd, Or else with just allowance counterpois'd [ 770 ] I may, if possible, thy pardon find The easier towards me, or thy hatred less. First granting, as I do, it was a weakness In me, but incident to all our sex, Curiosity, inquisitive, importune [ 775 ]

      she is saying that she isn't trying to make his experiences less than hers but she wants to be forgiven or not hated as much. she says it was a weakness that she showed which was also in their sex.

    50. Out, out Hyæna; these are thy wonted arts, And arts of every woman false like thee, To break all faith, all vows, deceive, betray, [ 750 ] Then as repentant to submit, beseech, And reconcilement move with feign'd remorse, Confess, and promise wonders in her change, Not truly penitent, but chief to try Her husband, how far urg'd his patience bears, [ 755 ] His vertue or weakness which way to assail: Then with more cautious and instructed skill Again transgresses, and again submits; That wisest and best men full oft beguil'd With goodness principl'd not to reject [ 760 ] The penitent, but ever to forgive, Are drawn to wear out miserable days, Entangl'd with a poysnous bosom snake, If not quick destruction soon cut off As I by thee, to Ages an example. [ 765 ]

      Samson tells dalila that she must leave and calls her a hyena because he is a trattor and only ever acted as a snake to him.

    51. Yet on she moves, now stands & eies thee fixt, About t' have spoke, but now, with head declin'd Like a fair flower surcharg'd with dew, she weeps And words addrest seem into tears dissolv'd, Wetting the borders of her silk'n veil: [ 730 ] But now again she makes address to speak.

      dalila is approaching them crying with visible wetness from crying on her.

    52. But who is this, what thing of Sea or Land? [ 710 ] Femal of sex it seems, That so bedeckt, ornate, and gay, Comes this way sailing Like a stately Ship Of Tarsus, bound for th' Isles [ 715 ] Of Javan or Gadier With all her bravery on, and tackle trim, Sails fill'd, and streamers waving, Courted by all the winds that hold them play, An Amber sent of odorous perfume [ 720 ] Her harbinger, a damsel train behind; Some rich Philistian Matron she may seem, And now at nearer view, no other certain Then Dalila thy wife.

      the chorus is announcing Dalila arriving. who's "bedeckt ornate, and gay"(713).

    53. God of our Fathers, what is man! That thou towards him with hand so various, Or might I say contrarious, Temperst thy providence through his short course, [ 670 ] Not evenly, as thou rul'st The Angelic orders and inferiour creatures mute, Irrational and brute. Nor do I name of men the common rout, That wandring loose about [ 675 ] Grow up and perish, as the summer flie, Heads without name no more rememberd, But such as thou hast solemnly elected, With gifts and graces eminently adorn'd To some great work, thy glory, [ 680 ] And peoples safety, which in part they effect: Yet toward these thus dignifi'd, thou oft Amidst thir highth of noon, Changest thy countenance, and thy hand with no regard Of highest favours past [ 685 ] From thee on them, or them to thee of service.

      God degrades chosen people with powers like Samson. God spares no man, angelic, or common. Common man will grow up and perish like a summer fly. even those selected with gifts for great work, God shows no favor to them

    54. Little prevails, or rather seems a tune, Harsh, and of dissonant mood from his complaint, Unless he feel within Some sourse of consolation from above; Secret refreshings, that repair his strength, [ 665 ] And fainting spirits uphold

      Samson wants support from God or "consolation from above"(664).

    55. Many are the sayings of the wise In antient and in modern books enroll'd; Extolling Patience as the truest fortitude; And to the bearing well of all calamities, [ 655 ] All chances incident to mans frail life Consolatories writ With studied argument, and much perswasion sought Lenient of grief and anxious thought, But with th' afflicted in his pangs thir sound [ 660 ]

      the chorus is saying that all it takes it patience.

    56. My griefs not only pain me As a lingring disease, But finding no redress, ferment and rage, Nor less then wounds immedicable [ 620 ] Ranckle, and fester, and gangrene, To black mortification. Thoughts my Tormenters arm'd with deadly stings Mangle my apprehensive tenderest parts, Exasperate, exulcerate, and raise [ 625 ] Dire inflammation which no cooling herb Or medcinal liquor can asswage, Nor breath of Vernal Air from snowy Alp. Sleep hath forsook and giv'n me o're To deaths benumming Opium as my only cure. [ 630 ] Thence faintings, swounings of despair, And sense of Heav'ns desertion.

      what Samson has been through still lingers because he can no longer see. he says that death by opium's is the only way

    57. All otherwise to me my thoughts portend, [ 590 ] That these dark orbs no more shall treat with light, Nor th' other light of life continue long, But yield to double darkness nigh at hand: So much I feel my genial spirits droop, My hopes all flat, nature within me seems [ 595 ] In all her functions weary of her self; My race of glory run, and race of shame, And I shall shortly be with them that res

      Samson is useless now without his sight and says his hopes have all gone--

    58. Wilt thou then serve the Philistines with that gift Which was expressly giv'n thee to annoy them? Better at home lie bed-rid, not only idle, Inglorious, unimploy'd, with age out-worn. [ 580 ] But God who caus'd a fountain at thy prayer From the dry ground to spring, thy thirst to allay After the brunt of battel, can as easie Cause light again within thy eies to spring, Wherewith to serve him better then thou hast; [ 585 ]

      God can "cause light again"-- manoa thinks God will give Samson his sight back

    59. Against another object more enticing? What boots it at one gate to make defence, [ 560 ] And at another to let in the foe Effeminatly vanquish't? by which means, Now blind, dishearten'd, sham'd, dishonour'd, quell'd, To what can I be useful, wherein serve My Nation, and the work from Heav'n impos'd, [ 565 ]

      how can Samson be of any help now" he is blind etc

    60. n hostile ground, none daring my affront. Then swoll'n with pride into the snare I fell Of fair fallacious looks, venereal trains, Softn'd with pleasure and voluptuous life; At length to lay my head and hallow'd pledge [ 535 ] Of all my strength in the lascivious lap Of a deceitful Concubine who shore me Like a tame Weather, all my precious fleece, Then turn'd me out ridiculous, despoil'd, Shav'n, and disarm'd among my enemies. [ 5

      his pride has now brought him down--- he avoided alcohol but fell for the seductive dalila-- turned him into " a tame weather"(538) without his strength, he is useless

    61. His pardon I implore; but as for life, To what end should I seek it? when in strength All mortals I excell'd, and great in hopes With youthful courage and magnanimous thoughts Of birth from Heav'n foretold and high exploits, [ 525 ] Full of divine instinct, after some proof Of acts indeed heroic, far beyond The Sons of Anac, famous now and blaz'd, Fearless of danger, like a petty God I walk'd about admir'd of all and dreaded [ 530 ]

      samsons thought his power meant he was "full of divine instinct")426). but he sees that he was acting "like a petty God"(529).

    62. Be penitent and for thy fault contrite, But act not in thy own affliction, Son, Repent the sin, but if the punishment Thou canst avoid, self-preservation bids; [ 505 ] Or th' execution leave to high disposal, And let another hand, not thine, exact Thy penal forfeit from thy self; perhaps God will relent, and quit thee all his debt; Who evermore approves and more accepts [

      aggress that samson should be sorry for what he's done but it doesn't make sense to punish himself--- God wants people to fight for life and listenn to their pleading father--not give up and accept death

    63. Spare that proposal, Father, spare the trouble Of that sollicitation; let me here, As I deserve, pay on my punishment; And expiate, if possible, my crime, [ 490 ] Shameful garrulity. To have reveal'd Secrets of men, the secrets of a friend, How heinous had the fact been, how deserving Contempt, and scorn of all, to be excluded All friendship, and avoided as a blab, [ 495 ] The mark of fool set on his front? But I Gods counsel have not kept, his holy secret Presumptuously have publish'd, impiously, Weakly at least, and shamefully: A sin That Gentiles in thir Parables condemn [ 500 ] To thir abyss and horrid pains confin'd.

      Samson says that he wont let his dad get him out. he deserves to be in prison.

    64. I already have made way To some Philistian Lords, with whom to treat About thy ransom: well they may by this Have satisfi'd thir utmost of revenge By pains and slaveries, worse then death inflicted [ 485 ]

      manoa says that he can pay "ransoms" to the lords and get Samson out

    65. I do acknowledge and confess That I this honour, I this pomp have brought To Dagon, and advanc'd his praises high [ 450 ] Among the Heathen round; to God have brought Dishonour, obloquie, and op't the mouths Of Idolists, and Atheists; have brought scandal To Israel, diffidence of God, and doubt In feeble hearts, propense anough before [ 455 ] To waver, or fall off and join with Idols; Which is my chief affliction, shame and sorrow, The anguish of my Soul, that suffers not Mine eie to harbour sleep, or thoughts to rest. This only hope relieves me, that the strife [ 460 ] With me hath end; all the contest is now Twixt God and Dagon; Dagon hath presum'd, Me overthrown, to enter lists with God, His Deity comparing and preferring Before the God of Abraham. He, be sure, [ 465 ] Will not connive, or linger, thus provok'd, But will arise and his great name assert: Dagon must stoop, and shall e're long receive Such a discomfit, as shall quite despoil him Of all these boasted Trophies won on me, [ 470 ] And with confusion blank his Worshippers.

      he knows that he got captured by the foes and the philistines will attribute samson's imprisonment to the idol Dagon--- samson blames himself agiain--- the worship of the idol upsets his oul and thoughts---he cant sleep now--- Samson is confident that God with win over dagon

    66. Rather approv'd them not; but thou didst plead Divine impulsion prompting how thou might'st Find some occasion to infest our Foes. I state not that; this I am sure; our Foes Found soon occasion thereby to make thee [ 425 ] Thir Captive, and thir triumph; thou the sooner Temptation found'st, or over-potent charms To violate the sacred trust of silence Deposited within thee; which to have kept Tacit, was in thy power; true; and thou bear'st [ 430 ] Enough, and more the burden of that fault; Bitterly hast thou paid, and still art paying That rigid score. A worse thing yet remains, This day the Philistines a popular Feast Here celebrate in Gaza; and proclaim [ 435 ] Great Pomp, and Sacrifice, and Praises loud To Dagon, as their God who hath deliver'd Thee Samson bound and blind into thir hands, Them out of thine, who slew'st them many a slain. So Dagon shall be magnifi'd, and God, [ 440 ] Besides whom is no God, compar'd with Idols, Disglorifi'd, blasphem'd, and had in scorn By th' Idolatrous rout amidst thir wine; Which to have come to pass by means of thee, Samson, of all thy sufferings think the heaviest, [ 445 ] Of all reproach the most with shame that ever Could have befall'n thee and thy Fathers house.

      he says that he and his wife weren't very happy with the women Samson brought home--- and insists that it was all part of a divine plan/impulsion to ruin the enemy.

    67. At times when men seek most repose and rest, I yielded, and unlock'd her all my heart, Who with a grain of manhood well resolv'd Might easily have shook off all her snares: But foul effeminacy held me yok't [ 410 ] Her Bond-slave; O indignity, O blot To Honour and Religion! servil mind Rewarded well with servil punishment! The base degree to which I now am fall'n, These rags, this grinding, is not yet so base [ 415 ] As was my former servitude, ignoble, Unmanly, ignominious, infamous, True slavery, and that blindness worse then this, That saw not how degeneratly I serv'd.

      he says he was already in a slave like mentality and now he is one. says that his literal slavery and blindness as captive are actually better than his metaphorical slavery and blindness when he gave into Dalila and didn't see treachery and betrayal.

    68. Thrice I deluded her, and turn'd to sport Her importunity, each time perceiving How openly, and with what impudence She purpos'd to betray me, and (which was worse Then undissembl'd hate) with what contempt [ 400 ] She sought to make me Traytor to my self; Yet the fourth time, when mustring all her wiles, With blandisht parlies, feminine assaults, Tongue-batteries, she surceas'd not day nor night To storm me over-watch't, and wearied out. [ 405 ]

      she tried getting him to tell secrets three times and he didn't but the fourth time she upped the "blandisht parlies" and "feminine assaults"(403). until he told her that his hair had strength

    69. Sole Author I, sole cause: if aught seem vile, As vile hath been my folly, who have profan'd The mystery of God givn me under pledge Of vow, and have betray'd it to a woman, A Canaanite, my faithless enemy. [ 380 ] This well I knew, nor was at all surpris'd, But warn'd by oft experience: did not she Of Timna first betray me, and reveal The secret wrested from me in her highth Of Nuptial Love profest, carrying it strait [ 385 ] To them who had corrupted her, my Spies, And Rivals? In this other was there found More Faith? who also in her prime of love, Spousal embraces, vitiated with Gold, Though offer'd only, by the sent conceiv'd [ 390

      Samson says that he is the only one responsible for what has happened-- he trusted a woman and should have learned with timna not to share his ecrets--- he resisted dalila's interrogation many times but she upped the "blandisht parlies" and "feminine assaults"(403) until samson told her that his hair held strength and his power.

    70. Appoint not heavenly disposition, Father, Nothing of all these evils hath befall'n me But justly; I my self have brought them on, [ 375 ]

      do not blame God -- mad at his father manoa for questioning gods ways

    71. Alas methinks whom God hath chosen once To worthiest deeds, if he through frailty err, He should not so o'rewhelm, and as a thrall [ 370 ] Subject him to so foul indignities, Be it but for honours sake of former deeds.

      he says that God cut down his son from glory and he says that God shouldn't expose great men like Samson to "so foul indignirties"(371)

    72. I pray'd for Children, and thought barrenness In wedlock a reproach; I gain'd a Son,

      manoa says that he and his wife prayed for a son and he was awesome and now he is worthless pretty much

    73. O wherefore did God grant me my request, And as a blessing with such pomp adorn'd? Why are his gifts desirable, to tempt Our earnest Prayers, then giv'n with solemn hand As Graces, draw a Scorpions tail behind? [ 36

      why did God give Samson such gifts just to take them

    74. O miserable change! is this the man, [ 340 ] That invincible Samson, far renown'd, The dread of Israel's foes, who with a strength Equivalent to Angels walk'd thir streets, None offering fight; who single combatant Duell'd thir Armies rank't in proud array, [ 345 ] Himself an Army, now unequal match To save himself against a coward arm'd At one spears length. O ever failing trust In mortal strength! and oh what not in man Deceivable and vain! Nay what thing good [ 350 ] Pray'd for, but often proves our woe, our bane? I pray'd for Children, and thought barrenness In wedlock a reproach; I gain'd a Son, And such a Son as all Men hail'd me happy; Who would be now a Father in my stead? [ 355 ]

      manoa is wondering how this is the same samson that was heroic and famous for his strength in battle. he takes it farther saying that now, he wouldnt be able to fight anyone "hhimself an army, now unequal match/to save himself against a coward armed/at one spears length"(346-348)

    75. Brethren and men of Dan, for such ye seem, Though in this uncouth place; if old respect, As I suppose, towards your once gloried friend, My Son now Captive, hither hath inform'd [ 335 ] Your younger feet, while mine cast back with age Came lagging after; say if he be he

      manoa-- wants to see Samson.. doesn't recognize him sohe asks the chorus to bring him to him "say if he be here"

    76. Ay me, another inward grief awak'd, [ 330 ] With mention of that name renews th' assault.

      not thrilled to see his dad

    77. But see here comes thy reverend Sire With careful step, Locks white as doune, Old Manoa: advise Forthwith how thou oughtst to receive him.

      Manoa-- samson's dad

    78. Down Reason then, at least vain reasonings down, Though Reason here aver That moral verdit quits her of unclean: Unchaste was subsequent, her stain not his. [ 325 ]

      just ignore the pointless reasoning then they make a reference to samson's first wife and her infedlities

    79. As if they would confine th' interminable, And tie him to his own prescript, Who made our Laws to bind us, not himself, And hath full right to exempt [ 310 ] Whom so it pleases him by choice From National obstriction, without taint Of sin, or legal debt; For with his own Laws he can best dispence.

      ppl think themselves in circles---never to reach a conclusion they think God has to follow his own rules when he made the rules for everyone to follow and he can do whatever he wants bc he is god

    80. Yet more there be who doubt his ways not just, [ 300 ] As to his own edicts, found contradicting, Then give the rains to wandring thought, Regardless of his glories diminution; Till by thir own perplexities involv'd They ravel more, still less resolv'd, [ 305 ] But never find self-satisfying solution.

      there are many religious ppl who question the justness of the actions of god

    81. Just are the ways of God, And justifiable to Men; Unless there be who think not God at all, [ 295 ] If any be, they walk obscure; For of such Doctrine never was there School, But the heart of the Fool, And no man therein Doctor but himself.

      chorus says that gods plans are always "justifiable to men" unless you're an atheist "unless there be who think not God at all"(295)

    82. Of such examples add mee to the roule, [ 290 ] Mee easily indeed mine may neglect, But Gods propos'd deliverance not so.

      Samson says he should be added to the list of heros he always follows god's "proposed deliverance"

    83. Thy words to my remembrance bring How Succoth and the Fort of Penuel Thir great Deliverer contemn'd, The matchless Gideon in pursuit [ 280 ] Of Madian and her vanquisht Kings: And how ingrateful Ephraim Had dealt with Jephtha, who by argument, Not worse then by his shield and spear Defended Israel from the Ammonite, [ 285 ] Had not his prowess quell'd thir pride In that sore battel when so many dy'd Without Reprieve adjudg'd to death, For want of well pronouncing Shibboleth.

      chorus compares samson's situation to other men from the old testament--gideon(got no help chasing after madian kings)-- Jephthah(didn't get assistance defending Israel form the ammonites) the chorus reminds Samson not to question "the ways of God"(293) bc God can do what he wants and people can't "bind"(309) God to one narrative

    84. Mean while the men of Judah to prevent The harrass of thir Land, beset me round; I willingly on some conditions came Into thir hands, and they as gladly yield me To the uncircumcis'd a welcom prey, [ 260 ] Bound with two cords; but cords to me were threds Toucht with the flame: on thir whole Host I flew Unarm'd, and with a trivial weapon fell'd Thir choicest youth; they only liv'd who fled. Had Judah that day join'd, or one whole Tribe, [ 265 ] They had by this possess'd the Towers of Gath, And lorded over them whom now they serve; But what more oft in Nations grown corrupt, And by thir vices brought to servitude, Then to love Bondage more then Liberty, [ 2

      Samson is talking about how the captors made him work on their land. He said he willingly did so. he is explaining what he would do and how he tried to escape. He had a "trivial weapon"(263). the nation's leaders are now "corrupt"(268). they prefer slavery to freedom-- "The choicest youth"(264) "But what more oft in nations frown corrupt/any by their voices brought to servitude,/than to love bondage more than liberty,/Bondage with ease than strenuous liberty"(269-271)- Samson is saying that men will choose servitude over freedom bc its easier. Milton's views are here of the English monarchy.--argued that liberty requires work and diligence. the only man ppl should serve was God.

    85. That fault I take not on me, but transfer On Israel's Governours, and Heads of Tribes, Who seeing those great acts which God had done Singly by me against their Conquerours Acknowledg'd not, or not at all consider'd [ 245 ] Deliverance offer'd: I on th' other side Us'd no ambition to commend my deeds, The deeds themselves, though mute, spoke loud the dooer; But they persisted deaf, and would not seem To count them things worth notice, till at length [ 250 ] Thir Lords the Philistines with gather'd powers Enter'd Judea seeking mee, who then Safe to the rock of Etham was retir'd, Not flying, but fore-casting in what place To set upon them, what advantag'd best; [ 255 ]

      Samson is blaming himself again for Israel and how things are going but he puts more of the blame on israel's governor's and heads of tribes. these leaders didn't give Samson the support he needed to stop from being captured.

    86. n seeking just occasion to provoke The Philistine, thy Countries Enemy, Thou never wast remiss, I bear thee witness: Yet Israel still serves with all his Sons. [ 240 ]

      the chorus says that marrying a philistine woman to defend israel is "just"(237). it is justified. Samson was trying to do what was best for Israel.

    87. The first I saw at Timna, and she pleas'd Mee, not my Parents, that I sought to wed, [ 220 ] The daughter of an Infidel: they knew not That what I motion'd was of God; I knew From intimate impulse, and therefore urg'd The Marriage on; that by occasion hence I might begin Israel's Deliverance, [ 225 ] The work to which I was divinely call'd; She proving false, the next I took to Wife (O that I never had! fond wish too late.) Was in the Vale of Sorec, Dalila, That specious Monster, my accomplisht snare. [ 230 ]

      samson is telling the chorus about his romantic history. he has been with another woman before-- a Philistine woman. Timna--- timna betrayed samson so he married dalila he did so with "intimate impulse" and thought if he was attracted to her, it would be okay at least. Samson says he had to marry a woman from philistines because God "divinely called"(226). for him to do so for political reasons.

    88. I thought it lawful from my former act, And the same end; still watching to oppress Israel's oppressours: of what now I suffer She was not the prime cause, but I my self, Who vanquisht with a peal of words (O weakness!) [ 235 ] Gave up my fort of silence to a Woman.

      he said he thought it was a good thing--- from what he just came out of... Dalila was not the "prime cause " for what has happened.. he is to blame. but he says that she is his weakness- a woman

    89. A little onward lend thy guiding hand To these dark steps, a little further on; For yonder bank hath choice of Sun or shade, There I am wont to sit, when any chance Relieves me from my task of servile toyl, [ 5 ] Daily in the common Prison else enjoyn'd me, Where I a Prisoner chain'd, scarce freely draw The air imprison'd also, close and damp, Unwholsom draught: but here I feel amends, The breath of Heav'n fresh-blowing, pure and sweet, [ 10 ] With day-spring born; here leave me to respir

      Samson is a member of the tribe of dan--- one of 12 Hebrew tribes philistine prisoner he hates the "close and damp" prison air he asks to be taken outside where the air is "pure and sweet" this is proven a mistake---spring day--philistines celebrate their sea-monster deity(DAGON) with a feast

      why would he even go after a woman who is not of his Israel tribe

    90. Tax not divine disposal, wisest Men [ 210 ] Have err'd, and by bad Women been deceiv'd; And shall again, pretend they ne're so wise.

      the chorus tells Samson that pretty much all men make mistakes because of "bad women"(211) tricking smart men.

    91. Your coming, Friends, revives me, for I learn Now of my own experience, not by talk, How counterfeit a coin they are who friends Bear in their Superscription (of the most [ 190 ] I would be understood) in prosperous days They swarm, but in adverse withdraw their head Not to be found, though sought. Yee see, O friends, How many evils have enclos'd me round; Yet that which was the worst now least afflicts me, [ 195 ] Blindness, for had I sight, confus'd with shame, How could I once look up, or heave the head, Who like a foolish Pilot have shipwrack't, My Vessel trusted to me from above, Gloriously rigg'd; and for a word, a tear, [ 200 ] Fool, have divulg'd the secret gift of God To a deceitful Woman: tell me Friends, Am I not sung and proverbd for a Fool In every street, do they not say, how well Are come upon him his deserts? yet why? [ 205 ] Immeasurable strength they might behold In me, of wisdom nothing more then mean; This with the other should, at least, have paird, These two proportion'd ill drove me transverse.

      Samson recaps and tells them his problems and compares himself to a ship captain who crashed his ship that was "trusted to (him) from above"(199) all bc he is blind now "how counterfeit a coin...friends"(he is saying it is hard to find true friends like what he has now. they are all fake to him

    92. Hee speaks, let us draw nigh. Matchless in might, The glory late of Israel, now the grief; We come thy friends and neighbours not unknown [ 180 ] From Eshtaol and Zora's fruitful Vale To visit or bewail thee, or if better, Counsel or Consolation we may bring, Salve to thy Sores, apt words have power to swage The tumors of a troubl'd mind, [ 185 ] And are as Balm to fester'd wounds

      the chorus comes closer and tell Samson that they just wanted to visit to ease his mind and tell him about israel which is now full of grief

    93. I hear the sound of words, thir sense the air Dissolves unjointed e're it reach my ear.

      Samson hears most of what the chorus is saying but not all--- the chorus comes closer

    94. The rarer thy example stands, By how much from the top of wondrous glory, Strongest of mortal men, To lowest pitch of abject fortune thou art fall'n.

      Samson was so high up in morality and who he was and now he is pretty much nothing without his eyes

    95. Which shall I first bewail, Thy Bondage or lost Sight, Prison within Prison Inseparably dark?

      what is worse--- samson's "bondage or lost sight"(152) they say that the blindness must be a "prison within prison"(153) no one can save him from it

    96. This, this is he; softly a while, [ 115 ] Let us not break in upon him; O change beyond report, thought, or belief! See how he lies at random, carelessly diffus'd, With languish't head unpropt, As one past hope, abandon'd, [ 120 ] And by himself given over; In slavish habit, ill-fitted weeds O're worn and soil'd; Or do my eyes misrepresent? Can this be hee, That Heroic, that Renown'd, [ 125 ] Irresistible Samson? whom unarm'd No strength of man, or fiercest wild beast could withstand;

      the sight of samson is shocking and he cannot believe its him he thinks how could this be Samson if all he knows Samson to be is one who ripped apart lions and fdidnt use weapons

    97. As in the land of darkness yet in light, To live a life half dead, a living death, [ 100 ] And buried; but O yet more miserable! My self, my Sepulcher, a moving Grave, Buried, yet not exempt By priviledge of death and burial From worst of other evils, pains and wron

      wants to be dead rather than alive and cannot see

    98. But who are these? for with joint pace I hear [ 110 ] The tread of many feet stearing this way; Perhaps my enemies who come to stare At my affliction, and perhaps to insult, Thir daily practice to afflict me more.

      captors are coming to him now

    99. The Sun to me is dark And silent as the Moon, When she deserts the night Hid in her vacant interlunar cave. Since light so necessary is to life, [ 90 ] And almost life itself, if it be true That light is in the Soul,

      he is very depressed about being blind the sun is a "her"

    100. Eyeless in Gaza at the Mill with slaves, Himself in bonds under Philistian yoke; Yet stay, let me not rashly call in doubt Divine Prediction; what if all foretold Had been fulfill'd but through mine own default, [ 45 ]

      he should be fighting for israel

    101. Retiring from the popular noise, I seek This unfrequented place to find some ease, Ease to the body some, none to the mind From restless thoughts, that like a deadly swarm Of Hornets arm'd, no sooner found alone, [ 20 ] But rush upon me thronging, and present Times past, what once I was, and what am now. O wherefore was my birth from Heaven foretold Twice by an Angel, who at last in sight Of both my Parents all in flames ascended [ 25 ] From off the Altar, where an Off'ring burn'd, As in a fiery column charioting His Godlike presence, and from some great act Or benefit reveal'd to Abraham's race? Why was my breeding order'd and prescrib'd [ 30 ] As of a person separate to God, Design'd for great exploits; if I must dye Betray'd, Captiv'd, and both my Eyes put out, Made of my Enemies the scorn and gaze; To grind in Brazen Fetters under task [ 35 ] With this Heav'n-gifted strength? O glorious strength

      Samson worships god--- wants to be alone to think about what he has done and why-- who he is

      an angel told him that God said that he was superhuman and would perform "some great act"(28) he has been blinded by captors who have "both my eyes put out" (33) abraham's race- Jewish people

    102. Suffices that to me strength is my bane, And proves the sourse of all my miseries; So many, and so huge, that each apart [ 65

      his greatest weakness is trusting a woman

    103. O loss of sight, of thee I most complain! Blind among enemies, O worse then chains, Dungeon, or beggery, or decrepit age! Light the prime work of God to me is extinct, [ 70 ]

      he is blind

    104. Whom have I to complain of but my self? Who this high gift of strength committed to me, In what part lodg'd, how easily bereft me, Under the Seal of silence could not keep, But weakly to a woman must reveal it, [ 50 ] O'recome with importunity and tears. O impotence of mind, in body strong! But what is strength without a double share Of wisdom, vast, unwieldy, burdensom, Proudly secure, yet liable to fall [ 55 ] By weakest subtleties, not made to rule, But to subserve where wisdom bears command. God, when he gave me strength, to shew withal How slight the gift was, hung it in my Hair.

      he blames himself for being prisoner he has magical hair--- he thinks God put his strength in his hair to show him how "slight the gift" (59) of physical strength is

    105. Laborious works, unwillingly this rest Thir Superstition yields me; hence with leave [

      preparing for the feast as a holiday

    106. To Dagon thir Sea-Idol,

      Dagon

  2. Feb 2024
    1. So spake the Son, and into terrour chang'd His count'nance too severe to be beheld [ 825 ] And full of wrauth bent on his Enemies. At once the Four spred out thir Starrie wings With dreadful shade contiguous, and the Orbes Of his fierce Chariot rowld, as with the sound Of torrent Floods, or of a numerous Host. [ 830 ] Hee on his impious Foes right onward drove, Gloomie as Night; under his burning Wheeles The stedfast Empyrean shook throughout, All but the Throne it self of God. Full soon Among them he arriv'd; in his right hand [ 835 ] Grasping ten thousand Thunders, which he sent Before him, such as in thir Soules infix'd Plagues; they astonisht all resistance lost, All courage; down thir idle weapons drop'd; O're Shields and Helmes, and helmed heads he rode [ 840 ] Of Thrones and mighty Seraphim prostrate, That wisht the Mountains now might be again Thrown on them as a shelter from his ire. Nor less on either side tempestuous fell His arrows, from the fourfold-visag'd Foure, [ 845 ] Distinct with eyes, and from the living Wheels, Distinct alike with multitude of eyes, One Spirit in them rul'd, and every eye Glar'd lightning, and shot forth pernicious fire Among th' accurst, that witherd all thir strength, [ 850 ] And of thir wonted vigour left them draind, Exhausted, spiritless, afflicted, fall'n. Yet half his strength he put not forth, but check'd His Thunder in mid Volie, for he meant Not to destroy, but root them out of Heav'n: [ 855 ] The overthrown he rais'd, and as a Heard Of Goats or timerous flock together throngd Drove them before him Thunder-struck, pursu'd With terrors and with furies to the bounds And Chrystal wall of Heav'n, which op'ning wide, [ 860 ] Rowld inward, and a spacious Gap disclos'd Into the wastful Deep; the monstrous sight Strook them with horror backward, but far worse Urg'd them behind; headlong themselves they threw Down from the verge of Heav'n, Eternal wrauth [ 865 ] Burnt after them to the bottomless pit. Hell heard th' unsufferable noise, Hell saw Heav'n ruining from Heav'n and would have fled Affrighted; but strict Fate had cast too deep Her dark foundations, and too fast had bound. [ 870 ] Nine dayes they fell; confounded Chaos roard, And felt tenfold confusion in thir fall Through his wilde Anarchie, so huge a rout Incumberd him with ruin: Hell at last Yawning receavd them whole, and on them clos'd, [ 875 ] Hell thir fit habitation fraught with fire Unquenchable, the house of woe and paine. Disburdnd Heav'n rejoic'd, and soon repaird Her mural breach, returning whence it rowld. Sole Victor from th' expulsion of his Foes [ 880 ] Messiah his triumphal Chariot turnd: To meet him all his Saints, who silent stood Eye witnesses of his Almightie Acts, With Jubilie advanc'd; and as they went, Shaded with branching Palme, each order bright, [ 885 ] Sung Triumph, and him sung Victorious King, Son, Heir, and Lord, to him Dominion giv'n, Worthiest to Reign: he celebrated rode Triumphant through mid Heav'n, into the Courts And Temple of his mightie Father Thron'd [ 890 ] On high: who into Glorie him receav'd, Where now he sits at the right hand of bliss. Thus measuring things in Heav'n by things on Earth At thy request, and that thou maist beware By what is past, to thee I have reveal'd [ 895 ] What might have else to human Race bin hid; The discord which befel, and Warr in Heav'n Among th' Angelic Powers, and the deep fall Of those too high aspiring, who rebelld With Satan, hee who envies now thy state, [ 900 ] Who now is plotting how he may seduce Thee also from obedience, that with him Bereavd of happiness thou maist partake His punishment, Eternal miserie; Which would be all his solace and revenge, [ 905 ] As a despite don against the most High, Thee once to gaine Companion of his woe. But list'n not to his Temptations, warne Thy weaker; let it profit thee to have heard By terrible Example the reward [ 910 ] Of disobedience; firm they might have stood, Yet fell; remember, and fear to transgress.

      This passage starts with the Son very angrily going into battle against Satan and his forces. The Son only throws thunderbolts at them once and they all give up on fighting against him. The fallen are then chased out of Heaven while Raphael describes them as a flock of goats being led out. At the sight of the emptiness on the other side of the wall, the fallen step back but when they think about who is chasing them they decide to jump in it. Rafael then describes their nine day fall from Heaven and how they disrupt Chaos and leave him in ruins finally ending with them being swallowed up by Hell and trapped inside.

      Afterwards all the angels in Heaven cheer and celebrate the Son's victory. This is the first time that the Son has really proven himself to the angels that he is worthy of being their leader. Rafael then comes back to the present by telling Adam that this is the whole story and to watch out for Satan as well as to pass God's message on to Eve.

    2. Stand still in bright array ye Saints, here stand Ye Angels arm'd, this day from Battel rest; Faithful hath been your warfare, and of God Accepted, fearless in his righteous Cause, And as ye have receivd, so have ye don [ 805 ] Invincibly; but of this cursed crew The punishment to other hand belongs, Vengeance is his, or whose he sole appoints; Number to this dayes work is not ordain'd Nor multitude, stand onely and behold [ 810 ] Gods indignation on these Godless pourd By mee, not you but mee they have despis'd, Yet envied; against mee is all thir rage, Because the Father, t' whom in Heav'n supream Kingdom and Power and Glorie appertains, [ 815 ] Hath honourd me according to his will. Therefore to mee thir doom he hath assig'n'd; That they may have thir wish, to trie with mee In Battel which the stronger proves, they all, Or I alone against them, since by strength [ 820 ] They measure all, of other excellence Not emulous, nor care who them excells; Nor other strife with them do I voutsafe.

      In these lines the son of God is speaking as he tells the angels to stop fighting as the fallen angels can truly direct their rage at him. He praises them for their fighting, but tells them that it is his fight since he has been chosen to bring their demise. He does not tell them to return to Heaven however, instead wanting them to watch as he brings down Satan's army, saying "stand only and behold / God's indignation on these Godless pour'd / By mee" (6.810-812). Also he claims that "Vengeance is his, or whose he sole appoints" (6.808) which is an idea that comes up often in the Bible. Building off of this, it makes me wonder why the angels were fighting if the only one who could beat them was the son of God? This could be to allow Satan's army to feel pain for the first time, and for a few days of fighting, to give them a taste of what was to come when they fell to Hell. Satan's army is also referred to as cursed, which makes sense as God has decided they were to be taken down by his son the entire time. In the Bible, God says that he will be the one to take vengeance on those that have done wrong, and encourages those who feel they have been wronged to let him handle it. When it all boils down, Satan does dislike the angels because they follow God, but his anger really lies with God so this is a valid reason to let the Son handle this instead of continuing the fight with the angels.

    3. So said, he o're his Scepter bowing, rose From the right hand of Glorie where he sate, And the third sacred Morn began to shine Dawning through Heav'n: forth rush'd with whirl-wind sound The Chariot of Paternal Deitie, [ 750 ] Flashing thick flames, Wheele within Wheele, undrawn, It self instinct with Spirit, but convoyd By four Cherubic shapes, four Faces each Had wondrous, as with Starrs thir bodies all And Wings were set with Eyes, with Eyes the wheels [ 755 ] Of Beril, and careering Fires between; Over thir heads a chrystal Firmament, Whereon a Saphir Throne, inlaid with pure Amber, and colours of the showrie Arch. Hee in Celestial Panoplie all armd [ 760 ] Of radiant Urim, work divinely wrought, Ascended, at his right hand Victorie Sate Eagle-wing'd, beside him hung his Bow And Quiver with three-bolted Thunder stor'd, And from about him fierce Effusion rowld [ 765 ] Of smoak and bickering flame, and sparkles dire; Attended with ten thousand thousand Saints, He onward came, farr off his coming shon, And twentie thousand (I thir number heard) Chariots of God, half on each hand were seen: [ 770 ] Hee on the wings of Cherub rode sublime On the Chrystallin Skie, in Saphir Thron'd. Illustrious farr and wide, but by his own First seen, them unexpected joy surpriz'd, When the great Ensign of Messiah blaz'd [ 775 ] Aloft by Angels born, his Sign in Heav'n: Under whose Conduct Michael soon reduc'd His Armie, circumfus'd on either Wing, Under thir Head imbodied all in one. Before him Power Divine his way prepar'd; [ 780 ] At his command the uprooted Hills retir'd Each to his place, they heard his voice and went Obsequious, Heav'n his wonted face renewd, And with fresh Flourets Hill and Valley smil'd. This saw his hapless Foes but stood obdur'd, [ 785 ] And to rebellious fight rallied thir Powers Insensate, hope conceiving from despair. In heav'nly Spirits could such perverseness dwell? But to convince the proud what Signs availe, Or Wonders move th' obdurate to relent? [ 790 ] They hard'nd more by what might most reclame, Grieving to see his Glorie, at the sight Took envie, and aspiring to his highth, Stood reimbattell'd fierce, by force or fraud Weening to prosper, and at length prevaile [ 795 ] Against God and Messiah, or to fall In universal ruin last, and now To final Battel drew, disdaining flight, Or faint retreat; when the great Son of God To all his Host on either hand thus spake. [ 800 ]

      In this passage, the Son rises with the sun — on the dawning of the third morning of battle, the Son of god goes forth on a great chariot, inspired by the vision of Ezekiel, flaming, rife with precious stones, and moving on pure spirit, ‘wheel[s] within wheel[s]’ [6.750-9]. So great is his divine power that he restores the heavenly battlefield to its former beauty, but the rebel forces refuse to give in and rally once more. The narrator questions how such spirits, former denizens of heaven, could be so foolish as to not quail before the might of the Divine. In the next line [791] the narrator offers an explanation: the rebel angels recognize the sight as awe-inspiring and of great power, but rather than being cowed, they covet it, and draw strength from their envy and their wish to be in that position. Spurned by this decidedly impious motivation, they face their foes again, as the Son speaks to his own forces.

      The passage highlights once more how the discontent among Satan’s forces rallies them and spurs them onward, just as Satan himself believed his ‘merit’ to be offended when he was fell. It’s also a passage, however, that uses pagan and mythological elements to enhance the godliness of the Son, rather than the perverseness of the devil. Milton uses the goddess Victory, or Nike, as a consort of the Son [762-3], and he carries a bow and quiver of thunderbolts [763-4], which evoke images of Jupiter or Zeus.

    4. O Father, O Supream of heav'nly Thrones, First, Highest, Holiest, Best, thou alwayes seekst To glorifie thy Son, I alwayes thee, [ 725 ] As is most just; this I my Glorie account, My exaltation, and my whole delight, That thou in me well pleas'd, declarst thy will Fulfill'd, which to fulfil is all my bliss. Scepter and Power, thy giving, I assume, [ 730 ] And gladlier shall resign, when in the end Thou shalt be All in All, and I in thee For ever, and in mee all whom thou lov'st: But whom thou hat'st, I hate, and can put on Thy terrors, as I put thy mildness on, [ 735 ] Image of thee in all things; and shall soon, Armd with thy might, rid heav'n of these rebell'd, To thir prepar'd ill Mansion driven down To chains of darkness, and th' undying Worm, That from thy just obedience could revolt, [ 740 ] Whom to obey is happiness entire. Then shall thy Saints unmixt, and from th' impure Farr separate, circling thy holy Mount Unfeigned Halleluiahs to thee sing, Hymns of high praise, and I among them chief. [ 745 ]

      the son agrees to do as God asks and drive the rebel angels out of Heaven. The son states "declar'st thy will / fulfill'd, which to fulfill is all my bliss" (6. 728-9) and says that he shall always do whatever God asks. The son tells God that "whom thou hat'st, I hate, and can put on / thy terrors, as I put thy mildness on" (6. 734-5) and as such he will go forth to rid Heaven of the disloyal angels. He then refers to Satan as "th'undying Worm" (6. 739) and criticises Satan's disobedience as obeying God "is happiness entire" (6. 741). While Satan and the other rebel angels are dismissing God, the son assures that the pure will remain loyal to God and will rejoice after the faithless are banished.

    5. Effulgence of my Glorie, Son belov'd, [ 680 ] Son in whose face invisible is beheld Visibly, what by Deitie I am, And in whose hand what by Decree I doe, Second Omnipotence, two dayes are past, Two dayes, as we compute the dayes of Heav'n, [ 685 ] Since Michael and his Powers went forth to tame These disobedient; sore hath been thir fight, As likeliest was, when two such Foes met arm'd; For to themselves I left them, and thou knowst, Equal in thir Creation they were form'd, [ 690 ] Save what sin hath impaird, which yet hath wrought Insensibly, for I suspend thir doom; Whence in perpetual fight they needs must last Endless, and no solution will be found: Warr wearied hath perform'd what Warr can do, [ 695 ] And to disorder'd rage let loose the reines, With Mountains as with Weapons arm'd, which makes Wild work in Heav'n, and dangerous to the maine. Two dayes are therefore past, the third is thine; For thee I have ordain'd it, and thus farr [ 700 ] Have sufferd, that the Glorie may be thine Of ending this great Warr, since none but Thou Can end it. Into thee such Vertue and Grace Immense I have transfus'd, that all may know In Heav'n and Hell thy Power above compare, [ 705 ] And this perverse Commotion governd thus, To manifest thee worthiest to be Heir Of all things, to be Heir and to be King By Sacred Unction, thy deserved right. Go then thou Mightiest in thy Fathers might, [ 710 ] Ascend my Chariot, guide the rapid Wheeles That shake Heav'ns basis, bring forth all my Warr, My Bow and Thunder, my Almightie Arms Gird on, and Sword upon thy puissant Thigh; Pursue these sons of Darkness, drive them out [ 715 ] From all Heav'ns bounds into the utter Deep: There let them learn, as likes them, to despise God and Messiah his anointed King.

      this passage Raphael is recounting what God says to his son during the war in Heaven. God reviews the last couple of days stating that the fight has been difficult for the angel Michael and his army since the fallen angels are equals in all aspects except for their sins. God then asks his son to end the war so that "all may know / in Heav'n and Hell [that his] Power [is] above compare" (6.704-5); driving the rebel angels into hell would allow God's son to manifest his worthiness as the heir to Heaven.

      The line "none but Thou / can end it" (6.702-3) is peculiar because one would assume God, being all powerful, would be able to end the conflict whenever he wished. Assuming that he could, we can take the meaning past a literal sense and assume that God believes it is necessary for the son to be the factor which ends the war. God does believe that the son needs to prove his worthiness as an heir. The concept raises further questions: why would the angels in Heaven question God's decision to place his son as the heir? All the angels who would question/oppose the decision have already joined Satan's side, so why would God not simply end the war himself?

    6. So they among themselves in pleasant veine Stood scoffing, highthn'd in thir thoughts beyond All doubt of victorie, eternal might [ 630 ] To match with thir inventions they presum'd So easie, and of his Thunder made a scorn, And all his Host derided, while they stood A while in trouble; but they stood not long, Rage prompted them at length, and found them arms [ 635 ] Against such hellish mischief fit to oppose. Forthwith (behold the excellence, the power Which God hath in his mighty Angels plac'd) Thir Arms away they threw, and to the Hills (For Earth hath this variety from Heav'n [ 640 ] Of pleasure situate in Hill and Dale) Light as the Lightning glimps they ran, they flew, From thir foundations loosning to and fro They pluckt the seated Hills with all thir load, Rocks, Waters, Woods, and by the shaggie tops [ 645 ] Up lifting bore them in thir hands: Amaze, Be sure, and terrour seis'd the rebel Host, When coming towards them so dread they saw The bottom of the Mountains upward turn'd, Till on those cursed Engins triple-row [ 650 ] They saw them whelm'd, and all thir confidence Under the weight of Mountains buried deep, Themselves invaded next, and on thir heads Main Promontories flung, which in the Air Came shadowing, and opprest whole Legions arm'd, [ 655 ] Thir armor help'd thir harm, crush't in and bruis'd Into thir substance pent, which wrought them pain Implacable, and many a dolorous groan, Long strugling underneath, ere they could wind Out of such prison, though Spirits of purest light, [ 660 ] Purest at first, now gross by sinning grown. The rest in imitation to like Armes Betook them, and the neighbouring Hills uptore; So Hills amid the Air encounterd Hills Hurl'd to and fro with jaculation dire, [ 665 ] That under ground, they fought in dismal shade; Infernal noise; Warr seem'd a civil Game To this uproar; horrid confusion heapt Upon confusion rose: and now all Heav'n Had gone to wrack, with ruin overspred, [ 670 ] Had not th' Almightie Father where he sits Shrin'd in his Sanctuarie of Heav'n secure, Consulting on the sum of things, foreseen This tumult, and permitted all, advis'd: That his great purpose he might so fulfill, [ 675 ] To honour his Anointed Son aveng'd Upon his enemies, and to declare All power on him transferr'd: whence to his Son Th' Assessor of his Throne he thus began.

      The speaker is these lines is once again Raphael. These lines are a part of a battle in Heaven.

      Both sides are intensely fighting the battle. In line 5.634 the two armies start to throw mountains at one another. A lot of things such as thunder also get brought in and thrown towards Satan and his allies. The angels are quite violent in the military/war pursuits against Satan in this passage, as they try to keep their ground.

      In 5.643-646 the angels are fighting with sustaining Heaven. God's angels have a lot more resources and power then Satan and the fallen angels have. In this passage near the end the Mesiah starts to end the war. God has sent for his son to come down and end the battle.

      The fighting that is happening in the battle is an epic confrontation. It is not really a heroic battle in this case. The goal of the battle is very objective and dependent on the different sides and what they are trying to obtain by being victorious in their pursuits.

      In and around line 5.659 the reader is presented with a description of God's angels true motives. It describes the place where they wish to send Satan. It is not specifically called Hell but from the description one can tell that that is very much the sort of place. Given the description it sounds like in earlier passages the threats of making Hell worse than it already is, are going to be fulfilled by Satan's refusal to leave voluntarily and by engaging in a war. In this section of the poem, specifically in lines 5.659-660 one can be assured of the characters as Satan and the Fallen angels that are being willed to hell because they are "Spirits of purest light, / Purest at first, now gross by sinning grown". Here we can see how they are fighting essentially against those whom at one time were allies. Now due to sin and due to following Satan in his course of evil have become soiled and tainted and have fallen from the Heavenly place of virtue to a place so bad as Hell is.

    7. And to his Mates thus in derision call'd. O Friends, why come not on these Victors proud? Ere while they fierce were coming, and when wee, [ 610 ] To entertain them fair with open Front And Brest, (what could we more?) propounded terms Of composition, strait they chang'd thir minds, Flew off, and into strange vagaries fell, As they would dance, yet for a dance they seemd [ 615 ] Somwhat extravagant and wilde, perhaps For joy of offerd peace: but I suppose If our proposals once again were heard We should compel them to a quick result.

      n this section Satan has just dismantled Heaven’s battalion with his cannons of thunder. However, rather than advancing to completely obliterate the “Victors” he ceases his assault in order to hold a derision (in other words to subject the Angelic army to mocking ridicule) [610]. Satan begins his taunt with a rhetorical, but deeply sarcastic, question: “O Friends, why come not on these Victors proud?” the obvious answer is because his fiendish army has just blasted them “into strange vagaries” [609, 614].

      What are vagaries though? It is important not to confuse the multiple meanings of the word. Milton did not mean that the blast was so powerful that it expelled the Angels to such a length that they experienced “a wandering or devious journey” before the end of their fall [OED: vagary]. Instead Milton used the definition of vagary that is defined as “A departure or straying from the ordered, regular, or usual course of conduct, decorum, or propriety; a frolic or prank, esp. one of a freakish nature” [OED: vagary].

      As a result of this definition the picture of the first round of the war in Heaven takes a different spin, at least in my imagination. Satan’s thunderous blast did not render the Angels into such a stupor that they were physically unable to advance on the devilish foe. Instead quite the contrary seems more plausible; Satan’s dismantling of the Angelic hosts delivered them into a state of wild frenzy. The passage describes their frenzied dance as “Somewhat extravagant and wild” [616].

      Satan finishes his derision by saying that due to the superiority of his army and their recent victory perhaps he will present the “proposals once again” but this time garnering a more favorable result from Heaven so they save themselves from so magnificent an infantry [618].

      Even though I understood the text this section left me asking the following questions: Why would Satan stop for this derision, if not for the rewards of a just war? Is Satan then an advocate for Justice? Whether it be for the sake of his glory or God’s, is the definition of Justice not the same across the board?

    8. That all may see who hate us, how we seek Peace and composure, and with open brest [ 560 ] Stand readie to receive them, if they like Our overture, and turn not back perverse; But that I doubt, however witness Heaven, Heav'n witness thou anon, while we discharge Freely our part; yee who appointed stand [ 565 ] Do as you have in charge, and briefly touch What we propound, and loud that all may hear.

      In lines 558-67, Satan is speaking, and commanding his army. He tells his army to divide. Satan wants the angels that hate him to see that he only wants peace and agreement. Satan says, "and with open breast / Stand ready to receive them" (6.560-61). If the other angels want to switch sides Satan will receive them with open arms. He thinks that his gesture of peace will not be enough to sway any of the angels, and calls God's hosts 'perverse'. Satan wants all of heaven to witness the ideas he has brought forth, compared to the mystery of God's plans. Satan says, "while we discharge / Freely our part" (6.564-65). By using the word "freely" Satan brings up the issue of blind obedience with the context that in his army the angels know his end game, and have a choice to follow him or return to God. To finish his speech, Satan orders the angel that is in charge of God's army to tell his soldiers his proposal.

      Since this is Raphael retelling this event to Adam, maybe Adam is supposed to realize that Satan will always try to twist things to make himself look good. Satan does not want peace unless he is in heaven and has everything the way he wants.

    9. But ratling storm of Arrows barbd with fire. So warnd he them aware themselves, and soon In order, quit of all impediment; Instant without disturb they took Allarm, And onward move Embattelld; when behold [ 550 ] Not distant far with heavie pace the Foe Approaching gross and huge; in hollow Cube Training his devilish Enginrie, impal'd On every side with shaddowing Squadrons Deep, To hide the fraud. At interview both stood [ 555 ] A while, but suddenly at head appeerd Satan: And thus was heard Commanding loud. Vanguard, to Right and Left the Front unfould; That all may see who hate us, how we seek

      n lines 547-557, the speaker is describing how Zophiel just finished warning the other angels of Satan’s return to battle. Hearing the news of Satan’s return, the angels “took alarm / And onward move Embattl’d” (6.549-550). In the distance, the angels are able to see the enemy advancing towards them “with shadowing Squadrons Deep / To hide the fraud” (6.554-555). After a moment, the angels are able to see Satan and the lines end with him commanding.

    10. He ended, and his words thir drooping chere Enlightn'd, and thir languisht hope reviv'd. Th' invention all admir'd, and each, how hee To be th' inventor miss'd, so easie it seemd Once found, which yet unfound most would have thought [ 500 ] Impossible: yet haply of thy Race In future dayes, if Malice should abound, Some one intent on mischief, or inspir'd With dev'lish machination might devise Like instrument to plague the Sons of men [ 505 ] For sin, on warr and mutual slaughter bent. Forthwith from Councel to the work they flew, None arguing stood, innumerable hands Were ready, in a moment up they turnd Wide the Celestial soile, and saw beneath [ 510 ] Th' originals of Nature in thir crude Conception; Sulphurous and Nitrous Foame They found, they mingl'd, and with suttle Art, Concocted and adusted they reduc'd To blackest grain, and into store convey'd: [ 515 ] Part hidd'n veins diggd up (nor hath this Earth Entrails unlike) of Mineral and Stone, Whereof to found thir Engins and thir Balls Of missive ruin; part incentive reed Provide, pernicious with one touch to fire. [ 520 ] So all ere day-spring, under conscious Night Secret they finish'd, and in order set, With silent circumspection unespi'd. Now when fair Morn Orient in Heav'n appeerd Up rose the Victor Angels, and to Arms [ 525 ] The matin Trumpet Sung: in Arms they stood Of Golden Panoplie, refulgent Host, Soon banded; others from the dawning Hills Lookd round, and Scouts each Coast light-armed scoure, Each quarter, to descrie the distant foe, [ 530 ] Where lodg'd, or whither fled, or if for fight, In motion or in alt: him soon they met Under spred Ensignes moving nigh, in slow But firm Battalion; back with speediest Sail Zophiel, of Cherubim the swiftest wing, [ 535 ] Came flying, and in mid Aire aloud thus cri'd.

      In this section, Raphael is the speaker throughout. The passage lends itself to further subdivision according to tone and subject, which vary greatly. The first two lines give the rebellious Angelsí immediate response to Satanís invention of artillery: ìThir languisht hope revivídî (6.497). It is a huge morale boost, especially following Nisrochís desperate plea against the pain owing to their relative impuissance in 6.464-468. Tracking Satanís character, it is yet another display of his pre-eminence in cunning and craft over and above his ranks, which are left in admiration and wonderment. To distil 6.498-500 in other words, ëwhy didnít I think of that?í Raphaelís next phrases leave the scene of Satanís heavenly plot in order to caution Adam (and perhaps the reader as well) that his progeny are not at all immune from suchlike mischief. In this way, though Adam does not yet know of the wages of sin on a personal level, Raphaelís pointed pointed illustration of ìwar, and mutual slaughterî (6.506) should indicate the perils of disobedience as a potentially ongoing menace: if Adam chooses the way of sin, the consequences will not rest with him but extend to his offspring. Turning to Miltonís timeframe, it seems that the horrors of the English Civil War are still all too real for him, including the prospect of ever-deadlier weaponry. Lines 508-523 describe Satanís crew at work, turning ìWide the Celestial soilî (6.510) to reveal ìthí originals of Natureî (6.511). It is a poetic, rather than a technical retelling ñ neither Adam nor the reader are granted access to the metallurgic secrets; the products of artful concocting, adjusting, reducing are what stand out: something resembling a cannon with ìBalls / of missive ruinî (6.518-19), propelled by black powder and lit with a fuse of ìincentive reedî (6.519). Granted that Raphael had qualified his overall account ìby likíning spiritual to corporal forms / As may express them bestî (5.573) to ìhuman senseî (5.572), the surprisingly earthy feel of heaven should pique the reader, whether in Miltonís time or ours, to examine our own speciesí technical advancements and our use of geological resources. The Biblical precedent is Cainís descendant, ìTubal-cain, an instructer of every artificer in brass and ironî (Gen. 4:22) ñ where exactly he got his knowledge is left unstated. Finally, the action shifts back to Godís ìVictor Angelsî (6.525) who discover Satanís forces preparing again for battle. The last two lines, 6.535-6, lead into the alarm cry sounded by the swift Cherubim, Zophiel.

    11. Whereto with look compos'd Satan repli'd. Not uninvented that, which thou aright [ 470 ] Believst so main to our success, I bring; Which of us who beholds the bright surface Of this Ethereous mould whereon we stand, This continent of spacious Heav'n, adornd With Plant, Fruit, Flour Ambrosial, Gemms & Gold, [ 475 ] Whose Eye so superficially surveyes These things, as not to mind from whence they grow Deep under ground, materials dark and crude, Of spiritous and fierie spume, till toucht With Heav'ns ray, and temperd they shoot forth [ 480 ] So beauteous, op'ning to the ambient light. These in thir dark Nativitie the Deep Shall yield us pregnant with infernal flame, Which into hallow Engins long and round Thick-rammd, at th' other bore with touch of fire [ 485 ] Dilated and infuriate shall send forth From far with thundring noise among our foes Such implements of mischief as shall dash To pieces, and orewhelm whatever stands Adverse, that they shall fear we have disarmd [ 490 ] The Thunderer of his only dreaded bolt. Nor long shall be our labour, yet ere dawne, Effect shall end our wish. Mean while revive; Abandon fear; to strength and counsel joind Think nothing hard, much less to be despaird. [ 495 ]

      Keeping in mind that Rafael is telling Adam a story, this section is the part of the story that Satan replies to Nisroch who discusses the rebel angels in pain. Satan looks composed, meaning that he is free of emotion and nervousness. There is an obvious shift in his description of heaven, first realistically as "This continent of spacious Heav'n, adornd / With Plant, Fruit, Flour Ambrosial, Gemms & Gold, (6.474-475). Satan does not pretend that Heaven is something else, he states the truth of it positively and using light. He then describes it using negative and dark language: "Deep under ground, materials dark and crude, / Of spiritous and fierie spume, till toucht" (6.478-479). Even if Heaven is beautiful, which he describes it to be, it is still dark and crude. Basically, heaven is not all that it is said to be. Satan reassures his fallen angels when he says: "Effect shall end our wish. Mean while revive; / Abandon fear; to strength and counsel joind / Think nothing hard, much less to be despaird" (6.493-495). He says that there is no reason to be feared and to abandon said fear and turn it into strength and join this councel as there is nothing that will be despaired.

    12. Deliverer from new Lords, leader to free Enjoyment of our right as Gods; yet hard For Gods, and too unequal work we find Against unequal arms to fight in paine, Against unpaind, impassive; from which evil [ 455 ] Ruin must needs ensue; for what availes Valour or strength, though matchless, quelld with pain Which all subdues, and makes remiss the hands Of Mightiest. Sense of pleasure we may well Spare out of life perhaps, and not repine, [ 460 ] But live content, which is the calmest life: But pain is perfet miserie, the worst Of evils, and excessive, overturnes All patience. He who therefore can invent With what more forcible we may offend [ 465 ] Our yet unwounded Enemies, or arme Our selves with like defence, to me deserves No less then for deliverance what we owe.

      In these lines the rebel angel Nisroch gives a mournful account of pain, as it is something the rebel angels have not yet been subjected to until now. He refers to the battle when stating, “too unequal work we find / Against unequal arms to fight in pain” (6. 453-4). From these lines the reader can understand that only the rebel angels are being subjected to pain and not those who remain on the side of God. The fact that the rebel angels have not felt pain before this time emphasizes the absolute paradise they must have lived in, and furthermore all that they have lost. He goes on to suggest that their efforts are useless because pain has the ability to mute even the greatest strength and power. This exposes the rebel angels’ loss of control over themselves, as they are now at the disposal of pain. Even though I have not read the entire poem, I feel that the rebel angel’s first experience of pain may foreshadow and parallel that of Adam and Eve after the fall.

      In his final lines Nisroch, states that anyone who has the ability to either inflict this sort of pain on there enemies, or create a defensive for themselves, is worth deliverance, in his opinion.

    13. O now in danger tri'd, now known in Armes Not to be overpowerd, Companions deare, Found worthy not of Libertie alone, [ 420 ] Too mean pretense, but what we more affect, Honour, Dominion, Glorie, and renowne, Who have sustaind one day in doubtful fight (And if one day, why not Eternal dayes?) What Heavens Lord had powerfullest to send [ 425 ] Against us from about his Throne, and judg'd Sufficient to subdue us to his will, But proves not so: then fallible, it seems, Of future we may deem him, though till now Omniscient thought. True is, less firmly arm'd, [ 430 ] Some disadvantage we endur'd and paine, Till now not known, but known as soon contemnd, Since now we find this our Empyreal form Incapable of mortal injurie Imperishable, and though pierc'd with wound, [ 435 ] Soon closing, and by native vigour heal'd. Of evil then so small as easie think The remedie; perhaps more valid Armes, Weapons more violent, when next we meet, May serve to better us, and worse our foes, [ 440 ] Or equal what between us made the odds, In Nature none: if other hidden cause Left them Superiour, while we can preserve Unhurt our mindes, and understanding sound, Due search and consultation will disclose. [ 445 ]

      In this section Satan is attempting to boost the confidence of his council. The speaker says that they will gain more than they have suffered, that it's not all for loss (ll. 429-45). The speaker goes on to say that the council must prepare with "weapons more violent" (6.439) than before. The speaker seems to be describing his plans for revenge in hopes to boost the council's confidence. Sadly, knowing that one cannot win fighting fire with fire, this could foreshadow Satan and all of Hell's population to continue to suffer eternally.

    14. They ended parle, and both addresst for fight Unspeakable; for who, though with the tongue Of Angels, can relate, or to what things Liken on Earth conspicuous, that may lift Human imagination to such highth [ 300 ] Of Godlike Power: for likest Gods they seemd, Stood they or mov'd, in stature, motion, arms Fit to decide the Empire of great Heav'n. Now wav'd thir fierie Swords, and in the Aire Made horrid Circles; two broad Suns thir Shields [ 305 ] Blaz'd opposite, while expectation stood In horror; from each hand with speed retir'd Where erst was thickest fight, th' Angelic throng, And left large field, unsafe within the wind Of such commotion, such as to set forth [ 310 ] Great things by small, If Natures concord broke, Among the Constellations warr were sprung, Two Planets rushing from aspect maligne Of fiercest opposition in mid Skie, Should combat, and thir jarring Sphears confound. [ 315 ] Together both with next to Almightie Arme, Uplifted imminent one stroke they aim'd That might determine, and not need repeate, As not of power, at once; nor odds appeerd In might or swift prevention; but the sword [ 320 ] Of Michael from the Armorie of God Was giv'n him temperd so, that neither keen Nor solid might resist that edge: it met The sword of Satan with steep force to smite Descending, and in half cut sheere, nor staid, [ 325 ] But with swift wheele reverse, deep entring shar'd All his right side; then Satan first knew pain, And writh' d him to and fro convolv'd; so sore The griding sword with discontinuous wound Passd through him, but th' Ethereal substance clos'd [ 330 ] Not long divisible, and from the gash A stream of Nectarous humor issuing flow'd Sanguin, such as Celestial Spirits may bleed, And all his Armour staind ere while so bright. Forthwith on all sides to his aide was run [ 335 ] By Angels many and strong, who interpos'd Defence, while others bore him on thir Shields Back to his Chariot; where it stood retir'd From off the files of warr; there they him laid Gnashing for anguish and despite and shame [ 340 ] To find himself not matchless, and his pride Humbl'd by such rebuke, so farr beneath His confidence to equal God in power. Yet soon he heal'd; for Spirits that live throughout Vital in every part, not as frail man [ 345 ] In Entrailes, Heart or Head, Liver or Reines; Cannot but by annihilating die; Nor in thir liquid texture mortal wound Receive, no more then can the fluid Aire: All Heart they live, all Head, all Eye, all Eare, [ 350 ] All Intellect, all Sense, and as they please, They Limb themselves, and colour, shape or size Assume, as likes them best, condense or rare. Mean while in other parts like deeds deservd Memorial, where the might of Gabriel fought, [ 355 ] And with fierce Ensignes pierc'd the deep array Of Moloc furious King, who him defi'd And at his Chariot wheeles to drag him bound Threatn'd, nor from the Holie One of Heav'n Refrein'd his tongue blasphemous; but anon [ 360 ] Down clov'n to the waste, with shatterd Armes And uncouth paine fled bellowing. On each wing Uriel and Raphael his vaunting foe, Though huge, and in a Rock of Diamond Armd, Vanquish'd Adramelec, and Asmadai, [ 365 ] Two potent Thrones, that to be less then Gods Disdain'd, but meaner thoughts learnd in thir flight, Mangl'd with gastly wounds through Plate and Maile, Nor stood unmindful Abdiel to annoy The Atheist crew, but with redoubl'd blow [ 370 ] Ariel and Arioc, and the violence Of Ramiel scorcht and blasted overthrew. I might relate of thousands, and thir names Eternize here on Earth; but those elect Angels contented with thir fame in Heav'n [ 375 ] Seek not the praise of men: the other sort In might though wondrous and in Acts of Warr, Nor of Renown less eager, yet by doome Canceld from Heav'n and sacred memorie, Nameless in dark oblivion let them dwell. [ 380 ] For strength from Truth divided and from Just, Illaudable, naught merits but dispraise And ignominie, yet to glorie aspires Vain glorious, and through infamie seeks fame: Therfore Eternal silence be thir doome. [ 385 ] And now thir Mightiest quelld, the battel swerv'd, With many an inrode gor'd; deformed rout Enter'd, and foul disorder; all the ground With shiverd armour strow'n, and on a heap Chariot and Charioter lay overturnd [ 390 ] And fierie foaming Steeds; what stood, recoyld Orewearied, through the faint Satanic Host Defensive scarse, or with pale fear surpris'd, Then first with fear surpris'd and sense of paine Fled ignominious, to such evil brought [ 395 ] By sin of disobedience, till that hour Not liable to fear or flight or paine. Far otherwise th' inviolable Saints In Cubic Phalanx firm advanc't entire, Invulnerable, impenitrably arm'd: [ 400 ] Such high advantages thir innocence Gave them above thir foes, not to have sinnd, Not to have disobei'd; in fight they stood Unwearied, unobnoxious to be pain'd By wound, though from thir place by violence mov'd. [ 405 ] Now Night her course began, and over Heav'n Inducing darkness, grateful truce impos'd, And silence on the odious dinn of Warr: Under her Cloudie covert both retir'd, Victor and Vanquisht: on the foughten field [ 410 ] Michael and his Angels prevalent Encamping, plac'd in Guard thir Watches round, Cherubic waving fires: on th' other part Satan with his rebellious disappeerd, Far in the dark dislodg'd, and void of rest, [ 415 ] His Potentates to Councel call'd by night; And in the midst thus undismai'd began.

      Raphael continues to talk about the conflict between Satan and God. Michael and Satan had been arguing, they then stop talking and begin to fight. They are described as “two planets” (6.13): each leading their own constellation, or army. When these two powerful forces meet, Michael chops Satan's sword in half and then slashes his right side. Satan bleeds a “nectarous”(6.32) substance, but his wound quickly heals. Raphael notes that this is the first time Satan has felt pain. His minions quickly transport him back to his chariot, but he is very upset, as he realizes that he may not be as matchless a fighter as he had previously believed. Meanwhile, the battle rages on. Gabriel is fighting Moloch while Uriel, Raphael, and Abdiel all defeat various rebel angels. As the battle continues to turn south for Satan’s crew, they begin to flee. This battle is the first time that these angels have felt pain or fear, which is rather unsettling to them. Night falls, and both armies set up camp, with Satan calling for a meeting of his council.

    15. Author of evil, unknown till thy revolt, Unnam'd in Heav'n, now plenteous, as thou seest These Acts of hateful strife, hateful to all, Though heaviest by just measure on thy self [ 265 ] And thy adherents: how hast thou disturb'd Heav'ns blessed peace, and into Nature brought Miserie, uncreated till the crime Of thy Rebellion? how hast thou instill'd Thy malice into thousands, once upright [ 270 ] And faithful, now prov'd false. But think not here To trouble Holy Rest; Heav'n casts thee out From all her Confines. Heav'n the seat of bliss Brooks not the works of violence and Warr. Hence then, and evil go with thee along [ 275 ] Thy ofspring, to the place of evil, Hell, Thou and thy wicked crew; there mingle broiles, Ere this avenging Sword begin thy doome, Or som more sudden vengeance wing'd from God Precipitate thee with augmented paine. [ 280 ]

      The Archangel Michael is the speaker and he is speaking to Satan during the battle in Heaven. Michael has already defeated Satan and has been smiting other rebel angels during the battle before Satan moves towards him again and when Michael sees him he speaks so that he can end the fighting. Michael explains that Satan created evil, suffering, strife, through his rebellion because heaven was a place of pure bliss before Satan. Michael hopes that damning Satan and the other rebel angels to hell will return Heaven to its former state of goodness. At one point Michael explains that Satan corrupted thousands with his malice and he seems to be confused as to how Satan was able to be so persuasive to once loyal angels. Also at one point Michael says that Satan has created nature's misery so I believe that alludes to the dangerous aspects of nature that one would assume that they would not be in the Garden of Eden. At the end Michael shows his strength by offering another solution to the end of the war, instead of damnation he will smite them.

    16. So saying, a noble stroke he lifted high, Which hung not, but so swift with tempest fell [ 190 ] On the proud Crest of Satan, that no sight, Nor motion of swift thought, less could his Shield Such ruin intercept: ten paces huge He back recoild; the tenth on bended knee His massie Spear upstaid; as if on Earth [ 195 ] Winds under ground or waters forcing way Sidelong, had push't a Mountain from his seat Half sunk with all his Pines. Amazement seis'd The Rebel Thrones, but greater rage to see Thus foil'd thir mightiest, ours joy filld, and shout, [ 200 ] Presage of Victorie and fierce desire Of Battel: whereat Michael bid sound Th' Arch-Angel trumpet; through the vast of Heaven It sounded, and the faithful Armies rung Hosanna to the Highest: nor stood at gaze [ 205 ] The adverse Legions, nor less hideous joyn'd The horrid shock: now storming furie rose, And clamour such as heard in Heav'n till now Was never, Arms on Armour clashing bray'd Horrible discord, and the madding Wheeles [ 210 ] Of brazen Chariots rag'd; dire was the noise Of conflict; over head the dismal hiss Of fiery Darts in flaming volies flew, And flying vaulted either Host with fire. So under fierie Cope together rush'd [ 215 ] Both Battels maine, with ruinous assault And inextinguishable rage; all Heav'n Resounded, and had Earth bin then, all Earth Had to her Center shook. What wonder? when Millions of fierce encountring Angels fought [ 220 ] On either side, the least of whom could weild These Elements, and arm him with the force Of all thir Regions: how much more of Power Armie against Armie numberless to raise Dreadful combustion warring, and disturb, [ 225 ] Though not destroy, thir happie Native seat; Had not th' Eternal King Omnipotent From his strong hold of Heav'n high over-rul'd And limited thir might; though numberd such As each divided Legion might have seemd [ 230 ] A numerous Host, in strength each armed hand A Legion; led in fight, yet Leader seemd Each Warriour single as in Chief, expert When to advance, or stand, or turn the sway Of Battel, open when, and when to close [ 235 ] The ridges of grim Warr; no thought of flight, None of retreat, no unbecoming deed That argu'd fear; each on himself reli'd, As onely in his arm the moment lay Of victorie; deeds of eternal fame [ 240 ] Were don, but infinite: for wide was spred That Warr and various; somtimes on firm ground A standing fight, then soaring on main wing Tormented all the Air; all Air seemd then Conflicting Fire: long time in eeven scale [ 245 ] The Battel hung; till Satan, who that day Prodigious power had shewn, and met in Armes No equal, raunging through the dire attack Of fighting Seraphim confus'd, at length Saw where the Sword of Michael smote, and fell'd [ 250 ] Squadrons at once, with huge two-handed sway Brandisht aloft the horrid edge came down Wide wasting; such destruction to withstand He hasted, and oppos'd the rockie Orb Of tenfold Adamant, his ample Shield [ 255 ] A vast circumference: At his approach The great Arch-Angel from his warlike toile Surceas'd, and glad as hoping here to end Intestine War in Heav'n, the arch foe subdu'd Or Captive drag'd in Chains, with hostile frown [ 260 ] And visage all enflam'd first thus began.

      The speaker is describing these events throughout the passage.

      Here Satan enters the battle in Heaven. Abdiel strikes Satan with incredible swiftness, shocking and enraging the rebel angel (6.189-200). This may bear out Abdiel's claim that his greater moral fortitude and reason will guide him even in physical combat.

      The battle nearly makes Hell out of Heaven, with clashing swords, flames, and booming trumpets filling the air (6.206-225). This draws to mind Satan's cohorts extolling the virtues of hell as despite its horrific qualities, it was free and essentially at peace. It seems the behaviour of a place's inhabitants have more influence on its quality than the place itself. This idea of violence and sin entering Heaven is mirrored by the fall of man, with Raphael previously claiming that had Earth existed during the war, it would have felt its effects then.

      The perfection of the angels is not diminished however, as even in combat they are graceful. Each angelic warrior is his own leader, yet they all work in unison. There are no acts of cowardice or self-service as in a human conflict (6.226-245)

      Finally, Michael and Satan meet in battle. This is the dramatic height of the passage, as the two oldest and strongest arch-angels begin to fight (6.250-261).

    17. To whom in brief thus Abdiel stern repli'd. Apostat, still thou errst, nor end wilt find Of erring, from the path of truth remote: Unjustly thou deprav'st it with the name Of Servitude to serve whom God ordains, [ 175 ] Or Nature; God and Nature bid the same, When he who rules is worthiest, and excells Them whom he governs. This is servitude, To serve th' unwise, or him who hath rebelld Against his worthier, as thine now serve thee, [ 180 ] Thy self not free, but to thy self enthrall'd; Yet leudly dar'st our ministring upbraid. Reign thou in Hell thy Kingdom, let mee serve In Heav'n God ever blest, and his Divine Behests obey, worthiest to be obey'd, [ 185 ] Yet Chains in Hell, not Realms expect: mean while From mee returnd, as erst thou saidst, from flight, This greeting on thy impious Crest receive.

      Abdiel is speaking in this passage to Satan as he states that all angels are slaves to God. Abdiel, always faithful to God, states that Satan's use of "Servitude" is incorrect and that he is wrong to state that all angels are slaves to God. He says that to worship and to obey God is an act of love and faith to God's actions is not an act of servitude, "When he who rules is worthiest (opposite of worthless?), and excells / Them whom he governs" (6.177-178). Abdiel is basically saying that with a leader like God and for all of good he does for the Angels (his followers), those who do follow him are doing it because he is a great leader and not because of slavery. He then adds that "Servitude" is when people follow the unwise and those who reject the idea of freewill (which is a stab at Satan by saying those who are following him are slaves). The passage ends with Abdiel saying that go down to Hell with all the chains and he'll stay here to serve God and obey him with all the glory. Once again, this reflects on the concept of freewill and grace of the story. However, it is very clear that if you chose to not follow God, you'll end up in Hell with Satan. Sadly, this makes me think about the following: if I had to chose between Heaven or Hell, why wouldn't you pick Heaven? So it seems like it's a set up to follow God no matter what you want to believe in.

    18. Whom the grand foe with scornful eye askance Thus answerd. Ill for thee, but in wisht houre [ 150 ] Of my revenge, first sought for thou returnst From flight, seditious Angel, to receave Thy merited reward, the first assay Of this right hand provok't, since first that tongue Inspir'd with contradiction durst oppose [ 155 ] A third part of the Gods, in Synod met Thir Deities to assert, who while they feel Vigour Divine within them, can allow Omnipotence to none. But well thou comst Before thy fellows, ambitious to win [ 160 ] From me som Plume, that thy success may show Destruction to the rest: this pause between (Unanswerd least thou boast) to let thee know; At first I thought that Libertie and Heav'n To heav'nly Soules had bin all one; but now [ 165 ] I see that most through sloth had rather serve, Ministring Spirits, traind up in Feast and Song; Such hast thou arm'd, the Minstrelsie of Heav'n, Servilitie with freedom to contend, As both thir deeds compar'd this day shall prove. [ 170 ]

      Lines 149-170 are Satan speaking to the seraph Abdiel. The passage begins with Satan telling Abdiel that he will be the first to face his wrath, saying he will be victim to "the first assay / of this right hand provok'd" (6.153-154). As we discussed earlier in class, before Christ, Satan was God's right hand, so the use of "right hand provok'd" works both physically with the image of an attack, as well as in the sense of his former title. Satan then goes on to reference a group or "Synod" of gods who agreed that "while they feel / Vigor divine within them, can allow / Omnipotence to none" (6.158-159). This is an important part of Satan's speech, both because of his rejection of singular omnipotence, as well as his assertion of multiple gods. This reminded me of a key pillar of Christianity: a singular God. It is important to note, though, the biblical quote "Thou shalt have no other gods before me" (Exodus 20:3), which can be interpreted as there being multiple gods, but a more powerful, singular God. So, when Satan mentions other gods rejecting omnipotence and implies that God embraced it, his portrayal of a more sinister, power-hungry God can be understood.

      Further in this section, Satan says that Abdiel has only confronted him out of a desire to be praised by God. He states, "But well thou com'st / Before thy fellows, ambitious to win / From me some Plume, that thy success may show / Destruction to the rest" (6.159-162). According to the OED, "Plume" in this instance refers to an adornment received for an accomplishment or merit (as opposed to the modern definition of colourful feathers). Following his assertion about Abdiel's motivations, Satan explains that he used to think that freedom could exist in Heaven, but that he realized that servitude to God removes the possibility for true freedom. He mocks those who have remained faithful to God, saying "Minist'ring Spirits, train'd up in Feast and Song; / Such hast thou arm'd, the Minstrelsy of Heav'n, / Servility with freedom to contend" (6.167-169). These lines serve the dual purpose of mocking the power of God's army, and making Satan's followers represent the positive attribute of freedom, as opposed to the [generally] negative attribute of servitude.

    19. Proud, art thou met? thy hope was to have reacht The highth of thy aspiring unoppos'd, The Throne of God unguarded, and his side Abandond at the terror of thy Power Or potent tongue; fool, not to think how vain [ 135 ] Against th' Omnipotent to rise in Arms; Who out of smallest things could without end Have rais'd incessant Armies to defeat Thy folly; or with solitarie hand Reaching beyond all limit at one blow [ 140 ] Unaided could have finisht thee, and whelmd Thy Legions under darkness; but thou seest All are not of thy Train; there be who Faith Prefer, and Pietie to God, though then To thee not visible, when I alone [ 145 ] Seemd in thy World erroneous to dissent From all: my Sect thou seest, now learn too late How few somtimes may know, when thousands err.

      In this section, Abdiel is addressing Satan. The angel taunts him saying: “Proud, art thou met”(6.131), as Satan assumed he would be able to easily take the throne of Heaven. The angel points out how Satan believed that “the terror of [his] Power / Or [his] potent tongue” (6.134-5), would have been enough to usurp the thrown. This is not true, and Satan's vanity has put him at a disadvantage because he has underestimated God’s power. Abdiel contrasts Satan’s vanity with the grandeur of God saying he could:

      Have rais'd incessant Armies to defeat Thy folly; or with solitarie hand Reaching beyond all limit at one blow Unaided could have finisht thee, and whelmd Thy Legions under darkness.(6.138-40)

      God is infinitely stronger than Satan, so much so that with one hand he could vanquish Satan and all his followers. The angel continues, saying that Satan's following is not as strong as he thinks and that there are those who's “Faith Prefer and Pietie to God” (6.143-4). This is to say that God has a strong and devout following, which cannot be tempted by Satan. The angel recounts how he was once temped by Satan, but was able to stop his “dissent”. Abdel demonstrates the power of repentance, being one who has transgressed and subsequently forgiven in the eyes of God.

    20. O Heav'n! that such resemblance of the Highest Should yet remain, where faith and realtie [ 115 ] Remain not; wherefore should not strength and might There fail where Vertue fails, or weakest prove Where boldest; though to sight unconquerable? His puissance, trusting in th' Almightie's aide, I mean to try, whose Reason I have tri'd [ 120 ] Unsound and false; nor is it aught but just, That he who in debate of Truth hath won, Should win in Arms, in both disputes alike Victor; though brutish that contest and foule, When Reason hath to deal with force, yet so [ 125 ] Most reason is that Reason overcome.

      Rafael is describing the calmness before the battle and states how he finds it unfair that Satan still looks like an angel and has tons of power, when he does not have any angelic/good traits left. He then says that he is going to test Satan's army's strength with the help of god and that he has already proven that Satan's morals are corrupted. After that Rafael declares that Satan may have won in getting others to join his side but he will not win in a battle against God. Rafael ends this passage by saying "though brutish that contest and foul, / When Reason hath to deal with force, yet so / Most reason is that Reason overcome" (124-126). I interpreted this as meaning if Satan needs to use force with his reasoning to lead the fallen, than it is not real leadership because if it was he would not have to use force to keep himself in power.

    21. So spake the Sovran voice, and Clouds began To darken all the Hill, and smoak to rowl In duskie wreathes, reluctant flames, the signe Of wrauth awak't: nor with less dread the loud Ethereal Trumpet from on high gan blow: [ 60 ] At which command the Powers Militant, That stood for Heav'n, in mighty Quadrate joyn'd Of Union irresistible, mov'd on In silence thir bright Legions, to the sound Of instrumental Harmonie that breath'd [ 65 ] Heroic Ardor to advent'rous deeds Under thir God-like Leaders, in the Cause Of God and his Messiah. On they move Indissolubly firm; nor obvious Hill Nor streit'ning Vale, nor Wood, nor Stream divides [ 70 ] Thir perfet ranks; for high above the ground Thir march was, and the passive Air upbore Thir nimble tread, as when the total kind Of Birds in orderly array on wing Came summond over Eden to receive [ 75 ] Thir names of thee; so over many a tract Of Heav'n they march'd, and many a Province wide Tenfold the length of this terrene: at last Farr in th' Horizon to the North appeer'd From skirt to skirt a fierie Region, stretcht [ 80 ] In battailous aspect, and neerer view Bristl'd with upright beams innumerable Of rigid Spears, and Helmets throng'd, and Shields Various, with boastful Argument portraid, The banded Powers of Satan hasting on [ 85 ] With furious expedition; for they weend That self same day by fight, or by surprize To win the Mount of God, and on his Throne To set the envier of his State, the proud Aspirer, but thir thoughts prov'd fond and vain [ 90 ] In the mid way: though strange to us it seemd At first, that Angel should with Angel warr, And in fierce hosting meet, who wont to meet So oft in Festivals of joy and love Unanimous, as sons of one great Sire [ 95 ] Hymning th' Eternal Father: but the shout Of Battel now began, and rushing sound Of onset ended soon each milder thought. High in the midst exalted as a God Th' Apostate in his Sun-bright Chariot sate [ 100 ] Idol of Majesty Divine, enclos'd With Flaming Cherubim, and golden Shields; Then lighted from his gorgeous Throne, for now 'Twixt Host and Host but narrow space was left, A dreadful intervall, and Front to Front [ 105 ] Presented stood in terrible array Of hideous length: before the cloudie Van, On the rough edge of battel ere it joyn'd, Satan with vast and haughtie strides advanc't, Came towring, armd in Adamant and Gold; [ 110 ] Abdiel that sight endur'd not, where he stood Among the mightiest, bent on highest deeds, And thus his own undaunted heart explores

      In these lines the speaker is narrating the arrival of the angels and the fallen angels, ready to fight. It begins by having God's golden cloud darken as he finishes speaking, and the marching in of the "Perfect ranks" (6. 71). The angels are not touching the ground as they move, and are instead staying high in the air. When they approach the fallen angels, they see Satan, described as "High in the midst exalted as a God / Th' Apostate in his sun-bright Chariot sat / Idol of Majesty Divine, enclos'd / With flaming Cherubim, and golden shields" (6.99-102). It is obvious from these lines that his followers treat Satan like he is a God, however with the word Idol I could only compare it to one of the 10 Commandments, "Thou shalt not worship false idols" or in other words, "Thou shalt have no other Gods before me" (Exodus 20 :3). In these lines Satan has presented himself like a God in front of his army and Gods, with his sun-colored chariot. His golden shields also remind me of God's golden cloud in the section before this, but instead of being products of divine power, the shields are held up and come across as mimicry.

      Satan is also called "Th' Apostate" which is an extremely fitting title as he has definitely committed apostasy by breaking away from following God, as well as encouraging others to commit apostasy as well by following him. When Abdiel sees Satan we are told he cannot bear the sight of him.

    22. Servant of God, well done, well hast thou fought The better fight, who single hast maintaind [ 30 ] Against revolted multitudes the Cause Of Truth, in word mightier then they in Armes; And for the testimonie of Truth hast born Universal reproach, far worse to beare Then violence: for this was all thy care [ 35 ] To stand approv'd in sight of God, though Worlds Judg'd thee perverse: the easier conquest now Remains thee, aided by this host of friends, Back on thy foes more glorious to return Then scornd thou didst depart, and to subdue [ 40 ] By force, who reason for thir Law refuse, Right reason for thir Law, and for thir King Messiah, who by right of merit Reigns. Go Michael of Celestial Armies Prince, And thou in Military prowess next [ 45 ] Gabriel, lead forth to Battel these my Sons Invincible, lead forth my armed Saints By Thousands and by Millions rang'd for fight; Equal in number to that Godless crew Rebellious, them with Fire and hostile Arms [ 50 ] Fearless assault, and to the brow of Heav'n Pursuing drive them out from God and bliss, Into thir place of punishment, the Gulf Of Tartarus, which ready opens wide His fiery Chaos to receave thir fall. [ 55 ]

      In this passage, Raphael continues his story of Abdiel, who has denounced Satan and returned to Heaven and God. God gives Abdiel his approval for bearing "Universal reproach, far worse to beare / Then violence” [6.34-5]—it’s interesting that the scorn of the faithless is somehow considered more terrible than their physical harm. In the same vein, God assures him that he is now left an easier task — joining the heavenly host to meet Satan’s forces in battle. He appoints Michael and Gabriel heads of His army and adds that their forces are ‘equal in number’ to their enemy. I suppose this is an example of God’s justice, though it seems again to add risk to the endeavor that would not otherwise be necessary if God just decided to destroy the evil altogether. He seems to believe, however, that the Heavenly host will not have any trouble in forcing Hell’s forces back into ‘Tartarus’ (a Greek mythological, and therefore pagan, turn for the fiery corner of punishment in the Underworld).

      This passage also includes God making a common link with Satan’s thinking — God mentions ‘the Messiah’, his son, as a power in heaven through merit. Satan is frequently preoccupied with his own ‘merit’, which he states in Book I has been offended by his fall.

    23. ALL night the dreadless Angel unpursu'd Through Heav'ns wide Champain held his way, till Morn, Wak't by the circling Hours, with rosie hand Unbarr'd the gates of Light. There is a Cave Within the Mount of God, fast by his Throne, [ 5 ] Where light and darkness in perpetual round Lodge and dislodge by turns, which makes through Heav'n Grateful vicissitude, like Day and Night; Light issues forth, and at the other dore Obsequious darkness enters, till her houre [ 10 ] To veile the Heav'n, though darkness there might well Seem twilight here; and now went forth the Morn Such as in highest Heav'n, arrayd in Gold Empyreal, from before her vanisht Night, Shot through with orient Beams: when all the Plain [ 15 ] Coverd with thick embatteld Squadrons bright, Chariots and flaming Armes, and fierie Steeds Reflecting blaze on blaze, first met his view: Warr he perceav'd, warr in procinct, and found Already known what he for news had thought [ 20 ] To have reported: gladly then he mixt Among those friendly Powers who him receav'd With joy and acclamations loud, that one That of so many Myriads fall'n, yet one Returnd not lost: On to the sacred hill [ 25 ] They led him high applauded, and present Before the seat supream; from whence a voice From midst a Golden Cloud thus milde was heard.

      In this passage, Raphael continues to relay the account of Satan's fall to Adam. Abdiel has been travelling all night to return to God and warn him of Satan's treachery. He heads back to the cave where God's throne is. Heaven is described as being "like Day and Night" (6. 8) and Heaven's darkness is compared to Earth's twilight. Abdiel notices that the plain of Heaven is "cover'd with thick embattl'd Squadrons bright, / Chariots and flaming Arms, and fiery Steeds" (6. 16-7). Heaven appears to be preparing for war and Abdiel understands that they had "already known what he for news had thought / to have reported" (6. 20-1). Interestingly, they are preparing for war even though God could easily stop Satan himself. The preparation for the battle proves the loyalty of the faithful angels as they plan to fight for God rather than questioning why they must. As such, the battle asks the question of loyalty on both sides. Abdiel is then welcomed back by the other angels "with joy and acclamations loud" (6. 23) for remaining loyal to God. The angels then take Abdiel before God to hear him speak.

    1. So spake the Seraph Abdiel faithful found, Among the faithless, faithful only hee; Among innumerable false, unmov'd, Unshak'n, unseduc'd, unterrifi'd His Loyaltie he kept, his Love, his Zeale; [ 900 ] Nor number, nor example with him wrought To swerve from truth, or change his constant mind Though single. From amidst them forth he passd, Long way through hostile scorn, which he susteind Superior, nor of violence fear'd aught; [ 905 ] And with retorted scorn his back he turn'd On those proud Towrs to swift destruction doom'd.

      The speaker informs us that the only person in the whole crowed who disagrees with Satan's speech is Abdiel, where nothing Satan says is able to affect him in any way and make him change his mind even in the slightest, and he remains unterrified of Satan. Throughout all of Satan's speech, Abdiel continues to love and remain loyal to God, and continues to have faith in God's plans. Not even the fact that he is the only one in a gigantic crowd of people who do agree with Satan is able to change his mind. The narrator explains that in order to leave the area, Abdiel has to take a long walk through the crowd, who outwardly and violently show their disgust towards him for not agreeing with Satan. But he never fears their violence, and reflects that all of these people are on their way to destruction.

    2. O alienate from God, O spirit accurst, Forsak'n of all good; I see thy fall Determind, and thy hapless crew involv'd In this perfidious fraud, contagion spred [ 880 ] Both of thy crime and punishment: henceforth No more be troubl'd how to quit the yoke Of Gods Messiah; those indulgent Laws Will not now be voutsaf't, other Decrees Against thee are gon forth without recall; [ 885 ] That Golden Scepter which thou didst reject Is now an Iron Rod to bruise and breake Thy disobedience. Well thou didst advise, Yet not for thy advise or threats I fly These wicked Tents devoted, least the wrauth [ 890 ] Impendent, raging into sudden flame Distinguish not: for soon expect to feel His Thunder on thy head, devouring fire. Then who created thee lamenting learne, When who can uncreate thee thou shalt know. [ 895 ]

      n this passage the angel Abdiel is speaking. He rejects Satan's cause, claiming "I see thy fall / determin'd" (5.878-9), correctly prophesising the failure of the rebel angels. Furthermore, he warns Satan of Godís wrath, claiming that "[the] Golden Sceptre which thou didst reject / is now an Iron Rod to bruise and break / thy disobedience" (5.886-8).

      The inclusion of Abdiel acts as a tool for Milton to undermine the cause of Satan. By creating an angel who is able to realize Satan's goals are a "perfidious fraud" (5.880), God's righteousness is confirmed. After the initial schism in Heaven, none of the angels which sided with God defect to Satan's army. In contrast the sole defector of Satan's followers, Abdiel, creates doubt within the fall angels' argument. Including dissent within Satan's legions completely undermines his legitimacy as a rebel with a just cause. Therefore, one can assume that the rebellious angels are inherently evil and that God's cause is righteous.

    3. Of secondarie hands, by task transferd From Father to his Son? strange point and new! [ 855 ] Doctrin which we would know whence learnt: who saw When this creation was? rememberst thou Thy making, while the Maker gave thee being? We know no time when we were not as now; Know none before us, self-begot, self-rais'd [ 860 ] By our own quick'ning power, when fatal course Had circl'd his full Orbe, the birth mature Of this our native Heav'n, Ethereal Sons. Our puissance is our own, our own right hand Shall teach us highest deeds, by proof to try [ 865 ] Who is our equal: then thou shalt behold Whether by supplication we intend Address, and to begirt th' Almighty Throne Beseeching or besieging. This report, These tidings carrie to th' anointed King; [ 870 ] And fly, ere evil intercept thy flight.

      In lines 853-871 it is Satan speaking to the angel Abdiel. In line 852 he is referred to as "th' Apostate" which is a person who renounces or rejects a religious belief. I believe that Satan's tone is scathing in response to Abdiel's chastising lecture. My interpretation of Satan's speech is that he is stating that the fallen angels are independent on God, they have their own power and don't rely on Him for it, and they are so great as to have no equals. Satan goes on to say that they intend to "begirt["] (868) (I understand this to mean besiege) and gain "th' Almighty Throne["] (868), that is, God's throne and consequently the Kingdom of Heaven. Satan wants Abdiel to deliver this message to God. The last line "And fly, ere evil intercept thy flight["] (871) feels like a threat and shows that Satan wants God to get his message with all possible haste.

    4. So spake the fervent Angel, but his zeale None seconded, as out of season judg'd, [ 850 ] Or singular and rash, whereat rejoic'd Th' Apostat, and more haughty thus repli'd. That we were formd then saist thou? and the work

      In this section the Angel Abdiel has just chastised Satan, providing no sympathy as he calls attention to the folly of his rebellion against God. In order to understand the meaning behind the Angel’s words it is helpful to note what he stood for. Abidel is described as having an “ardent desire of hallowing the name of God, together with an indignation against whatever tends to the violation or contempt of religion” (footnote pg. 135).

      Taking this into consideration lines 849 to 852 then come as a seemingly natural response to the readership. Being that Abdiel is in the presence of a host of angels hyped on the idea of rebellion, “none seconded” (no one supported) his critique of Satan but rather deemed it as “out of season” and uncalled for at the time. Their beguiled mindsets judged him as being “singular and rash” and therefore disregarded his wisdom. They instead turned and “rejoic’d/ Th’ Apostate” feeding his egocentric character [852]. Spurred on by this support Satan prepares his response to the unwavering Angel in a broth of arrogance.

    5. Thrones, Dominations, Princedoms, Vertues, Powers, If these magnific Titles yet remain Not meerly titular, since by Decree Another now hath to himself ingross't [ 775 ] All Power, and us eclipst under the name Of King anointed, for whom all this haste Of midnight march, and hurried meeting here, This onely to consult how we may best With what may be devis'd of honours new [ 780 ] Receive him coming to receive from us Knee-tribute yet unpaid, prostration vile, Too much to one, but double how endur'd, To one and to his image now proclaim'd? But what if better counsels might erect [ 785 ] Our minds and teach us to cast off this Yoke? Will ye submit your necks, and chuse to bend The supple knee? ye will not, if I trust To know ye right, or if ye know your selves Natives and Sons of Heav'n possest before [ 790 ] By none, and if not equal all, yet free, Equally free; for Orders and Degrees Jarr not with liberty, but well consist. Who can in reason then or right assume Monarchie over such as live by right [ 795 ] His equals, if in power and splendor less, In freedome equal? or can introduce Law and Edict on us, who without law Erre not, much less for this to be our Lord, And look for adoration to th' abuse [ 800 ] Of those Imperial Titles which assert Our being ordain'd to govern, not to serve?

      Satan is speaking to the other angels that have decided to follow him and go against God. Satan opens his speech with “Thrones, Dominations, Princedoms, Virtues, Powers” (5.772). This is important because in God’s speech on line 601, he uses the same words. By copying what God says, it shows Satan’s desire to be powerful and more like God. Satan is mad and jealous that God chose his son to be the next in power and says to the other angels, “Another now hath to himself ingross’t/ All Power” (5.775-776). He describes that there is not just one person to obey, “but double” (5.783), and he does not like the idea. Satan brings up the question that “better counsels might erect/ Our minds and teach us to cast off this Yoke?” (5.785-786). Satan ultimately wants to rebel against God, and is making his case to the other angels through the course of these lines.

    6. So spake the Son, but Satan with his Powers Far was advanc't on winged speed, an Host Innumerable as the Starrs of Night, [ 745 ] Or Starrs of Morning, Dew-drops, which the Sun Impearls on every leaf and every flouer. Regions they pass'd, the mightie Regencies Of Seraphim and Potentates and Thrones In thir triple Degrees, Regions to which [ 750 ] All thy Dominion, Adam, is no more Then what this Garden is to all the Earth, And all the Sea, from one entire globose Stretcht into Longitude; which having pass'd At length into the limits of the North [ 755 ] They came, and Satan to his Royal seat High on a Hill, far blazing, as a Mount Rais'd on a Mount, with Pyramids and Towrs From Diamond Quarries hew'n, and Rocks of Gold, The Palace of great Lucifer, (so call [ 760 ] That Structure in the Dialect of men Interpreted) which not long after, he Affecting all equality with God, In imitation of that Mount whereon Messiah was declar'd in sight of Heav'n, [ 765 ] The Mountain of the Congregation call'd; For thither he assembl'd all his Train, Pretending so commanded to consult About the great reception of thir King, Thither to come, and with calumnious Art [ 770 ] Of counterfeted truth thus held thir ears.

      I believe Raphael is speaking here, he is still telling Adam the story of Satan, after we hear the conversation from God to his Son. The speaker makes it seem like Satan has taken over such a vast space, using the words “Innumerable” (5.745) and “Stretcht into Longitude; which having pass’d /At length into the limits of the North” (5.745-755). Satan creates his own Palace and it sounds quite impressive “Rais’d on a Mount, with Pyramids and Towrs /From Diamond Quarries hew’n, and Rocks of Gold” (5. 758-759). The fact that his palace is covered in diamonds and gold reminded me of when Satan was at the bottom of the stairs to Heaven and there is a description of the gate “With Frontispice of Diamond and Gold” (3.506). This is first time that Satan’s archangel named is used: Lucifer. Satan next commands his followers to the Mount and he told them it was “About the great reception of thir King” (5.769) but in reality it is about the unjust act (in the eyes of Satan) God has just committed.

    7. Son, thou in whom my glory I behold In full resplendence, Heir of all my might, [ 720 ] Neerly it now concernes us to be sure Of our Omnipotence, and with what Arms We mean to hold what anciently we claim Of Deitie or Empire, such a foe Is rising, who intends to erect his Throne [ 725 ] Equal to ours, throughout the spacious North; Nor so content, hath in his thought to try In battel, what our Power is, or our right. Let us advise, and to this hazard draw With speed what force is left, and all imploy [ 730 ] In our defense, lest unawares we lose This our high place, our Sanctuarie, our Hill.

      God is speaking to his Son in this section. He explains to his Son how he is the heir and what responsibilities he will have. God explains that they have unlimited amount of very great power but God says that Satan is rising. God states that his thrown is equal to Satan's which shows that he understands how powerful Satan is compared to his son and himself. When looking at this line: "In our defense, lest unawares we lose" (5.731), I find it as interesting, one that I had to break down to fully understand.

      lest: with the intention of preventing unawares: without being aware of a situation.

    8. So spake the false Arch-Angel, and infus'd Bad influence into th' unwarie brest [ 695 ] Of his Associate; hee together calls, Or several one by one, the Regent Powers, Under him Regent, tells, as he was taught, That the most High commanding, now ere Night, Now ere dim Night had disincumberd Heav'n, [ 700 ] The great Hierarchal Standard was to move; Tells the suggested cause, and casts between Ambiguous words and jealousies, to sound Or taint integritie; but all obey'd The wonted signal, and superior voice [ 705 ] Of thir great Potentate; for great indeed His name, and high was his degree in Heav'n; His count'nance, as the Morning Starr that guides The starrie flock, allur'd them, and with lyes Drew after him the third part of Heav'ns Host: [ 710 ] Mean while th' Eternal eye, whose sight discernes Abstrusest thoughts, from forth his holy Mount And from within the golden Lamps that burne Nightly before him, saw without thir light Rebellion rising, saw in whom, how spred [ 715 ] Among the sons of Morn, what multitudes Were banded to oppose his high Decree; And smiling to his onely Son thus said.

      In these lines the narrator speaks of Satan’s first advances towards building an army to overthrow God in heaven. The narrator describes Satan calling upon the angels of heaven in attempt to sway these angel’s to join his rebellion. The narrator describes this by saying, “hee together calls, / Or several one by one, the Regent Powers, / Under him Regent” (5. 696-8). The last phrase of these lines that says, “the regent powers, under him regent” seems to give understanding to the reader of how powerful, and high status Satan was while in heaven. This is further emphasized by the juxtaposition of this passage to its position within the poem. Satan’s former authority, power, and greatness in heaven are juxtaposed with his present fallen state, in which he is universally rejected. The reader is learning of Satan’s previous greatness while also knowing his current state; giving a clear understanding of how much Satan has actually lost.

      The narrator goes on to describe Satan as using ambiguous words, and jealousies that lack integrity while lobbying the angels, however goes on to say that they obeyed and followed him as his status and greatness in heaven surpassed many. The narrator describes Satan lost status by saying, “for great indeed / His name, and high was his degree in Heav’n; / His count'nance, as the Morning Starr that guides / The starrie flock” (5.706-9). Again, the past tense used in these lines seems to sting, as this is another reminder of the immensity of what Satan has lost.

      These lines finish with the narrator stating that Satan had gained control of one third of heavens host. The narrator then goes on to say that God being all seeing and all knowing knew of Satan’s uprising. At the end of these lines the reader is left with the image of God smiling as he about to speak with his Son. This seems slightly sinister or out of place. It seems that God is almost happy about being betrayal by his followers.

    9. Sleepst thou, Companion dear, what sleep can close Thy eye-lids? and remembrest what Decree Of yesterday, so late hath past the lips [ 675 ] Of Heav'ns Almightie. Thou to me thy thoughts Wast wont, I mine to thee was wont to impart; Both waking we were one; how then can now Thy sleep dissent? new Laws thou seest impos'd; New Laws from him who reigns, new minds may raise [ 680 ] In us who serve, new Counsels, to debate What doubtful may ensue; more in this place To utter is not safe. Assemble thou Of all those Myriads which we lead the chief; Tell them that by command, ere yet dim Night [ 685 ] Her shadowie Cloud withdraws, I am to haste, And all who under me thir Banners wave, Homeward with flying march where we possess The Quarters of the North, there to prepare Fit entertainment to receive our King [ 690 ] The great Messiah, and his new commands, Who speedily through all the Hierarchies Intends to pass triumphant, and give Laws.

      In this section, Raphael is telling the story to Adam of the relationships between God and the Messiah and Satan, before the earth and Man was ever created. Specifically, line 673 starts with Raphael quoting the words of Satan (at this point in history called Lucifer) as he speaks to Beelzebub after hearing the announcement of the Messiah as Lord of all the angels.

      "Sleep'st thou, Companion dear, what sleep can close / Thy eye-lids?" (673-4), he asks Beelzebub: Satan is incredulous at how Beelzebub can sleep at a time like this, when normally the thoughts of the duo are so well-aligned. Satan seems to be imagining and anticipating all of the changes to the laws and Counsels in Heaven, but trails off to say that he had better not speak any more of it in a place where others could hear him. However he continues by ordering Beelzebub to assemble all those angels that follow him so that they may march to some other place - the "Quarters of the North" (689). Where this may be exactly, I am not sure, but apparently it is a reference to how the fallen angels have turned their backs on God and have so become icy and hard at heart. There, they will prepare something of "Fit entertainment" for the new Messiah, "Who speedily through all the Hierarchies / Intends to pass triumphant, and give Laws" (692-3). These last couple lines really highlight the malice behind Satan's motives and plans, as he seems to indicate by the use of the word "intends" that the Son will not actually succeed.

    10. So spake th' Omnipotent, and with his words All seemd well pleas'd, all seem'd, but were not all. That day, as other solemn dayes, they spent In song and dance about the sacred Hill, Mystical dance, which yonder starrie Spheare [ 620 ] Of Planets and of fixt in all her Wheeles Resembles nearest, mazes intricate, Eccentric, intervolv'd, yet regular Then most, when most irregular they seem, And in thir motions harmonie Divine [ 625 ] So smooths her charming tones, that Gods own ear Listens delighted. Eevning now approach'd (For wee have also our Eevning and our Morn, Wee ours for change delectable, not need) Forthwith from dance to sweet repast they turn [ 630 ] Desirous, all in Circles as they stood, Tables are set, and on a sudden pil'd With Angels Food, and rubied Nectar flows In Pearl, in Diamond, and massie Gold, Fruit of delicious Vines, the growth of Heav'n. [ 635 ] On flours repos'd, and with fresh flourets crownd, They eate, they drink, and in communion sweet Quaff immortalitie and joy, secure Of surfet where full measure onely bounds Excess, before th' all bounteous King, who showrd [ 640 ] With copious hand, rejoycing in thir joy. Now when ambrosial Night with Clouds exhal'd From that high mount of God, whence light & shade Spring both, the face of brightest Heav'n had changd To grateful Twilight (for Night comes not there [ 645 ] In darker veile) and roseat Dews dispos'd All but the unsleeping eyes of God to rest, Wide over all the Plain, and wider farr Then all this globous Earth in Plain out spred, (Such are the Courts of God) th' Angelic throng [ 650 ] Disperst in Bands and Files thir Camp extend By living Streams among the Trees of Life, Pavilions numberless, and sudden reard, Celestial Tabernacles, where they slept Fannd with coole Winds, save those who in thir course [ 655 ] Melodious Hymns about the sovran Throne Alternate all night long: but not so wak'd Satan, so call him now, his former name Is heard no more in Heav'n; he of the first, If not the first Arch-Angel, great in Power, [ 660 ] In favour and præeminence, yet fraught With envie against the Son of God, that day Honourd by his great Father, and proclaimd Messiah King anointed, could not beare Through pride that sight, & thought himself impaird. [ 665 ] Deep malice thence conceiving and disdain, Soon as midnight brought on the duskie houre Friendliest to sleep and silence, he resolv'd With all his Legions to dislodge, and leave Unworshipt, unobey'd the Throne supream [ 670 ] Contemptuous, and his next subordinate Awak'ning, thus to him in secret spake.

      In this section God's speech is concluding, after crowning his son the Messiah. The angels are rejoicing over God's decision. It says that they spent the day "In song and dance about the sacred Hill" (5.619). The angels ate and drank and were decorated beautifully (11.636-7), they celebrated until night came and were too tired to continue the cerebrations. The angels reaction to God's decision makes me believe that they love and respect God completely. It is also said that this reaction happens on an everyday basis (1.628). This gives the illusion that they angels don't necessarily respect God's decision, but rejoice anyhow. This creates the division of actually respecting God and false respect for God. It is unclear what side the angels are standing on, since they are constantly rejoicing. This makes me think that Satan could easily act as if he was respecting God's decision of choosing his son as Messiah, when we know that Satan is actually jealous of God's son (1l.662-5).

    11. Thus Adam made request, and Raphael After short pause assenting, thus began. High matter thou injoinst me, O prime of men, Sad task and hard, for how shall I relate To human sense th' invisible exploits [ 565 ] Of warring Spirits; how without remorse The ruin of so many glorious once And perfet while they stood; how last unfould The secrets of another World, perhaps Not lawful to reveal? yet for thy good [ 570 ] This is dispenc't, and what surmounts the reach Of human sense, I shall delineate so, By lik'ning spiritual to corporal forms, As may express them best, though what if Earth Be but the shaddow of Heav'n, and things therein [ 575 ] Each to other like, more then on earth is thought? As yet this World was not, and Chaos Wilde Reignd where these Heav'ns now rowl, where Earth now rests Upon her Center pois'd, when on a day (For Time, though in Eternitie, appli'd [ 580 ] To motion, measures all things durable By present, past, and future) on such day As Heav'ns great Year brings forth, th' Empyreal Host Of Angels by Imperial summons call'd, Innumerable before th' Almighties Throne [ 585 ] Forthwith from all the ends of Heav'n appeerd Under thir Hierarchs in orders bright Ten thousand thousand Ensignes high advanc'd, Standards and Gonfalons twixt Van and Reare Streame in the Aire, and for distinction serve [ 590 ] Of Hierarchies, of Orders, and Degrees; Or in thir glittering Tissues bear imblaz'd Holy Memorials, acts of Zeale and Love Recorded eminent. Thus when in Orbes Of circuit inexpressible they stood, [ 595 ] Orb within Orb, the Father infinite, By whom in bliss imbosom'd sat the Son, Amidst as from a flaming Mount, whose top Brightness had made invisible, thus spake.

      Raphael is talking to Adam in this passage, and he begins to tell the story of what happened in Heaven. He begins by questioning how he can relate to humans "th' invisible exploits / Of warring spirits", which, in The Aeneid, is explained by the various Gods making things happen on the Earth, either because they are angry, want these things to happen, or are merely making Fate come true. I found this comparison interesting because God in Paradise Lost is supposed to be letting people choose to love him, and Adam was just told he was given free will; yet he is being compared to Gods that hold Fate over the cosmos. Raphael goes on to say that these warring spirits ruin so many glorious things because of their battles, feeling no remorse, and he doesn't think Adam can understand that, considering his home in Eden. He then says that if Adam doesn't understand, he will draw comparisons between celestial bodies to earthly ones so that the following story might make more sense. Raphael's last line before beginning his story is wondering whether things on Earth are more similar than he thinks to things in Heaven, and that maybe Adam will understand without him having to dumb it down.

      Raphael's story starts at a time when the world did not exist, and Chaos ruled, meaning God was not the ruler. As well, Heaven was where Earth is at this point, making the question of similarities between Heaven and Earth seem less far-fetched. This day there was a big celebration happening that brought all the celestial bodies together from every end of Heaven to return to their original places. This happens approximately every 36000 years. The groups parading in are distinguished by their rank, like in the military, and they stop before God and his Son on their thrones. Their seats on the thrones are described as being high up, and so bright at the top that you can't actually see them, blinding you. This reinforces the hierarchy, as you cannot see them, but they can see you.

    12. To whom our great Progenitor. Thy words Attentive, and with more delighted eare [ 545 ] Divine instructer, I have heard, then when Cherubic Songs by night from neighbouring Hills Aereal Music send: nor knew I not To be both will and deed created free; Yet that we never shall forget to love [ 550 ] Our maker, and obey him whose command Single, is yet so just, my constant thoughts Assur'd me and still assure: though what thou tellst Hath past in Heav'n, Som doubt within me move, But more desire to hear, if thou consent, [ 555 ] The full relation, which must needs be strange, Worthy of Sacred silence to be heard; And we have yet large day, for scarce the Sun Hath finisht half his journey, and scarce begins His other half in the great Zone of Heav'n. [ 560 ]

      In this piece Adam is replying to Gabriel. The trend of complimentary titles is continued as Adam is called the "great Progenitor" (5.544) and Progenitor is defined as "A person or thing from which a person, animal, or plant is descended or originated." This points to Adams importance, the respect he is given, and also the hierarchy in which Adam is above Eve as he is the Progenitor, not her.

      Adam is happy that he can indulge in this conversation and compares it to "Cherubic Song" (5.547) and "Aereal Music" (5.548); the conversation is greater than those two things. He explains that mankind will not stop loving and obeying God because his will is Just. Adam believes this so much that he somewhat doubts that some Angels have fallen and continue to disobey God.

      I took the end two possible ways: 1) The sun has only gone through the sky half of the way so they have a lot of time to continue talking. This shows that Adam follows Gods decision to make Mankind rest in succession. 2) the sun has ended the day for Adam and is starting to rise in Heaven, this shows how far Adam is from heaven and God.

    13. To whom the Angel. Son of Heav'n and Earth, Attend: That thou art happie, owe to God; [ 520 ] That thou continu'st such, owe to thy self, That is, to thy obedience; therein stand. This was that caution giv'n thee; be advis'd. God made thee perfet, not immutable; And good he made thee, but to persevere [ 525 ] He left it in thy power, ordaind thy will By nature free, not over-rul'd by Fate Inextricable, or strict necessity; Our voluntarie service he requires, Not our necessitated, such with him [ 530 ] Finds no acceptance, nor can find, for how Can hearts, not free, be tri'd whether they serve Willing or no, who will but what they must By Destinie, and can no other choose? Myself and all th' Angelic Host that stand [ 535 ] In sight of God enthron'd, our happie state Hold, as you yours, while our obedience holds; On other surety none; freely we serve Because we freely love, as in our will To love or not; in this we stand or fall: [ 540 ] And Som are fall'n, to disobedience fall'n, And so from Heav'n to deepest Hell; O fall From what high state of bliss into what woe!

      Raphael, the visiting angel, is speaking here. Perhaps as an introduction to his words of warning on the topic of Satan's invasion of the Garden, Raphael expands upon his previous statements about the scales of life and of spirit in relation to God by explaining to Adam that God values the freedom of his subjects to love and obey him or not. He states that "That thou art happie, owe to God; / That thou continu'st such, owe to thy self, (5.520-21)" suggesting that God gives his creations the tools for success, but allows them to use those tools as they see fit rather than coddling them and robbing them of their free will.

    14. To whom the Patriarch of mankind repli'd, O favourable spirit, propitious guest, Well hast thou taught the way that might direct Our knowledge, and the scale of Nature set From center to circumference, whereon [ 510 ] In contemplation of created things By steps we may ascend to God. But say, What meant that caution joind, if ye be found Obedient? can we want obedience then To him, or possibly his love desert [ 515 ] Who formd us from the dust, and plac'd us here Full to the utmost measure of what bliss Human desires can seek or apprehend?

      Adam is speaking in this passage in response to Raphael's statement about obedience. He is shocked at the idea that they (Adam and Eve) could possibly disobey God. How could they? When he created them and gave them the joy of life and grace, ìWho formd us from the dust/and plac'd us here, Full to the utmost measure of what bliss/Human desires can seek or apprehend?î (5.516-518). Basically, Adam is saying how is it humanly possible to disobey God when there is no greater desire than obeying God.

      This section shows many different aspects of the poem: God's grace; ignorance/innocence; and freewill. God's grace is demonstrated in how devoted Adam and Eve appear to be to him. Adam believes that there is nothing greater than God's grace and they will always be obedient for that privilege. As for the ignorance/innocence aspect of the poem, it seems inconceivable that Adam or Eve will ever disobey God and yet we all (the reader) know the results of the poem.

      We see the ignorance/innocence in Adam in this section and how he cannot see any way in disagreeing with God. Is this ignorance? Or simply innocence? Personally, it's innocence because, like a child, they are unaware of the possible circumstances/outcomes of certain situations. They are still ìpureî and therefore innocent.

      And finally, freewill will be further explained in the next section, however we shall see once again how God cannot be put to blame for their actions since he gave both Adam and Eve the power of freewill and therefore choose to fall to temptation.

    15. To whom the winged Hierarch repli'd. O Adam, one Almightie is, from whom All things proceed, and up to him return, [ 470 ] If not deprav'd from good, created all Such to perfection, one first matter all, Indu'd with various forms, various degrees Of substance, and in things that live, of life; But more refin'd, more spiritous, and pure, [ 475 ] As neerer to him plac't or neerer tending Each in thir several active Sphears assignd, Till body up to spirit work, in bounds Proportiond to each kind. So from the root Springs lighter the green stalk, from thence the leaves [ 480 ] More aerie, last the bright consummate floure Spirits odorous breathes: flours and thir fruit Mans nourishment, by gradual scale sublim'd To vital Spirits aspire, to animal, To intellectual, give both life and sense, [ 485 ] Fansie and understanding, whence the Soule Reason receives, and reason is her being, Discursive, or Intuitive; discourse Is oftest yours, the latter most is ours, Differing but in degree, of kind the same. [ 490 ] Wonder not then, what God for you saw good If I refuse not, but convert, as you, To proper substance; time may come when men With Angels may participate, and find No inconvenient Diet, nor too light Fare: [ 495 ] And from these corporal nutriments perhaps Your bodies may at last turn all to Spirit, Improv'd by tract of time, and wingd ascend Ethereal, as wee, or may at choice Here or in Heav'nly Paradises dwell; [ 500 ] If ye be found obedient, and retain Unalterably firm his love entire Whose progenie you are. Mean while enjoy Your fill what happiness this happie state Can comprehend, incapable of more. [ 505 ]

      In lines 468-505, Raphael tells Adam that by virtue of being created by God, all things contain a unique kind of perfection. In the previous stanzas Adam humbly expresses that the food he and Eve offer to Raphael is insignificant compared to the food of Heaven, but Raphael asserts that "from the root / Springs lighter the green stalk, from thence the leaves / More aery, last the bright consummate flow'r / Spirits odorous breathes" (5.479-482). His analogy shows that they all come from the same "root" - God - and with each progressive growth the plant grows more beautiful, airy, and sweet smelling. That being said, though, Raphael tells Adam about the distinction between men, angels, and animals. What makes humans unique, and specifically distinct from animals, is their ability to reason. Angels, on the other hand, simply know things, thus eliminating the need to reason. Raphael says, "The soul / Reason receives, and reason is her being, / Discursive, or Intuitive; discourse / Is oftest yours, the latter most is ours" (5.486-489). Raphael goes even further in his equalizing speech by saying that the "time may come when men / With Angels may participate" (5.493-494), which insinuates that inhabitants of Earth have the potential to be on the same level with those of Heaven. He ends by encouraging Adam to be obedient and "retain / Unalterably firm his love entire" (5.501-502), explaining that if he does so, his spirit can dwell in Eden or in Heaven, whichever he chooses.

    16. And to thir viands fell, nor seemingly The Angel, nor in mist, the common gloss [ 435 ] Of Theologians, but with keen dispatch Of real hunger, and concoctive heate To transubstantiate; what redounds, transpires Through Spirits with ease; nor wonder; if by fire Of sooty coal the Empiric Alchimist [ 440 ] Can turn, or holds it possible to turn Metals of drossiest Ore to perfet Gold As from the Mine. Mean while at Table Eve Ministerd naked, and thir flowing cups With pleasant liquors crown'd: O innocence [ 445 ] Deserving Paradise! if ever, then, Then had the Sons of God excuse to have bin Enamour'd at that sight; but in those hearts Love unlibidinous reign'd, nor jealousie Was understood, the injur'd Lovers Hell. [ 450 ] Thus when with meats and drinks they had suffic'd Not burd'nd Nature, sudden mind arose In Adam, not to let th' occasion pass Given him by this great Conference to know Of things above his World, and of thir being [ 455 ] Who dwell in Heav'n, whose excellence he saw Transcend his own so farr, whose radiant forms Divine effulgence, whose high Power so far Exceeded human, and his wary speech Thus to th' Empyreal Minister he fram'd. [ 460 ]

      The speaker is speaking in this section, and the section seems to deal with a meal that the recently exiled humanity is having. This section seems to deal with the fact that even in exile God still provides for us, as the newly exiled humans now need to eat. The casual mentioning of Eve's newly gained menstral cycle: "Mean while at Table Eve / Ministerd naked" (443-444) shows that punishment but just assumes that the reader is aware of the nature of Eve's punishment from eating the apple. Overall this section mentions a lot of what God provides for us despite the fall from his grace. The mention of Alchemy is something that suprises me as a science, and the writing of that section seems to make it sound as if angels can do as they please and that we have to do things throught great effort because of the exile from the Garden of Eden.

    17. To whom the Angel. Therefore what he gives (Whose praise be ever sung) to man in part [ 405 ] Spiritual, may of purest Spirits be found No ingrateful food: and food alike those pure Intelligential substances require As doth your Rational; and both contain Within them every lower facultie [ 410 ] Of sense, whereby they hear, see, smell, touch, taste, Tasting concoct, digest, assimilate, And corporeal to incorporeal turn. For know, whatever was created, needs To be sustaind and fed; of Elements [ 415 ] The grosser feeds the purer, Earth the Sea, Earth and the Sea feed Air, the Air those Fires Ethereal, and as lowest first the Moon; Whence in her visage round those spots, unpurg'd Vapours not yet into her substance turnd. [ 420 ] Nor doth the Moon no nourishment exhale From her moist Continent to higher Orbes. The Sun that light imparts to all, receives From all his alimental recompence In humid exhalations, and at Even [ 425 ] Sups with the Ocean: though in Heav'n the Trees Of life ambrosial frutage bear, and vines Yield Nectar, though from off the boughs each Morn We brush mellifluous Dewes, and find the ground Cover'd with pearly grain: yet God hath here [ 430 ] Varied his bounty so with new delights, As may compare with Heaven; and to taste Think not I shall be nice. So down they sat,

      the speaker is describing the hierarchy of Earth, starting with humans, then animals, and then slowly moving down the line to the inanimate, "Corporeal to incorporeal" (413) as the poem says. The speaker goes on to say that there needs to be some type of food chain in the world and relates the chain to the elements as it lists which element feeds another as the cycle continues. They then compare the moon and the sun and state how the moon does not give or take from anything, "unpurg'd / Vapors not yet into her substance turn'd. / Nor doth the Moon no nourishment exhale" (419-421), while the sun both gives and takes from the world, "The Sun that light imparts to all, receives / From all his alimental recompense / In humid exhalations" (423-425). In the last bit of the passage the speaker describes the food in heaven and is comparing them with the new foods that God has created on earth.

    18. Oreshades; for these mid-hours, till Eevning rise I have at will. So to the Silvan Lodge They came, that like Pomona's Arbour smil'd With flourets deck't and fragrant smells; but Eve Undeckt, save with her self more lovely fair [ 380 ] Then Wood-Nymph, or the fairest Goddess feign'd Of three that in Mount Ida naked strove, Stood to entertain her guest from Heav'n; no vaile Shee needed, Vertue-proof, no thought infirme Alterd her cheek. On whom the Angel Haile [ 385 ] Bestowd, the holy salutation us'd Long after to blest Marie, second Eve.

      The speaker tells us that Adam and Eve take Raphael to their house, just as he had requested. The speaker describes the house as resembling the one that Pomona lives in: a Roman goddess who was supposed to be in charge of a garden and the maintainer of all sorts of fruit trees, which is similar to what Eve does. The speaker says that although the house is decorated in all kinds of flowers and sweet scents, Eve herself was not decorated at all. She was more lovely than a wood nymph (a female tree spirit or deity). When he refers to the three that fought on Mount Ida, he is talking about a mountain on Crete Island in Greece where 3 Goddesses (Juno, Venus, and Minerva) were judged for their beauty without the use of any covering or decoration. The speaker then says that Eve stood to entertain their guest, not needing a veil, as she was virtuous, and no shame caused her to blush. He says that Raphael greeted Eve with the same holy words that had been used to greet Marie, the second Eve.

    19. So saying, with dispatchful looks in haste She turns, on hospitable thoughts intent What choice to chuse for delicacie best, What order, so contriv'd as not to mix Tastes, not well joynd, inelegant, but bring [ 335 ] Taste after taste upheld with kindliest change, Bestirs her then, and from each tender stalk Whatever Earth all-bearing Mother yields In India East or West, or middle shoare In Pontus or the Punic Coast, or where [ 340 ] Alcinous reign'd, fruit of all kindes, in coate, Rough, or smooth rin'd, or bearded husk, or shell She gathers, Tribute large, and on the board Heaps with unsparing hand; for drink the Grape She crushes, inoffensive moust, and meathes [ 345 ] From many a berrie, and from sweet kernels prest She tempers dulcet creams, nor these to hold Wants her fit vessels pure, then strews the ground With Rose and Odours from the shrub unfum'd. Mean while our Primitive great Sire, to meet [ 350 ] His god-like Guest, walks forth, without more train Accompanied then with his own compleat Perfections; in himself was all his state, More solemn then the tedious pomp that waits On Princes, when thir rich Retinue long [ 355 ] Of Horses led, and Grooms besmeard with Gold Dazles the croud, and sets them all agape. Neerer his presence Adam though not awd, Yet with submiss approach and reverence meek, As to a superior Nature, bowing low, [ 360 ]

      It is the narrator speaking in lines 331-361. He's telling about how Eve is going to get fruit for Raphael. She wants to impress him by finding the best fruit, delicacies whose flavours won't clash. She gather fruits of all kinds, she crushes some of them to drink (the Grape in particular is mentioned here, I believe as a reference to wine, or at least as a reference to where the idea for wine came from). She makes creams to go with the fruit and spreads roses and other nice smelling plants around.

      Meanwhile the Speaker says Adam, who he calls "our Primitive great Sire["] (350) greets Raphael who is described as being "god like["] (351) And even though Raphael is compared to Princes who are so rich that even their grooms are clad is so much gold that they dazzle the crowd "and sets them all agape["] (357), Adam is not awed, but he is still respectful, and reverent, and he bows to Raphael.

    20. To whom thus Eve. Adam, earths hallowd mould, Of God inspir'd, small store will serve, where store, All seasons, ripe for use hangs on the stalk; Save what by frugal storing firmness gains To nourish, and superfluous moist consumes: [ 325 ] But I will haste and from each bough and break, Each Plant and juiciest Gourd will pluck such choice To entertain our Angel guest, as hee Beholding shall confess that here on Earth God hath dispenst his bounties as in Heav'n. [ 330 ]

      Adam has just told Eve to harvest a bounty of fruits in order to entertain their Heavenly guest. This section is Eve’s response to this request. Before she complies to the command she affirms her partner that the food she will gather is God inspirited (or fertilized) and therefore “will serve” sufficiently (321). She goes on attempting to consolidate her affirmation by relying on the fact that the fruits are “ripe for use” in all seasons (333). She presumes that because they never have to be “frugal” in their storage or gathering but are instead blessed with a “superfluous” amount of sources for nourishment, that their standard of living is compatible with Heaven (334, 335). She ends her discourse by brazenly going as far as to say that when the Angel has tasted of their Earthly goodness he “shall confess that here on Earth/ God hath dispenst his bounties as in Heav’n” (329, 330).

    21. Haste hither Eve, and worth thy sight behold Eastward among those Trees, what glorious shape Comes this way moving; seems another Morn [ 310 ] Ris'n on mid-noon; Som great behest from Heav'n To us perhaps he brings, and will voutsafe This day to be our Guest. But goe with speed, And what thy stores contain, bring forth and poure Abundance, fit to honour and receive [ 315 ] Our Heav'nly stranger; well we may afford Our givers thir own gifts, and large bestow From large bestowd, where Nature multiplies Her fertil growth, and by disburd'ning grows More fruitful, which instructs us not to spare. [ 320 ]

      Adam is the speaker, and he calls out to Eve to see who a marvelous sight. By this point we know the sight (visitor) is Raphael. He describes this figure as glorious, and says he must be coming from Heaven. Adam is wondering if he brings something from Heaven. Then Adam tells Eve to prepare for their guest, “bring forth and poure / Abundance”, bring everything which is fit for a Heavenly being. He seems to mean they can afford to give the visitor their own gifts (aka what Nature brings them is from Heaven therefore the Heavenly guests can surely receive their gifts)

    22. All Justice: nor delaid the winged Saint After his charge receivd; but from among Thousand Celestial Ardors, where he stood Vaild with his gorgeous wings, up springing light [ 250 ] Flew through the midst of Heav'n; th' angelic Quires On each hand parting, to his speed gave way Through all th' Empyreal road; till at the Gate Of Heav'n arriv'd, the gate self-opend wide On golden Hinges turning, as by work [ 255 ] Divine the sov'ran Architect had fram'd. From hence, no cloud, or, to obstruct his sight, Starr interpos'd, however small he sees, Not unconform to other shining Globes, Earth and the Gard'n of God, with Cedars crownd [ 260 ] Above all Hills. As when by night the Glass Of Galileo, less assur'd, observes Imagind Lands and Regions in the Moon: Or Pilot from amidst the Cyclades Delos or Samos first appeering kenns [ 265 ] A cloudy spot. Down thither prone in flight He speeds, and through the vast Ethereal Skie Sailes between worlds and worlds, with steddie wing Now on the polar windes, then with quick Fann Winnows the buxom Air; till within soare [ 270 ] Of Towring Eagles, to all the Fowles he seems A Phœnix, gaz'd by all, as that sole Bird When to enshrine his reliques in the Sun's Bright Temple, to Ægyptian Theb's he flies. At once on th' Eastern cliff of Paradise [ 275 ] He lights, and to his proper shape returns A Seraph wingd; six wings he wore, to shade His lineaments Divine; the pair that clad Each shoulder broad, came mantling o're his brest With regal Ornament; the middle pair [ 280 ] Girt like a Starrie Zone his waste, and round Skirted his loines and thighes with downie Gold And colours dipt in Heav'n; the third his feet Shaddowd from either heele with featherd maile Skie-tinctur'd grain. Like Maia's son he stood, [ 285 ] And shook his Plumes, that Heav'nly fragrance filld The circuit wide. Strait knew him all the Bands Of Angels under watch; and to his state, And to his message high in honour rise; For on Som message high they guessd him bound. [ 290 ] Thir glittering Tents he passd, and now is come Into the blissful field, through Groves of Myrrhe, And flouring Odours, Cassia, Nard, and Balme; A Wilderness of sweets; for Nature here Wantond as in her prime, and plaid at will [ 295 ] Her Virgin Fancies, pouring forth more sweet, Wilde above Rule or Art; enormous bliss. Him through the spicie Forrest onward com Adam discernd, as in the dore he sat Of his coole Bowre, while now the mounted Sun [ 300 ] Shot down direct his fervid Raies, to warme Earths inmost womb, more warmth then Adam needs; And Eve within, due at her hour prepar'd For dinner savourie fruits, of taste to please True appetite, and not disrelish thirst [ 305 ] Of nectarous draughts between, from milkie stream, Berrie or Grape: to whom thus Adam call'd.

      the speaker is describing Raphael's flight from Heaven to the Garden of Eden. Raphael has just received his orders from God to warn Adam and Eve about Satan's deceit. The other Angels part to make a path for Raphael that leads to Heaven's Gate. Raphael then flies straight to the Garden of Eden, "From hence, no cloud, or, to obstruct his sight, / Star interpos'd" (5.258-59). Once he made it to the edges of Paradise, Raphael turns back into his regular form. The Angels watching Adam and Eve know that he is Raphael as soon as they see him, because he is dressed in gold and has six wings. He passes their tents and they all know that the message he carries is important. He finally reaches Adam and Eve at dinner time, and Eve has just finished preparing a meal.

    23. Raphael, said hee, thou hear'st what stir on Earth Satan from Hell scap't through the darksom Gulf [ 225 ] Hath raisd in Paradise, and how disturbd This night the human pair, how he designes In them at once to ruin all mankind. Go therefore, half this day as friend with friend Converse with Adam, in what Bowre or shade [ 230 ] Thou find'st him from the heat of Noon retir'd, To respit his day-labour with repast, Or with repose; and such discourse bring on, As may advise him of his happie state, Happiness in his power left free to will, [ 235 ] Left to his own free Will, his Will though free, Yet mutable; whence warne him to beware He swerve not too secure: tell him withall His danger, and from whom, what enemie Late falln himself from Heav'n, is plotting now [ 240 ] The fall of others from like state of bliss; By violence, no, for that shall be withstood, But by deceit and lies; this let him know, Lest wilfully transgressing he pretend Surprisal, unadmonisht, unforewarnd. [ 245 ] So spake th' Eternal Father, and fulfilld

      In lines 224-245, God is speaking to the archangel Raphael. God explains to Raphael that Satan has escaped and has gone to disrupt Adam and Eve and ultimately “ruin all mankind” (5.228). God tells Raphael to go talk to Adam wherever he finds him and to caution him on the danger that lies ahead from Satan. Raphael is also instructed to tell Adam that the danger does not come from violence, but from “deceit and lies” (5.243). Raphael’s duties are to ensure that both Adam and Eve know what to expect so they cannot say that they were not warned if Satan deceives them. This seems to be God’s way of protecting himself from confrontation because now if Adam and Eve break the rules, God is able to punish them without question

    24. So pray'd they innocent, and to thir thoughts Firm peace recoverd soon and wonted calm. [ 210 ] On to thir mornings rural work they haste Among sweet dewes and flours; where any row Of Fruit-trees overwoodie reachd too farr Thir pamperd boughes, and needed hands to check Fruitless imbraces: or they led the Vine [ 215 ] To wed her Elm; she spous'd about him twines Her marriageable arms, and with her brings Her dowr th' adopted Clusters, to adorn His barren leaves. Them thus imploid beheld With pittie Heav'ns high King, and to him call'd [ 220 ] Raphael, the sociable Spirit, that deign'd To travel with Tobias, and secur'd His marriage with the seaventimes-wedded Maid.

      After praying Adam and Eve feel again at ease, they go to do their everyday work of tending the gardens and taking care of the trees. The talk of the Elm and the Vine intertwining with the help of Adam and Eve just made me think of how God created the bond between Adam and Eve and brought them together. While they are occupied, God calls on Raphael, who is known for travelling in human form with Tobias and protecting him.

    25. These are thy glorious works, Parent of good, Almightie, thine this universal Frame, Thus wondrous fair; thy self how wondrous then! [ 155 ] Unspeakable, who sitst above these Heavens To us invisible or dimly seen In these thy lowest works, yet these declare Thy goodness beyond thought, and Power Divine: Speak yee who best can tell, ye Sons of Light, [ 160 ] Angels, for yee behold him, and with songs And choral symphonies, Day without Night, Circle his Throne rejoycing, yee in Heav'n, On Earth joyn all ye Creatures to extoll Him first, him last, him midst, and without end. [ 165 ] Fairest of Starrs, last in the train of Night, If better thou belong not to the dawn, Sure pledge of day, that crownst the smiling Morn With thy bright Circlet, praise him in thy Spheare While day arises, that sweet hour of Prime. [ 170 ] Thou Sun, of this great World both Eye and Soule, Acknowledge him thy Greater, sound his praise In thy eternal course, both when thou climb'st, And when high Noon hast gaind, and when thou fallst. Moon, that now meetst the orient Sun, now fli'st [ 175 ] With the fixt Starrs, fixt in thir Orb that flies, And yee five other wandring Fires that move In mystic Dance not without Song, resound His praise, who out of Darkness call'd up Light. Aire, and ye Elements the eldest birth [ 180 ] Of Natures Womb, that in quaternion run Perpetual Circle, multiform; and mix And nourish all things, let your ceasless change Varie to our great Maker still new praise. Ye Mists and Exhalations that now rise [ 185 ] From Hill or steaming Lake, duskie or grey, Till the Sun paint your fleecie skirts with Gold, In honour to the Worlds great Author rise, Whether to deck with Clouds th' uncolourd skie, Or wet the thirstie Earth with falling showers, [ 190 ] Rising or falling still advance his praise. His praise ye Winds, that from four Quarters blow, Breathe soft or loud; and wave your tops, ye Pines, With every Plant, in sign of Worship wave. Fountains and yee, that warble, as ye flow, [ 195 ] Melodious murmurs, warbling tune his praise. Joyn voices all ye living Souls; ye Birds, That singing up to Heaven Gate ascend, Bear on your wings and in your notes his praise; Yee that in Waters glide, and yee that walk [ 200 ] The Earth, and stately tread, or lowly creep; Witness if I be silent, Morn or Eeven, To Hill, or Valley, Fountain, or fresh shade Made vocal by my Song, and taught his praise. Hail universal Lord, be bounteous still [ 205 ] To give us onely good; and if the night Have gathered aught of evil or conceald, Disperse it, as now light dispels the dark.

      With eloquent and tuneful verse, Adam and Eve offer prayers to God at daybreak.

      Since this passage offers a variety of protractible themes, (eg. Milton's cosmology and the elemental view of nature) I chose to investigate a select few that are either central to the plot or can be cross-referenced elsewhere in the poem.

      The central issue is derived from the opening section (5.153-9) and involves the relationship between God and the first humans - particularly in the domain of knowledge. Adam and Eve's immediacy in pointing to God's "glorious works" (5.153) seems to gloss over a subtextual detachment from God in a rational, or even 'spiritual' sense - a personally surprising revelation because it contrasts with my own presupposition that the prelapsarian state involved a close affinity between the reason and will of humanity and God (cf. Augustine, Confessions, XIII.22 ì). Holding this point in focus will allow us to explore two separate avenues of analysis.

      Using E.M.W. Tillyard's powerful study, The Elizabethan World Picture, as a reference, it appears Milton ensured his Adam and Eve knew the Angels' place in the Chain of Being as well as their own. Instead of asking God for a fuller revelation as Moses did (cf. Ex. 33:18), the humans seem contented enough to simply speak of God as an "invisible", "unspeakable" being (5.156-7). It is left to the Angels to honor and behold divinity in the sublime (5.160-1); the reader should hearken to their heavenly cries in Book III (3.372-415) for a diametrical viewpoint to Adam and Eve's. The couple's self-awareness in this matter is exhibited thusly: within a few breaths, features of the universe so rousingly touted as "glorious" are diminished to the status of God's "lowest works" (5.158) before being systematically measured from the heavenly Throne (5.163) down the Chain to the lowliest creeping things (5.201). (Inserting Aristotle's elements, Heraclitus' principle of perpetual change and Pythagoras' cosmic harmony deftly fuses a variety of classical accounts with the Biblical creation story - not to mention the myriad orbs and spheres involved!) Holding that the same created world may appear lowly to God and Angels but glorious to those beings with limited faculties, is this change in tone simply a matter of perspective? Of no little consequence, if this spatial and intellectual gulf between God and Man is so immense, than what is this "Divine resemblance" (4.364) so bemoaned by Satan and exhorted by the speaker (4.291-2)? A similitude of mere appearance, though suggested by certain texts, does insufficient justice to the reading of image as "Truth, Wisdom, [and] Sanctitude" (4.293) - unless these rational qualities are only intended for practical rather than speculative endeavours. Owing to this pragmatic intuition, Man and Woman can only interpret reality as ordered change, yet they choose to view this state for its positive possibilities: "let your ceaseless change / Vary to our great Maker still new praise (5.183-4). Though Adam and Eve do have some conception of God's higher attributes - mainly his temporal transcendence and creative powers - their general standpoint is one of conjecture: "thine this universal frame, / Thus wondrous fair; thyself how wondrous then!"" (154-55).

      My second hypothesis is that Adam and Eve's outward turn is a deliberately written psychological reaction to their troubling introspection only a few 'minutes' prior in Paradise. Adam judges that because his partner succumbed to temptation in a dream, her "taste" (5.86) of the forbidden fruit left "no spot or blame behind" (5.119). Yet there remains a lingering problem. It is clear from Adam's less-than-fully-informed monologue that he intuits Reason cannot be trusted to guard the imagination from Fancy - at least this is the case in slumber (5.108-115). Satan has not yet caused a moral failing, but he deviously succeeds in breaking Adam and Eve's confidence in their personal interior experiences by disrupting the Soul's ideal chain of command (5.100-8). Therefore, sensual input of God's remains the sole conduit of admittedly partial truth - an external revelation notwithstanding. Their assurance that the "universal Lord" has dispersed any nocturnal evil (5.206-8)leads to a Firm peace (5.210), but this quietude's principal effect is to hastily propel the couple outward to work in the Garden, leaving no place for further contemplation. Arbeit macht frei?

    26. So cheard he his fair Spouse, and she was cheard, But silently a gentle tear let fall [ 130 ] From either eye, and wip'd them with her haire; Two other precious drops that ready stood, Each in thir Chrystal sluce, hee ere they fell Kiss'd as the gracious signs of sweet remorse And pious awe, that feard to have offended. [ 135 ] So all was cleard, and to the Field they haste. But first from under shadie arborous roof, Soon as they forth were come to open sight Of day-spring, and the Sun, who scarce up risen With wheels yet hov'ring o're the Ocean brim, [ 140 ] Shot paralel to the earth his dewie ray, Discovering in wide Lantskip all the East Of Paradise and Edens happie Plains, Lowly they bow'd adoring, and began Thir Orisons, each Morning duly paid [ 145 ] In various style, for neither various style Nor holy rapture wanted they to praise Thir Maker, in fit strains pronounc't or sung Unmeditated, such prompt eloquence Flowd from thir lips, in Prose or numerous Verse, [ 150 ] More tuneable then needed Lute or Harp To add more sweetness, and they thus began.

      In this section, lines 129-152, the speaker is explaining that Eve tells Adam about her dream of eating the tree's forbidden fruit. Eve is emotional about her dream: "But silently a gentle tear let fall/ From either eye, and wip'd them with her haire;/Two other precious drops that ready stood, Each in thir Chrystal sluce, hee ere they fell" (5.130-33). It's as if she feels she did something wrong, why else would she be sad about it? Adam tells Eve that it was only a dream and the two spend their days the same as before. Adam and eve also sing to praise God and they seem to be happy with where they are and what they have.

    27. Best Image of my self and dearer half, [ 95 ] The trouble of thy thoughts this night in sleep Affects me equally; nor can I like This uncouth dream, of evil sprung I fear; Yet evil whence? in thee can harbour none, Created pure. But know that in the Soule [ 100 ] Are many lesser Faculties that serve Reason as chief; among these Fansie next Her office holds; of all external things, Which the five watchful Senses represent, She forms Imaginations, Aerie shapes, [ 105 ] Which Reason joyning or disjoyning, frames All what we affirm or what deny, and call Our knowledge or opinion; then retires Into her private Cell when Nature rests. Oft in her absence mimic Fansie wakes [ 110 ] To imitate her; but misjoyning shapes, Wilde work produces oft, and most in dreams, Ill matching words and deeds long past or late. Som such resemblances methinks I find Of our last Eevnings talk, in this thy dream, [ 115 ] But with addition strange; yet be not sad. Evil into the mind of God or Man May come and go, so unapprov'd, and leave No spot or blame behind: Which gives me hope That what in sleep thou didst abhorr to dream, [ 120 ] Waking thou never wilt consent to do. Be not disheart'nd then, nor cloud those looks That wont to be more chearful and serene Then when fair Morning first smiles on the World, And let us to our fresh imployments rise [ 125 ] Among the Groves, the Fountains, and the Flours That open now thir choicest bosom'd smells Reservd from night, and kept for thee in store.

      In these lines Adam responds to Eve’s telling of her worrisome dreams. He explains to Eve “that in the Soule/ Are many lesser Faculties that serve/
Reason as chief” (5.100-2), one of these being Fansie. As Adam states, Fansie holds office over the external world, taking what each of our senses perceive and creating imagination out of them. Reason being chief, then processes this information and creates what we know to be our opinions and beliefs we have of the world around us.

      Adam then says that Reason “retires/ Into her private Cell when Nature rests” (5.108-9), and this is when Fansie awakens and mimics Reason. However Fansie has a way of mis-processing past instances and words, altering them into evil thoughts or deeds as opposed to good.

      After this explanation Adam interprets the dream suggesting that there are some ideas from this dream that seem to correspond with their discussion from the evening prior, however with multiple strange additions.

      Adam then states that “Evil into the mind of God or Man/ May come and go, so unapprov'd, and leave/ No spot or blame behind”(5.117-9). I am unsure if this is referring to Satan placing evil thoughts into the mind, or the Fansie’s misinterpretations of the outside world. If not Satan, these thoughts of evil must be self-generated, therefore making Man self-deluded. These lines also seem problematic because God is supposed to be eternally good and just; moreover how is it possible that he have evil thoughts?

      Finally, Adam foreshadows the fall of Man when he states, “Which gives me hope/ That what in sleep thou didst abhorr to dream,/ Waking thou never wilt consent to do” (5.119-21). As it is known that she does just what she has dreamt, this statement appears ironic.

    28. O Sole in whom my thoughts find all repose, My Glorie, my Perfection, glad I see Thy face, and Morn return'd, for I this Night, [ 30 ] Such night till this I never pass'd, have dream'd, If dream'd, not as I oft am wont, of thee, Works of day pass't, or morrows next designe, But of offense and trouble, which my mind Knew never till this irksom night; methought [ 35 ] Close at mine ear one call'd me forth to walk With gentle voice, I thought it thine; it said, Why sleepst thou Eve? now is the pleasant time, The cool, the silent, save where silence yields To the night-warbling Bird, that now awake [ 40 ] Tunes sweetest his love-labor'd song; now reignes Full Orb'd the Moon, and with more pleasing light Shadowie sets off the face of things; in vain, If none regard; Heav'n wakes with all his eyes, Whom to behold but thee, Natures desire, [ 45 ] In whose sight all things joy, with ravishment Attracted by thy beauty still to gaze. I rose as at thy call, but found thee not; To find thee I directed then my walk; And on, methought, alone I pass'd through ways [ 50 ] That brought me on a sudden to the Tree Of interdicted Knowledge: fair it seem'd, Much fairer to my Fancie then by day: And as I wondring lookt, beside it stood One shap'd and wing'd like one of those from Heav'n [ 55 ] By us oft seen; his dewie locks distill'd Ambrosia; on that Tree he also gaz'd; And O fair Plant, said he, with fruit surcharg'd, Deigns none to ease thy load and taste thy sweet, Nor God, nor Man; is Knowledge so despis'd? [ 60 ] Or envie, or what reserve forbids to taste? Forbid who will, none shall from me withhold Longer thy offerd good, why else set here? This said he paus'd not, but with ventrous Arme He pluckt, he tasted; mee damp horror chil'd [ 65 ] At such bold words voucht with a deed so bold: But he thus overjoy'd, O Fruit Divine, Sweet of thy self, but much more sweet thus cropt, Forbidd'n here, it seems, as onely fit For God's, yet able to make Gods of Men: [ 70 ] And why not Gods of Men, since good, the more Communicated, more abundant growes, The Author not impair'd, but honourd more? Here, happie Creature, fair Angelic Eve, Partake thou also; happie though thou art, [ 75 ] Happier thou mayst be, worthier canst not be: Taste this, and be henceforth among the Gods Thy self a Goddess, not to Earth confind, But somtimes in the Air, as wee, somtimes Ascend to Heav'n, by merit thine, and see [ 80 ] What life the Gods live there, and such live thou. So saying, he drew nigh, and to me held, Even to my mouth of that same fruit held part Which he had pluckt; the pleasant savourie smell So quick'nd appetite, that I, methought, [ 85 ] Could not but taste. Forthwith up to the Clouds With him I flew, and underneath beheld The Earth outstretcht immense, a prospect wide And various: wondring at my flight and change To this high exaltation; suddenly [ 90 ] My Guide was gon, and I, me thought, sunk down, And fell asleep; but O how glad I wak'd To find this but a dream! Thus Eve her Night Related, and thus Adam answerd sad.

      In this section, the Speaker describes the morning of Adam awakening to find Eve next to him, not yet awoken but apparently restless in her sleep. He leans over to admire and eventually wake her, reminding her of the work they have yet to do that day. Distraught, Eve begins to describe the dream of "offense and trouble" that she was having that previous night. She recalls hearing a voice, which she assumed to be Adam's, calling her to wake up, for "now is the pleasant time,/ The cool, the silent, save where silence yields/ To the night-warbling Bird". She then describes how she got up to try and find Adam by walking in the direction of his voice, and ended up finding the Tree of Knowledge, where an angel was admiring and speaking to it: "O fair Plant, said he, with fruit surcharg'd,/ Deigns none to ease thy load and taste thy sweet,/ Nor God, nor Man; is Knowledge so despis'd?"" In short, the angel asks the Tree why it does not allow anyone to taste its fruit, and is surprised at how having knowledge is seemingly frowned upon. The angel then plucks a fruit from a branch and bites into it, enjoying the sweetness.

      The angel invites Eve to also partake in tasting the fruit, which will grant her godliness, removing her confinement to earth. He entices her with the wonder of being able to see what life is like in Heaven and the possibility that she may be able to live that way herself (an interesting way to put it, considering Eve knows of gods and heaven but not of what Death is and where it may lead - because in this case we know her destination is definitely not Heaven if she decides to partake). He held out to her the fruit he had bitten, and she took a bite herself. The pair suddenly flew up to the clouds and looked at the earth from above, at which point he disappeared and she sunk back down to the place where she had been sleeping, only to wake up as if it were all a dream.

    29. My fairest, my espous'd, my latest found, Heav'ns last best gift, my ever new delight, Awake, the morning shines, and the fresh field [ 20 ] Calls us, we lose the prime, to mark how spring Our tended Plants, how blows the Citron Grove, What drops the Myrrhe, and what the balmie Reed, How Nature paints her colours, how the Bee Sits on the Bloom extracting liquid sweet. [ 25 ]

      In this section, Adam is beginning to wake Eve from her sleep. The speaker describes Eve as his newest delight and a gift from Heaven (ll. 18-9). The speaker must wake the beautiful Eve because of the amount of work to do. The speaker goes on to describe the way that the garden is in the morning, "How Nature paints her colors, how the Bee / Sits on the Bloom extracting liquid sweet" (5.24-5). The speaker sees the garden, knowing how much work that must be done, and still is in awe of the garden. The speaker draws a parallel between nature and Eve. Waking up Eve is hard work and so is tending to the garden, but both are worth it because the speaker sees beauty within both.

    30. NOw Morn her rosie steps in th' Eastern Clime Advancing, sow'd the earth with Orient Pearle, When Adam wak't, so customd, for his sleep Was Aerie light, from pure digestion bred, And temperat vapors bland, which th' only sound [ 5 ] Of leaves and fuming rills, Aurora's fan, Lightly dispers'd, and the shrill Matin Song Of Birds on every bough; so much the more His wonder was to find unwak'nd Eve With Tresses discompos'd, and glowing Cheek, [ 10 ] As through unquiet rest: he on his side Leaning half-rais'd, with looks of cordial Love Hung over her enamour'd, and beheld Beautie, which whether waking or asleep, Shot forth peculiar graces; then with voice [ 15 ] Milde, as when Zephyrus on Flora breathes, Her hand soft touching, whisperd thus
      • adam wakes up and watching eve have a bad dream
      • milton references gentle gods/goddesses with nature (aurora)LINE 6 and the goddess of flowers(Flora)LINES 16-17

        • aurora has a reputation of sexual infedlity---foreshadows eve's sin----flora(feritility god) eves pregnancy
    1. Satan, I know thy strength, and thou know'st mine, Neither our own but giv'n; what follie then To boast what Arms can doe, since thine no more Then Heav'n permits, nor mine, though doubld now To trample thee as mire: for proof look up, [ 1010 ] And read thy Lot in yon celestial Sign Where thou art weigh'd, and shown how light, how weak, If thou resist. The Fiend lookt up and knew His mounted scale aloft: nor more; but fled Murmuring, and with him fled the shades of night. [ 1015 ]

      The speaker is the angel Gabriel and he is speaking to Satan. He states that they are both aware of the others strength but because their strengths were given to them, by God, they have nothing to boast about. Satan's strength cannot do more than what Heaven and God allows, and since Gabriel is stronger because his strength has increased Satan cannot win. Gabriel then tells Satan to look to the celestial signs because that will show his inevitable defeat.

      1. 1013-15:

      The speaker is speaking in these last two lines, and he is describing Satan looking up into the stars and seeing that his chances are already measured: he is deemed to be on the losing side. Satan then flees, and the shades of the night follow him out. It is interesting to note that Milton reinforces here that the dead are a shadow of their original self, showing that whatever strength they are used to having in their life before "dying" might no longer be a part of them.

    2. While thus he spake, th' Angelic Squadron bright Turnd fierie red, sharpning in mooned hornes Thir Phalanx, and began to hemm him round With ported Spears, as thick as when a field [ 980 ] Of Ceres ripe for harvest waving bends Her bearded Grove of ears, which way the wind Swayes them; the careful Plowman doubting stands Least on the threshing floore his hopeful sheaves Prove chaff. On th' other side Satan allarm'd [ 985 ] Collecting all his might dilated stood, Like Teneriff or Atlas unremov'd: His stature reacht the Skie, and on his Crest Sat horror Plum'd; nor wanted in his graspe What seemd both Spear and Shield: now dreadful deeds [ 990 ] Might have ensu'd, nor onely Paradise In this commotion, but the Starrie Cope Of Heav'n perhaps, or all the Elements At least had gon to rack, disturbd and torne With violence of this conflict, had not soon [ 995 ] Th' Eternal to prevent such horrid fray Hung forth in Heav'n his golden Scales, yet seen Betwixt Astrea and the Scorpion signe, Wherein all things created first he weighd, The pendulous round Earth with balanc't Aire [ 1000 ] In counterpoise, now ponders all events, Battels and Realms: in these he put two weights The sequel each of parting and of fight; The latter quick up flew, and kickt the beam; Which Gabriel spying, thus bespake the Fiend. [ 1005 ]

      In this passage, the speaker is narrating the phalanx of angels' reaction to Satan's flippant reaction to their insults. The angels circle around Satan with spears, which is described as resembling the leaning of wheat in the wind (4.980-85), their countenance like that of a weary farmer worried his crops will be more chaff than wheat. I get the impression the angels are, despite their bluster and their faith, somewhat intimidated by Satan, as their angry reaction to his words does not feel secure.

      Satan, on the other hand, is unmoved by the angels' display. He grows to great height (mirroring his growth in Pandemonium) and brandishes a spear and shield, ready for combat (4.985-90). The battle is only held off by God providing a premonition of its outcome in the sky, weighing the combatants against one another and showing Satan will surely fail. (4.995-1005)

    3. So threatn'd hee, but Satan to no threats Gave heed, but waxing more in rage repli'd. Then when I am thy captive talk of chaines, [ 970 ] Proud limitarie Cherube, but ere then Farr heavier load thy self expect to feel From my prevailing arme, though Heavens King Ride on thy wings, and thou with thy Compeers, Us'd to the yoak, draw'st his triumphant wheels [ 975 ] In progress through the rode of Heav'n Star-pav'd.

      Satan is replying to Gabriel's threats in this passage with rage. I took this section in two different ways:

      1) Satan tells Gabriel that he can talk such threats only when he is actually captured. He explains that there is a lot more to capturing him than expected. It will take all of his force and then some from God and all other Angels to take him back.

      2) He is telling Gabriel that when he is captured, he will go back to Hell and that is when he will show his unexpected force. He tells Gabriel that even with God and all the other Angels on his side, it will be a hard battle between them.

      This section and those before and after are basically a back and forth from Gabriel and Satan who are both proud individuals who stand their ground.

    4. To whom the warriour Angel, soon repli'd. To say and strait unsay, pretending first Wise to flie pain, professing next the Spie, Argues no Leader, but a lyar trac't, Satan, and couldst thou faithful add? O name, [ 950 ] O sacred name of faithfulness profan'd! Faithful to whom? to thy rebellious crew? Armie of Fiends, fit body to fit head; Was this your discipline and faith ingag'd, Your military obedience, to dissolve [ 955 ] Allegeance to th' acknowledg'd Power supream? And thou sly hypocrite, who now wouldst seem Patron of liberty, who more then thou Once fawn'd, and cring'd, and servilly ador'd Heav'ns awful Monarch? wherefore but in hope [ 960 ] To dispossess him, and thy self to reigne? But mark what I arreede thee now, avant; Flie thither whence thou fledst: if from this houre Within these hallowd limits thou appeer, Back to th' infernal pit I drag thee chaind, [ 965 ] And Seale thee so, as henceforth not to scorne The facil gates of hell too slightly barrd.

      Lines 946-967 are spoken by Gabriel, also known as the "warrior Angel" (l.946), to Satan. He begins by criticizing Satan for being a coward and a liar (948-949). Gabriel then says that Satan is a poor leader, faithful only to himself, stating "Army of Fiends, fit body to fit head" (l.953). Satan is then accused of being a hypocrite, as he "Once fawn'd, and cring'd and servilely ador'd / Heav'n's awful Monarch" (4.959-960), but now criticizes God and claims to fight for liberty. Gabriel ends his verbal assault on Satan with a threat; Satan is to return to Hell in the next hour, or else Gabriel will forcibly return him there and make the gates stronger (4.962-967). It is interesting that Gabriel offers Satan the mercy of returning on his own accord - if he were to do so, the gates would remain unchanged, and therefore he could escape again just as he did the first time. Moreover, Gabriel points out that the gates were "facile" and "too slightly barr'd" (l.967), which further implies that God made it too easy for Satan to escape his imprisonment.

    5. To which the Fiend thus answerd frowning stern. Not that I less endure, or shrink from pain, [ 925 ] Insulting Angel, well thou knowst I stood Thy fiercest, when in Battel to thy aide The blasting volied Thunder made all speed And seconded thy else not dreaded Spear. But still thy words at random, as before, [ 930 ] Argue thy inexperience what behooves From hard assaies and ill successes past A faithful Leader, not to hazard all Through wayes of danger by himself untri'd, I therefore, I alone first undertook [ 935 ] To wing the desolate Abyss, and spie This new created World, whereof in Hell Fame is not silent, here in hope to find Better abode, and my afflicted Powers To settle here on Earth, or in mid Aire; [ 940 ] Though for possession put to try once more What thou and thy gay Legions dare against; Whose easier business were to serve thir Lord High up in Heav'n, with songs to hymne his Throne, And practis'd distances to cringe, not fight. [ 945

      In this passage, Satan is speaking to Gabriel after being caught in the Garden of Eden. Satan recounts parts of the war in Heaven saying: “Insulting Angel, well thou knowst I stood Thy fiercest, when in Battel”. Satan carefully chooses his words to emphasize his courageous nature. He is a resilient being that will not “shrink from pain”. He refers to himself as a “faithful Leader” willing to risk the dangers of the “desolate Abyss” in order to spy upon the “new created World”. Satan has portrayed himself as a sacrificial leader willing to endure great hardships for his followers. However, as we previously learned in Book 2, the real reason that Satan volunteers to go to Earth is to retain the power that he has over the other demons in Hell. Satan also suggests that Earth would be a better place to settle with his “afflicted powers”. He then subsequently mocks Gabriel’s “gay Legions”, implying that the grandeur of Heven's armies is merely for show. He then finishes his dialogue by pointing out that Gabriel and the other angels merely serve God, saying that they practice “distances to cringe, not fight". Satan has skillfully created a positive image of himself as someone who is courageous, determined, and of free will. He is a leader in his on right, which is something that none of the Heaven’s Angels can say of themselves.

    6. Thus he in scorn. The warlike Angel mov'd, Disdainfully half smiling thus repli'd. O loss of one in Heav'n to judge of wise, Since Satan fell, whom follie overthrew, [ 905 ] And now returns him from his prison scap't, Gravely in doubt whether to hold them wise Or not, who ask what boldness brought him hither Unlicenc't from his bounds in Hell prescrib'd; So wise he judges it to fly from pain [ 910 ] However, and to scape his punishment. So judge thou still, presumptuous, till the wrauth, Which thou incurr'st by flying, meet thy flight Seavenfold, and scourge that wisdom back to Hell, Which taught thee yet no better, that no pain [ 915 ] Can equal anger infinite provok't. But wherefore thou alone? wherefore with thee Came not all Hell broke loose? is pain to them Less pain, less to be fled, or thou then they Less hardie to endure? courageous Chief, [ 920 ] The first in flight from pain, hadst thou alleg'd To thy deserted host this cause of flight, Thou surely hadst not come sole fugitive.

      Gabriel is speaking to Satan in this section, trying to understand why Satan is there alone, and not with an Army in tow. Gabriel asks: "But Wherefore thou alone? wherefore with thee / Came not all Hell broke loose? (4. 917-918)" The fact that Satan came along seems to be of great suprise, it would seem as if the Angels seem their now exiled brothers as brutes, incapable of complicated plans or delayed gratifiction. This seems to demonstrate arrogance on the part of the Angels and thus helps to further the idea that they may not be completly in the right.

    7. To whom thus Satan with contemptuous brow. [ 885 ] Gabriel, thou hadst in Heav'n th' esteem of wise, And such I held thee; but this question askt Puts me in doubt. Lives ther who loves his pain? Who would not, finding way, break loose from Hell, Though thither doomd? Thou wouldst thyself, no doubt, [ 890 ] And boldly venture to whatever place Farthest from pain, where thou mightst hope to change Torment with ease, and; soonest recompence Dole with delight, which in this place I sought; To thee no reason; who knowst only good, [ 895 ] But evil hast not tri'd: and wilt object His will who bound us? let him surer barr His Iron Gates, if he intends our stay In that dark durance: thus much what was askt. The rest is true, they found me where they say; [ 900 ] But that implies not violence or harme.

      Satan is speaking to Gabriel in this passage and is trying to manipulate and sweet-talk his way out of appearing malicious towards the Garden of Eden and its inhabitants. Satan does this by sucking up to Gabriel and calling him wise, as well as claiming that he only wanted to get as far away from the agony of Hell as possible and makes a point that if Gabriel was in the same situation he would do the same (888-894). Satan follows this up by saying, "But evil hast not tri'd: and wilt object / His will who bound us? Let him surer bar / His Iron Gates, if he intends our stay / In that dark durance" (896-899). Meaning that if God really wanted the fallen angels to stay in Hell he could put them back at any time, which is Satan's way of making his serious situation seem to be less of a big deal. Satan ends his speech by coming back to his main point that he is not in Eden to cause any trouble, which of course is a lie

    8. To whom with stern regard thus Gabriel spake. Why hast thou, Satan, broke the bounds prescrib'd To thy transgressions, and disturbd the charge Of others, who approve not to transgress [ 880 ] By thy example, but have power and right To question thy bold entrance on this place; Imploi'd it seems to violate sleep, and those Whose dwelling God hath planted here in bliss?

      These lines are spoken by Gabriel, as he asks Satan why he has broken out of Hell. Gabriel is understandably unimpressed with Satan being out, saying, "To thy transgressions, and disturb'd the charge / Of others, who approve not to transgress / By thy example, but have power and right / To question thy bold entrance on this place" (4.879-882). By asking this, Gabriel truly displays how honest and obedient he is towards God, because he understands Hell as a prison for Satan and the other fallen angels to stay in because of their acts against God, but does not understand why they would break out. His thought process would be that if you were placed in a prison by God, then you would stay there as an obedient follower to God. However, logic should tell him that if Satan was obedient to God, then he would not have been sent to Hell in the first place. Gabriel seems a little confused by how subservient he is to God. However, another reading could also be noted if we consider how we have been analyzing the idea of fate and free will. Gabriel could be puzzled by the fact that Satan escaped Hell and is wondering why God did not prevent this, or if he knew that by creating this human race Satan would make a plan to destroy them. That reading gives Gabriel a little more range of free thinking, and paints him as trying to figure it out rather than simply baffled by Satan acting against God.

    9. He scarce had ended, when those two approachd And brief related whom they brought, where found, [ 875 ] How busied, in what form and posture coucht.

      After Gabriel speaks to his fellows, Satan, Zephron, and Ithuriel approach, and the latter two give the archangel an account of the intruder in Eden, who he is and what they found him doing. Though Satan is understood to be an excellent liar and deceiver, it is unlikely he will successfully talk away the fact that he was crouched as a toad by Eve’s ear. Though a very short passage, the narrator makes it clear that Satan has been quite effectively found out, and brought to a clear authority figure to whom his captors report.

    10. O friends, I hear the tread of nimble feet Hasting this way, and now by glimps discerne Ithuriel and Zephon through the shade, And with them comes a third of Regal port, But faded splendor wan; who by his gate [ 870 ] And fierce demeanour seems the Prince of Hell, Not likely to part hence without contest; Stand firm, for in his look defiance lours.

      In this passage, Gabriel announces to the other angels that Ithuriel and Zephron are returning with Satan, whom Gabriel refers to as "a third of Regal port, / but faded splendor wan" (4. 869-70). He recognizes that Satan is no longer as he was in Heaven and explains that his fierce demeanor exposes him as "the Prince of Hell" (4. 871). Though the other fallen angels self-proclaimed themselves as princes in book II, Gabriel's use of the word "prince" is of importance here because he does not refer to Satan as a king or ruler of Hell, emphasizing his constant inferiority to God. As they approach, Gabriel recognizes Satan's determination to overthrow God and is "not likely to part hence without contest" (4. 872). He then encourages the angels to stand their ground and prepare for a confrontation with Satan. This speaks to Satan's character as it foreshadows Satan's many future attempts to corrupt humanity and overthrow God. Their preparation to "stand firm" (4. 873) against Satan is something that must be upheld not only in this moment, but in the future as well.

    11. The Fiend repli'd not, overcome with rage; But like a proud Steed reind, went hautie on, Chaumping his iron curb: to strive or flie He held it vain; awe from above had quelld [ 860 ] His heart, not else dismai'd. Now drew they nigh The western Point, where those half-rounding guards Just met, and closing stood in squadron joind Awaiting next command. To whom thir Chief Gabriel from the Front thus calld aloud. [ 865 ]

      The speaker informs us that Satan does not answer the guards' question, and is full of rage. The speaker compares Satan's impatience towards the guards to a horse tied up in reins, chewing on his bit, and tells us Satan is debating whether he should fight or escape. But as he says "he held it vain", it sounds like Satan can't really do either one at the moment as he is trapped by the two guards. The verb "to champ" means "very noisily", and there apparently is an actual expression "to champ at the bit", which means to be very impatient. When the speaker says "awe from above had quelld" his heart, it means that Satan's fear of Heaven has killed his heart. Next the speaker says that the two guards get together to wait for their chief (Gabriel) to announce his next commands of them, and the passage ends with Gabriel starts to talk to them.

    12. Or less be lost. Thy fear, said Zephon bold, Will save us trial what the least can doe [ 855 ] Single against thee wicked, and thence weak.

      In this passage the angel Zephon is speaking. He responds to Satan's demands to speak directly to God with a derogatory remark. The angel essentially states that Satan's weakness is evident through his fear; the angels have no need to hold him trial since the wicked will flee. Zephon effectively counters Satan's insult in the previous passage regarding the angel being lesser in status than the fallen angel.

    13. Undaunted. If I must contend, said he, Best with the best, the Sender not the sent, Or all at once; more glorie will be wonn, Or less be lost. Thy fear, said Zephon bold, Will save us trial what the least can doe [ 855 ]

      The speaker in these few lines is Satan. He is talking with some of the angels who were sent to find him. The conversation is between Satan, Gabriel, and Zaphon. The lines are part of the scene where Satan is being apprehended. In this section Satan Is saying that if he is to deal with anybody in particular he wants to/ should deal with God. He like he should not deal with those who work for God. As a fallen angel Satan has not entirely become the Devil with no Heavenly connections. In 4.852 the "best with the best" is Satan's way of showing his power. Satan is the best of the worst and God is the best of the good, and for that reason because they are both at the top they should have direct contact in conversation. Satan is the best of the fallen angels. Satan sees it more appropriate for this reason to deal with the "sender" (4.852) God than the "sent" (4.852) who are the angels previously mentioned. From Satan's point of view to win against God or God and his angels would be more glorious and would be better for himself personally than if it were to be just Satan against God's angels whom were sent in search of Satan. From the last line 4.854 I understood that in relation to the previous line. If more were to be won against God and all the others than less would be lost if her were not able to go up against God.

    14. So spake the Cherube, and his grave rebuke Severe in youthful beautie, added grace [ 845 ] Invincible: abasht the Devil stood, And felt how awful goodness is, and saw Vertue in her shape how lovly, saw, and pin'd His loss; but chiefly to find here observd His lustre visibly impair'd; yet seemd [ 850 ] Undaunted. If I must contend, said he,

      n this passage it is the angel Zephon speaking to Satan about how he no longer looks the same as he did in Heaven. He talks about how Satan once shone with undiminished brightness, about how he was pure and now he resembles his sin and hell, his "place of doom obscure and foule (840)". Then he says that Satan must come to explain to the oen who sent them whose duty it is to protect Eden and Adam and Eve, I'm guessing this is Gabriel. Zephon's tone seems to me to start off as scornful and contemptuous and becomes superior in the last lines

    15. Think not, revolted Spirit, thy shape the same, [ 835 ] Or undiminisht brightness, to be known As when thou stoodst in Heav'n upright and pure; That Glorie then, when thou no more wast good, Departed from thee, and thou resembl'st now Thy sin and place of doom obscure and foule. [ 840 ] But come, for thou, be sure, shalt give account To him who sent us, whose charge is to keep This place inviolable, and these from harm.

      In order to understand this section it is important to look to the line before (i.e. line 834) to grasp the context. Zephon, one of the guardian angels sent to look for Satan, is speaking or rather retaliating to Satan’s scornful rant. In the true essence of fighting fire with fire Zephon returns “answering scorn with scorn” (834). In a derogatory fashion the angel explains to the “revolted Spirit” (835) that he no longer embodies the same image that he had in HeavenZephon points out that Satan now resembles his “sin and [the] place of doom” where he was cast. His brightness has become dull and his original shape has become deformed and distorted. Not even allowing time for Satan to wallow in self-pity Zephon moves on to the matter that brought about their meeting- Satan’s presence in Paradise. He ensures Satan that he “shalt give account” to Gabriel who sent them.

      Zephon’s firm and defiant attitude towards Satan dims the grandeur which has been attributed to the fiend up to this point in the plot. Unlike the face-off with Death Zephon didn’t even see the point in engaging in a battle that he knew he was going to win. Instead he simply demoted Satan to his inferior place and carried on with his personal agenda.

    16. Which of those rebell Spirits adjudg'd to Hell Com'st thou, escap'd thy prison, and transform'd, Why satst thou like an enemie in waite [ 825 ] Here watching at the head of these that sleep?

      In lines 823-6, the Angels Ithuriel and Zephon are speaking. The Angels find Satan beside Eve in the form of a toad. Ithuriel and Zephon do not recognize him as Satan, and ask him who he is. They also ask Satan why he is watching Adam and Eve sleep.

    17. So saying, on he led his radiant Files, Daz'ling the Moon; these to the Bower direct In search of whom they sought: him there they found Squat like a Toad, close at the eare of Eve; [ 800 ] Assaying by his Devilish art to reach The Organs of her Fancie, and with them forge Illusions as he list, Phantasms and Dreams, Or if, inspiring venom, he might taint Th' animal spirits that from pure blood arise [ 805 ] Like gentle breaths from Rivers pure, thence raise At least distemperd, discontented thoughts, Vaine hopes, vaine aimes, inordinate desires Blown up with high conceits ingendring pride. Him thus intent Ithuriel with his Spear [ 810 ] Touch'd lightly; for no falshood can endure Touch of Celestial temper, but returns Of force to its own likeness: up he starts Discoverd and surpriz'd. As when a spark Lights on a heap of nitrous Powder, laid [ 815 ] Fit for the Tun som Magazin to store Against a rumord Warr, the Smuttie graine With sudden blaze diffus'd, inflames the Aire: So started up in his own shape the Fiend. Back stept those two fair Angels half amaz'd [ 820 ] So sudden to behold the grieslie King; Yet thus, unmovd with fear, accost him soon

      In lines 797-822, the speaker is describing what the two angels find when looking for Satan in the garden. When Ithuriel and Zephon get to the garden, they find Satan “squat like a Toad, close at the ear of Eve” (800). Satan is tempting Eve with illusions and dreams as she sleeps. Ithuriel approaches Satan and touches him with his spear and Satan is “discover’d and surprise’d” (814). When Satan begins to stand up, the two angels take a step back with amazement but also with fear. The lines end with the two angels approaching Satan. Satan is deceiving Eve in her sleep the same as in book III when he deceives Uriel into telling him where man is located.

    18. Ithuriel and Zephon, with wingd speed Search through this Garden, leave unsearcht no nook, But chiefly where those two fair Creatures Lodge, [ 790 ] Now laid perhaps asleep secure of harme. This Eevning from the Sun's decline arriv'd Who tells of som infernal Spirit seen Hitherward bent (who could have thought?) escap'd The barrs of Hell, on errand bad no doubt: [ 795 ] Such where ye find, seise fast, and hither bring.

      These few lines are Gabriel’s instructions to the searchers (Ithuriel and Zephon) to search every part of Paradise possible, especially the area where Adam and Eve are sleeping. He tells them that Uriel came and warned them that there was a spirit from hell, and it is as if Gabriel is confused as to how this spirit entered through the gates or even why it should be here. [Late submission]

    19. Half wheeling to the Shield, half to the Spear. [ 785 ] From these, two strong and suttle Spirits he calld That neer him stood, and gave them thus in charge.

      With these few lines, the speaker relates angelic maneuvers en masse, then focuses on Gabriel's selection of "two strong and subtle Spirits" (4.786) for a special task described in the next section. Having been directed to sweep the globe "with strictest watch" (4.783), the ranks led by Gabriel's "next in power" (4.781), Uzziel, dutifully obey. A militaristic tone prevails through this passage; the flame simile signifies swift, intense action (cf. Ps. 104:4), and vectors are given in terse clauses illustrated by the armaments of Shield (left) and Spear (right) (4.785) rather than more ordinary markers of direction. Turning to the latter lines, the reader is presented with the complimentary duality of mind and body - perhaps foreshadowing that a twofold approach will be necessary to apprehend and ultimately defeat Satan. A virtuous instance of this combination is found in Adam, in whom Eve's "beauty is excelled by manly grace/And wisdom, which alone is truly fair" (4.490-491). More pointedly, since Satan's sufficient strength, art and evasion safely bore him through Chaos and past "strict Sentries and Stations" (2.412) "of Angels watching round" (2.413), any challenging heavenly powers need to favorably match up with his formidable traits.

    20. Uzziel, half these draw off, and coast the South With strictest watch; these other wheel the North, Our circuit meets full West. As flame they part Half wheeling to the Shield, half to the Spear. [ 785 ]

      In this section, it seems to be Gabriel speaking and is commanding Uzziel to get his troops prepared and to split the search in half to the North and South while his troops, Gabriel's, goes West to find the evil spirit.

    21. Observing none, but adoration pure Which God likes best, into thir inmost bowre Handed they went; and eas'd the putting off These troublesom disguises which wee wear, [ 740 ] Strait side by side were laid, nor turnd I weene Adam from his fair Spouse, nor Eve the Rites Mysterious of connubial Love refus'd: Whatever Hypocrites austerely talk Of puritie and place and innocence, [ 745 ] Defaming as impure what God declares Pure, and commands to som, leaves free to all. Our Maker bids increase, who bids abstain But our Destroyer, foe to God and Man? Haile wedded Love, mysterious Law, true source [ 750 ] Of human ofspring, sole propriety, In Paradise of all things common else. By thee adulterous lust was driv'n from men Among the bestial herds to raunge, by thee Founded in Reason, Loyal, Just, and Pure, [ 755 ] Relations dear, and all the Charities Of Father, Son, and Brother first were known. Farr be it, that I should write thee sin or blame, Or think thee unbefitting holiest place, Perpetual Fountain of Domestic sweets, [ 760 ] Whose bed is undefil'd and chaste pronounc't, Present, or past, as Saints and Patriarchs us'd. Here Love his golden shafts imploies, here lights His constant Lamp, and waves his purple wings, Reigns here and revels; not in the bought smile [ 765 ] Of Harlots, loveless, joyless, unindeard, Casual fruition, nor in Court Amours Mixt Dance, or wanton Mask, or Midnight Bal, Or Serenate, which the starv'd Lover sings To his proud fair, best quitted with disdain. [ 770 ] These lulld by Nightingales imbraceing slept, And on thir naked limbs the flourie roof Showrd Roses, which the Morn repair'd. Sleep on Blest pair; and O yet happiest if ye seek No happier state, and know to know no more. [ 775 ] Now had night measur'd with her shaddowie Cone Half way up Hill this vast Sublunar Vault, And from thir Ivorie Port the Cherubim Forth issuing at th' accustomd hour stood armd To thir night watches in warlike Parade, [ 780 ] When Gabriel to his next in power thus spake.

      In these lines, the narrator praises the purity and beauty in the act of wedded love making. The narrator begins by saying, “and eas’d the putting off/ These troublesome disguises which wee wear” (4.739-40). This refers to the fact that neither Adam nor Eve worry about the removal of clothing before making love, as they are habitually naked. This quote also foretells the necessity of clothes by referring to clothing (an item that does not yet exist) as “troublesome disguises”. It is important to note that in the Bible, only once Adam and Eve eat the forbidden fruit do they feel the need to cover themselves, in an attempt to hide their shame. It is possible that these lines are foreshadowing that event. The narrator then speaks negatively towards those who deem sexual love impure, and defends the act by referring to it as something “God declares/ Pure” (4.746-7). Furthermore he refers to God when he says, “By thee adulterous lust was driven from men/ Among the bestial herds to range, by thee/ Founded in Reason, Loyal, Just and Pure” (4.753-5). In these lines the narrator is stating that wedded love is both pure and beautiful; however, adulterous lust should be shamed among mankind. In short, wedded love should be celebrated; whereas, adulterous lust should be condemned. In the final lines of this section the narrator says, “Sleep on,/ Blest pair: and O yet happiest if ye seek/ no happier state, and know to know no more” (4.773-5). These lines recall the theme of “blissful ignorance” previously brought about by Satan in lines 515-520. The idea that God views knowledge as sinful or death causing seems like a form of mind control. When Satan says, “and do they stand/ By Ignorance, is that thir happy state,/ The proof of thir obedience and their faith?” (4. 518-20), he raises a valid point about obedience, faith, and happiness. Does the happiness of Adam and Eve stem from their overwhelming ignorance?

    22. Maker Omnipotent, and thou the Day, [ 725 ] Which we in our appointed work imployd Have finisht happie in our mutual help And mutual love, the Crown of all our bliss Ordaind by thee, and this delicious place For us too large, where thy abundance wants [ 730 ] Partakers, and uncropt falls to the ground. But thou hast promis'd from us two a Race To fill the Earth, who shall with us extoll Thy goodness infinite, both when we wake, And when we seek, as now, thy gift of sleep. [ 73

      In this section, Adam and Eve are standing in front of their "Lodge" or "bower" before going to bed for the night, and saying a prayer of thanks to God. They call him "Maker Omnipotent", and remind us of how he made the Night and the Day. They inform him that they have finished their appointed work for that day with each other's help and love - this love being "the Crown of all [their] bliss/ Ordain'd by thee". I find these two lines interesting in that they highlight mutual love as the pair's greatest blessing from God, while we already know that this love will not be enough to save them from the opposite force in the form of Satan and his rancor.

      Adam and Eve continue by thanking God for Eden, a place "too large" for just the two of them, and recognize that he wants them to reproduce so that Man may fill the garden and maintain it in its full glory, since "uncropt" trees will fall to the ground. (Another, smaller meaning I read in "this delicious place/ For us too large" was something along the lines of 'Really, you do too much for us'.) They recall God's promise to fulfill this wish and to eventually completely populate the Earth with Man. The couple then reassures God by telling him that all their kin will praise him and his goodness both when they wake and when they seek "the gift of sleep", as they do now. The concept of sleep being a "gift" is also interesting, but apparently of wide use in texts such as those of Homer and Virgil

    23. Thus talking hand in hand alone they pass'd On to thir blissful Bower; it was a place [ 690 ] Chos'n by the sovran Planter, when he fram'd All things to mans delightful use; the roofe Of thickest covert was inwoven shade Laurel and Mirtle, and what higher grew Of firm and fragrant leaf; on either side [ 695 ] Acanthus, and each odorous bushie shrub Fenc'd up the verdant wall; each beauteous flour, Iris all hues, Roses, and Gessamin Rear'd high thir flourisht heads between, and wrought Mosaic; underfoot the Violet, [ 700 ] Crocus, and Hyacinth with rich inlay Broiderd the ground, more colour'd then with stone Of costliest Emblem: other Creature here Beast, Bird, Insect, or Worm durst enter none; Such was thir awe of Man. In shadie Bower [ 705 ] More sacred and sequesterd, though but feignd, Pan or Silvanus never slept, nor Nymph, Nor Faunus haunted. Here in close recess With Flowers, Garlands, and sweet-smelling Herbs Espoused Eve deckt first her Nuptial Bed, [ 710 ] And heav'nlyly Quires the Hymenæan sung, What day the genial Angel to our Sire Brought her in naked beauty more adorn'd More lovely then Pandora, whom the Gods Endowd with all thir gifts, and O too like [ 715 ] In sad event, when to the unwiser Son Of Japhet brought by Hermes, she ensnar'd Mankind with her faire looks, to be aveng'd On him who had stole Joves authentic fire. Thus at thir shadie Lodge arriv'd, both stood [ 720 ] Both turnd, and under op'n Skie ador'd The God that made both Skie, Air, Earth and Heav'n Which they beheld, the Moons resplendent Globe And starrie Pole: Thou also mad'st the Night,

      In this section the speaker is describing Adam and Eveís wedding ceremony. It is described as being decorated beautifully with flowers, stones and precious metals (ll.697-702). All of Earth and Heaven are at a standstill for this ceremony. No creatures on Earth dared to even enter because of how sacred the ceremony is (ll.702-3). The ceremony is considered to be more beautiful than Pandora herself (l.715). Pandora was given to Epimetheus to revenge humans because of Epimetheus' brother, Prometheus stealing fire from the heavens for man. Pandora is sent with a box that contains life's disasters. There is a connection between God and Hermes, they both give men a beautiful woman who ultimately is given fault for bringing evil into the world. There is also a link between Eve and Pandora, which foreshadows that Eve, will be blamed with unleashing evil onto earth

    24. To whom our general Ancestor repli'd. Daughter of God and Man, accomplisht Eve, [ 660 ] Those have thir course to finish, round the Earth, By morrow Eevning, and from Land to Land In order, though to Nations yet unborn, Ministring light prepar'd, they set and rise; Least total darkness should by Night regaine [ 665 ] Her old possession, and extinguish life In Nature and all things, which these soft fires Not only enlighten, but with kindly heate Of various influence foment and warme, Temper or nourish, or in part shed down [ 670 ] Thir stellar vertue on all kinds that grow On Earth, made hereby apter to receive Perfection from the Suns more potent Ray. These then, though unbeheld in deep of night, Shine not in vain, nor think, though men were none, [ 675 ] That heav'n would want spectators, God want praise; Millions of spiritual Creatures walk the Earth Unseen, both when we wake, and when we sleep: All these with ceasless praise his works behold Both day and night: how often from the steep [ 680 ] Of echoing Hill or Thicket have we heard Celestial voices to the midnight air, Sole, or responsive each to others note Singing thir great Creator: oft in bands While they keep watch, or nightly rounding walk, [ 685 ] With Heav'nly touch of instrumental sounds In full harmonic number joind, thir songs Divide the night, and lift our thoughts to Heaven.

      In this section, Adam responds to Eve as to why the stars and heavens shine. He explains to her that the sun must shine over all the earth, for those who will inhabit it in the future. They sleep at night, so that they may work harder in the day. He also talks about various "celestial voices"(4. 682) that he has heard at night, praising the glory of God. This heavenly chorus will protect them, as they “divide the night”(4. 688) to keep watch over Adam and Eve, while continuing to exalt their Creator. While reading this section, it seemed to me that the difference between night and day was emphasised heavily. This is an important distinction to make, as God is attributed as the giver of light, and Satan as a bringer of darkness.

    25. To whom thus Eve with perfet beauty adornd. My Author and Disposer, what thou bidst [ 635 ] Unargu'd I obey; so God ordains, God is thy Law, thou mine: to know no more Is womans happiest knowledge and her praise. With thee conversing I forget all time, All seasons and thir change, all please alike. [ 640 ] Sweet is the breath of morn, her rising sweet, With charm of earliest Birds; pleasant the Sun When first on this delightful Land he spreads His orient Beams, on herb, tree, fruit, and flour, Glistring with dew; fragrant the fertil earth [ 645 ] After soft showers; and sweet the coming on Of grateful Eevning milde, then silent Night With this her solemn Bird and this fair Moon, And these the Gemms of Heav'n, her starrie train: But neither breath of Morn when she ascends [ 650 ] With charm of earliest Birds, nor rising Sun On this delightful land, nor herb, fruit, floure, Glistring with dew, nor fragrance after showers, Nor grateful Eevning mild, nor silent Night With this her solemn Bird, nor walk by Moon, [ 655 ] Or glittering Starr-light without thee is sweet. But wherfore all night long shine these, for whom This glorious sight, when sleep hath shut all eyes?

      Eve is described again as beautiful, but this time in regards to her compliancy. She states that she will do what is asked with no argument, as God is Adam's law, and Adam is Eve's law, and nothing would make her happier than to follow Adam's command. She then says that when they are talking, she forgets all time, and it feels like they are constantly living in the 'Spring' phase of their relationship: the sky is always clear, the sun always up and warm, the Earth always fertile... Eve then states that the Earth would never feel like that to her if she didn't have Adam, none of these things would be sweet. She finishes her monologue with the question of why the night is so beautiful, with its moon and stars, the "Gems of Heaven" (lls 649), if no one is awake to see them?

    26. When Adam thus to Eve: Fair Consort, th' hour [ 610 ] Of night, and all things now retir'd to rest Mind us of like repose, since God hath set Labour and rest, as day and night to men Successive, and the timely dew of sleep Now falling with soft slumbrous weight inclines [ 615 ] Our eye-lids; other Creatures all day long Rove idle unimploid, and less need rest; Man hath his daily work of body or mind Appointed, which declares his Dignitie, And the regard of Heav'n on all his waies; [ 620 ] While other Animals unactive range, And of thir doings God takes no account. To morrow ere fresh Morning streak the East With first approach of light, we must be ris'n, And at our pleasant labour, to reform [ 625 ] Yon flourie Arbors, yonder Allies green, Our walk at noon, with branches overgrown, That mock our scant manuring, and require More hands then ours to lop thir wanton growth: Those Blossoms also, and those dropping Gumms, [ 630 ] That lie bestrowne unsightly and unsmooth, Ask riddance, if we mean to tread with ease; Mean while, as Nature wills, Night bids us rest.

      This piece is being spoken by Adam and it is being directed solely towards Eve. Adam is explaining that God has created day and night so that Mankind is able to rest in succession, thus they should rest. This shows to Adamís acceptance of Gods rule over him. Then Adam explains that the animals are not laboring in body or mind, unlike Mankind, and because of this God is not interested in their affairs because they do not contain the same dignity as Mankind. At one point the inability of Adam and Eve to do all of the work is highlighted, foreshadowing to procreation.

    27. So promis'd hee, and Uriel to his charge Returnd on that bright beam, whose point now rais'd [ 590 ] Bore him slope downward to the Sun now fall'n Beneath th' Azores; whither the prime Orb, Incredible how swift, had thither rowl'd Diurnal, or this less volubil Earth By shorter flight to th' East, had left him there [ 595 ] Arraying with reflected Purple and Gold The Clouds that on his Western Throne attend: Now came still Eevning on, and Twilight gray Had in her sober Liverie all things clad; Silence accompanied, for Beast and Bird, [ 600 ] They to thir grassie Couch, these to thir Nests Were slunk, all but the wakeful Nightingale; She all night long her amorous descant sung; Silence was pleas'd: now glow'd the Firmament With living Saphirs: Hesperus that led [ 605 ] The starrie Host, rode brightest, till the Moon Rising in clouded Majestie, at length Apparent Queen unvaild her peerless light, And o're the dark her Silver Mantle threw.

      In this passage, Uriel returns from the gate where he conferred with Gabriel on the subject of Lucifer's invasion of Earth to his place in or around the sun (4.589-593). A pause in the story follows as the shift from day to night in Eden is described. In significant contrast to the violent descriptions of the landscape of hell, this is a description of a gentle beauty, with a sky like glowing sapphires (4.605) and animals slumbering happily.

    28. To whom the winged Warriour thus returnd: Uriel, no wonder if thy perfet sight, Amid the Suns bright circle where thou sitst, See farr and wide: in at this Gate none pass The vigilance here plac't, but such as come [ 580 ] Well known from Heav'n; and since Meridian hour No Creature thence: if Spirit of other sort, So minded, have oreleapt these earthie bounds On purpose, hard thou knowst it to exclude Spiritual substance with corporeal barr. [ 585 ] But if within the circuit of these walks, In whatsoever shape he lurk, of whom Thou tellst, by morrow dawning I shall know.

      Gabriel is replying to Uriel's news in this passage. He first praises Uriel for his amazing sight, but assures him that there is nothing to worry. He says to Uriel, "in at this Gate non pass/The vigilance here plac't, but such as come/Well known from Heav'n" (4.579-581) which leads me to believe that he is saying that Heaven already knows of the entrance of this new spirit (AKA God knows). This would relate back to God's speech in how he already knows the plan for Adam and Eve. However, this could simply be that ìNon pass by here without my knowledge (God's knowledge). He assures Uriel that by the morning he will find the spirit hiding in Paradise no matter what shape he shall take.

      This passages makes me wonder what the point is in having Angels guard the Gates when God can tell who can go in and out of Paradise? If God is all mighty, and can see everything, and already knows the outcome, why would he need his Angels to stand around and watch to just in the end deliver redundant information?

    29. Gabriel, to thee thy course by Lot hath giv'n Charge and strict watch that to this happie place No evil thing approach or enter in; This day at highth of Noon came to my Spheare A Spirit, zealous, as he seem'd, to know [ 565 ] More of th' Almighties works, and chiefly Man Gods latest Image: I describ'd his way Bent all on speed, and markt his Aerie Gate; But in the Mount that lies from Eden North, Where he first lighted, soon discernd his looks [ 570 ] Alien from Heav'n, with passions foul obscur'd: Mine eye pursu'd him still, but under shade Lost sight of him; one of the banisht crew I fear, hath ventur'd from the Deep, to raise New troubles; him thy care must be to find. [ 575 ]

      Lines 561-575 are spoken by Uriel and directed to Gabriel. Uriel starts by reminding Gabriel of his duty to protect Eden so that "No evil thing approach or enter in" (l.563). He recounts that he saw a zealous spirit earlier that day, and that the spirit knew a suspicious amount about "th' Almighty's works, and chiefly Man / God's latest image" (ll.566-567). Uriel's statement that the being was an "Alien from Heav'n, with passions foul obscur'd" (l.571) reflects the earlier description of Satan's failing disguise in Book IV, lines 114-117. While Uriel is right to deduce that the being he has seen is there "to raise / New troubles" (ll.574-575), he only thinks that it is "one of the banisht crew" (l.573), not Satan himself. This section has a similarly foreboding tone as earlier sections of Paradise Lost, as it is clearly leading to the climax of Satan's corruption of Man.

    30. So saying, his proud step he scornful turn'd, But with sly circumspection, and began Through wood, through waste, o're hill, o're dale his roam. Mean while in utmost Longitude, where Heav'n With Earth and Ocean meets, the setting Sun [ 540 ] Slowly descended, and with right aspect Against the eastern Gate of Paradise Leveld his eevning Rayes: it was a Rock Of Alablaster, pil'd up to the Clouds, Conspicuous farr, winding with one ascent [ 545 ] Accessible from Earth, one entrance high; The rest was craggie cliff, that overhung Still as it rose, impossible to climbe. Betwixt these rockie Pillars Gabriel sat Chief of th' Angelic Guards, awaiting night; [ 550 ] About him exercis'd Heroic Games Th' unarmed Youth of Heav'n, but nigh at hand Celestial Armourie, Shields, Helmes, and Speares Hung high with Diamond flaming, and with Gold. Thither came Uriel, gliding through the Eeven [ 555 ] On a Sun beam, swift as a shooting Starr In Autumn thwarts the night, when vapors fir'd Impress the Air, and shews the Mariner From what point of his Compass to beware Impetuous winds: he thus began in haste. [ 560 ]

      In lines 536 – 560, the speaker returns and begins describing how Satan has gone off “through wood, through waste, o’er hill”, so as to further explore the new world. Following Satan’s departure, the poem shifts focus and gives us a description of heaven. The speaker describes a heaven that is similar in appearance to that of Diodorus’ being one made “Of Alabaster, pil’d up to the clouds”. Amongst these clouds is the Archangel Gabriel: “Chief of th' Angelic Guards”. Gabriel is described as playing “Heroic Games” with “Th’unarmed youth of Heav’n”, providing a stark contrast to the corrupt and warlike athletics that the demons in Hell were practicing in Book 2. Uriel then comes gliding in toward the gates of Heaven on a sunbeam, swift as a shooting star. This suggests that a storm is brewing, as the speaker explains that when mariners would see shooting stars that they would become weary of “Impetuous winds”. With his final words the speaker indicates that Uriel will speak next.

    31. Sight hateful, sight tormenting! thus these two [ 505 ] Imparadis't in one anothers arms The happier Eden, shall enjoy thir fill Of bliss on bliss, while I to Hell am thrust, Where neither joy nor love, but fierce desire, Among our other torments not the least, [ 510 ] Still unfulfill'd with pain of longing pines; Yet let me not forget what I have gain'd From thir own mouths; all is not theirs it seems: One fatal Tree there stands of Knowledge call'd, Forbidden them to taste: Knowledge forbidd'n? [ 515 ] Suspicious, reasonless. Why should thir Lord Envie them that? can it be sin to know, Can it be death? and do they onely stand By Ignorance, is that thir happie state, The proof of thir obedience and thir faith? [ 520 ] O fair foundation laid whereon to build Thir ruine! Hence I will excite thir minds With more desire to know, and to reject Envious commands, invented with designe To keep them low whom knowledge might exalt [ 525 ] Equal with Gods; aspiring to be such, They taste and die: what likelier can ensue? But first with narrow search I must walk round This Garden, and no corner leave unspi'd; A chance but chance may lead where I may meet [ 530 ] Some wandring Spirit of Heav'n, by Fountain side, Or in thick shade retir'd, from him to draw What further would be learnt. Live while ye may, Yet happie pair; enjoy, till I return, Short pleasures, for long woes are to succeed. [ 535 ]

      satan is talking to himself about how to spoil adam and eve

      he finds out they arent supposed to eat from tree of knowledge "One fatal Tree there stands of Knowledge call'd, Forbidden them to taste: Knowledge forbidd'n? Suspicious, reasonless. Why should thir Lord Envy them that? can it be sin to know, Can it be death? and do they only stand By Ignorance, is that thir happy state, The proof of thir obedience and thir faith? (4. 99. 514-520.)

      After this comment to himself Satan seems content in his plan, and it seems clear that unless something more painful to God were to become possible then he would alter his plan to inflict the most pain possible.

    32. So spake our general Mother, and with eyes Of conjugal attraction unreprov'd, And meek surrender, half imbracing leand On our first Father, half her swelling Breast [ 495 ] Naked met his under the flowing Gold Of her loose tresses hid: he in delight Both of her Beauty and submissive Charms Smil'd with superior Love, as Jupiter On Juno smiles, when he impregns the Clouds [ 500 ] That shed May Flowers; and press'd her Matron lip With kisses pure: aside the Devil turnd For envie, yet with jealous leer maligne Ey'd them askance, and to himself thus plaind.
      • sex scene between adam and eve
      • speaker describes how innocent even is with words liek "meek: and "submissive"
      • interesting because eve is usually described as curious and sinful and always the one that has been known to mess things up for them both but Milton describes her as innocent here

            • adam and eve's sex is not sinful because "and with eyes/ of conjugal attraction unreproved"(492-493) or "and pressed her matron lip"(501). satan sees them togeher and is jealous of maybe their happiness??? or purity???
    33. To whom thus Eve repli'd. O thou for whom [ 440 ] And from whom I was formd flesh of thy flesh, And without whom am to no end, my Guide And Head, what thou hast said is just and right. For wee to him indeed all praises owe, And daily thanks, I chiefly who enjoy [ 445 ] So farr the happier Lot, enjoying thee Præeminent by so much odds, while thou Like consort to thy self canst no where find. That day I oft remember, when from sleep I first awak't, and found my self repos'd [ 450 ] Under a shade of flours, much wondring where And what I was, whence thither brought, and how. Not distant far from thence a murmuring sound Of waters issu'd from a Cave and spread Into a liquid Plain, then stood unmov'd [ 455 ] Pure as th' expanse of Heav'n; I thither went With unexperienc't thought, and laid me downe On the green bank, to look into the cleer Smooth Lake, that to me seemd another Skie. As I bent down to look, just opposite, [ 460 ] A Shape within the watry gleam appeard Bending to look on me, I started back, It started back, but pleas'd I soon returnd, Pleas'd it returnd as soon with answering looks Of sympathie and love; there I had fixt [ 465 ] Mine eyes till now, and pin'd with vain desire, Had not a voice thus warnd me, What thou seest, What there thou seest fair Creature is thy self, With thee it came and goes: but follow me, And I will bring thee where no shadow staies [ 470 ] Thy coming, and thy soft imbraces, hee Whose image thou art, him thou shalt enjoy Inseparablie thine, to him shalt beare Multitudes like thy self, and thence be call'd Mother of human Race: what could I doe, [ 475 ] But follow strait, invisibly thus led? Till I espi'd thee, fair indeed and tall, Under a Platan, yet methought less faire, Less winning soft, less amiablie milde, Then that smooth watry image; back I turnd, [ 480 ] Thou following cryd'st aloud, Return faire Eve, Whom fli'st thou? whom thou fli'st, of him thou art, His flesh, his bone; to give thee being I lent Out of my side to thee, neerest my heart Substantial Life, to have thee by my side [ 485 ] Henceforth an individual solace dear; Part of my Soul I seek thee, and thee claim My other half: with that thy gentle hand Seisd mine, I yielded, and from that time see How beauty is excelld by manly grace [ 490 ] And wisdom, which alone is truly fair.
      • eve describes how she was created and her reaction to wkaing up being in paradise
      • she finds a pond and looks at herself and is pleased with how she looks
      • when she sees adam, she is scared bc he isnt as soft looking as she is
      • adam explains that she is his other half saying that "his flesh, his bone; to give thee being I lent/ Out of my side to thee, nearest my heart"(483-484)-
      • satan compares his own situation to the paradise that adam and eve live in
      • give an idea to how submissive eve is-
      • eve is drawn to adam's voicebut she turns away from him at first she immediately accepts that she is hsi other half
    34. Sole partner and sole part of all these joyes, Dearer thy self then all; needs must the Power That made us, and for us this ample World Be infinitly good, and of his good As liberal and free as infinite, [ 415 ] That rais'd us from the dust and plac't us here In all this happiness, who at his hand Have nothing merited, nor can performe Aught whereof hee hath need, hee who requires From us no other service then to keep [ 420 ] This one, this easie charge, of all the Trees In Paradise that bear delicious fruit So various, not to taste that onely Tree Of knowledge, planted by the Tree of Life, So neer grows Death to Life, what ere Death is, [ 425 ] Som dreadful thing no doubt; for well thou knowst God hath pronounc't it death to taste that Tree, The only sign of our obedience left Among so many signes of power and rule Conferrd upon us, and Dominion giv'n [ 430 ] Over all other Creatures that possess Earth, Aire, and Sea. Then let us not think hard One easie prohibition, who enjoy Free leave so large to all things else, and choice Unlimited of manifold delights: [ 435 ] But let us ever praise him, and extoll His bountie, following our delightful task To prune these growing Plants, and tend these Flours, Which were it toilsom, yet with thee were sweet.
      • adam is the speaker
      • adam tells eve that their work(gardening) is nothing to complain of
      • tells her that they have dominion over earth, food, and things to keep them happy--- they are loved and blessed by their creator(GOD)
      • adam mentions god and says that since god's power that "raised them from dust and placed them ehre"(416) is infinite, his goodness is too to give them a world like the garden of eden with little in return for it
      • only rule is to "not to taste that onely Tree/Of knowledge, planted by the Tree of Life"(423-424)
      • adam says that the only rule is "easy prohibiton"(433).
      • unique inrony of the story in the bible(because they did eat the fruit but it was so easy, right?)
    35. So spake the Fiend, and with necessitie, The Tyrants plea, excus'd his devilish deeds. Then from his loftie stand on that high Tree [ 395 ] Down he alights among the sportful Herd Of those fourfooted kindes, himself now one, Now other, as thir shape servd best his end Neerer to view his prey, and unespi'd To mark what of thir state he more might learn [ 400 ] By word or action markt: about them round A Lion now he stalkes with fierie glare, Then as a Tyger, who by chance hath spi'd In some Purlieu two gentle Fawnes at play, Strait couches close, then rising changes oft [ 405 ] His couchant watch, as one who chose his ground Whence rushing he might surest seize them both Gript in each paw: when Adam first of men To first of women Eve thus moving speech, Turnd him all eare to hear new utterance flow. [ 410 ]
      • speaker addresses how satan comes down from the tree of life and is starting to come toward adam and eve
      • satan walks among the anikmals of eden and changes into an animals form as to be "nearer to view his prey"(399).
      • satan becomes a lion and then a tiger
      • adam and even are his prey and are seen as "two gentle fawns at play"(404) while satan takes on the appearance of a large and vicious creature
      • satan's transformations are a key aspect as they emphasize his trickery and it foreshadows his decption over adam and eve
      • as he comes near them, it says that "whence rushing he might suret seize them both"(407).
      • when adam begins to speak he turns "all ear to hear new utterance flow"(410)
    36. O Hell! what doe mine eyes with grief behold, Into our room of bliss thus high advanc't Creatures of other mould, earth-born perhaps, [ 360 ] Not Spirits, yet to heav'nly Spirits bright Little inferior; whom my thoughts pursue With wonder, and could love, so lively shines In them Divine resemblance, and such grace The hand that formd them on thir shape hath pourd. [ 365 ] Ah gentle pair, yee little think how nigh Your change approaches, when all these delights Will vanish and deliver ye to woe, More woe, the more your taste is now of joy; Happie, but for so happie ill secur'd [ 370 ] Long to continue, and this high seat your Heav'n Ill fenc't for Heav'n to keep out such a foe As now is enterd; yet no purpos'd foe To you whom I could pittie thus forlorne Though I unpittied: League with you I seek, [ 375 ] And mutual amitie so streight, so close, That I with you must dwell, or you with me Henceforth; my dwelling haply may not please Like this fair Paradise, your sense, yet such Accept your Makers work; he gave it me, [ 380 ] Which I as freely give; Hell shall unfold, To entertain you two, her widest Gates, And send forth all her Kings; there will be room, Not like these narrow limits, to receive Your numerous ofspring; if no better place, [ 385 ] Thank him who puts me loath to this revenge On you who wrong me not for him who wrongd. And should I at your harmless innocence Melt, as I doe, yet public reason just, Honour and Empire with revenge enlarg'd, [ 390 ] By conquering this new World, compels me now To do what else though damnd I should abhorre.
      • satan watches adam and eve--- he feels guilty about what he plans to do
      • he thinks they arent spirits but something close to it
      • satan says he could love them and they have a resemblance to god--- god made them to have beauty
      • satan talks to them in his mind as he realizes they are unaware that all their joys in Eden will be gone soon and replaced with sorrow --- all his fault he tells them that heaven did not fence in the area well enough to protect heaven from people like him

          • he says he is not their enemy but he pities them in their weakenes to defend themselves against him
      • he wants to have a mutual friendship with adam and eve where they all live otgether(he with them or them with him) he reminds them that even though hell might not be as nice of a place as heaven, they must accept it--- bc god gave him hell to live in

      • *satan says that there will be more space for their kids than in eden--- if they dont like it, he tells them to blame the one who made him take this revenge of them(GOD)

      • he confessed that he is touched by their innocence but finds it more important to take revenge against god
      • satan is realizing some of the good that god has done---(Creating the flawless and pure creatures like adam and eve)--- the realization of this brings him to start telling himself the reasons why its gods fault that he has to take revenge and not himself
    37. Thus while he spake, each passion dimm'd his face Thrice chang'd with pale, ire, envie and despair, [ 115 ] Which marrd his borrow'd visage, and betraid Him counterfet, if any eye beheld. For heav'nly mindes from such distempers foule Are ever cleer. Whereof hee soon aware, Each perturbation smooth'd with outward calme, [ 120 ] Artificer of fraud; and was the first That practisd falshood under saintly shew, Deep malice to conceale, couch't with revenge: Yet not anough had practisd to deceive Uriel once warnd; whose eye pursu'd him down [ 125 ] The way he went, and on th' Assyrian mount Saw him disfigur'd, more then could befall Spirit of happie sort: his gestures fierce He markd and mad demeanour, then alone, As he suppos'd all unobserv'd, unseen. [ 130 ] So on he fares, and to the border comes Of Eden, where delicious Paradise, Now nearer, Crowns with her enclosure green, As with a rural mound the champain head Of a steep wilderness, whose hairie sides [ 135 ] With thicket overgrown, grottesque and wilde, Access deni'd; and over head up grew Insuperable highth of loftiest shade, Cedar, and Pine, and Firr, and branching Palm A Silvan Scene, and as the ranks ascend [ 140 ] Shade above shade, a woodie Theatre Of stateliest view. Yet higher then thir tops The verdurous wall of paradise up sprung: Which to our general Sire gave prospect large Into his neather Empire neighbouring round. [ 145 ] And higher then that Wall a circling row Of goodliest Trees loaden with fairest Fruit, Blossoms and Fruits at once of golden hue Appeerd, with gay enameld colours mixt: On which the Sun more glad impress'd his beams [ 150 ] Then in fair Evening Cloud, or humid Bow, When God hath showrd the earth; so lovely seemd That Lantskip: And of pure now purer aire Meets his approach, and to the heart inspires Vernal delight and joy, able to drive [ 155 ] All sadness but despair: now gentle gales Fanning thir odoriferous wings dispense Native perfumes, and whisper whence they stole Those balmie spoiles. As when to them who saile Beyond the Cape of Hope, and now are past [ 160 ] Mozambic, off at Sea North-East windes blow Sabean Odours from the spicie shoare Of Arabie the blest, with such delay Well pleas'd they slack thir course, and many a League Chear'd with the grateful smell old Ocean smiles. [ 165 ] So entertaind those odorous sweets the Fiend Who came thir bane, though with them better pleas'd Then Asmodeus with the fishie fume, That drove him, though enamourd, from the Spouse Of Tobits Son, and with a vengeance sent [ 170 ] From Media post to Ægypt, there fast bound. Now to th' ascent of that steep savage Hill Satan had journied on, pensive and slow; But further way found none, so thick entwin'd, As one continu'd brake, the undergrowth [ 175 ] Of shrubs and tangling bushes had perplext All path of Man or Beast that past that way: One Gate there only was, and that look'd East On th' other side: which when th' arch-fellon saw Due entrance he disdaind, and in contempt, [ 180 ] At one slight bound high over leap'd all bound Of Hill or highest Wall, and sheer within Lights on his feet. As when a prowling Wolfe, Whom hunger drives to seek new haunt for prey, Watching where Shepherds pen thir Flocks at eeve [ 185 ] In hurdl'd Cotes amid the field secure, Leaps o're the fence with ease into the Fould: Or as a Thief bent to unhoord the cash Of some rich Burgher, whose substantial dores, Cross-barrd and bolted fast, fear no assault, [ 190 ] In at the window climbs, or o're the tiles; So clomb this first grand Thief into Gods Fould: So since into his Church lewd Hirelings climbe. Thence up he flew, and on the Tree of Life, The middle Tree and highest there that grew, [ 195 ] Sat like a Cormorant; yet not true Life Thereby regaind, but sat devising Death To them who liv'd; nor on the vertue thought Of that life-giving Plant, but only us'd For prospect, what well us'd had bin the pledge [ 200 ] Of immortality. So little knows Any, but God alone, to value right The good before him, but perverts best things To worst abuse, or to thir meanest use. Beneath him with new wonder now he views [ 205 ] To all delight of human sense expos'd In narrow room Natures whole wealth, yea more, A Heaven on Earth, for blissful Paradise Of God the Garden was, by him in the East Of Eden planted; Eden stretchd her Line [ 210 ] From Auran Eastward to the Royal Towrs Of Great Seleucia, built by Grecian Kings, Or where the Sons of Eden long before Dwelt in Telassar: in this pleasant soile His farr more pleasant Garden God ordaind; [ 215 ] Out of the fertil ground he caus'd to grow All Trees of noblest kind for sight, smell, taste; And all amid them stood the Tree of Life, High eminent, blooming Ambrosial Fruit Of vegetable Gold; and next to Life [ 220 ] Our Death the Tree of Knowledge grew fast by, Knowledge of Good bought dear by knowing ill. Southward through Eden went a River large, Nor chang'd his course, but through the shaggie hill Pass'd underneath ingulft, for God had thrown [ 225 ] That Mountain as his Garden mould high rais'd Upon the rapid current, which through veins Of porous Earth with kindly thirst up drawn, Rose a fresh Fountain, and with many a rill Waterd the Garden; thence united fell [ 230 ] Down the steep glade, and met the neather Flood, Which from his darksom passage now appeers, And now divided into four main Streams, Runs divers, wandring many a famous Realme And Country whereof here needs no account, [ 235 ] But rather to tell how, if Art could tell, How from that Saphire Fount the crisped Brooks, Rowling on Orient Pearl and sands of Gold, With mazie error under pendant shades Ran Nectar, visiting each plant, and fed [ 240 ] Flours worthy of Paradise which not nice Art In Beds and curious Knots, but Nature boon Powrd forth profuse on Hill and Dale and Plaine, Both where the morning Sun first warmly smote The open field, and where the unpierc't shade [ 245 ] Imbround the noontide Bowrs: Thus was this place, A happy rural seat of various view; Groves whose rich Trees wept odorous Gumms and Balme, Others whose fruit burnisht with Golden Rinde Hung amiable, Hesperian Fables true, [ 250 ] If true, here only, and of delicious taste: Betwixt them Lawns, or level Downs, and Flocks Grasing the tender herb, were interpos'd, Or palmie hilloc, or the flourie lap Of som irriguous Valley spred her store, [ 255 ] Flours of all hue, and without Thorn the Rose: Another side, umbrageous Grots and Caves Of coole recess, o're which the mantling vine Layes forth her purple Grape, and gently creeps Luxuriant; mean while murmuring waters fall [ 260 ] Down the slope hills, disperst, or in a Lake, That to the fringed Bank with Myrtle crownd, Her chrystal mirror holds, unite thir streams. The Birds thir quire apply; aires, vernal aires, Breathing the smell of field and grove, attune [ 265 ] The trembling leaves, while Universal Pan Knit with the Graces and the Hours in dance Led on th' Eternal Spring. Not that faire field Of Enna, where Proserpin gathering flours Her self a fairer Floure by gloomie Dis [ 270 ] Was gatherd, which cost Ceres all that pain To seek her through the world; nor that sweet Grove Of Daphne by Orontes, and th' inspir'd Castalian Spring, might with this Paradise Of Eden strive; nor that Nyseian Ile [ 275 ] Girt with the River Triton, where old Cham, Whom Gentiles Ammon call and Lybian Jove, Hid Amalthea and her Florid Son Young Bacchus from his Stepdame Rhea's eye; Nor where Abassin Kings thir issue Guard, [ 280 ] Mount Amara, though this by som suppos'd True Paradise under the Ethiop Line By Nilus head, enclosd with shining Rock, A whole days journy high, but wide remote From this Assyrian Garden, where the Fiend [ 285 ] Saw undelighted all delight, all kind Of living Creatures new to sight and strange: Two of far nobler shape erect and tall, Godlike erect, with native Honour clad In naked Majestie seemd Lords of all, [ 290 ] And worthie seemd, for in thir looks Divine The image of thir glorious Maker shon, Truth, wisdome, Sanctitude severe and pure, Severe but in true filial freedom plac't; Whence true autority in men; though both [ 295 ] Not equal, as thir sex not equal seemd; For contemplation hee and valour formd, For softness shee and sweet attractive Grace, Hee for God only, shee for God in him: His fair large Front and Eye sublime declar'd [ 300 ] Absolute rule; and Hyacinthin Locks Round from his parted forelock manly hung Clustring, but not beneath his shoulders broad: Shee as a vail down to the slender waste Her unadorned golden tresses wore [ 305 ] Disheveld, but in wanton ringlets wav'd As the Vine curles her tendrils, which impli'd Subjection, but requir'd with gentle sway, And by her yielded, by him best receivd, Yielded with coy submission, modest pride, [ 310 ] And sweet reluctant amorous delay. Nor those mysterious parts were then conceald, Then was not guiltie shame, dishonest shame Of natures works, honor dishonorable, Sin-bred, how have ye troubl'd all mankind [ 315 ] With shews instead, meer shews of seeming pure, And banisht from mans life his happiest life, Simplicitie and spotless innocence. So passd they naked on, nor shund the sight Of God or Angel, for they thought no ill: [ 320 ] So hand in hand they passd, the lovliest pair That ever since in loves imbraces met, Adam the goodliest man of men since borne His Sons, the fairest of her Daughters Eve. Under a tuft of shade that on a green [ 325 ] Stood whispering soft, by a fresh Fountain side They sat them down, and after no more toil Of thir sweet Gardning labour then suffic'd To recommend coole Zephyr, and made ease More easie, wholsom thirst and appetite [ 330 ] More grateful, to thir Supper Fruits they fell, Nectarine Fruits which the compliant boughes Yielded them, side-long as they sat recline On the soft downie Bank damaskt with flours: The savourie pulp they chew, and in the rinde [ 335 ] Still as they thirsted scoop the brimming stream; Nor gentle purpose, nor endearing smiles Wanted, nor youthful dalliance as beseems Fair couple, linkt in happie nuptial League, Alone as they. About them frisking playd [ 340 ] All Beasts of th' Earth, since wilde, and of all chase In Wood or Wilderness, Forrest or Den; Sporting the Lion rampd, and in his paw Dandl'd the Kid; Bears, Tygers, Ounces, Pards Gambold before them, th' unwieldy Elephant [ 345 ] To make them mirth us'd all his might, and wreathd His Lithe Proboscis; close the Serpent sly Insinuating, wove with Gordian twine His breaded train, and of his fatal guile Gave proof unheeded; others on the grass [ 350 ] Coucht, and now fild with pasture gazing sat, Or Bedward ruminating: for the Sun Declin'd was hasting now with prone carreer To th' Ocean Iles, and in th' ascending Scale Of Heav'n the Starrs that usher Evening rose: [ 355 ] When Satan still in gaze, as first he stood, Scarce thus at length faild speech recoverd sad.
      • satan enters into eden and theres a physcial description of the garden
      • satan enters with minimal effort--""one slight bound"(line 181) is all it takes to enter the garden
      • satan is compared to a wolf and a thief filled with greed for new prey and treasures
      • speaker compares satan to a cormorant(a bird that symbolizes greed)
      • EDEN-- style of that in epics--- list of allusions
      • speaker illustrates Eden as a utopian paradise focusing on natural bliss that the garden has
      • speaker tells references from classics to reinforce the image--- the tree of life and the tree of knowledge are the center of Eden
      • 201-204-- interesting--- only god is able to value what is good and anyone else would misuse the "best things"(203)
      • lines 282-357--- speaker describes the nature of Adam and Eve-- they are potrayed as superior beings comapared to the animals in Eden--- They are beings "of nobler shape(who stand) erect and tall"(288)
      • humans are not superior beings because they are created in the "image of their glorious Maker"(line 292)--- humans are not authentic
      • speaker says that adam and eve are not equal For contemplation hee and valor form'd, For softness shee and sweet attractive Grace, Hee for God only, shee for God in him: His fair large Front and Eye sublime declar'd Absolute rule. (4.297-301)
      • adam is formed for his thought and strength
      • eve is created for physical appearance
      • adam worships god while eve worships adam bc he is closer to god than she is
      • speaker describes eve as submissive
    38. O thou that with surpassing Glory crownd, Look'st from thy sole Dominion like the God Of this new World; at whose sight all the Starrs Hide thir diminisht heads; to thee I call, [ 35 ] But with no friendly voice, and add thy name O Sun, to tell thee how I hate thy beams That bring to my remembrance from what state I fell, how glorious once above thy Spheare; Till Pride and worse Ambition threw me down [ 40 ] Warring in Heav'n against Heav'ns matchless King: Ah wherefore! he deservd no such return From me, whom he created what I was In that bright eminence, and with his good Upbraided none; nor was his service hard. [ 45 ] What could be less then to afford him praise, The easiest recompence, and pay him thanks, How due! yet all his good prov'd ill in me, And wrought but malice; lifted up so high I sdeind subjection, and thought one step higher [ 50 ] Would set me highest, and in a moment quit The debt immense of endless gratitude, So burthensome, still paying, still to ow; Forgetful what from him I still receivd, And understood not that a grateful mind [ 55 ] By owing owes not, but still pays, at once Indebted and dischargd; what burden then? O had his powerful Destiny ordaind Me some inferiour Angel, I had stood Then happie; no unbounded hope had rais'd [ 60 ] Ambition. Yet why not? som other Power As great might have aspir'd, and me though mean Drawn to his part; but other Powers as great Fell not, but stand unshak'n, from within Or from without, to all temptations arm'd. [ 65 ] Hadst thou the same free Will and Power to stand? Thou hadst: whom hast thou then or what to accuse, But Heav'ns free Love dealt equally to all? Be then his Love accurst, since love or hate, To me alike, it deals eternal woe. [ 70 ] Nay curs'd be thou; since against his thy will Chose freely what it now so justly rues. Me miserable! which way shall I flie Infinite wrauth, and infinite despaire? Which way I flie is Hell; my self am Hell; [ 75 ] And in the lowest deep a lower deep Still threatning to devour me opens wide, To which the Hell I suffer seems a Heav'n. O then at last relent: is there no place Left for Repentance, none for Pardon left? [ 80 ] None left but by submission; and that word Disdain forbids me, and my dread of shame Among the Spirits beneath, whom I seduc'd With other promises and other vaunts Then to submit, boasting I could subdue [ 85 ] Th' Omnipotent. Ay me, they little know How dearly I abide that boast so vaine, Under what torments inwardly I groane: While they adore me on the Throne of Hell, With Diadem and Sceptre high advanc'd [ 90 ] The lower still I fall, onely Supream In miserie; such joy Ambition findes. But say I could repent and could obtaine By Act of Grace my former state; how soon Would higth recall high thoughts, how soon unsay [ 95 ] What feign'd submission swore: ease would recant Vows made in pain, as violent and void. For never can true reconcilement grow Where wounds of deadly hate have peirc'd so deep: Which would but lead me to a worse relapse [ 100 ] And heavier fall: so should I purchase deare Short intermission bought with double smart. This knows my punisher; therefore as farr From granting hee, as I from begging peace: All hope excluded thus, behold in stead [ 105 ] Of us out-cast, exil'd, his new delight, Mankind created, and for him this World. So farewel Hope, and with Hope farewel Fear, Farewel Remorse: all Good to me is lost; Evil be thou my Good; by thee at least [ 110 ] Divided Empire with Heav'ns King I hold By thee, and more then half perhaps will reigne; As Man ere long, and this new World shall know.
      • speaker is satan bc of the lines taking place during his speech to the sun-- right before he enters paradise
        • focus on satan and what he reveals as he talks
      • (37-41) satan is reflecting on how he lived in heaven at the same time questioning god motives for sending out of heaven
      • line 40- he says "til pride and worse Ambition threw me down" which is his recollection of God at the moment Satan himself was sent from Heaven to Hell
      • lines 61-72- satan thinks about his situation and it is evident that he has self-knowledge of what he did
      • irony because he sees god as the one to blame and sees him as unjust and unfair---EXAMPLE(line 68)"but heaven is free love dealt equality to all"--- he points out what he feels to be one of god's injustices and examples of unfair treatments bc there are "temptations armed"(65).---satan thinks that if he did not lead the revolt, he still would've fallen
      • reminds me of how people believe that their lives are predetermined for them at birth and that they really don't have control over what they do and what happens to them
      • IMPORTANT- line 75- "which way i fly is hell: myself am hell"-- satan notices that he is trapped by what hes done and what he is now
      • when he realizes that hes bad and that hell is bad--- he sees himself as hell and if he is hell and he is bad, then hell must be bad too
      • range of emotions--- satan is desperate that he wants to get back into heaven
      • for satna there are things "still threatening to dvour me open wide./to which the hell i suffer seems a heaven"(lines 77-78)--- satan is still pridefull and he is boasting and too overly confident in himself --- he has made promises to people(lines 82-86)
      • demonstrates how ones ways have consequences for themsleves later on.
      • shows how one character is based off of their continious actions and that determines who we are as people-- lines 91-97--satan notices he is trapped in his approach and realizes that if he continues to be bad then he will continue to fall and never regain his status that he had before

        • general bad/sinister tone to what is being said
      • some of the last lines of this passage satan chooses to be evil
      • satan has no coice but to hate so his character is one who is sinister and evil
      • satan decides to see himself as the victim still and god as the one who has done him wrong
      • line 104- "from granting hee, as I from begging peace"-- clear start to satans final decision to be cast hope and god aside and to continue his misson to get gods new creation of mankind
      • satan knows that god will not forgive him for his actions and feels like if he and the rest of the fallen angels have been replaced by the creation of humans
      • satan's attitude here is remindful of how humans on earth appear to be a pawn in the way of direct access between god and satan
    39. O For that warning voice, which he who saw Th' Apocalyps, heard cry in Heaven aloud, Then when the Dragon, put to second rout, Came furious down to be reveng'd on men, Wo to the inhabitants on Earth! that now, [ 5 ] While time was, our first-Parents had bin warnd The coming of thir secret foe, and scap'd Haply so scap'd his mortal snare; for now Satan, now first inflam'd with rage, came down, The Tempter ere th' Accuser of man-kind, [ 10 ] To wreck on innocent frail man his loss Of that first Battel, and his flight to Hell: Yet not rejoycing in his speed, though bold, Far off and fearless, nor with cause to boast, Begins his dire attempt, which nigh the birth [ 15 ] Now rowling, boiles in his tumultuous brest, And like a devillish Engine back recoiles Upon himself; horror and doubt distract His troubl'd thoughts, and from the bottom stirr The Hell within him, for within him Hell [ 20 ] He brings, and round about him, nor from Hell One step no more then from himself can fly By change of place: Now conscience wakes despair That slumberd, wakes the bitter memorie Of what he was, what is, and what must be [ 25 ] Worse; of worse deeds worse sufferings must ensue. Sometimes towards Eden which now in his view Lay pleasant, his grievd look he fixes sad, Sometimes towards Heav'n and the full-blazing Sun, Which now sat high in his Meridian Towre: [ 30 ] Then much revolving, thus in sighs began.
      • the speaker introduces the reader to earth for the first time and satan is arriving there
      • book starts with a warning about satan's coming calling him the "secret foe"
      • satan was enraged when he first arrived on earth(he was jealous) and speaks of him tempting Eve'
      • he was scared and doubting himself there *hell is within him and he cannot get away from Hell
      • line 23-- the speaker starts talking about satan's conscience and how it evokes the memory of what he used to be-- it raises despair of knowing that he isnt an angel anymore--- he has more suffering to come to him
      • despair seems to be used alot in this poem
      • introduces the idea of satan having a conscience that tells us that he knows right from wrong
      • he is upset that there were consequences for him to face
    1. Thus said, he turnd, and Satan bowing low, As to superior Spirits is wont in Heaven, Where honour due and reverence none neglects, Took leave, and toward the coast of Earth beneath, Down from th' Ecliptic, sped with hop'd success, [ 740 ] Throws his steep flight in many an Aerie wheele, Nor staid, till on Niphates top he lights.
      • speaker wraps up book by describing satan's leave from heaven to find earth
      • before leaving the heights, satan bows in respect and reverence to the superiors satan then leaves to go to the sun zone towards earth---
      • satan touches down to earth on the mountain chain niphates
      • later in book 11, it is the same mountain wehere satan tries to tempt christ
    2. Faire Angel, thy desire which tends to know The works of God, thereby to glorifie [ 695 ] The great Work-Maister, leads to no excess That reaches blame, but rather merits praise The more it seems excess, that led thee hither From thy Empyreal Mansion thus alone, To witness with thine eyes what some perhaps [ 700 ] Contented with report hear onely in heav'n: For wonderful indeed are all his works, Pleasant to know, and worthiest to be all Had in remembrance alwayes with delight; But what created mind can comprehend [ 705 ] Thir number, or the wisdom infinite That brought them forth, but hid thir causes deep. I saw when at his Word the formless Mass, This worlds material mould, came to a heap: Confusion heard his voice, and wilde uproar [ 710 ] Stood rul'd, stood vast infinitude confin'd; Till at his second bidding darkness fled, Light shon, and order from disorder sprung: Swift to thir several Quarters hasted then The cumbrous Elements, Earth, Flood, Aire, Fire, [ 715 ] And this Ethereal quintessence of Heav'n Flew upward, spirited with various forms, That rowld orbicular, and turnd to Starrs Numberless, as thou seest, and how they move; Each had his place appointed, each his course, [ 720 ] The rest in circuit walles this Universe. Look downward on that Globe whose hither side With light from hence, though but reflected, shines; That place is Earth the seat of Man, that light His day, which else as th' other Hemisphere [ 725 ] Night would invade, but there the neighbouring Moon (So call that opposite fair Starr) her aide Timely interposes, and her monthly round Still ending, still renewing through mid Heav'n, With borrowd light her countenance triform [ 730 ] Hence fills and empties to enlighten th' Earth, And in her pale dominion checks the night. That spot to which I point is Paradise, Adams abode, those loftie shades his Bowre. Thy way thou canst not miss, me mine requires. [ 735 ]
      • uriel shows satan how to get to paradies (lines 733-735)
      • satan has convinced everyone that he just wnats to learn more about god;s creations
      • uriel describes all detail of the world god created to satan--- describes four elements--- earth, water, air, and fire
      • uriel also tells about night and day, the sun and moon
      • uriel points out the paradies "Adams Abode" to satan