- Feb 2024
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milton.host.dartmouth.edu milton.host.dartmouth.edu
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So spake the false dissembler unperceivd; For neither Man nor Angel can discern Hypocrisie, the onely evil that walks Invisible, except to God alone, By his permissive will, through Heav'n and Earth: [ 685 ] And oft though wisdom wake, suspicion sleeps At wisdoms Gate, and to simplicitie Resigns her charge, while goodness thinks no ill Where no ill seems: Which now for once beguil'd Uriel, though Regent of the Sun, and held [ 690 ] The sharpest sighted Spirit of all in Heav'n; Who to the fraudulent Impostor foule In his uprightness answer thus returnd.
- the speaker is describing the convo between uriel and satan
- uriel doesnt know that the "angel" is satan
- satan's disguise as a cherub is so good that no one catches on(humans or angels) even though uriel is "the sharpest sighted spirit of all in heaven"(691)
- shows how powerful satan is becoming all bc he is able to fool uriel
- foreshadows satan's deceit when deealing with adam and even and tempting them with the forbidden fruit
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Uriel, for thou of those seav'n Spirits that stand In sight of God's high Throne, gloriously bright, [ 655 ] The first art wont his great authentic will Interpreter through highest Heav'n to bring, Where all his Sons thy Embassie attend; And here art likeliest by supream decree Like honor to obtain, and as his Eye [ 660 ] To visit oft this new Creation round; Unspeakable desire to see, and know All these his wondrous works, but chiefly Man, His chief delight and favour, him for whom All these his works so wondrous he ordaind, [ 665 ] Hath brought me from the Quires of Cherubim Alone thus wandring. Brightest Seraph tell In which of all these shining Orbes hath Man His fixed seat, or fixed seat hath none, But all these shining Orbes his choice to dwell; [ 670 ] That I may find him, and with secret gaze, Or open admiration him behold On whom the great Creator hath bestowd Worlds, and on whom hath all these graces powrd; That both in him and all things, as is meet, [ 675 ] The Universal Maker we may praise; Who justly hath driv'n out his Rebell Foes To deepest Hell, and to repair that loss Created this new happie Race of Men To serve him better: wise are all his wayes. [ 680 ]
- satan addresses uriel who is one of "seven spirits that stand in sight of god's high throne"(lines 654-655)
- satan into a cherub and Uriel doesn't recognize him
- satan persuades uriel into beleiving that he has come alone and is truly interested in the "new world" and all the "wondrous works, but cheifly man"(663).
- satan pretends to be something he isn't in order to get info from Uriel
- At the end of this section, satan asks uriel "in which of these shining orbs has man"(668)--
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Thus they in Heav'n, above the starry Sphear, Thir happie hours in joy and hymning spent. Mean while upon the firm opacous Globe Of this round World, whose first convex divides The luminous inferior Orbs, enclos'd [ 420 ] From Chaos and th' inroad of Darkness old, Satan alighted walks: a Globe farr off It seem'd, now seems a boundless Continent Dark, waste, and wild, under the frown of Night Starless expos'd, and ever-threatning storms [ 425 ] Of Chaos blustring round, inclement skie; Save on that side which from the wall of Heav'n Though distant farr some small reflection gaines Of glimmering air less vext with tempest loud: Here walk'd the Fiend at large in spacious field. [ 430 ] As when a Vultur on Imaus bred, Whose snowie ridge the roving Tartar bounds, Dislodging from a Region scarce of prey To gorge the flesh of Lambs or yeanling Kids On Hills where Flocks are fed, flies toward the Springs [ 435 ] Of Ganges or Hydaspes, Indian streams; But in his way lights on the barren Plaines Of Sericana, where Chineses drive With Sails and Wind thir canie Waggons light: So on this windie Sea of Land, the Fiend [ 440 ] Walk'd up and down alone bent on his prey, Alone, for other Creature in this place Living or liveless to be found was none, None yet, but store hereafter from the earth Up hither like Aereal vapours flew [ 445 ] Of all things transitorie and vain, when Sin With vanity had filld the works of men: Both all things vain, and all who in vain things Built thir fond hopes of Glorie or lasting fame, Or happiness in this or th' other life; [ 450 ] All who have thir reward on Earth, the fruits Of painful Superstition and blind Zeal, Naught seeking but the praise of men, here find Fit retribution, emptie as thir deeds; All th' unaccomplisht works of Natures hand, [ 455 ] Abortive, monstrous, or unkindly mixt, Dissolvd on earth, fleet hither, and in vain, Till final dissolution, wander here, Not in the neighbouring Moon, as some have dreamd; Those argent Fields more likely habitants, [ 460 ] Translated Saints, or middle Spirits hold Betwixt th' Angelical and Human kinde: Hither of ill-joynd Sons and Daughters born First from the ancient World those Giants came With many a vain exploit, though then renownd: [ 465 ] The builders next of Babel on the Plain Of Sennaar, and still with vain designe New Babels, had they wherewithall, would build: Others came single; he who to be deem'd A God, leap'd fondly into Ætna flames [ 470 ] Empedocles, and hee who to enjoy Plato's Elysium, leap'd into the Sea, Cleombrotus, and many more too long, Embryo's and Idiots, Eremits and Friers White, Black and Grey, with all thir trumperie. [ 475 ] Here Pilgrims roam, that stray'd so farr to seek In Golgotha him dead, who lives in Heav'n; And they who to be sure of Paradise Dying put on the weeds of Dominic, Or in Franciscan think to pass disguis'd; [ 480 ] They pass the Planets seven, and pass the fixt, And that Crystalline Sphear whose ballance weighs The Trepidation talkt, and that first mov'd; And now Saint Peter at Heav'ns Wicket seems To wait them with his Keys, and now at foot [ 485 ] Of Heav'ns ascent they lift thir Feet, when loe A violent cross wind from either Coast Blows them transverse ten thousand Leagues awry Into the devious Air; then might ye see Cowles, Hoods and Habits with thir wearers tost [ 490 ] And flutterd into Raggs, then Reliques, Beads, Indulgences, Dispenses, Pardons, Bulls, The sport of Winds: all these upwhirld aloft Fly o're the backside of the World farr off Into a Limbo large and broad, since calld [ 495 ] The Paradise of Fools, to few unknown Long after, now unpeopl'd, and untrod; All this dark Globe the Fiend found as he pass'd, And long he wanderd, till at last a gleame Of dawning light turnd thither-ward in haste [ 500 ] His travell'd steps; farr distant he descries Ascending by degrees magnificent Up to the wall of Heaven a Structure high, At top whereof, but farr more rich appeer'd The work as of a Kingly Palace Gate [ 505 ] With Frontispice of Diamond and Gold Imbellisht, thick with sparkling orient Gemmes The Portal shon, inimitable on Earth By Model, or by shading Pencil drawn. The Stairs were such as whereon Jacob saw [ 510 ] Angels ascending and descending, bands Of Guardians bright, when he from Esau fled To Padan-Aram in the field of Luz, Dreaming by night under the open Skie, And waking cri'd, This is the Gate of Heav'n [ 515 ] Each Stair mysteriously was meant, nor stood There alwayes, but drawn up to Heav'n somtimes Viewless, and underneath a bright Sea flow'd Of Jasper, or of liquid Pearle, whereon Who after came from Earth, sayling arriv'd, [ 520 ] Wafted by Angels, or flew o're the Lake Rapt in a Chariot drawn by fiery Steeds. The Stairs were then let down, whether to dare The Fiend by easie ascent, or aggravate His sad exclusion from the dores of Bliss. [ 525 ] Direct against which opn'd from beneath, Just o're the blissful seat of Paradise, A passage down to th' Earth, a passage wide, Wider by farr then that of after-times Over Mount Sion, and, though that were large, [ 530 ] Over the Promis'd Land to God so dear, By which, to visit oft those happy Tribes, On high behests his Angels to and fro Pass'd frequent, and his eye with choice regard From Paneas the fount of Jordans flood [ 535 ] To Beersaba, where the Holy Land Borders on Ægypt and th' Arabian shoare; So wide the op'ning seemd, where bounds were set To darkness, such as bound the Ocean wave. Satan from hence now on the lower stair [ 540 ] That scal'd by steps of Gold to Heav'n Gate Looks down with wonder at the sudden view Of all this World at once. As when a Scout Through dark and desart wayes with peril gone All night; at last by break of chearful dawne [ 545 ] Obtains the brow of some high-climbing Hill, Which to his eye discovers unaware The goodly prospect of some forein land First-seen, or some renown'd Metropolis With glistering Spires and Pinnacles adorn'd, [ 550 ] Which now the Rising Sun guilds with his beams. Such wonder seis'd, though after Heaven seen, The Spirit maligne, but much more envy seis'd At sight of all this World beheld so faire. Round he surveys, and well might, where he stood [ 555 ] So high above the circling Canopie Of Nights extended shade; from Eastern Point Of Libra to the fleecie Starr that bears Andromeda farr off Atlantic Seas Beyond th' Horizon; then from Pole to Pole [ 560 ] He views in bredth, and without longer pause Down right into the Worlds first Region throws His flight precipitant, and windes with ease Through the pure marble Air his oblique way Amongst innumerable Starrs, that shon [ 565 ] Stars distant, but nigh hand seemd other Worlds, Or other Worlds they seemd, or happy Iles, Like those Hesperian Gardens fam'd of old, Fortunate Fields, and Groves and flourie Vales, Thrice happy Iles, but who dwelt happy there [ 570 ] He stayd not to enquire: above them all The golden Sun in splendor likest Heaven Allur'd his eye: Thither his course he bends Through the calm Firmament; but up or downe By center, or eccentric, hard to tell, [ 575 ] Or Longitude, where the great Luminarie Alooff the vulgar Constellations thick, That from his Lordly eye keep distance due, Dispenses Light from farr; they as they move Thir Starry dance in numbers that compute [ 580 ] Days, months, & years, towards his all-chearing Lamp Turn swift thir various motions, or are turnd By his Magnetic beam, that gently warms The Univers, and to each inward part With gentle penetration, though unseen, [ 585 ] Shoots invisible vertue even to the deep: So wondrously was set his Station bright. There lands the Fiend, a spot like which perhaps Astronomer in the Sun's lucent Orbe Through his glaz'd Optic Tube yet never saw. [ 590 ] The place he found beyond expression bright, Compar'd with aught on Earth, Medal or Stone; Not all parts like, but all alike informd With radiant light, as glowing Iron with fire; If mettal, part seemd Gold, part Silver cleer; [ 595 ] If stone, Carbuncle most or Chrysolite, Rubie or Topaz, to the Twelve that shon In Aarons Brest-plate, and a stone besides Imagind rather oft then elsewhere seen, That stone, or like to that which here below [ 600 ] Philosophers in vain so long have sought, In vain, though by thir powerful Art they binde Volatil Hermes, and call up unbound In various shapes old Proteus from the Sea, Draind through a Limbec to his Native forme. [ 605 ] What wonder then if fields and region here Breathe forth Elixir pure, and Rivers run Potable Gold, when with one vertuous touch Th' Arch-chimic Sun so farr from us remote Produces with Terrestrial Humor mixt [ 610 ] Here in the dark so many precious things Of colour glorious and effect so rare? Here matter new to gaze the Devil met Undazl'd, farr and wide his eye commands, For sight no obstacle found here, nor shade, [ 615 ] But all Sun-shine, as when his Beams at Noon Culminate from th' Æquator, as they now Shot upward still direct, whence no way round Shadow from body opaque can fall, and the Aire, No where so cleer, sharp'nd his visual ray [ 620 ] To objects distant farr, whereby he soon Saw within kenn a glorious Angel stand, The same whom John saw also in the Sun: His back was turnd, but not his brightness hid; Of beaming sunnie Raies, a golden tiar [ 625 ] Circl'd his Head, nor less his Locks behind Illustrious on his Shoulders fledge with wings Lay waving round; on som great charge imploy'd He seemd, or fixt in cogitation deep. Glad was the Spirit impure as now in hope [ 630 ] To find who might direct his wandring flight To Paradise the happie seat of Man, His journies end and our beginning woe. But first he casts to change his proper shape, Which else might work him danger or delay: [ 635 ] And now a stripling Cherube he appeers, Not of the prime, yet such as in his face Youth smil'd Celestial, and to every Limb Sutable grace diffus'd, so well he feign'd; Under a Coronet his flowing haire [ 640 ] In curles on either cheek plaid, wings he wore Of many a colourd plume sprinkl'd with Gold, His habit fit for speed succinct, and held Before his decent steps a Silver wand. He drew not nigh unheard, the Angel bright, [ 645 ] Ere he drew nigh, his radiant visage turnd, Admonisht by his ear, and strait was known Th' Arch-Angel Uriel, one of the seav'n Who in God's presence, neerest to his Throne Stand ready at command, and are his Eyes [ 650 ] That run through all the Heav'ns, or down to th' Earth Bear his swift errands over moist and dry, O're Sea and Land; him Satan thus accostes;
- everyone celebrating in heavne
- satan is on earth
- satan is in a spot where mankind ahs not yet been(china)
- satan compared to vulture who is looking for prey and he is alone sin has filled the works of men with vanity(beauty)--- all of the structure and tower of babel is an example
- giants were first and builders of the tower
- alot of people have tried to visit the tower but all died in storms
- satan finds a light in darkness(lines 499-500)--- "till at last a gleame of dawning light" wehre the stairs to heaven are jeweled up
- stairs were let down to let satan in or rub it in that he isnt in heaven satan on the lower stair--- he sees all of gods influences and get jealous ofh is power
- satan notices the sun and howi t warms the earth and it isnt like any metal or light
- "his journies end and our beginning woe"line 633-- satan has to disguise himself as a cherub(lowest rank of Arch Angel)---
- Uriel(arch angel)-- closest to god's throne
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Here walk'd the Fiend at large in spacious field. [ 430 ] As when a Vultur on Imaus bred, Whose snowie ridge the roving Tartar bounds, Dislodging from a Region scarce of prey To gorge the flesh of Lambs or yeanling Kids On Hills where Flocks are fed, flies toward the Springs [ 435 ]
satan compared to a vulture
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Satan alighted walks: a Globe farr off It seem'd, now seems a boundless Continent Dark, waste, and wild, under the frown of Night Starless expos'd, and ever-threatning storms [ 425 ] Of Chao
satan is walking on earth-- with no one yet there(china)
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- Jan 2024
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milton.host.dartmouth.edu milton.host.dartmouth.edu
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Thee Father first they sung Omnipotent, Immutable, Immortal, Infinite, Eternal King; thee Author of all being, Fountain of Light, thy self invisible [ 375 ] Amidst the glorious brightness where thou sit'st Thron'd inaccessible, but when thou shad'st The full blaze of thy beams, and through a cloud Drawn round about thee like a radiant Shrine, Dark with excessive bright thy skirts appeer, [ 380 ] Yet dazle Heav'n, that brightest Seraphim Approach not, but with both wings veil thir eyes, Thee next they sang of all Creation first, Begotten Son, Divine Similitude, In whose conspicuous count'nance, without cloud [ 385 ] Made visible, th' Almighty Father shines, Whom else no Creature can behold; on thee Impresst the effulgence of his Glorie abides, Transfus'd on thee his ample Spirit rests. Hee Heav'n of Heavens and all the Powers therein [ 390 ] By thee created, and by thee threw down Th' Aspiring Dominations: thou that day Thy Fathers dreadful Thunder didst not spare, Nor stop thy flaming Chariot wheels, that shook Heav'ns everlasting Frame, while o're the necks [ 395 ] Thou drov'st of warring Angels disarraid. Back from pursuit thy Powers with loud acclaime Thee only extoll'd, Son of thy Fathers might, To execute fierce vengeance on his foes, Not so on Man; him through their malice fall'n, [ 400 ] Father of Mercie and Grace, thou didst not doome So strictly, but much more to pitie encline: No sooner did thy dear and onely Son Perceive thee purpos'd not to doom frail Man So strictly, but much more to pitie enclin'd, [ 405 ] He to appease thy wrauth, and end the strife Of Mercy and Justice in thy face discern'd, Regardless of the Bliss wherein hee sat Second to thee, offerd himself to die For mans offence. O unexampl'd love, [ 410 ] Love no where to be found less then Divine! Hail Son of God, Saviour of Men, thy Name Shall be the copious matter of my Song Henceforth, and never shall my Harp thy praise Forget, nor from thy Fathers praise disjoine. [ 415
he "multitude of Angels" (345), directing their obeisance toward the thrones of Almighty God and the Son, begin their song in line 372 as accounted by the Speaker. Only after working through nearly the entire lyric does the reader arrive at what is typically considered the primary aspect of God in practical Christianity: Love. For as St. John makes didactically plain, is not this same God essentially love? And is not the manifestation of God's love through his Son's incarnation the only means of redemption for humanity? (cf. 1 Jn. 4:7-10) This may well be the core of a hopeful Christian's worship as a beneficiary of God's love rather than divine judiciary punishment, yet the Angels revere God foremost as a supremely powerful, authoritative, sovereign and eternal being in and of himself (372-3). Again, it is worth emphasizing that there is no equivocating about morality in this initial burst of praise; God's worthiness is based on his fundamental characteristics ahead of all resultant actions with respect to creation. Next, the Angels sing of God's creativity and luminance (374-5), the second of which is further developed (376-82) with reference to Isaiah's heavenly vision of Seraphim whose wings shield their faces from the sheer glory of the Lord (cf. Is. 6:2). This interpretation rests on the hypothesis that the Speaker (and/or Poet) has intentionally ordered the praise to i) convey a particular image of God to the reader and ii) to humble any inflated notions of humanity's place in the cosmic scheme. In other words, God's omnipotence &c. stands fixed whether or not he chooses to exhibit mercy to particular chosen ones among a fallen race of creatures.
The tricky matter of the Son's relation to the Father is approached by categorizing him as the first of all Creation, (383) in apparent disagreement with the Nicene Creed. If this reading is defensible, a Christological question must be raised: what effective difference in meaning arises from postulating God's "begetting" of the Son as either an eternal generation or a distinct act of creation? Corollary to this issue: how are the Father and the Son distinguished in their "Divine Similitude" (384)? Clearly the Speaker positions the Son as seated "Second" to God but further speculation, while prescient in Milton's age of beleaguered heresy-hounding and denominational splitting, may be stretching the point to a theologically uninformed audience. One iota, indeed.
Laying aside this conceptual quandary, we may turn to the more concrete functions of the Son as the executor of God's will (cf. 169-70) and the exhibitor of his Glory (388) By the Son are "Powers" created and thrown down (390-1); his personal involvement in warring against the rebellious Angels is a poignant example. Finally, it is the Son who intervenes into the tension between "Mercy and Justice" to the extent that he willingly becomes the "Savior of Men" (412). Acknowledging the "strife" (406) between these absolute virtues portrays a fundamental bipolarity in the deity's response to disobedience among his creation. One can go so far as to ruminate that the Son's existence is not only crucial for humanity's sake but also to provide an outlet to resolve the dualism in God's internal counsel.
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No sooner had th' Almighty ceas't, but all The multitude of Angels with a shout [ 345 ] Loud as from numbers without number, sweet As from blest voices, uttering joy, Heav'n rung With Jubilee, and loud Hosanna's filld Th' eternal Regions: lowly reverent Towards either Throne they bow, and to the ground [ 350 ] With solemn adoration down they cast Thir Crowns inwove with Amarant and Gold, Immortal Amarant, a Flour which once In Paradise, fast by the Tree of Life Began to bloom, but soon for mans offence [ 355 ] To Heav'n remov'd where first it grew, there grows, And flours aloft shading the Fount of Life, And where the river of Bliss through midst of Heavn Rowls o're Elisian Flours her Amber stream; With these that never fade the Spirits elect [ 360 ] Bind thir resplendent locks inwreath'd with beams, Now in loose Garlands thick thrown off, the bright Pavement that like a Sea of Jasper shon Impurpl'd with Celestial Roses smil'd. Then Crown'd again thir gold'n Harps they took, [ 365 ] Harps ever tun'd, that glittering by thir side Like Quivers hung, and with Præamble sweet Of charming symphonie they introduce Thir sacred Song, and waken raptures high; No voice exempt, no voice but well could joine [ 370 ] Melodious part, such concord is in Heav'n.
In this section of Book Three, lines 344-371, the speaker is addressing the angels' celebration of God and his Son. Nature is abundent in this passage with what the angels are wearing and the scenery of the Tree of Life. The angels' "crowns inwove with Amarant and Gold" (352) which views the angels as natural and free. The crowns the angels are wearing also show how high and mighty God treats them and how delicate they are. Near the Tree of Life there is an immortal flower that "began to bloom, but soon for man's offense" (355) which suggests that it was immortal on earth before there was sin. Heaven is preceived as full of nature with "Pavement that like a Sea of Jasper" (353). The imagery of heaven is how I see heaven: full of nature, free and delicate. When I read this passage, though, I found a comparison between how God is worshipped by his angels and how Satan is worshipped by his followers.
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His words here ended, but his meek aspect Silent yet spake, and breath'd immortal love To mortal men, above which only shon Filial obedience: as a sacrifice Glad to be offer'd, he attends the will [ 270 ] Of his great Father. Admiration seis'd All Heav'n, what this might mean, and whither tend Wondring; but soon th' Almighty thus reply'd: O thou in Heav'n and Earth the only peace Found out for mankind under wrauth, O thou [ 275 ] My sole complacence! well thou know'st how dear, To me are all my works, nor Man the least Though last created, that for him I spare Thee from my bosom and right hand, to save, By loosing thee a while, the whole Race lost. [ 280 ] Thou therefore whom thou only canst redeem, Thir Nature also to thy Nature joyn; And be thy self Man among men on Earth, Made flesh, when time shall be, of Virgin seed, By wondrous birth: Be thou in Adams room [ 285 ] The Head of all mankind, though Adams Son. As in him perish all men, so in thee As from a second root shall be restor'd, As many as are restor'd, without thee none. His crime makes guiltie all his Sons, thy merit [ 290 ] Imputed shall absolve them who renounce Thir own both righteous and unrighteous deeds, And live in thee transplanted, and from thee Receive new life. So Man, as is most just, Shall satisfie for Man, be judg'd and die, [ 295 ] And dying rise, and rising with him raise His Brethren, ransomd with his own dear life. So Heav'nly love shall outdoo Hellish hate, Giving to death, and dying to redeeme, So dearly to redeem what Hellish hate [ 300 ] So easily destroy'd, and still destroyes In those who, when they may, accept not grace. Nor shalt thou by descending to assume Mans Nature, less'n or degrade thine owne. Because thou hast, though Thron'd in highest bliss [ 305 ] Equal to God, and equally enjoying God-like fruition, quitted all to save A World from utter loss, and hast been found By Merit more then Birthright Son of God, Found worthiest to be so by being Good, [ 310 ] Farr more then Great or High; because in thee Love hath abounded more then Glory abounds, Therefore thy Humiliation shall exalt With thee thy Manhood also to this Throne; Here shalt thou sit incarnate, here shalt Reign [ 315 ] Both God and Man, Son both of God and Man, Anointed universal King, all Power I give thee, reign for ever, and assume Thy Merits; under thee as Head Supream Thrones, Princedoms, Powers, Dominions I reduce: [ 320 ] All knees to thee shall bow, of them that bide In Heaven, or Earth, or under Earth in Hell; When thou attended gloriously from Heav'n Shalt in the Sky appeer, and from thee send The summoning Arch-Angels to proclaime [ 325 ] Thy dread Tribunal: forthwith from all Windes The living, and forthwith the cited dead Of all past Ages to the general Doom Shall hast'n, such a peal shall rouse thir sleep. Then all thy Saints assembl'd, thou shalt judge [ 330 ] Bad men and Angels, they arraignd shall sink Beneath thy Sentence; Hell her numbers full, Thenceforth shall be for ever shut. Mean while The World shall burn, and from her ashes spring New Heav'n and Earth, wherein the just shall dwell [ 335 ] And after all thir tribulations long See golden days, fruitful of golden deeds, With Joy and Love triumphing, and fair Truth. Then thou thy regal Scepter shalt lay by, For regal Scepter then no more shall need, [ 340 ] God shall be All in All. But all ye Gods, Adore him, who to compass all this dies, Adore the Son, and honour him as mee.
In this section, God is replying to his Son who has just volunteered as the one to travel to earth and die for Man’s sins. God begins by saying that all of his creations are dear to him, and that even though created last, it is man he cares for so deeply that he will sacrifice his only son. God seems quite egotistical in these lines as he suggests he is making a huge sacrifice, yet in actuality it is Son who makes the sacrifce. God then continues to foretell the miraculous conception, the restoration of mankind, and the ascending into heaven.
The theme of justice is prominent in lines 298-302 as God states that “So dearly what Hellish hate/ So easily destroy’d and still destroys/ In those, who when they may, accept not grace”(300-2). In other words, those who do not accept the grace of God will not be redeemed.
Throughout lines 303-320 God goes on to say that in no way will his Son be tarnished “by descending to assume/ Man’s nature” (303-4), and furthermore states that his sons glory will be equal to his own and that he has earned this not through birthright, but through goodness.
In lines 321-338 the theme of justice is again central as God foretells of judgment day, upon which the earth will burn, and from the ashes a new heaven and earth will bloom, wherein only the just will live in a state of eternal paradise.
In the final lines 339-344, God states that there will be no more need for justice, “God shall be All in All” (341). He then addresses the other “gods” or powerful beings and decrees that they must “Adore the Son, and honour him as mee” (343). These final lines bring a sense of renewal to mind, as the all powerful is both the Son of God, the son of man.
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Father, thy word is past, man shall find grace; And shall grace not find means, that finds her way, The speediest of thy winged messengers, To visit all thy creatures, and to all [ 230 ] Comes unprevented, unimplor'd, unsought, Happie for man, so coming; he her aide Can never seek, once dead in sins and lost; Attonement for himself or offering meet, Indebted and undon, hath none to bring: [ 235 ] Behold mee then, mee for him, life for life I offer, on mee let thine anger fall; Account mee man; I for his sake will leave Thy bosom, and this glorie next to thee Freely put off, and for him lastly dye [ 240 ] Well pleas'd, on me let Death wreck all his rage; Under his gloomie power I shall not long Lie vanquisht; thou hast givn me to possess Life in my self for ever, by thee I live, Though now to Death I yield, and am his due [ 245 ] All that of me can die, yet that debt paid, Thou wilt not leave me in the loathsom grave His prey, nor suffer my unspotted Soule For ever with corruption there to dwell; But I shall rise Victorious, and subdue [ 250 ] My Vanquisher, spoild of his vanted spoile; Death his deaths wound shall then receive, and stoop Inglorious, of his mortal sting disarm'd. I through the ample Air in Triumph high Shall lead Hell Captive maugre Hell, and show [ 255 ] The powers of darkness bound. Thou at the sight Pleas'd, out of Heaven shalt look down and smile, While by thee rais'd I ruin all my Foes, Death last, and with his Carcass glut the Grave: Then with the multitude of my redeemd [ 260 ] Shall enter Heaven long absent, and returne, Father, to see thy face, wherein no cloud Of anger shall remain, but peace assur'd, And reconcilement; wrauth shall be no more Thenceforth, but in thy presence Joy entire. [ 265 ]
In this section the Son of God is speaking to God's request for an angel to save all of the souls on Earth from going to Hell. When the speaker answers God, he shows his true love for God and willingness to do anything for Him. This is unlike any of the angels in Heaven. The speaker knows that grace cannot find humans who are buried under sin, so he will go to save those souls (232-6).He is willing to become man, and give up his Heavenly status, and let Death let out all its rage on him (241). A point that is made in this passage is that God will become a different God when the speaker defeats Death (263-5). This passage showed me that God may be seen as a better character than he has been seen throughout the poem so far. There is the idea of an old testament God, one that is angry and vengeful, will turn into a God that is loving and joyous, much like God is described in the New testament. Also in this passage, Death is portrayed as the most powerful villain that the speaker will have to defeat. This makes me think that Satan no longer has all the power to defeat God, because there is someone else who is a stronger opponent to the Son of God.
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To whom the great Creatour thus reply'd. O Son, in whom my Soul hath chief delight, Son of my bosom, Son who art alone My word, my wisdom, and effectual might, [ 170 ] All hast thou spok'n as my thoughts are, all As my Eternal purpose hath decreed: Man shall not quite be lost, but sav'd who will, Yet not of will in him, but grace in me Freely voutsaft; once more I will renew [ 175 ] His lapsed powers, though forfeit and enthrall'd By sin to foul exorbitant desires; Upheld by me, yet once more he shall stand On even ground against his mortal foe, By me upheld, that he may know how frail [ 180 ] His fall'n condition is, and to me ow All his deliv'rance, and to none but me. Some I have chosen of peculiar grace Elect above the rest; so is my will: The rest shall hear me call, and oft be warnd [ 185 ] Thir sinful state, and to appease betimes Th' incensed Deitie while offerd grace Invites; for I will cleer thir senses dark, What may suffice, and soft'n stonie hearts To pray, repent, and bring obedience due. [ 190 ] To Prayer, repentance, and obedience due, Though but endevord with sincere intent, Mine ear shall not be slow, mine eye not shut. And I will place within them as a guide My Umpire Conscience, whom if they will hear, [ 195 ] Light after light well us'd they shall attain, And to the end persisting, safe arrive. This my long sufferance and my day of grace They who neglect and scorn, shall never taste; But hard be hard'nd, blind be blinded more, [ 200 ] That they may stumble on, and deeper fall; And none but such from mercy I exclude. But yet all is not don; Man disobeying, Disloyal breaks his fealtie, and sinns Against the high Supremacie of Heav'n, [ 205 ] Affecting God-head, and so loosing all, To expiate his Treason hath naught left, But to destruction sacred and devote, He with his whole posteritie must dye, Dye hee or Justice must; unless for him [ 210 ] Som other able, and as willing, pay The rigid satisfaction, death for death. Say Heav'nly Powers, where shall we find such love, Which of ye will be mortal to redeem Mans mortal crime, and just th' unjust to save, [ 215 ] Dwels in all Heaven charitie so deare?
god is speaking in response to his son(jesus) jesus brought up tempatation of man and their fall god says that not all mankind will be lost god gave everyone freewill the ones to follow god will survive and have benefits god cant force anyone to do what he wants them to if the deserved dont die, justice has to--- only way to get around this is a death for a death(jesus dying for sins)
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O Father, gracious was that word which clos'd Thy sovran sentence, that Man should find grace; [ 145 ] For which both Heav'n and Earth shall high extoll Thy praises, with th' innumerable sound Of Hymns and sacred Songs, wherewith thy Throne Encompass'd shall resound thee ever blest. For should Man finally be lost, should Man [ 150 ] Thy creature late so lov'd, thy youngest Son Fall circumvented thus by fraud, though joynd With his own folly? that be from thee farr, That farr be from thee, Father, who art Judg Of all things made, and judgest onely right. [ 155 ] Or shall the Adversarie thus obtain His end, and frustrate thine, shall he fulfill His malice, and thy goodness bring to naught, Or proud return though to his heavier doom, Yet with revenge accomplish't and to Hell [ 160 ] Draw after him the whole Race of mankind, By him corrupted? or wilt thou thy self Abolish thy Creation, and unmake, For him, what for thy glorie thou hast made? So should thy goodness and thy greatness both [ 165 ] Be questiond and blaspheam'd with
In this piece the Son of God speaks, it is a response to Gods speech about how mankind will not fall as the rebel angels had because of his mercy. He compliments the closing words that God uses and states that if mankind is not lost then the praise that God would receive from both Heaven and Earth would be great. The Son of God goes on to explain that mankind could fall to Satan and be corrupted. If this would occur then they could be used against God. The third option that the Son of God proposes is that God unmakes mankind so that they would not be able to fall. If they did then God would lose some Glory and God would not be able to defend against it.
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Thus while God spake, ambrosial fragrance fill'd [ 135 ] All Heav'n, and in the blessed Spirits elect Sense of new joy ineffable diffus'd: Beyond compare the Son of God was seen Most glorious, in him all his Father shon Substantially express'd, and in his face [ 140 ] Divine compassion visibly appeerd, Love without end, and without measure Grace, Which uttering thus he to his Father spake.
God, having finished his proclamations about foreknowledge, destiny, and the difference between the fall of man and of the angels, is greatly appreciated by the heavenly beings around him as his words produce an "ambrosial fragrance" which fills all around him with a sense of joy. As beloved as The Father is the Son of God, a being of endless love and compassion who may represent the gentler portrayal of God in the New Testament. Evidence of the Son's sympathy for mankind is given as he begins to make his case for their salvation.
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Onely begotten Son, seest thou what rage [ 80 ] Transports our adversarie, whom no bounds Prescrib'd, no barrs of Hell, nor all the chains Heapt on him there, nor yet the main Abyss Wide interrupt can hold; so bent he seems On desparate reveng, that shall redound [ 85 ] Upon his own rebellious head. And now Through all restraint broke loose he wings his way Not farr off Heav'n, in the Precincts of light, Directly towards the new created World, And Man there plac't, with purpose to assay [ 90 ] If him by force he can destroy, or worse, By some false guile pervert; and shall pervert For man will heark'n to his glozing lyes, And easily transgress the sole Command, Sole pledge of his obedience: So will fall, [ 95 ] Hee and his faithless Progenie: whose fault? Whose but his own? ingrate, he had of mee All he could have; I made him just and right, Sufficient to have stood, though free to fall. Such I created all th' Ethereal Powers [ 100 ] And Spirits, both them who stood and them who faild; Freely they stood who stood, and fell who fell. Not free, what proof could they have givn sincere Of true allegiance, constant Faith or Love, Where onely what they needs must do, appeard, [ 105 ] Not what they would? what praise could they receive? What pleasure I from such obedience paid, When Will and Reason (Reason also is choice) Useless and vain, of freedom both despoild, Made passive both, had servd necessitie, [ 110 ] Not mee. They therefore as to right belongd, So were created, nor can justly accuse Thir maker, or thir making, or thir Fate, As if predestination over-rul'd Thir will, dispos'd by absolute Decree [ 115 ] Or high foreknowledge; they themselves decreed Thir own revolt, not I: if I foreknew, Foreknowledge had no influence on their fault, Which had no less prov'd certain unforeknown. So without least impulse or shadow of Fate, [ 120 ] Or aught by me immutablie foreseen, They trespass, Authors to themselves in all Both what they judge and what they choose; for so I formd them free, and free they must remain, Till they enthrall themselves: I else must change [ 125 ] Thir nature, and revoke the high Decree Unchangeable, Eternal, which ordain'd Thir freedom, they themselves ordain'd thir fall. The first sort by thir own suggestion fell, Self-tempted, self-deprav'd: Man falls deceiv'd [ 130 ] By the other first: Man therefore shall find grace, The other none: in Mercy and Justice both, Through Heav'n and Earth, so shall my glorie excel, But Mercy first and last shall brightest shine.
- god speaking to his son about satan
- describes satan and how he has come this far in his journey "see the rage that drives satan and how he pushes through the strongest bars, heaviest chains, hardest terrain, so bent on revenge"
- satan can force man to destroy themselves or follow him and disobey the commandemtns
- god knows satan's plans and how he can make anyone listen to him
- god doesn't want to take blame for all the disobedience
- if god created only things that were just,, why and how did he create satan who ended up going against him????
- He goes on to state that by giving these "Freedoms" it will show true allegiance, and constant faith or love (3.103-104) This is also reflective of the creation of man, why the Gates were guarded by Sin, why all these "silly" moves on God's part were all part of this overall plan. "What pleasure I from such obedience paid" (3.107): this signifies the joy in knowing people are choosing to follow him rather than by force or by convenience.
This part is a little confusing, (3.108-119) I believe God is explaining his reasoning for creating those who have freedom to chose. He explains that by allowing freedom, they will have no one to blame but themselves for their actions. He states that the power to be "Authors to themselves in all both what they judge and what they choose" (3.122-123) is the key and he will never change that factor. It shall be their freedom to stand or to fall. God continues, that while he knows what will happen, that doesn't mean that it was predestined that man shall fall since they have the power of freewill.
I believe he continues to describe what shall happen should man chose to fall. He describes how he would change their nature, revoke their high status in Paradise and it shall never ever be reversed. He then describes "The first sort" which I believe he is referring to Satan and the Fallen and how they fell on their own and therefore opened the possibility to fall for Mankind (Domino Effect). He ends with saying he shall show Man "Mercy and Justice both" (none for the Fallen Angels however) and this sign of grace will brighten both heaven and earth.
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HAil holy light, ofspring of Heav'n first-born, Or of th' Eternal Coeternal beam May I express thee unblam'd? since God is light, And never but in unapproached light Dwelt from Eternitie, dwelt then in thee, [ 5 ] Bright effluence of bright essence increate. Or hear'st thou rather pure Ethereal stream, Whose Fountain who shall tell? before the Sun, Before the Heavens thou wert, and at the voice Of God, as with a Mantle didst invest [ 10 ] The rising world of waters dark and deep, Won from the void and formless infinite. Thee I re-visit now with bolder wing, Escap't the Stygian Pool, though long detain'd In that obscure sojourn, while in my flight [ 15 ] Through utter and through middle darkness borne With other notes then to th' Orphean Lyre I sung of Chaos and Eternal Night, Taught by the heav'nly Muse to venture down The dark descent, and up to reascend, [ 20 ] Though hard and rare: thee I revisit safe, And feel thy sovran vital Lamp; but thou Revisit'st not these eyes, that rowle in vain To find thy piercing ray, and find no dawn; So thick a drop serene hath quencht thir Orbs, [ 25 ] Or dim suffusion veild. Yet not the more Cease I to wander where the Muses haunt Cleer Spring, or shadie Grove, or Sunnie Hill, Smit with the love of sacred Song; but chief Thee Sion and the flowrie Brooks beneath [ 30 ] That wash thy hallowd feet, and warbling flow, Nightly I visit: nor somtimes forget Those other two equal'd with me in Fate, So were I equal'd with them in renown, Blind Thamyris and blind Mæonides, [ 35 ] And Tiresias and Phineus Prophets old. Then feed on thoughts, that voluntarie move Harmonious numbers; as the wakeful Bird Sings darkling, and in shadiest Covert hid Tunes her nocturnal Note. Thus with the Year [ 40 ] Seasons return, but not to me returns Day, or the sweet approach of Ev'n or Morn, Or sight of vernal bloom, or Summers Rose, Or flocks, or heards, or human face divine; But cloud in stead, and ever-during dark [ 45 ] Surrounds me, from the chearful wayes of men Cut off, and for the Book of knowledg fair Presented with a Universal blanc Of Nature's works to mee expung'd and ras'd, And wisdome at one entrance quite shut out. [ 50 ] So much the rather thou Celestial light Shine inward, and the mind through all her powers Irradiate, there plant eyes, all mist from thence Purge and disperse, that I may see and tell Of things invisible to mortal sight. [ 55 ] Now had the Almighty Father from above, From the pure Empyrean where he sits High Thron'd above all highth, bent down his eye, His own works and their works at once to view: About him all the Sanctities of Heaven [ 60 ] Stood thick as Starrs, and from his sight receiv'd Beatitude past utterance; on his right The radiant image of his Glory sat, His onely Son; On Earth he first beheld Our two first Parents, yet the onely two [ 65 ] Of mankind, in the happie Garden plac't, Reaping immortal fruits of joy and love, Uninterrupted joy, unrivald love In blissful solitude; he then survey'd Hell and the Gulf between, and Satan there [ 70 ] Coasting the wall of Heav'n on this side Night In the dun Air sublime, and ready now To stoop with wearied wings, and willing feet On the bare outside of this World, that seem'd Firm land imbosom'd without Firmament, [ 75 ] Uncertain which, in Ocean or in Air. Him God beholding from his prospect high, Wherein past, present, future he beholds, Thus to his onely Son foreseeing spake.
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seems to be told by the speaker but uses personal pronounds to retell the events of book 2(can be interpreted as Satan speaking"--- example--- "thee I revisit now with bolder wing, escaped the stygian pool, though long detained in that obscure sojourn, while in my flight through utter and through middle darkness borne(13-16)--- describes satan's journey through chaos
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muse and allusion to blind oracles suggest the speaker's perspective in lines (51-55)- "tho celstial light shine inward, and the mind through all her powers irradiate...that I may see and tell of things invisible to mortal sight"
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- *lines (56)--- narration moves from speaker to god in heaven
- speaker describes god as watching "his own works and their works at once to view"(59)
- christ is on god's right and they both watch adam and eve live on earth in "blissful solitude"(line 69)
- god hold "the past, present, and future he beholds"--- god knew satan was going to escape.
- interesting that the description of god's omiscience mirror the note on oracles(lines 35).
- oracles are human
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The Son of God freely offers himself a Ransome for Man: the Father accepts him, ordains his incarnation, pronounces his exaltation above all Names in Heaven and Earth; commands all the Angels to adore him; they obey, and hymning to thir Harps in full Quire, celebrate the Father and the Son.
talks of how Jesus died for the mankind "son of God freely offers himself a ransome for man"
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milton.host.dartmouth.edu milton.host.dartmouth.edu
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He ceas'd; and Satan staid not to reply, [ 1010 ] But glad that now his Sea should find a shore, With fresh alacritie and force renew'd Springs upward like a Pyramid of fire Into the wilde expanse, and through the shock Of fighting Elements, on all sides round [ 1015 ] Environ'd wins his way; harder beset And more endanger'd, then when Argo pass'd Through Bosporus betwixt the justling Rocks: Or when Ulysses on the Larbord shunnd Charybdis, and by th' other whirlpool steard. [ 1020 ] So he with difficulty and labour hard Mov'd on, with difficulty and labour hee; But hee once past, soon after when man fell, Strange alteration! Sin and Death amain Following his track, such was the will of Heav'n, [ 1025 ] Pav'd after him a broad and beat'n way Over the dark Abyss, whose boiling Gulf Tamely endur'd a Bridge of wondrous length From Hell continu'd reaching th' utmost Orbe Of this frail World; by which the Spirits perverse [ 1030 ] With easie intercourse pass to and fro To tempt or punish mortals, except whom God and good Angels guard by special grace. But now at last the sacred influence Of light appears, and from the walls of Heav'n [ 1035 ] Shoots farr into the bosom of dim Night A glimmering dawn; here Nature first begins Her fardest verge, and Chaos to retire As from her outmost works a brok'n foe With tumult less and with less hostile din, [ 1040 ] That Satan with less toil, and now with ease Wafts on the calmer wave by dubious light And like a weather-beaten Vessel holds Gladly the Port, though Shrouds and Tackle torn; Or in the emptier waste, resembling Air, [ 1045 ] Weighs his spread wings, at leasure to behold Farr off th' Empyreal Heav'n, extended wide In circuit, undetermind square or round, With Opal Towrs and Battlements adorn'd Of living Saphire, once his native Seat; [ 1050 ] And fast by hanging in a golden Chain This pendant world, in bigness as a Starr Of smallest Magnitude close by the Moon. Thither full fraught with mischievous revenge, Accurst, and in a cursed hour he hies. [ 1055 ] The End of the Second Book.
In lines 1010-55, the speaker returns to describe Satan’s long and gruelling journey to Earth. His venture is compared to the ancient Greek stories of Jason and the Argonauts passing through the rocks of Bosporus, and Ulysses’ encounter with the whirlpool Charybdis . As Sin and Death follow in Satan’s track, the speaker informs us that this is “the will of Heav’n”. Given that heaven intends for Sin and Death to follow Satan to Earth alludes to the larger theme of the felix culpa or the fortunate fall. This suggests that it is apart of God’s plan to have sin and death in the world. As Satan, Sin and Death make there way towards Earth they build “a Bridge of wondrous length From Hell”. This is so that the perverse spirits of Hell may pass between both worlds with ease in order to tempt and punish mortals. Though, they will not punish mortals “whom God and good Angels guard by special grace” for these individuals represent the elect. As Satan’s journey continues, chaos helps ease Satan’s journey to the human world. The narrator makes a biblical reference while referring to “th’ Empyreal Heav’n”, describing battlements dressed in “living sapphire”. This refers back to the book of Revelations where St. John describes the foundation of a wall in heaven also made by sapphire. The speaker finishes book two by further describing Satan’s decent as one that is rife with “mischievous revenge”.
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Thus Satan; and him thus the Anarch old With faultring speech and visage incompos'd Answer'd. I know thee, stranger, who thou art, [ 990 ] That mighty leading Angel, who of late Made head against Heav'ns King, though overthrown. I saw and heard, for such a numerous Host Fled not in silence through the frighted deep With ruin upon ruin, rout on rout, [ 995 ] Confusion worse confounded; and Heav'n Gates Pourd out by millions her victorious Bands Pursuing. I upon my Frontieres here Keep residence; if all I can will serve, That little which is left so to defend [ 1000 ] Encroacht on still through our intestine broiles Weakning the Scepter of old Night: first Hell Your dungeon stretching far and wide beneath; Now lately Heaven and Earth, another World Hung ore my Realm, link'd in a golden Chain [ 1005 ] To that side Heav'n from whence your Legions fell: If that way be your walk, you have not farr; So much the neerer danger; go and speed; Havock and spoil and ruin are my gain.
ancient night is debating on satan passing
night seems to let satan pass as he says "havon and spoil and ruin are my gain"(1009)
night provides another perspective to the realm's and god's creations
heaven's love for the mortal world has hurt anicent night
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As in a cloudy Chair ascending rides [ 930 ] Audacious, but that seat soon failing, meets A vast vacuitie: all unawares Fluttring his pennons vain plumb down he drops Ten thousand fadom deep, and to this hour Down had been falling, had not by ill chance [ 935 ] The strong rebuff of som tumultuous cloud Instinct with Fire and Nitre hurried him As many miles aloft: that furie stay'd, Quencht in a Boggy Syrtis, neither Sea, Nor good dry Land: nigh founderd on he fares, [ 940 ] Treading the crude consistence, half on foot, Half flying; behoves him now both Oare and Saile. As when a Gryfon through the Wilderness With winged course ore Hill or moarie Dale, Pursues the Arimaspian, who by stelth [ 945 ] Had from his wakeful custody purloind The guarded Gold: So eagerly the fiend Ore bog or steep, through strait, rough, dense, or rare, With head, hands, wings, or feet pursues his way, And swims or sinks, or wades, or creeps, or flyes: [ 950 ] At length a universal hubbub wilde Of stunning sounds and voices all confus'd Borne through the hollow dark assaults his eare With loudest vehemence: thither he plyes, Undaunted to meet there what ever power [ 955 ] Or Spirit of the nethermost Abyss Might in that noise reside, of whom to ask Which way the neerest coast of darkness lyes Bordering on light; when strait behold the Throne Of Chaos, and his dark Pavilion spread [ 960 ] Wide on the wasteful Deep; with him Enthron'd Sat Sable-vested Night, eldest of things, The Consort of his Reign; and by them stood Orcus and Ades, and the dreaded name Of Demogorgon; Rumor next and Chance, [ 965 ] And Tumult and Confusion all imbroild, And Discord with a thousand various mouths.
satan is strugglong to make it through chaos
the terrain of chaos is so extreme and impossible to walk on
lines (941-941--- "treading the crude conssitence, half on foot, half flying:behoves him now both oar and sail"
satan has to crawl at some points through chaos--interesting because this isnt very dignified
terrain and climate is strong enough to manipulate satan--- limits to his powers
hears voices and moves them lines (958-963)- "which way the nearest coast of darkness lies bordering on light; when straight behold the throne of chaos, and his dark pavilion spread wide on the wasteful deep: with him enthronid sat sable-vested night, eldest of things"
members of night's court are named (confusion, discord) --- names that fit Chaos
satan comes acorss confussion and discord and they sit in silence while satan takes everything inn
reminds me of book one hell's court when the spirits all got silent for satan to speak. \
this instance is like a gift to satan rather than appreciation for him.
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hus saying, from her side the fatal Key, Sad instrument of all our woe, she took; And towards the Gate rouling her bestial train, Forthwith the huge Porcullis high up drew, Which but her self not all the Stygian powers [ 875 ] Could once have mov'd; then in the key-hole turns Th' intricate wards, and every Bolt and Bar Of massie Iron or sollid Rock with ease Unfast'ns: on a sudden op'n flie With impetuous recoile and jarring sound [ 880 ] Th' infernal dores, and on thir hinges grate Harsh Thunder, that the lowest bottom shook Of Erebus. She op'nd, but to shut Excel'd her power; the Gates wide op'n stood, That with extended wings a Bannerd Host [ 885 ] Under spread Ensigns marching might pass through With Horse and Chariots rankt in loose array; So wide they stood, and like a Furnace mouth Cast forth redounding smoak and ruddy flame. Before thir eyes in sudden view appear [ 890 ] The secrets of the hoarie deep, a dark Illimitable Ocean without bound, Without dimension, where length, breadth, & highth, And time and place are lost; where eldest Night And Chaos, Ancestors of Nature, hold [ 895 ] Eternal Anarchie, amidst the noise Of endless Warrs, and by confusion stand. For hot, cold, moist, and dry, four Champions fierce Strive here for Maistrie, and to Battel bring Thir embryon Atoms; they around the flag [ 900 ] Of each his faction, in thir several Clanns, Light-arm'd or heavy, sharp, smooth, swift or slow, Swarm populous, unnumber'd as the Sands Of Barca or Cyrene's torrid soil, Levied to side with warring Winds, and poise [ 905 ] Thir lighter wings. To whom these most adhere, Hee rules a moment; Chaos Umpire sits, And by decision more imbroiles the fray By which he Reigns: next him high Arbiter Chance governs all. Into this wilde Abyss, [ 910 ] The Womb of nature and perhaps her Grave, Of neither Sea, nor Shore, nor Air, nor Fire, But all these in thir pregnant causes mixt Confus'dly, and which thus must ever fight, Unless th' Almighty Maker them ordain [ 915 ] His dark materials to create more Worlds, Into this wild Abyss the warie fiend Stood on the brink of Hell and look'd a while, Pondering his Voyage: for no narrow frith He had to cross. Nor was his eare less peal'd [ 920 ] With noises loud and ruinous (to compare Great things with small) then when Bellona storms, With all her battering Engines bent to rase Som Capital City; or less then if this frame Of Heav'n were falling, and these Elements [ 925 ] In mutinie had from her Axle torn The stedfast Earth. At last his Sail-broad Vannes He spreads for flight, and in the surging smoak Uplifted spurns the ground, thence many a League
- narrator is describing the opening of hells gates by sin and satan's first view of Erebus/Chaos
- 1st section--- sin unlocks the gates--- her key is described as a "sad instrument of all our woe"(872)
- Erebus- space without any boundaries--- four elements-"hot, cold, moist, and dry"(898).
- Erebus is observed by Chaos and Chance--- the noise is like Bellona(goddess of war)--- even satan hesitates
- satan's hesitiation could mean that he really is inferiror to god because he is "warie" becfore the chaos.
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The key of this infernal Pit by due, [ 850 ] And by command of Heav'ns all-powerful King I keep, by him forbidden to unlock These Adamantine Gates; against all force Death ready stands to interpose his dart, Fearless to be o'rmatcht by living might. [ 855 ] But what ow I to his commands above Who hates me, and hath hither thrust me down Into this gloom of Tartarus profound, To sit in hateful Office here confin'd, Inhabitant of Heav'n, and heav'nlie-born, [ 860 ] Here in perpetual agonie and pain, With terrors and with clamors compasst round Of mine own brood, that on my bowels feed: Thou art my Father, thou my Author, thou My being gav'st me; whom should I obey [ 865 ] But thee, whom follow? thou wilt bring me soon To that new world of light and bliss, among The Gods who live at ease, where I shall Reign At thy right hand voluptuous, as beseems Thy daughter and thy darling, without end. [ 870
In lines 850-70 of Book II, Sin explains that she is forbidden to unlock the gates of Hell by God and Death was to kill whomever tried to pass through them. However, she questions her loyalty to God as he cast her into the depths of Hell where she lives "in perpetual agony and pain" (2. 861). Sin announces that she should instead follow Satan, her father and author, who will bring her out of Hell to reign alongside him in the "new world of light and bliss" (2. 868). Sin's new loyalty to Satan mirrors that of the fallen angels because they all decide to follow and obey him because of his promises for a better life.
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Grinnd horrible a gastly smile, to hear His famine should be fill'd, and blest his mawe Destin'd to that good hour: no less rejoyc'd His mother bad, and thus bespake her Sire.
speaker says that satan stops to tell guardian of the gates and their son death about hwy he wants to leave hell.
they both approve of satans plans on what to do in heaven
satan promises to bring death some food and death wont have to rely on eating his mothers bowles anymore for meals.
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Grinnd horrible a gastly smile, to hear His famine should be fill'd, and blest his mawe Destin'd to that good hour: no less rejoyc'd His mother bad, and thus bespake her Sire.
The speaker comes in to say that Satan stops telling the guardian of the gates and their son Death about why he wants to leave Hell, as both the guardian and Death start looking as though they approve of what he plans to do in Heaven. Death smiles enthusiastically after hearing that Satan will bring him back more food to eat, where he probably won't have to rely on eating his mother's bowels anymore for his meals. Death's mother is just as happy as Death is, and starts to reply to what Satan has just said.
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Dear Daughter, since thou claim'st me for thy Sire, And my fair Son here showst me, the dear pledge Of dalliance had with thee in Heav'n, and joys Then sweet, now sad to mention, through dire change [ 820 ] Befalln us unforeseen, unthought of, know I come no enemie, but to set free From out this dark and dismal house of pain, Both him and thee, and all the heav'nly Host Of Spirits that in our just pretenses arm'd [ 825 ] Fell with us from on high: from them I go This uncouth errand sole, and one for all Myself expose, with lonely steps to tread Th' unfounded deep, and through the void immense To search with wandring quest a place foretold [ 830 ] Should be, and, by concurring signs, ere now Created vast and round, a place of bliss In the Purlieues of Heav'n, and therein plac't A race of upstart Creatures, to supply Perhaps our vacant room, though more remov'd, [ 835 ] Least Heav'n surcharg'd with potent multitude Might hap to move new broiles: Be this or aught Then this more secret now design'd, I haste To know, and this once known, shall soon return, And bring ye to the place where Thou and Death [ 840 ] Shall dwell at ease, and up and down unseen Wing silently the buxom Air, imbalm'd With odours; there ye shall be fed and fill'd Immeasurably, all things shall be your prey. He ceas'd, for both seem'd highly pleasd, and Death [ 845 ]
- satan is talking to sin after she explained their history
- he tells his joirney and his plans and cause of them against heaven and why he needs to apss through the gates
- satan promises to let death and sin roam the new world (earth) if they let him through
- theme of justice= promiment-- satan invokes the injustices of heaven to persuade sin to let him through the gates. satan says that its unjsut for god to create "a race of upstart Creatures"(834), lesser beings, to occupy the fallen angels' position in heaven
*passage is vague in the specifics of satan's promise to sin * satan offers to tale sin and death to "the place"(840). but doesnt say whether the location is in heaven, hell, or earth * amiguity is purposeful---hints at satan's deceitful and fraudulent nature * sin assumes that satan is talking about getting them in heaven but satan knows they would never be allowed in heaven
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T' whom thus the Portress of Hell Gate reply'd; Hast thou forgot me then, and do I seem Now in thine eye so foul, once deemd so fair In Heav'n, when at th' Assembly, and in sight Of all the Seraphim with thee combin'd [ 750 ] In bold conspiracy against Heav'ns King, All on a sudden miserable pain Surprisd thee, dim thine eyes, and dizzie swumm In darkness, while thy head flames thick and fast Threw forth, till on the left side op'ning wide, [ 755 ] Likest to thee in shape and count'nance bright, Then shining Heav'nly fair, a Goddess arm'd Out of thy head I sprung; amazement seis'd All th' Host of Heav'n back they recoild affraid At first, and call'd me Sin, and for a Sign [ 760 ] Portentous held me; but familiar grown, I pleas'd, and with attractive graces won The most averse, thee chiefly, who full oft Thy self in me thy perfect image viewing Becam'st enamour'd, and such joy thou took'st [ 765 ] With me in secret, that my womb conceiv'd A growing burden. Mean while Warr arose, And fields were fought in Heav'n; wherein remaind (For what could else) to our Almighty Foe Cleer Victory, to our part loss and rout [ 770 ] Through all the Empyrean: down they fell Driv'n headlong from the Pitch of Heaven, down Into this Deep, and in the general fall I also; at which time this powerful Key Into my hand was giv'n, with charge to keep [ 755 ] These Gates for ever shut, which none can pass Without my op'ning. Pensive here I sat Alone, but long I sat not, till my womb Pregnant by thee, and now excessive grown Prodigious motion felt and rueful throes. [ 780 ] At last this odious offspring whom thou seest Thine own begotten, breaking violent way Tore through my entrails, that with fear and pain Distorted, all my nether shape thus grew Transform'd: but he my inbred enemie [ 785 ] Forth issu'd, brandishing his fatal Dart Made to destroy: I fled, and cry'd out Death; Hell trembl'd at the hideous Name, and sigh'd From all her Caves, and back resounded Death. I fled, but he pursu'd (though more, it seems, [ 790 ] Inflam'd with lust then rage) and swifter far, Mee overtook his mother all dismaid, And in embraces forcible and foule Ingendring with me, of that rape begot These yelling Monsters that with ceasless cry [ 795 ] Surround me, as thou sawst, hourly conceiv'd And hourly born, with sorrow infinite To me, for when they list into the womb That bred them they return, and howle and gnaw My Bowels, thir repast; then bursting forth [ 800 ] A fresh with conscious terrours vex me round, That rest or intermission none I find. Before mine eyes in opposition sits Grim Death my Son and foe, who sets them on, And me his Parent would full soon devour [ 805 ] For want of other prey, but that he knows His end with mine involvd; and knows that I Should prove a bitter Morsel, and his bane, Whenever that shall be; so Fate pronounc'd. But thou O Father, I forewarn thee, shun [ 810 ] His deadly arrow; neither vainly hope To be invulnerable in those bright Arms, Though temper'd heav'nly, for that mortal dint, Save he who reigns above, none can resist.
- speaker=portress of hell gate(746)
- convo with satan and sin-- satan is trying to get past gates
- interesting that sin is guarding the gates of hell because sins are bad and bad is correlated with evil and midoing
- sin has the power to open the gates
- talks about birth in this section
- sin is the mother of death who is her enemy(803-804)
- sin took care of death even though he isn't good and when he was born he was described as a problem and a burden(767)
- pregnancy and sex in this section
- sin loved evil and had sex with satan and they got death
- death has the ability to take sin's life and even though he does, and they're so close, he lets her live chararacters in the bible(cain) and just incest in general
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Forbore, then these to her Satan return'd: So strange thy outcry, and thy words so strange Thou interposest, that my sudden hand Prevented spares to tell thee yet by deeds What it intends; till first I know of thee, [ 740 ] What thing thou art, thus double-form'd, and why In this infernal Vaile first met thou call'st Me Father, and that Fantasm call'st my Son? I know thee not, nor ever saw till now Sight more detestable then him and thee. [ 745 ]
Satan is speaking to the Snakie Sorceress who has just interrupted his attack. The fact that she managed to halt him suggests that he is confused as to her purpose and doesn't know what to make of her. Even in his surprise he's still posturing. What intrigued me most about this passage was the line 743 the first image that came to mind was of the Holy Trinity, The Father, The Son, The Holy Spirit. I wonder if this was intentional, or just me trying to find meaning where there isn't any?
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So spake the grieslie terror, and in shape, So speaking and so threatning, grew tenfold [ 705 ] More dreadful and deform: on th' other side Incenst with indignation Satan stood Unterrifi'd, and like a Comet burn'd, That fires the length of Ophiucus huge In th' Artick Sky, and from his horrid hair [ 710 ] Shakes Pestilence and Warr. Each at the Head Level'd his deadly aime; thir fatall hands No second stroke intend, and such a frown Each cast at th' other, as when two black Clouds With Heav'ns Artillery fraught, come rattling on [ 715 ] Over the Caspian, then stand front to front Hov'ring a space, till Winds the signal blow To join thir dark Encounter in mid air: So frownd the mighty Combatants, that Hell Grew darker at thir frown, so matcht they stood; [ 720 ] For never but once more was either like To meet so great a foe: and now great deeds Had been achiev'd, whereof all Hell had rung, Had not the Snakie Sorceress that sat Fast by Hell Gate, and kept the fatal Key, [ 725 ] Ris'n, and with hideous outcry rush'd between.
The “grisly terror” that is Death has just made his threat to Satan. In so doing the speaker explains that he “grew tenfold More dreadful and deform”. Whether this is a literal increase in size or a figurative growth due to the severity of his threat is not clear. Nevertheless it is important to note that Satan is not in the least bit perturbed. The speaker compares his bold defiance to that of a burning comet. In John Swan’s Speculum Mundi when comets are used in comparisons like this they “then signifieth warres and destruction of cities.” This suggests that Satan intends to stand his ground against Death even at the cost of war. However the speaker does not stop with only the comet reference. Instead he goes on to say that the comet spans “the length of Ophiucus” which is one of the biggest but not the largest of northern constellations. So why Ophiucus? In greek myth this constellation represents the god of medicine Asclepius, who not only restored people’s health but he had also learned to bring people back from the dead. This reference is not only another example of apostasy (Jesus is the giver and reviver of life ie. Lazarus) but it is also a suggestion as to why Satan has no need to fear Death.
As it suggests in line 721, in essence these two foes had met their match. As they prepare to face off the speaker draws our attention to the accuracy of this essence. Both Satan and Death: were unable to retreat, possessed fatal powers that could be delivered in a single blow, and both were convinced in and of themselves that they would be victorious. In an intense frowning match the two foes are described as two storm clouds rolling in over the Caspian Sea (known for its extreme and sporadic storms). Hell itself even prepares for the ‘clash of the Titans’ if you will, as it “Grew darker at thir frown”. Right before the fatal fight the “Snaky Sorceress” intervenes with a “hideous outcry” that stops the foes
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grieslie terror,
it is death-- one of the guards that guard the gates.
it is also satans son and sin (the woman guarding the gate with the snake tail) is his mother
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To whom the Goblin full of wrauth reply'd, Art thou that Traitor Angel, art thou hee, Who first broke peace in Heav'n and Faith, till then [ 690 ] Unbrok'n, and in proud rebellious Arms Drew after him the third part of Heav'ns Sons Conjur'd against the highest, for which both Thou And they outcast from God, are here condemn'd To waste Eternal dayes in woe and pain? [ 695 ] And reck'n'st thou thy self with Spirits of Heav'n, Hell-doom'd, and breath'st defiance here and scorn Where I reign King, and to enrage thee more, Thy King and Lord? Back to thy punishment, False fugitive, and to thy speed add wings, [ 700 ] Least with a whip of Scorpions I pursue Thy lingring, or with one stroke of this Dart Strange horror seise thee, and pangs unfelt before.
In lines 688-703, the creature Satan confronts asks him if he is the “Traitor Angel” that broke the peace in Heaven which had never been broken before. In line 692, I believe this is referring to Revelation 12:4 (and his tail swept away a third of the stars of heaven and threw them to the earth). He is basically asking if Satan is the one that was outcast and sent to Hell to spend the rest of his days in misery. This creature shares that he is the reigning King of Hell. He says “back to thy punishment, false fugitive”, and is not allowing Satan to enter through the gates of Hell.
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Whence and what art thou, execrable shape, That dar'st, though grim and terrible, advance Thy miscreated Front athwart my way To yonder Gates? through them I mean to pass, That be assured, without leave askt of thee: [ 685 ] Retire, or taste thy folly, and learn by proof, Hell-born, not to contend with Spirits of Heav'n.
In lines 681-87 Satan is confronting a grisly creature that is blocking the gates of hell. Satan does not know what the creature is and is not afraid of it. Satan says, "retire, or taste thy folly, and learn by proof," (686). He is going through that gate with or without the creatureís permission and if it refuses to let him pass he will force his way through. Satan calls the monster "hell-born" and warns that it is no match for a spirit created in heaven.
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Mean while the Adversary of God and Man, Satan with thoughts inflam'd of highest design, [ 630 ] Puts on swift wings, and towards the Gates of Hell Explores his solitary flight; som times He scours the right hand coast, som times the left, Now shaves with level wing the Deep, then soares Up to the fiery Concave touring high. [ 635 ] As when farr off at Sea a Fleet descri'd Hangs in the Clouds, by Æquinoctial Winds Close sailing from Bengala, or the Iles Of Ternate and Tidore, whence Merchants bring Thir spicie Drugs: they on the Trading Flood [ 640 ] Through the wide Ethiopian to the Cape Ply stemming nightly toward the Pole. So seem'd Farr off the flying Fiend: at last appeer Hell bounds high reaching to the horrid Roof, And thrice threefold the Gates; three folds were Brass, [ 645 ] Three Iron, three of Adamantine Rock, Impenetrable, impal'd with circling fire, Yet unconsum'd. Before the Gates there sat On either side a formidable shape; The one seem'd Woman to the waste, and fair, [ 650 ] But ended foul in many a scaly fould Voluminous and vast, a Serpent arm'd With mortal sting: about her middle round A cry of Hell Hounds never ceasing bark'd With wide Cerberian mouths full loud, and rung [ 655 ] A hideous Peal: yet, when they list, would creep, If aught disturb'd thir noyse, into her woomb, And kennel there, yet there still bark'd and howl'd Within unseen. Farr less abhorrd than these Vex'd Scylla bathing in the Sea that parts [ 660 ] Calabria from the hoarse Trinacrian shore: Nor uglier follow the Night-Hag, when call'd In secret, riding through the Air she comes Lur'd with the smell of infant blood, to dance With Lapland Witches, while the labouring Moon [ 665 ] Eclipses at thir charms. The other shape, If shape it might be call'd that shape had none Distinguishable in member, joynt, or limb, Or substance might be call'd that shadow seem'd, For each seem'd either; black it stood as Night, [ 670 ] Fierce as ten Furies, terrible as Hell, And shook a dreadful Dart; what seem'd his head The likeness of a Kingly Crown had on. Satan was now at hand, and from his seat The Monster moving onward came as fast [ 675 ] With horrid strides, Hell trembled as he strode. Th' undaunted Fiend what this might be admir'd, Admir'd, not fear'd; God and his Son except, Created thing naught valu'd he nor shun'd And with disdainful look thus first began. [ 680 ]
In lines 629-680, the speaker tells of Satan's actions as he attempts to explore the new world the fallen angels have been discussing previously. As Satan approaches the Gates of Hell and scopes out the surrounding area, he realizes that there are actually nine gates and "three folds were Brass, Three Iron, three of Adamantine Rock" (645-646). Before he gets to the gates, he notices a woman shaped figure to the waist, but below was a serpent. Also, around her waist were "Hell Hounds never ceasing bark'd" (654). She is known as Sin. Next came the Night-Hag "with the smell of infant blood to dance with Lapland Witches" (664-665). Satan then sees a dark figure "black it stood as night" (670). This figure is known as death. The figure approached Satan and he "trembled" (676) as the figure was unknown to him. The lines end with Satan about to speak to the dark figure.
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Another part in Squadrons and gross Bands, [ 570 ] On bold adventure to discover wide That dismal world, if any Clime perhaps Might yield them easier habitation, bend Four ways thir flying March, along the Banks Of four infernal Rivers that disgorge [ 575 ] Into the burning Lake thir baleful streams; Abhorred Styx the flood of deadly hate, Sad Acheron of sorrow, black and deep; Cocytus, nam'd of lamentation loud Heard on the ruful stream; fierce Phlegeton [ 580 ] Whose waves of torrent fire inflame with rage. Farr off from these a slow and silent stream, Lethe the River of Oblivion roules Her watrie Labyrinth, whereof who drinks, Forthwith his former state and being forgets, [ 585 ] Forgets both joy and grief, pleasure and pain. Beyond this flood a frozen Continent Lies dark and wilde, beat with perpetual storms Of Whirlwind and dire Hail, which on firm land Thaws not, but gathers heap, and ruin seems [ 590 ] Of ancient pile; all else deep snow and ice, A gulf profound as that Serbonian Bog Betwixt Damiata and Mount Casius old, Where Armies whole have sunk: the parching Air Burns frore, and cold performs th' effect of Fire. [ 595 ] Thither by harpy-footed Furies hail'd, At certain revolutions all the damn'd Are brought: and feel by turns the bitter change Of fierce extreams, extreams by change more fierce, From Beds of raging Fire to starve in Ice [ 600 ] Thir soft Ethereal warmth, and there to pine Immovable, infixt, and frozen round, Periods of time, thence hurried back to fire. They ferry over this Lethean Sound Both to and fro, thir sorrow to augment, [ 605 ] And wish and struggle, as they pass, to reach The tempting stream, with one small drop to loose In sweet forgetfulness all pain and woe, All in one moment, and so neer the brink; But fate withstands, and to oppose th' attempt [ 610 ] Medusa with Gorgonian terror guards The Ford, and of it self the water flies All taste of living wight, as once it fled The lip of Tantalus. Thus roving on In confus'd march forlorn, th' adventrous Bands [ 615 ] With shuddring horror pale, and eyes agast View'd first thir lamentable lot, and found No rest: through many a dark and drearie Vaile They pass'd, and many a Region dolorous, O'er many a Frozen, many a fierie Alpe, [ 620 ] Rocks, Caves, Lakes, Fens, Bogs, Dens, and shades of death, A Universe of death, which God by curse Created evil, for evil only good, Where all life dies, death lives, and Nature breeds, Perverse, all monstrous, all prodigious things, [ 625 ] Abominable, inutterable, and worse Then Fables yet have feign'd, or fear conceiv'd, Gorgons and Hydra's, and Chimera's dire.
In lines 520-628 of book 2, another group goes to find a better climate for them to live where four very dark and dismal rivers empty into a lake: Styx, Acheron, Cocytus and Phlegeton. Then off to the side is a smaller stream: Lethe. It goes on to say that the group is horrified at what they see, giving essentially a description of the underworld and all the trapped souls found there, “a universe of death” (625) and “perverse, all monstrous, all prodigious things, Abominable, inutterable” (625). It made a reference to Fables and how this place comes nowhere close to anything you could imagine.
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Thence more at ease thir minds and somwhat rais'd By false presumptuous hope, the ranged powers Disband, and wandring, each his several way Pursues, as inclination or sad choice Leads him perplext, where he may likeliest find [ 525 ] Truce to his restless thoughts, and entertain The irksom hours, till his great Chief return. Part on the Plain, or in the Air sublime Upon the wing, or in swift Race contend, As at th' Olympian Games or Pythian fields; [ 530 ] Part curb thir fierie Steeds, or shun the Goal With rapid wheels, or fronted Brigads form. As when to warn proud Cities warr appears Wag'd in the troubl'd Skie, and Armies rush To Battel in the Clouds, before each Van [ 535 ] Prick forth the Aerie Knights, and couch thir Spears Till thickest Legions close; with feats of Arms From either end of Heav'n the welkin burns. Others with vast Typhœan rage more fell Rend up both Rocks and Hills, and ride the Air [ 540 ] In whirlwind; Hell scarce holds the wilde uproar. As when Alcides from Oechalia Crown'd With conquest, felt th' envenom'd robe, and tore Through pain up by the roots Thessalian Pines, And Lichas from the top of Oeta threw [ 545 ] Into th' Euboic Sea. Others more milde, Retreated in a silent valley, sing With notes Angelical to many a Harp Thir own Heroic deeds and hapless fall By doom of Battel; and complain that Fate [ 550 ] Free Vertue should enthrall to Force or Chance. Thir Song was partial, but the harmony (What could it less when Spirits immortal sing?) Suspended Hell, and took with ravishment The thronging audience. In discourse more sweet [ 555 ] (For Eloquence the Soul, Song charms the Sense,) Others apart sat on a Hill retir'd, In thoughts more elevate, and reason'd high Of Providence, Foreknowledge, Will and Fate, Fixt Fate, free will, foreknowledg absolute, [ 560 ] And found no end, in wandring mazes lost. Of good and evil much they argu'd then, Of happiness and final misery, Passion and Apathie, and glory and shame, Vain wisdom all, and false Philosophie: [ 565 ] Yet with a pleasing sorcerie could charm Pain for a while or anguish, and excite Fallacious hope, or arm th' obdured brest With stubborn patience as with triple steel.
The first section of this passage (521-527) draws us into the psychological state of the fallen angels as they contemplate existence in Hell while their "Great chief," Satan, is on a mission to the rumoured new World inhabited by "some new Race call'd Man" (348). That their thoughts are so "restless" (526) without Satan's presence among them suggests his sheer force of character as their sole rallying point.
The reader is then offered an overview of the hell-bound angels' various responses to Satan's departure, ranging from "Typhonian rage" (539) to the distractions of sport (530) to the communicative power of music (552-54). Whereas in Book I, the comparison between Satan's Legions and Pharoah's chariots conveys a serious act of aggression (I: 304-313), this passage in Book II reduces the analogy to mere Olympian sport (530). This effective downgrading of the "host of Hell" (519) takes into account the speaker's evaluation of their motivation as a "false, presumptuous hope" (522). Alongside the Legions' futile military endeavours are their diminished mental capabilities, indicated by their wrangling with the central philosophical quandaries "of Providence, Foreknowledge, Will, and Fate" (559) - existential problems which the fallen angels cannot resolve (561).
Overall, while this passage may seem like a literary lull in the action, it is perhaps meant to illustrate the vanity of humanity's own diverse pursuits and furthermore spark a moment of recognition and identification in the reader whether he or she is a person of sport or song. As in the Puritan Christian worldview, we are likewise fallen creatures who cannot attain personal satisfaction, perfection, or truth - especially while estranged from our natural leader. For the fallen angels, that leader is Satan; for "favor'd" (350) Man, it is God Almighty.
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The Stygian Counsel thus dissolv'd; and forth In order came the grand infernal Peers: Midst came thir mighty Paramount, and seemd Alone th' Antagonist of Heav'n, nor less Than Hells dread Emperour with pomp Supream, [ 510 ] And God-like imitated State; him round A Globe of fierie Seraphim inclos'd With bright imblazonrie, and horrent Arms. Then of thir Session ended they bid cry With Trumpets regal sound the great result: [ 515 ] Toward the four winds four speedy Cherubim Put to thir mouths the sounding Alchymie By Haralds voice explain'd: the hollow Abyss Heard farr and wide, and all the host of Hell With deafning shout, return'd them loud acclaim. [ 520 ]
In this passage, the rivalry between God and Satan is shown when the speaker mentions Satan as the ìantagonist of heavínî (509). Satanís followers, the Stygian Counsel who joined the infernal peers, see Satan as a ìGod-like imitated Stateî. This shows how Satan is represented to these peers as someone they look up to and follow. In lines 306-320, Satan is leaving for a journey and the goodbye is intense. Our sight and hearing senses are attentive because of the strong imagery that is described. The imagery is very bright and makes us imagine fire which symbolizes hell. Not only is it bright to our eyes, but the sounds of the goodbye from Satanís peers is extremely loud: "trumpets regal sound the great result" (515). The loud peers represent their devotion and support towards Satan and his journey.
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The Monarch, and prevented all reply, Prudent, least from his resolution rais'd Others among the chief might offer now (Certain to be refus'd) what erst they fear'd; [ 470 ] And so refus'd might in opinion stand His Rivals, winning cheap the high repute Which he through hazard huge must earn. But they Dreaded not more th' adventure then his voice Forbidding; and at once with him they rose; [ 475 ] Thir rising all at once was as the sound Of Thunder heard remote. Towards him they bend With awful reverence prone; and as a God Extoll him equal to the highest in Heav'n: Nor fail'd they to express how much they prais'd, [ 480 ] That for the general safety he despis'd His own: for neither do the Spirits damn'd Loose all thir vertue; least bad men should boast Thir specious deeds on earth, which glory excites, Or clos ambition varnisht o're with zeal. [ 485 ] Thus they thir doubtful consultations dark Ended rejoycing in thir matchless Chief: As when from mountain tops the dusky clouds Ascending, while the North wind sleeps, O'respread Heav'ns chearful face, the lowring Element [ 490 ] Scowls ore the dark'nd lantskip Snow, or showre; If chance the radiant Sun with farewell sweet Extend his ev'ning beam, the fields revive, The birds thir notes renew, and bleating herds Attest thir joy, that hill and valley rings. [ 495 ] O shame to men! Devil with Devil damn'd Firm concord holds, men onely disagree Of Creatures rational, though under hope Of heavenly Grace; and God proclaiming peace, Yet live in hatred, enmity, and strife [ 500 ] Among themselves, and levie cruel warres, Wasting the Earth, each other to destroy: As if (which might induce us to accord) Man had not hellish foes anow besides, That day and night for his destruction waite. [ 505 ]
The speaker (here in the form of the Muse) informs us that Satan moves quickly after his speech to prevent anyone else from ‘volunteering’ to take on the task of escaping hell because he fears that such a one could gain political points by seeming to be willing to do so without actually having to hazard the voyage. But Satan need not have worried, we’re told, because the fallen angels fear him even more than they the voyage: the “Dreaded not more th’ adventure than his voice / Forbidding” them from attempting it (474-5). We are told they “Extol him equal to the highest in Heav’n” (480) which is certainly heresy.
In lines 482-85 the speaker says that even “Spirits damn’d / [do not] Lose all thir virtue” (482-3) and that we are being told that “lest bad men should boast” (483) of their own good works on earth. Here we are being invited to draw a distinction between good people and good deeds—i.e. doing good does not make you good (keep Milton’s Calvinistic puritanism in mind)—and we are reminded that good works is not the road to heaven.
In the final few lines of this passage the speaker offers what seems to be a meta-comment on the sate of England’s political affairs during Milton’s life time. In ll. 496-505 the speaker says that of all rational beings, including the fallen angels, only humanity is incapable of getting along; furthermore, humanity has plenty to worry about without adding to its problems through disunity.
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O Progeny of Heav'n, Empyreal Thrones, [ 430 ] With reason hath deep silence and demurr Seis'd us, though undismaid: long is the way And hard, that out of Hell leads up to light; Our prison strong, this huge convex of Fire, Outrageous to devour, immures us round [ 435 ] Ninefold, and gates of burning Adamant Barr'd over us prohibit all egress. These past, if any pass, the void profound Of unessential Night receives him next Wide gaping, and with utter loss of being [ 440 ] Threatens him, plung'd in that abortive gulf. If thence he scape into whatever world, Or unknown Region, what remains him less Then unknown dangers and as hard escape. But I should ill become this Throne, O Peers, [ 445 ] And this Imperial Sov'ranty, adorn'd With splendor, arm'd with power, if aught propos'd And judg'd of public moment, in the shape Of difficulty or danger could deterr Mee from attempting. Wherefore do I assume [ 450 ] These Royalties, and not refuse to Reign, Refusing to accept as great a share Of hazard as of honour, due alike To him who Reigns, and so much to him due Of hazard more, as he above the rest [ 455 ] High honourd sits? Go therefore mighty Powers, Terror of Heav'n, though fall'n; intend at home, While here shall be our home, what best may ease The present misery, and render Hell More tollerable; if there be cure or charm [ 460 ] To respite or deceive, or slack the pain Of this ill Mansion: intermit no watch Against a wakeful Foe, while I abroad Through all the Coasts of dark destruction seek Deliverance for us all: this enterprize [ 465 ] None shall partake with me. Thus saying rose
In lines 430-66, Satan speaks out to all the fallen angels, referring to the lack of response to Beëlzebub’s request for a volunteer. In this speech Satan states that he understands why no one has stepped up to the task, as he too finds it dangerous and seemingly impossible. He then says that it would be wrong to consider himself “reigning king” of the fallen angels if something of this danger or difficulty could deter him. Satan then adds that to refuse this act would be to refuse the honour he would gain from it. Finally he attempts to comfort his legions by volunteering himself for that task as he states, “I abroad/ Through all the Coasts of dark destruction seek/ Deliverance for us all” (463-5). This section exposes Satan’s understanding and comforting nature. As Satan says, “with reason hath deep silence and demur/ Seiz’d us” (430-1) he shows a sense of understanding. He sympathizes with his legions while also comforting them. He displays all qualities of a good leader by volunteering himself for the attack upon “Man”; however, he does so because of the glory it will bring him. As these statements seem confused and contradictory, it shows the complexity of Satan’s character and proves him relatable to human in many ways.
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This said, he sat; and expectation held His look suspence, awaiting who appeer'd To second, or oppose, or undertake The perilous attempt; but all sat mute, [ 420 ] Pondering the danger with deep thoughts; and each In others count'nance read his own dismay Astonisht: none among the choice and prime Of those Heav'n-warring Champions could be found So hardie as to proffer or accept [ 425 ] Alone the dreadful voyage; till at last Satan, whom now transcendent glory rais'd Above his fellows, with Monarchal pride Conscious of highest worth, unmov'd thus spake.
Just after Satan makes his proposition to all of the "counsel", the speaker begins by describing in lines 417 to 420 Satan's expression as he sits down. It is one of suspense, or doubt, as he waits for anyone present to either support or oppose his idea, and further, if anyone will undertake the task he has put forth (going up onto Earth to be among men). However, not a word is spoken as everyone considers the inherent danger in such a journey, especially of one to be undertaken alone. Finally, Satan decides to speak again.
It is surprising to me that after the expression of so much enthusiasm for the ideas of either going to war or remaining peaceful (by the opposing sides), the proposition made by Satan which occupies a sort of 'middle ground' (that is, a sort of passive-aggressive and sneaky attempt at revenge on God) was received so poorly. Surely, those brave souls willing to march into battle and take God and heaven on full-force would not be afraid to slip among Men to try and do Satan's work. This doesn't seem to be the case, however.
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Synod of Gods, and like to what ye are, Great things resolv'd; which from the lowest deep Will once more lift us up, in spight of Fate, Neerer our ancient Seat; perhaps in view Of those bright confines, whence with neighbouring Arms [ 395 ] And opportune excursion we may chance Re-enter Heav'n; or else in some milde Zone Dwell not unvisited of Heav'ns fair Light Secure, and at the brightning Orient beam Purge off this gloom; the soft delicious Air, [ 400 ] To heal the scarr of these corrosive Fires Shall breath her balme. But first whom shall we send In search of this new world, whom shall we find Sufficient? who shall tempt with wandring feet The dark unbottom'd infinite Abyss [ 405 ] And through the palpable obscure find out His uncouth way, or spread his aerie flight Upborn with indefatigable wings Over the vast abrupt, ere he arrive The happy Ile; what strength, what art can then [ 410 ] Suffice, or what evasion bear him safe Through the strict Senteries and Stations thick Of Angels watching round? Here he had need All circumspection, and we now no less Choice in our suffrage; for on whom we send, [ 415 ] The weight of all and our last hope relies.
the speaker is bringing attention that the debate is coming to an end. They must choose someone to go out of Hell and reclaim Heaven for them. It is specified that the creature must be perfect for the job because it is a dangerous job. A creature is described, one with "indefatigable wings" (408) or wings that can never tire. This creature has the strength that will help them to pass through the gates of Hell. The speaker draws a lot of attention to the importance that the one going is to be chosen perfect for this role. The speaker even says "for on whom we send, / The weight of all and our last hope relies" (415-16). This job will define a new fate for the inhabitants of Hell (393). There is a parallel here to God sending his son to earth to be the only hope for people to get into Heaven, but in this instance the chosen one is the only hope for the fallen angels to get into Heaven.
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Pleaded his devilish Counsel, first devis'd By Satan, and in part propos'd: for whence, [ 380 ] But from the Author of all ill could Spring So deep a malice, to confound the race Of mankind in one root, and Earth with Hell To mingle and involve, done all to spite The great Creatour? But thir spite still serves [ 385 ] His glory to augment. The bold design Pleas'd highly those infernal States, and joy Sparkl'd in all thir eyes; with full assent They vote: whereat his speech he thus renews. Well have ye judg'd, well ended long debate, [ 390 ]
This section follows a speech given by Beelzebub, encouraging the fallen angels to interfere with the newest creation of God, Earth (310-78). The speaker tells us that this plan was in fact concocted by Satan himself, as he is the only thing capable of such a foul deed (381-2). The armies of Hell enthusiastically approve this course of action, “and joy sparkl'd in all thir eyes; with full assent.” (387-8) Beelzebub then continues to motivate the troops. Later on in Book 2, Satan volunteers to scout out the new land. By offering Beelzebub the plan to share with Hell, Satan himself can now play the role of hero.
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Ethereal Vertues; or these Titles now Must we renounce, and changing stile be call'd Princes of Hell? for so the popular vote Inclines, here to continue, and build up here A growing Empire; doubtless; while we dream, [ 315 ] And know not that the King of Heav'n hath doom'd This place our dungeon, not our safe retreat Beyond his Potent arm, to live exempt From Heav'ns high jurisdiction, in new League Banded against his Throne, but to remaine [ 320 ] In strictest bondage, though thus far remov'd, Under th' inevitable curb, reserv'd His captive multitude: For he, be sure In heighth or depth, still first and last will Reign Sole King, and of his Kingdom loose no part [ 325 ] By our revolt, but over Hell extend His Empire, and with Iron Scepter rule Us here, as with his Golden those in Heav'n. What sit we then projecting peace and Warr? Warr hath determin'd us, and foild with loss [ 330 ] Irreparable; tearms of peace yet none Voutsaf't or sought; for what peace will be giv'n To us enslav'd, but custody severe, And stripes, and arbitrary punishment Inflicted? and what peace can we return, [ 335 ] But to our power hostility and hate, Untam'd reluctance, and revenge though slow, Yet ever plotting how the Conqueror least May reap his conquest, and may least rejoyce In doing what we most in suffering feel? [ 340 ] Nor will occasion want, nor shall we need With dangerous expedition to invade Heav'n, whose high walls fear no assault or Siege, Or ambush from the Deep. What if we find Some easier enterprize? There is a place [ 345 ] (If ancient and prophetic fame in Heav'n Err not) another World, the happy seat Of some new Race call'd Man, about this time To be created like to us, though less In power and excellence, but favour'd more [ 350 ] Of him who rules above; so was his will Pronounc'd among the Gods, and by an Oath, That shook Heav'ns whol circumference, confirm'd. Thither let us bend all our thoughts, to learn What creatures there inhabit, of what mould, [ 355 ] Or substance, how endu'd, and what thir Power, And where thir weakness, how attempted best, By force or suttlety: Though Heav'n be shut, And Heav'ns high Arbitrator sit secure In his own strength, this place may lye expos'd [ 360 ] The utmost border of his Kingdom, left To their defence who hold it: here perhaps Som advantagious act may be achiev'd By sudden onset, either with Hell fire To waste his whole Creation, or possess [ 365 ] All as our own, and drive as we were driven, The punie habitants, or if not drive, Seduce them to our Party, that thir God May prove thir foe, and with repenting hand Abolish his own works. This would surpass [ 370 ] Common revenge, and interrupt his joy In our Confusion, and our Joy upraise In his disturbance; when his darling Sons Hurl'd headlong to partake with us, shall curse Thir frail Original, and faded bliss, [ 375 ] Faded so soon. Advise if this be worth Attempting, or to sit in darkness here Hatching vain Empires. Thus Beelzebub
- speaker is satan
- satan calls all the fallen angels by their former names and tells them they have fallen far from heaven and are now princes of hell.
- he acknowledges the pain that they had in losing their status
- tells them that they are still covered by god's desires and wills.
- satan says that god is in control of everything.
- satan says that they have two options.-- peace or war
- peace will get them nothing in the end but war will bring satisfaction
- satan says they dont have to attack the high walls of heaven or try to lure god down to hell to fight him but there is a middle ground called earth with god's creation--mankind
- even though the mankind doesn't have powers like fallen angels, they have god by their sides.
- satan says that mankind could be god's weakness
- satan says they have to study mankind and by doing so, they can decide where to drive mankind out of earth like he and others were driven out of heaven satan thinks that his will cause the most pain to god.
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He scarce had finisht, when such murmur filld Th' Assembly, as when hollow Rocks retain [ 285 ] The sound of blustring winds, which all night long Had rous'd the Sea, now with hoarse cadence lull Sea-faring men orewatcht, whose Bark by chance Or Pinnace anchors in a craggy Bay After the Tempest: Such applause was heard [ 290 ] As Mammon ended, and his Sentence pleas'd, Advising peace: for such another Field They dreaded worse then Hell: so much the fear Of Thunder and the Sword of Michael Wrought still within them; and no less desire [ 295 ] To found this nether Empire, which might rise By pollicy, and long process of time, In emulation opposite to Heav'n. Which when Beelzebub perceiv'd, then whom, Satan except, none higher sat, with grave [ 300 ] Aspect he rose, and in his rising seem'd A Pillar of State; deep on his Front engraven Deliberation sat and public care; And Princely counsel in his face yet shon, Majestic though in ruin: sage he stood [ 305 ] With Atlantean shoulders fit to bear The weight of mightiest Monarchies; his look Drew audience and attention still as Night Or Summers Noon-tide air, while thus he spake. Thrones and Imperial Powers, off-spring of heav'n [ 310 ]
- transition of mammon and lucifer's speech
- speaker explains that mammon was advocating for peace
- fallen angels feared that something could happen that was wrose than hell and fear of michael
- michael is an archangel that led Heavens armies against the devil and is known as one of heavens fiercest angels
- fallen angels also beleived that hell could grow to resemble heaven because they had rich mineral recources and knowledge of art and other skills
- speaker describes satan rising from his seat
- the language used paints Satan as someone who is great. "atlatean shoulders"(306) refers to the atlas shoulders in mythology that supported the whole world.
- satan has a comanding role that is so great the other fallen angels do nothing but pay attention to him.
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Either to disinthrone the King of Heav'n We warr, if Warr be best, or to regain [ 230 ] Our own right lost: him to unthrone we then May hope when everlasting Fate shall yeild To fickle Chance, and Chaos judge the strife: The former vain to hope argues as vain The latter: for what place can be for us [ 235 ] Within Heav'ns bound, unless Heav'ns Lord supream We overpower? Suppose he should relent And publish Grace to all, on promise made Of new Subjection; with what eyes could we Stand in his presence humble, and receive [ 240 ] Strict Laws impos'd, to celebrate his Throne With warbl'd Hymns, and to his Godhead sing Forc't Halleluiah's; while he Lordly sits Our envied Sovran, and his Altar breathes Ambrosial Odours and Ambrosial Flowers, [ 245 ] Our servile offerings. This must be our task In Heav'n, this our delight; how wearisom Eternity so spent in worship paid To whom we hate. Let us not then pursue By force impossible, by leave obtain'd [ 250 ] Unacceptable, though in Heav'n, our state Of splendid vassalage, but rather seek Our own good from our selves, and from our own Live to our selves, though in this vast recess, Free, and to none accountable, preferring [ 255 ] Hard liberty before the easie yoke Of servile Pomp. Our greatness will appeer Then most conspicuous, when great things of small, Useful of hurtful, prosperous of adverse We can create, and in what place so e're [ 260 ] Thrive under evil, and work ease out of pain Through labour and indurance. This deep world Of darkness do we dread? How oft amidst Thick clouds and dark doth Heav'ns all-ruling Sire Choose to reside, his Glory unobscur'd, [ 265 ] And with the Majesty of darkness round Covers his Throne; from whence deep thunders roar Must'ring thir rage, and Heav'n resembles Hell? As he our darkness, cannot we his Light Imitate when we please? This Desart soile [ 270 ] Wants not her hidden lustre, Gemms and Gold; Nor want we skill or Art, from whence to raise Magnificence; and what can Heav'n shew more? Our torments also may in length of time Become our Elements, these piercing Fires [ 275 ] As soft as now severe, our temper chang'd Into their temper; which must needs remove The sensible of pain. All things invite To peaceful Counsels, and the settl'd State Of order, how in safety best we may [ 280 ] Compose our present evils, with regard Of what we are and were, dismissing quite All thoughts of warr: ye have what I advise.
- Mammon's argument in this is a rejection of striving to regain their place in heaven
- they cannot beat God in open war and cant depose him
- if god did show mercy and let them back in heaven, it would be too hard for them to follow god willingly.
- they cant go back to heaven because they dont want to follow god. charactizes with the oxymoronic phrase "splendid vassalage"
- says that god can thrive even in the darkness so they can too(lines 263-70)
- tells the rebels/angels that they should do nothing(lines 278-283)
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should be much for open Warr, O Peers, As not behind in hate; if what was urg'd [ 120 ] Main reason to persuade immediate Warr, Did not disswade me most, and seem to cast Ominous conjecture on the whole success: When he who most excels in fact of Arms, In what he counsels and in what excels [ 125 ] Mistrustful, grounds his courage on despair And utter dissolution, as the scope Of all his aim, after some dire revenge. First, what Revenge? the Towrs of Heav'n are fill'd With Armed watch, that render all access [ 130 ] Impregnable; oft on the bordering Deep Encamp thir Legions, or with obscure wing Scout farr and wide into the Realm of night, Scorning surprize. Or could we break our way By force, and at our heels all Hell should rise [ 135 ] With blackest Insurrection, to confound Heav'ns purest Light, yet our great Enemy All incorruptible would on his Throne Sit unpolluted, and th' Ethereal mould Incapable of stain would soon expel [ 140 ] Her mischief, and purge off the baser fire Victorious. Thus repuls'd, our final hope Is flat despair; we must exasperate Th' Almighty Victor to spend all his rage, And that must end us, that must be our cure, [ 145 ] To be no more; sad cure; for who would loose, Though full of pain, this intellectual being, Those thoughts that wander through Eternity, To perish rather, swallowd up and lost In the wide womb of uncreated night, [ 150 ] Devoid of sense and motion? and who knows, Let this be good, whether our angry Foe Can give it, or will ever? how he can Is doubtful; that he never will is sure. Will he, so wise, let loose at once his ire, [ 155 ] Belike through impotence, or unaware, To give his Enemies thir wish, and end Them in his anger, whom his anger saves To punish endless? wherefore cease we then? Say they who counsel Warr, we are decreed, [ 160 ] Reserv'd and destin'd to Eternal woe; Whatever doing, what can we suffer more, What can we suffer worse? is this then worst, Thus sitting, thus consulting, thus in Arms? What when we fled amain, pursu'd and strook [ 165 ] With Heav'ns afflicting Thunder, and besought The Deep to shelter us? this Hell then seem'd A refuge from those wounds: or when we lay Chain'd on the burning Lake? that sure was worse. What if the breath that kindl'd those grim fires [ 170 ] Awak'd should blow them into sevenfold rage And plunge us in the flames? or from above Should intermitted vengeance arm again His red right hand to plague us? what if all Her stores were open'd, and this Firmament [ 175 ] Of Hell should spout her Cataracts of Fire, Impendent horrors, threatning hideous fall One day upon our heads; while we perhaps Designing or exhorting glorious warr, Caught in a fierie Tempest shall be hurl'd [ 180 ] Each on his rock transfixt, the sport and prey Of racking whirlwinds, or for ever sunk Under yon boyling Ocean, wrapt in Chains; There to converse with everlasting groans, Unrespited, unpitied, unrepreevd, [ 185 ] Ages of hopeless end; this would be worse. Warr therefore, open or conceal'd, alike My voice disswades; for what can force or guile With him, or who deceive his mind, whose eye Views all things at one view? he from heav'ns highth [ 190 ] All these our motions vain, sees and derides; Not more Almighty to resist our might Then wise to frustrate all our plots and wiles. Shall we then live thus vile, the race of Heav'n Thus trampl'd, thus expell'd to suffer here [ 195 ] Chains and these Torments? better these then worse By my advice; since fate inevitable Subdues us, and Omnipotent Decree The Victors will. To suffer, as to doe, Our strength is equal, nor the Law unjust [ 200 ] That so ordains: this was at first resolv'd, If we were wise, against so great a foe Contending, and so doubtful what might fall. I laugh, when those who at the Spear are bold And vent'rous, if that fail them, shrink and fear [ 205 ] What yet they know must follow, to endure Exile, or ignominy, or bonds, or pain, The sentence of thir Conquerour: This is now Our doom; which if we can sustain and bear, Our Supream Foe in time may much remit [ 210 ] His anger, and perhaps thus farr remov'd Not mind us not offending, satisfi'd With what is punish't; whence these raging fires Will slack'n, if his breath stir not thir flames. Our purer essence then will overcome [ 215 ] Thir noxious vapour, or enur'd not feel, Or chang'd at length, and to the place conformd In temper and in nature, will receive Familiar the fierce heat, and void of pain; This horror will grow milde, this darkness light, [ 220 ] Besides what hope the never-ending flight Of future dayes may bring, what chance, what change Worth waiting, since our present lot appeers For happy though but ill, for ill not worst, If we procure not to our selves more woe. [ 225 ]
- belial is refering to moloc saying that war with heaven doesnt have consequences because they are all still immortal and already in hell and it cant get worse.
- belial says that open war with god is pointless and that things could get worse
- he says that they could be bound to stones and tormented forever if they go to war again
- he comforts everyone else
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Belial, in act more graceful and humane; A fairer person lost not Heav'n; he seemd [ 110 ] For dignity compos'd and high exploit: But all was false and hollow; though his Tongue Dropt Manna, and could make the worse appear The better reason, to perplex and dash Maturest Counsels: for his thoughts were low; [ 115 ] To vice industrious, but to Nobler deeds Timorous and slothful: yet he pleas'd the ear, And with perswasive accent thus began.
speaker describes Belial as "nobler" than Moloc. he seems like he has a strong personality but he is actually shallow. "But all was false and hollow". he is a smooth talker and a persuader.-"his tongue dropt manna and could make the worse appear the better reason",
belial's speech is pleasing to hear but he barely puts it to action unless its beneficial for him.
Speaker describes belial as lazy and would use his vocal skills to get out of doing work that was inconvienent.
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Belial, in act more graceful and humane; A fairer person lost not Heav'n; he seemd [ 110 ] For dignity compos'd and high exploit: But all was false and hollow; though his Tongue Dropt Manna, and could make the worse appear The better reason, to perplex and dash Maturest Counsels: for his thoughts were low; [ 115 ] To vice industrious, but to Nobler deeds Timorous and slothful: yet he pleas'd the ear, And with perswasive accent thus began.
Belial is now speaking and putting his sense into the mix.
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what can be worse [ 85 ] Then to dwell here, driv'n out from bliss, condemn'd In this abhorred deep to utter woe; Where pain of unextinguishable fire Must exercise us without hope of end
reiteration of moloc's argument that there is nothing to lose by going to battle.
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Let such bethink them, if the sleepy drench Of that forgetful Lake benumm not still, That in our proper motion we ascend [ 75 ] Up to our native seat: descent and fall To us is adverse. Who but felt of late
the fallen angels are being urged to remember the glory they once had. moloc is hoping that they have the motivation to reclaim what they lost(heaven).
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He ceas'd, and next him Moloc, Scepter'd King Stood up, the strongest and the fiercest Spirit That fought in Heav'n; now fiercer by despair: [ 45 ] His trust was with th' Eternal to be deem'd Equal in strength, and rather then be less Care'd not to be at all; with that care lost Went all his fear: of God, or Hell, or worse He reck'd not, and these words thereafter spake. [ 50 ]
Moloch’s character and his lack of fear suggests that it is right to fear God.
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For since no deep within her gulf can hold Immortal vigor, though opprest and fall'n, I give not Heav'n for lost.
the fallen angels were questioning in book one if they were immortal and they now found out that they are immortal even though they are "oppressed and fallen"
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HIgh on a Throne of Royal State, which far Outshon the wealth of Ormus and of Ind, Or where the gorgeous East with richest hand Showrs on her Kings Barbaric Pearl and Gold,
- interesting how Milton says that Satan's throne and wealth outshone the wealth of India(center of wealth from spice and jewel trade)
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milton.host.dartmouth.edu milton.host.dartmouth.edu
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Thir great Commander; Godlike shapes and formsExcelling human, Princely Dignities,And Powers that earst in Heaven sat on Thrones; [ 360 ]
satan and what hell is.. their great commander=satan.. godlike shapes and forms because they are trying to make hell somewhat like heaven because thats all they know.. thats what came their great idea to try and battle for heaven... god won and so satan is trying to make hell like heaven.. on his own terms
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archive.org archive.org
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“Am I still in my own house?”
only talking about his homeland and nothing else. didn't say anything to his wife that watched him die.
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