Paradise Lost

JOHN MILTON
PARADISE LOST
Praise for this edition
“Barbara Lewalski is the doyenne of the community of Milton scholars, but she also
remains committed to the enterprise of teaching. In this exemplary edition of
Paradise Lost both qualities are in evidence: the text is scrupulous and the scholar-
ship rigorous, but both the introduction and the notes are accommodated to the needs
of students who will be coming to the poem for the first time. This is an edition
that will please students and professors alike, and its sheer quality is a tribute to Barbara
Lewalski’s passion to provide readers with all the help they need to understand the
greatest of all English poems.”
Gordon Campbell, University of Leicester
“Teachers and scholars will welcome Barbara Lewalski’s Blackwell edition of

Paradise Lost, one not only informed by the erudition of a prominent and highly
respected Miltonist but advantaged by her sound decision to reproduce the original
language, spelling, punctuation, capitalization, and italics of the 1674 text.”
Edward Jones, Editor, Milton Quarterly
“For the student or general reader, looking for an old-spelling edition that is faithful
to the original punctuation, this edition has much to recommend it. Its annotation
is crisp, purposeful and well judged.”
Thomas N. Corns, University of Wales, Bangor
“A superb teaching text. Lewalski’s edition respects Milton’s original poem and
offers supremely clear introductions, bibliography and special material to guide the
student reader and educated lay person alike to new discoveries in a work that, quite
simply, has it all: good, evil, God, Satan, humans, angels, love, despair, war, politics,
sex, duty, and sublime poetry – set in a cosmic landscape that inspires wonder and
seduces new readers in every generation.”
Sharon Achinstein, Oxford University
JOHN MILTON
PARADISE LOST
EDITED BY
BARBARA K. LEWALSKI
Editorial material and organization © 2007 by Blackwell Publishing Ltd
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First published 2007 by Blackwell Publishing Ltd
1 2007
Library of Congress Cataloging-in-Publication Data
Milton, John, 1608–1674.

Paradise lost / John Milton ; edited by Barbara K. Lewalski.
p. cm.
Text based on the second edition of Paradise lost (1674) in twelve books using
Harvard copy 14486.3 B as copy text.
Includes bibliographical references.
ISBN 978-1-4051-2928-2 (alk. paper) — ISBN 978-1-4051-2929-9 (pbk. : alk. paper)
1. Bible. O.T. Genesis—History of Biblical events—Poetry. 2. Adam (Biblical figure)
—Poetry. 3. Eve (Biblical figure) —Poetry. 4. Fall of man—Poetry. I. Lewalski,
Barbara Kiefer, 1931– II. Title.
PR3560 2007
821′.4—dc22
2006025797
A catalogue record for this title is available from the British Library.
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Figure 1 Engraved portrait of Milton at age 62 (William Faithorne)
Note on This Edition
This is one of three volumes presenting the complete poetry and major prose of John
Milton in original language and in readily accessible paperbacks. The shorter poems
are edited by Stella Revard; the major prose by David Loewenstein.
Acknowledgments
Librarians at the Houghton Library at Harvard, the Beinecke Library at Yale, the
John Carter Brown Library at Brown, the Henry E. Huntington Library, and the British
Library have graciously made copies of the 1667 and 1674 editions of Paradise Lost
available to me for comparison, and the director of the J. Pierpont Morgan Library
in New York City made available the manuscript of Book 1. I am especially grateful
to the curator of rare books at the Houghton Library for permission to use Harvard
14486.3B (1674) as copy text, and for permission to reproduce William Faithorne’s
engraving of Milton at age 62 (the frontispiece to Milton’s History of Britain, 1670) as
well as the title pages of the 1667 and 1674 editions and the illustrations to Books 2,
5, 8, 9, and 11 from the 1688 Folio edition of Paradise Lost. All the photographs are
courtesy of Houghton Library, Harvard College Library. This project profited
greatly from the wise early guidance of Andrew McNeillie, then literature editor at
Blackwell, the helpful oversight of his successor, Emma Bennett, and the meticulous
care of the copy-editor and project manager, Janet Moth. David Loewenstein and
Stella Revard, editors of the companion volumes to this one, offered useful critiques
and wise counsel; Ken Hiltner served as research assistance during crucial early stages,
and graduate and undergraduate students of Milton over many years have helped
me determine what does and does not need commentary.
Contents
Note on This Edition vi

Acknowledgments vi
List of Illustrations viii
Chronology ix
Introduction xv
Textual Introduction xxx
PARADISE LOST 1
In Paradisum Amissam Summi Poetæ (S[amuel] B[arrow] M.D.) 5

On Paradise Lost (A[ndrew] M[arvell]) 8
The Verse 10
Book 1 11
Book 2 37
Book 3 67
Book 4 91
Book 5 122
Book 6 149
Book 7 175
Book 8 196
Book 9 216
Book 10 251
Book 11 285
Book 12 312
Textual Notes 333

Appendix: Sketches for Dramas on the Fall, from the Trinity Manuscript 341
Select Bibliography 344
List of Illustrations
1 Engraved portrait of Milton at age 62 (William Faithorne) v

2 First title page to Paradise Lost, 1667 xxxi
3 Title page to Paradise Lost, 1674 3
4 Illustration to Book 2, 1688 36
5 Illustration to Book 5, 1688 ( John Baptista Medina) 121
Chronology
Milton’s Life Historical and Literary Events
Dec. 9, born in Bread Street, Cheapside 1608

London, to John and Sarah Milton.
1611 King James (“Authorized”) Bible.
Educated by private tutors, including 1614–20
the Presbyterian cleric, Thomas Young.
Brother Christopher born.
1615
1616 Death of Shakespeare.
Ben Jonson’s Works published.
Portrait at age 10 painted by Cornelius
Janssen. 1618
Begins to attend St. Paul’s School; 1620
friendship with Charles Diodati
begins. (?)
1621 Donne appointed Dean of St. Paul’s.
1623 Shakespeare’s First Folio published.
First known poems, paraphrases of 1623–4
Psalms 114 and 136.
Admitted to Christ’s College, 1625 Death of James I; accession of
Cambridge (Feb. 12). Charles I.
Outbreak of plague.
Writes funeral elegies, “In quintum 1626–8 William Laud made Bishop
Novembris,” verse epistles, and of London.
Prolusions in Latin; “On the Death of
a Fair Infant,” “At a Vacation Exercise”
in English.
x Chronology
Takes BA degree (March). 1629 Charles I dissolves Parliament.

Writes “On the Morning of Christ’s
Nativity” (Dec.).
Writes “L’Allegro” and 1631
“Il Penseroso”(?).
“On Shakespeare” published in the 1632 Galileo’s Dialogue Concerning the
Second Folio of Shakespeare’s plays. Two Chief World Systems published
Admitted to MA degree ( July 3). in Italian.
Writes Arcades, entertainment for the
Countess of Derby(?). Writes sonnet
“How soon hath Time” (Dec.).
Starts to live with his family at
Hammersmith.
Writes “On Time,” “At a Solemn 1633 Donne’s Poems and Herbert’s
Music”(?). The Temple published.
Laud made Archbishop of
Canterbury.
A Maske (Comus) performed at 1634 Carew’s masque, Coelum
Ludlow with music by Henry Lawes Britannicum.
(Sept. 29).
Moves with his family to Horton, 1635
Buckinghamshire. Begins notes on his
reading in Commonplace Book.
Publication of A Maske. 1637 Trial and punishment of Puritans
Mother dies (April 3). William Prynne, John Bastwick,
Writes “Lycidas.” and Henry Burton.
Descartes, Discourse on Method.
“Lycidas” published in collection of 1638
elegies for Edward King.
Begins Continental tour (May 1638); 1638–9
meets Grotius, Gallileo, Cardinal
Barberini, Manso; visits Academies in
Florence and Rome; visits Vatican
Library; visits Naples, Venice, and
Geneva.
Writes “Mansus,” other Latin poems.
Learns of Charles Diodati’s death. 1639 First Bishops’ War with Scotland.
Returns to England ( July).
Takes lodgings in Fleet Street.
Begins teaching nephews Edward and
John Phillips and a few others.
Chronology xi
Writes Epitaphium Dæmonis 1640 Long Parliament convened

(epitaph for Charles Diodati). (Nov. 3); impeachment of Laud.
Begins work on Accidence Commenc’t George Thomason, London
Grammar, Art of Logic, Christian bookseller, begins his collection
Doctrine(?). of tracts and books.
Publishes anti-episcopal tracts: Of 1641 Impeachment and execution of
Reformation; Of Prelatical Episcopacy; Strafford (May)
Animadversions upon the Remonstrants Root and Branch Bill abolishing
Defense. bishops.
Irish rebellion breaks out (Oct.).
Publishes The Reason of Church- 1642 Civil War begins (Aug. 22).
government and An Apology [for] Royalists win Battle of Edgehill.
. . . Smectymnuus Closing of theaters.
Marries Mary Powell (May?), who
returns (Aug.?) to her royalist family
near Oxford.
Writes sonnet, “Captain or Colonel”
when royalist attack on London
expected.
Publishes Doctrine and Discipline of 1643 Westminster Assembly of Divines
Divorce (Aug.). to reform Church.
Solemn League and Covenant
subscribed.
Thomas Browne, Religio Medici.
Publishes second edition of Doctrine 1644 Royalists defeated at Battle of
and Discipline; Of Education ( June); Marston Moor ( July 2).
The Judgement of Martin Bucer
concerning Divorce (Aug.); Areopagitica
(Nov.).
Publishes Tetrachordon and 1645 Execution of Laud.
Colasterion on the divorce New Model Army wins decisive
question. victory at Naseby ( June).
Mary Powell returns. Moves to a large Edmund Waller, Poems.
house in the Barbican.
Poems of Mr. John Milton published 1646 First Civil War ends.
( Jan., dated 1645). Crashaw, Steps to the Temple.
Writes sonnet to Lawes.
Daughter Anne born ( July 29).
Father dies; moves to High 1647
Holborn.
Begins writing History of Britain(?).
xii Chronology
Daughter Mary born (Oct. 26). 1648 Second Civil War.

Writes sonnet to Lord General Pride’s Purge (Dec.) expels many
Fairfax. Presbyterians from Parliament,
Translates Psalms 80–88. leaving c.150 members of the House
of Commons (the Rump).
Herrick, Hesperides.
Publishes Tenure of Kings and 1649 Trial of Charles I, executed Jan. 30.
Magistrates (Feb.). Eikon Basilike (“The Royal Image”)
Appointed Secretary for Foreign published in many editions.
Tongues to the Council of State A republic without King or House
(March 15). of Lords proclaimed (Feb.).
Publishes Observations on Irish Salmasius, Defensio Regia.
documents; Eikonoklastes (“The Idol
Smasher”) (Oct.).
Given lodgings in Scotland Yard
1650 Marvell, Horatian Ode upon
Cromwell’s Return from Ireland.
Vaughan, Silex Scintillans (Part 1).
Publishes Defensio pro populo Anglicano 1651 Hobbes, Leviathan.
in reply to Salmasius
(Feb. 24).
Birth of son, John (March 16).
Moves to Petty France, near
St. James Park.
Milton totally blind. 1652 Regii Sanguinis Clamor (“Cry of
Writes sonnet, “When I consider the Royal Blood”), answer to
how my light is spent”(?) and Milton’s Defensio, published.
sonnets to Cromwell and Sir Henry First Dutch War (to 1654).
Vane.
Daughter Deborah born (May 2).
Mary Powell Milton dies (May 5).
Son John dies ( June).
Translates Psalms 1–8. 1653 Cromwell dissolves Rump
Parliament (April 20).
“Barebones” Parliament.
Cromwell made Lord Protector
(Dec.), under Constitution,
“Instrument of Government.”
Publishes Defensio Secunda (“A 1654
Second Defense of the English
People”), answer to Regii Sanguinis
(May 30).
Chronology xiii
Writes sonnet, “Avenge O Lord 1655 Massacre of the Protestant Vaudois

thy Slaughter’d Saints.” on order of the Prince of Savoy
Publishes Pro Se Defensio (April).
(“Defense of Himself”) (Aug.).
Works on Christian Doctrine(?).
Marries Katherine Woodcock 1656 James Harrington, Oceana,
(Nov. 12). published.
Daughter Katherine born (Oct. 10). 1657 “Humble Petition and Advice,”
Marvell appointed his assistant in constitution establishing more
Secretariat for Foreign Languages. conservative government.
Katherine Woodcock Milton dies 1658 Death of Oliver Cromwell (Sept. 3).
(Feb. 3). Richard Cromwell becomes
Daughter Katherine dies (March 17). Protector.
New edition of Milton’s Defensio.
Publishes A Treatise of Civil Power in 1659 Richard Cromwell deposed by
Ecclesiastical Causes (Feb.); The Likeliest army; Rump Parliament recalled;
Means to Remove Hirelings out of the Rump deposed and again restored.
Church (Aug.).
Publishes The Readie and Easie Way to 1660 Long Parliament restored; New
Establish a Free Commonwealth (Feb.); Parliament called (April).
2nd edition (April); Brief Notes upon Charles II restored, enters London
a Late Sermon (April). (May).
In hiding (May); his books burned Dryden, Astraea Redux.
(Aug.); imprisoned (Oct.?); released Bunyan imprisoned (until 1671).
(Dec.).
At work on Paradise Lost, Christian 1661 Regicides imprisoned, ten executed.
Doctrine. Repression of dissenters.
Marries Elizabeth Minshull (Feb.). 1663 Butler, Hudibras, Part I.
Moves to Bunhill Fields.
1664 Butler, Hudibras, Part II;
Molière, Tartuffe.
Quaker Thomas Ellwood finds house 1665 Bubonic plague kills 70,000 in
for Milton at Chalfont St. Giles to London.
escape plague. Second Dutch War.
1666 Great Fire of London (Sept. 2–6).
Bunyan, Grace Abounding.
Paradise Lost published. 1667 Dryden, Annus Mirabilis; Of
Dramatick Poesie.
1668 Dryden made Poet Laureate.
xiv Chronology
Publishes Accidence Commenc’t 1669

Grammar.
Publishes History of Britain, with 1670
William Faithorne’s engraved portrait.
Publishes Paradise Regained and Samson 1671
Agonistes.
Publishes Art of Logic. 1672 Charles II Declaration of
Indulgence.
Marvell, Rehearsal Transprosed.
Third Dutch War.
Publishes Of True Religion, Heresy, 1673 Test Act passed.
Schism and Toleration; publishes new
edition of Poems (1645).
Publishes Familiar Letters and Prolusions. 1674 Dryden’s rhymed drama The State of
Publishes 2nd. edition of Paradise Lost. Innocence, registered (published
Death (Nov. 8–10?); burial at St. Giles, 1677).
Cripplegate (Nov. 12).
1678 Bunyan, Pilgrim’s Progress.
4th (Folio) edition of Paradise Lost: 1688
illustrations chiefly by Juan Baptista de
Medina, engraved chiefly by Michael
Burghers.
Milton’s Letters of State published, with 1694
Edward Phillips’ Life of Milton and four
sonnets – to Fairfax, Cromwell, Vane,
and Cyriack Skinner (#2) – omitted
from 1673 Poems.
Introduction
In the Proem to Book 9 of Paradise Lost, Milton states that he had thought long and
hard about the right epic subject, “Since first this Subject for Heroic Song / Pleas’d
me long choosing, and beginning late” (9.25–6). As early as 1628, as an undergradu-
ate student at Cambridge, he had declared his desire to write epic and romance in
English, in the vein of Homer and Spenser, about “Kings and Queens and Hero’s old
/ Such as the wise Demodocus once told / In solemn Songs at King Alcinous feast”
(“At a Vacation Exercise,” ll. 47–9). He first supposed he would write an Arthuriad.
In late 1638, while on his European tour, he outlined to Giovanni Battista Manso,
the patron of Tasso, his hope to follow Tasso in writing a national epic, specifying
as subject King Arthur and the Round Table and the early British kings battling the
Saxons (“Mansus,” ll. 78–84). He reiterated that hope a year or so later, in his funeral
elegy for his dear friend Charles Diodati (“Epitaphium Dæmonis,” ll. 162–8). But
by 1642 he had determined that the Arthur stories lacked the basis in history that
he, like Tasso, thought an epic should have, and he now proposed, in the long per-
sonal preface to the second book of his antiprelatical treatise, The Reason of Church-
government, Urg’d against Prelaty, to find a likely British subject and Christian hero in
some “K[ing] or Knight before the [Norman] conquest.” Alluding to the Horatian
formula widely accepted in the Renaissance, that poetry should teach and delight,
he framed that formula in national terms: to adorn “my native tongue” and to “advance
Gods glory by the honour and instruction of my country.” To achieve that goal,
he considered whether epic or drama might be “more doctrinal and exemplary to
a Nation.”
He had been thinking seriously about drama. Between 1639 and 1641 he listed
(in what is now known as the Trinity Manuscript) nearly one hundred possible
literary projects. That list includes only one epic subject, clearly historical, “founded
somewhere in Alfreds reigne”; the rest are subjects for tragedies drawn from the Bible
and British history, among them four brief sketches for a tragedy on the Fall (see
appendix). The two longer versions call for five acts, the Fall occurring offstage,
xvi Introduction
a mix of biblical and allegorical characters, and a “mask of all the evills of this life
& world.” Milton’s nephew Edward Phillips, who was also his pupil and sometime
amanuensis, saw several verses for the beginning of such a tragedy, including ten
lines Milton later used in Satan’s speech on Mount Niphates (PL 4.32 – 41). Milton’s
early reflections on the Fall as tragedy may have influenced several very dramatic
scenes in the epic: Satan’s speeches to his followers, the dialogue between God and
the Son in Heaven, the Satan–Abdiel debate, Adam and Eve’s marital dispute, the
temptations, recriminations, and reconciliation of Adam and Eve. But at some point
Milton decided that the Fall and its consequences, “all our woe,” was the great epic
subject for his own times: not the celebratory founding of a great empire or nation
as in the Aeneid, but the tragic loss of an earthly paradise and with it any possibility
of founding an enduring version of the City of God on earth.
He may have begun Paradise Lost a year or two before the restoration of the monar-
chy in 1660 and continued it in the years immediately following that event. At this
point he could draw upon almost half a century of study, reflection, and experience.
When the English Civil War broke out in 1642 Milton decided to put his large lit-
erary projects on hold so as to place his pen in the service of reforming the English
church and state. In a series of treatises written over two decades he addressed
himself to the fundamental reforms he thought would advance the liberties of
Englishmen. Many of those reforms were far more radical than most of his com-
patriots could accept: removal of bishops from state and church office, church dis-
establishment, wide religious toleration, separation of church and state, unlicensed
publications and the free circulation of ideas, reformed education along humanist
lines, divorce on grounds of incompatibility, the abolition of monarchy, regicide when
warranted, and republican government. A few weeks after the execution of Charles
I in 1649 Milton was appointed Secretary for Foreign Tongues to the new republic
and held that post under the Protectorate until 1659. His duties involved translating
his government’s formal correspondence with other states, translating in conferences
with foreign diplomats, and writing treatises in English and Latin defending the
regicide and the new English commonwealth. He began these activities with high
hopes that the English people would rally to the “Good Old Cause” of religious and
political liberty, but over time he became increasingly distressed by what he saw as
their “servility” in supporting a national, repressive church and seeking the restora-
tion of the monarchy.
His private life was also replete with challenges, joys, and sorrows: anxiety about
the choice of vocation, the pleasures of friendship, the deep delight of creating splen-
did poetry, marriage with an incompatible spouse who left him for nearly three years,
the deaths of his dearest friend, two wives, and an infant son and daughter, years of
worry about failing eyesight, total blindness in 1652 with his great poetry yet
unwritten and his public duties still urgent. The personal crises of his marriage to
Mary Powell and his blindness would have profound implications for his great epic,
a poem written by a blind bard in which the tensions of marriage, as well as its
Introduction xvii
pleasures, are central. Milton poured into his epic all that he had learned and
thought and experienced, about life, love, artistic creativity, religious faith, work,
history, politics, man and woman, God and nature, liberty and tyranny, monarchy
and republicanism, learning and wisdom.
In the Proem to Book 7 Milton refers to the circumstances in which he wrote
much of Paradise Lost: “On evil dayes though fall’n, and evil tongues; / In darkness,
and with dangers compast round” (ll. 26–8). In the Restoration milieu Puritan dis-
senters were severely repressed, and several of Milton’s regicide friends and associ-
ates were executed by the horrific method of hanging, drawing off the blood,
disemboweling, and quartering. Just after Charles II returned in May 1660 Milton
had reason to fear a similar fate for himself: he hid out in a friend’s house for more
than three months and was then arrested and spent some weeks in prison. When
that immediate danger passed he had to come to terms with his profound disap-
pointment over the utter defeat of his political and religious ideals, with his much-
reduced financial circumstances, with his daughters’ resentment over their restricted
lives and limited prospects, and with the enormous problem of writing his great poem
as a blind man forced to rely on ad hoc arrangements with students and friends to
take down dictation. In 1665, before the poem was ready for the printer, Milton left
London with his family to escape a particularly lethal visitation of the plague, set-
tling in the country village of Chalfont St. Giles. When he returned the next year,
he experienced the terror of the Great Fire of London which devastated two-thirds
of the City and came within a quarter-mile of his house.
Before publication Paradise Lost had to be licensed in accordance with the Press
Act of 1662. There was brief trouble with the censor, Thomas Tomkyns, who
objected to lines 594–9 of Book 1, with their reference to a solar eclipse portending
“change” that “perplexes Monarchs.” But in the autumn of 1667 the epic was pub-
lished by Samuel Simmons, one of the few printing houses left standing after the
fire. At the end of April 1667 Milton signed the first recorded formal contract assur-
ing intellectual property rights and payments to an author: five pounds when copy
was delivered, five pounds when 1,300 copies were sold from an edition of 1,500 copies,
then the same sum again upon sale of 1,300 (of 1,500) copies from the second and
from the third editions. These amounts compare with payments to some other early
modern authors; many were paid only with a few copies of their work. In 1674, four
months before Milton’s death, the second edition of Paradise Lost was published, revised
from ten books to twelve.
“Things Unattempted Yet in Prose or Rhime”
Milton’s epic is pre-eminently a poem about knowing and choosing – for the
Miltonic Bard, for his characters, and for the reader. It foregrounds education, a life-
long concern of Milton’s and of special importance to him after the Restoration as
xviii Introduction
a means to help produce discerning, virtuous, liberty-loving human beings and citi-
zens. Unlike any other literary or theological treatment of the Fall story, almost half
the poem is given over to the formal education of Adam and Eve, by Raphael before
and by Michael after the Fall. God himself takes on the role of educator as he engages
in dialogue with his Son about humankind’s fall and redemption (3.80–265) and with
Adam over his request for a mate (8.357–451). Adam and Eve’s dialogues with
each other involve them in an ongoing process of self-education about themselves
and their world. Milton educates his readers by exercising them in imaginative
apprehension, rigorous judgment, and choice. By setting his poem in relation to other
great epics and works in other genres he involves readers in a critique of the values
associated with those other heroes and genres, as well as with issues of politics
and theology.
Milton’s allusions in the Proems and throughout the poem continually acknow-
ledge structural and verbal debts to the great classical models for epic or epic-like
poems – Homer, Virgil, Hesiod, Ovid, Lucan, Lucretius – and to such moderns as
Ariosto, Tasso, Du Bartas, Camoëns, and Spenser. The reader familiar with these
texts will notice many more such allusions than can be indicated in the annotations
to this edition. Milton incorporates many epic topics and conventions from the Homeric
and Virgilian epic tradition: an epic statement of theme, invocations both to the Muse
Urania and to the great creating Spirit of God, an epic question, a beginning in medias
res, a classical epic hero in Satan, a Homeric catalogue of Satan’s generals, councils
in Hell and in Heaven, epic pageants and games, and supernatural powers – God,
the Son, and good and evil angels. Also, a fierce battle in Heaven pitting loyal angels
against the rebel forces, replete with chariot clashes, taunts and vaunts, hill-hurlings,
and the single combats of heroes; narratives of past actions in Raphael’s accounts of
the War in Heaven and the Creation; and Michael’s prophetic narrative of biblical
history to come.
Yet the Bard claims in the opening Proem that he intends to surpass all those earl-
ier epics, that his “adventrous Song” will soar “Above th’Aonian Mount” (1.13, 15).
He clarifies what this means in the Proem to Book 9, as he takes pride in having
eschewed “Warrs, hitherto the onely Argument / Heroic deem’d” and in having defined
a new heroic standard, “the better fortitude / Of Patience and Heroic Martyrdom”
(9.28–32). He has indeed given over the traditional epic subject, wars and empire,
and the traditional epic hero as the epitome of courage and battle prowess. His
protagonists are a domestic pair, the scene of their action is a pastoral garden, and
their primary challenge is, “under long obedience tried,” to make themselves, their
marital relationship, and their garden – the nucleus of the human world – ever more
perfect. In this they fail, but at length they learn to understand and identify with the
new heroic standard embodied in a series of heroes of faith and especially in the “greater
man,” Christ, who will redeem humankind. For this radically new epic subject, as
the Proems to Books 1, 3, 7, and 9 state, Milton hopes to obtain from the divine
source of both truth and creativity the illumination and collaboration necessary to
Introduction xix
conceive a subject at once truer and more heroic than any other. He makes bold
claims to originality as an author, but an author who is also a prophetic bard.
In addition to the new epic subject, Milton’s poem holds other surprises for its
readers, then and now. First, and most striking, perhaps, is his splendid Satan, taken
by many critics from the Romantic period to the early decades of the twentieth cen-
tury as the intended or unintended hero of the poem. Milton presents him, especially
in Books 1 and 2, as a figure of power, awesome size, proud and courageous bear-
ing, regal authority, and, above all, magnificent rhetoric: this is no paltry medieval
devil with grotesque physical features and a tail. He is described in terms of con-
stant allusions to the greatest heroes – Achilles, Odysseus, Aeneas, Prometheus, and
others – in regard to the usual epic traits: physical prowess, battle courage, anger,
fortitude, determination, endurance, leadership, and aristeia or battle glory. Through
that presentation Milton engages readers in a poem-long exploration and redefinition
of heroes and heroism, often by inviting them to discover how Satan in some ways
exemplifies but in essence perverts those classical models. Moreover, Satan’s moving
language of defiance against tyranny and laments for loss are powerfully attractive,
posing readers the difficult challenge of discerning the discrepancies between Satan’s
noble words and his motives and actions. At length Milton invites readers to measure
all other versions of the heroic against the self-sacrificing love of the Son of God, the
moral courage of Abdiel, and the “better fortitude” of several biblical heroes of faith.
Milton’s representations of Hell, Heaven, and Eden also challenge readers’ stereo-
types in his own age and ours. All these regions are in process: the physical condi-
tions of the places are fitted to the beings that inhabit them, but the inhabitants interact
with and shape their environments, creating societies in their own image. Hell is
first presented in traditional terms, with the fallen angels chained on a lake of fire.
But unlike Dante’s Inferno, where the damned are confined within distinct circles
to endure an eternally repeated punishment suited to their particular sins, Milton
presents a damned society in the making. His fallen angels rise up and begin to mine
gold and gems, build a government center, Pandæmonium, hold a parliament, send
Satan on a mission of exploration and conquest, investigate their spacious and
varied though sterile landscape, engage in martial games and parades, perform music,
compose epic poems about their own deeds, and argue hard philosophical questions
about fate and free will. Their parliament in Book 2 presents an archetype of
debased and manipulated political assemblies and of characteristic political rhetoric
through the ages. The powerful angelic peers debate issues of war and peace in the
council chamber while the common angels are reduced to pygmy size outside. Moloch,
the quintessential hawk, urges perpetual war at any cost; Belial counsels peace through
ignominious inaction; Mammon would build up a rival empire in Hell founded on
riches and magnificence but, ironically, describes that course of action in the language
of republican virtue, as a choice of “Hard liberty before the easie yoke / Of servile
Pomp” (2.256–7). Then Satan sways the council to his will through the agency of
his chief minister, Beelzebub. The scene closes with Satan accorded divine honors
xx Introduction
in an exaggerated version of the idolatry Milton had long associated with the Stuart
ideology of divine kingship.
Milton’s Heaven is even more surprising: instead of the expected stasis in perfec-
tion, it is also in process, requiring the continued and active choice of good, as Raphael
explains to Adam: “My self and all th’ Angelic Host that stand / In sight of God
enthron’d, our happie state / Hold, as you yours, while our obedience holds”
(5.535–7). As a celestial city that combines courtly magnificence with the pleasures
of nature, it offers an ideal of wholeness through a mix of heroic, georgic, and
pastoral modes. Angelic activities include elegant hymns suited to various occasions,
martial parades, defensive warfare to put down rebellion, pageantry, masque dan-
cing, feasting, political debate, guarding Eden, and, most surprisingly, angelic sex. This
representation of Heaven seems to imply an affirmative answer to Raphael’s suggestive
question, “what if Earth / Be but the shaddow of Heav’n, and things therein / Each
to other like, more then on earth is thought?” (5.574–6).
Underlying this conception is the philosophical monism Milton also set forth in
his Latin theological treatise, De Doctrina Christiana (The Christian Doctrine), a long-
term project still under preparation while Milton was composing his epic. Both
treatise and poem repudiate the Neoplatonic dualism common to most seventeenth-
century Christians, and to Milton himself in his early poems, which understands God
and the angels to be pure spirit while humans are a mixture of spirit (the immortal
soul) and gross matter (the body). Challenged, perhaps, by the powerful impact
of Hobbes’ materialism which issued in determinism, and by other speculative
thinkers of the period, Milton developed in treatise and poem a monist ontology
according to which spirit and matter, angels and humans, differ only in degree of
refinement of one corporeal substance emanating from God. Creation is ex Deo (out
of God) rather than ex nihilo (out of nothing) as in most orthodox formulations. Milton’s
theory held that God withdrew from the matter issuing from him so it could become
mutable and subject to the free will of other beings. This concept grounds Milton’s
striking description of Chaos as a region of inchoate matter comprised of constantly
warring elements through which Satan flies with great difficulty and out of which
the Son of God creates the universe. It also underpins Raphael’s discourse to Adam
and Eve (5.469–500), which describes “one first matter” as the substance of all
beings, who can move toward greater (“more spiritous and pure”) refinement or toward
grosser corporeality. Raphael also invokes that principle to explain how he can eat
human food, how humans may expect at length to be transformed “all to spirit” after
long trial of their obedience, and how angels and humans share, proportionally, in
intuitive and discursive reasoning, which differ “but in degree, of kind the same” (5.490).
Milton’s monism results in an unusually fluid conception of hierarchy.
Milton’s portrayal of the Edenic garden and Adam and Eve’s prelapsarian life
also challenges the assumptions of his contemporaries and of most Christian com-
mentators on the Genesis story, as well as many readers’ assumptions about a state
of innocence. Traditionally, Eden was portrayed as a garden replete with all the
Introduction xxi
beauties of nature held in perfection; God commanded Adam and Eve to tend that
garden so as to keep them from idleness, but not from any necessity. They were
not childlike but had a capacious intelligence and understanding of the natural
world; their serene life was said to be free from passion or anxiety; and most
Christian exegetes assumed that they did not remain in Eden long enough to have
sex. Milton, uniquely, undertook to imagine what an extended life in innocence might
be like, and to represent it in the four central books of his epic. His Eden is also a
lush and lovely garden with a superabundance of natural delights and a myriad of
frolicking animals, but it will revert to wilderness unless Adam and Eve continually
prop and prune the burgeoning vegetation. Their labor is pleasant but it is also abso-
lutely necessary; in Milton’s epic humans bear responsibility from the beginning to
care for and maintain the natural world. In Milton’s Eden Adam and Eve are
expected to cultivate and control their prolific garden and their own sometimes way-
ward impulses and passions, to work out their relationship to God and to each other,
and to deal with ever new challenges. These include the education provided by the
angel Raphael and the intellectual curiosity it both stimulates and assuages, the emo-
tions attending the complexities of love and sex, the problems arising from gender
hierarchy within a hierarchical universe, and the subtle temptations posed by Satan,
in dream and in serpent disguise. Such challenges are presented by Milton as com-
ponents of an ideal human life in innocence, and as preparation for a more exalted
state. He does not conceive of ideality as static perfection but associates it rather
with challenge, choice, and growth.
At the center of his epic Milton sets a richly imagined representation of prelap-
sarian love, sex, marriage, and domestic society, in which Adam and Eve experience
the fundamental challenge of any love relationship, the inevitable but potentially
creative tension between autonomy and interdependence. Milton’s most brilliant
analysis of this challenge in psychological as well as moral terms occurs in the mar-
ital dispute (9.205–386), which is without precedent in other literary versions of the
Genesis story. Here for the first time in Eden dialogue does not succeed in clarify-
ing and resolving problems. As Adam and Eve enmesh themselves in ever greater
misunderstandings the reader feels on his or her pulses the truth of this archetypal
version of those all-too-familiar scenes in which lovers or friends, by no one’s design,
exacerbate slight disagreements into great divides, leading to unwise decisions and
dire results. Neither Adam nor Eve has sinned in this exchange because there has
been no deliberate choice of evil: they sin only when they make a deliberate deci-
sion to eat the fruit. Eve’s dream and its aftermath in Book 5 underscore the poem’s
fundamental assumption that impulses, passions, and desires are not in themselves
sinful unless the will consents to the evil they may promote. But in the marital dis-
pute in Book 9 Eve’s feelings of hurt that her virtue is not thought strong enough
fuel her desire to prove herself independently, while Adam fears to offend Eve. These
emotions sabotage their dialogic exchange and result in physical separation, producing
the mounting sense of inevitability proper to tragedy.
xxii Introduction
In Paradise Lost contemporary assumptions about gender hierarchy are often voiced,
but they strain against the ideal of companionate marriage that Milton developed in
part in his divorce tracts and elaborates here. That companionate ideal is embodied
in the portrayal of Adam and Eve’s shared activities: conversation, lovemaking, the
work and responsibility of the garden, the education offered by the angel. Also, in
the dialogue Milton imagines between Adam and God, Adam expresses his profound
sense of incompletion without an “equal” mate. Milton’s literary strategies also
trouble the ideology of gender hierarchy. Eve is shown to be as much a lyric poet
as Adam, perhaps more so. Their hymns and prayers are joint expressions, but Eve
creates the first love lyric in Eden: the delicate, rhetorically artful, sonnet-like pas-
toral that begins “Sweet is the breath of Morn” (4.449–91). In the Fall sequence and
its aftermath, it is hardly an exaggeration to say that Milton’s epic turns into an Eviad,
casting Eve rather than Adam in the role of central protagonist. The biblical story
requires that she be the object of the serpent’s temptation, but Milton’s poem goes
much further: she initiates the marital colloquy about gardening separately, she engages
in a lengthy and highly dramatic dialogue with Satan embodied in the serpent, she
analyzes her motives and emotions in probing soliloquies before eating the fruit and
before offering it to Adam. After the Fall she responds first to “prevenient grace”
and so first breaks out of what would otherwise be an endless cycle of accusations
and recriminations. Her moving lament, “Forsake me not thus, Adam” (10.914 –36),
becomes the human means to lead Adam back from the paralysis of despair to love,
repentance, and reconciliation, first with his wife and then with God. Her offer to
take the whole of God’s anger on herself echoes the Son’s offer in the Council in
Heaven to take on himself God’s wrath for human sin, and while Eve cannot play
the Son’s redemptive role she does become the first human to reach toward the new
standard of human heroism. Hers is the last speech of the poem, and in it she casts
herself as protagonist in both the Fall and the Redemption: “though all by mee is
lost, / Such favour I unworthie am voutsaft, / By mee the Promis’d Seed shall all
restore” (12.621–3). It is a remarkable claim to agency and centrality.
Milton’s epic also dramatizes political issues long important to him – monarchy,
tyranny, idolatry, rebellion, liberty, republicanism, separation of church and state. The
poem represents both God and Satan as monarchs and portrays Satan not only as
an Oriental sultan but also as a self-styled grand rebel marshaling Milton’s own repub-
lican rhetoric from The Tenure of Kings and Magistrates against what he calls the “tyranny
of heaven.” Those representations offer a poem-long exercise in how to deal with
political rhetoric and how to make right discriminations. The Abdiel–Satan debates
of Books 5 and 6 underscore the Miltonic principle that there can be no possible
parallel between the monarchy proper to God as creator and any other king. These
passages challenge readers to refuse contemporary royalist analogies between God
and King Charles, or Satan and the Puritan rebels, and instead to understand that
the appropriation by any monarch other than God of the imagery and accouterments
of absolute kingship is idolatry. The Nimrod passage in Michael’s prophecy
Introduction xxiii
(12.24–95) presents republicanism as humankind’s proper natural state, as Adam

castigates that first king as a tyrant for usurping over his equals the dominion proper
only to God. Michael’s prophecy also incorporates topics central to Milton’s
polemics: the corruption of the church by Roman Catholic “wolves,” the misuse of
civil power to force consciences, and the gift of the Spirit to all believers. Also, the
poem examines contemporary political issues of exploration and colonization,
representing Satan as an explorer bent on conquest and the colonization of Eden,
and describing the paradisal garden in terms often used of the New World: lush, beau-
tiful, prodigiously prolific, needing to be cultivated and tamed, a potential satellite
colony for either Heaven or Hell.
Some aspects of Milton’s heterodox theological doctrines, argued forcefully in the
Christian Doctrine, work greatly to his literary advantage in developing his epic. For
one thing, he could escape the biblical literalism common among his fellow Puritans
because he gave the indwelling spirit of God priority over the letter of Scripture and
because from the time of his divorce tracts he insisted that the meaning of any scrip-
tural text must accord with the overarching principles of reason, charity, and the good
of humankind. Thanks to those interpretative touchstones, he could represent the
Genesis Creation story in terms that leave space for contemporary or future science.
In Book 7 Raphael refuses to validate a literal reading of a six-day Creation, but instead
explicitly presents the Genesis narrative as an accommodation, “So told as earthly
notion can receave” (7.179). And in Book 8 Raphael refuses Adam’s urgent plea to
resolve the problem of planetary motion, offering instead an account of both the
Ptolemaic and the Copernican systems as well as of more radical recent theories.
He thereby removes that matter from the sphere of revelation and leaves it open to
scientific inquiry, while also insisting that Adam give primary attention to human
life and the human world: “thy being,” “this Paradise / And thy faire Eve” (8. 174,
171–2). Also, Milton imagines scenes and stories that have no textual basis in
Genesis, among them the visit of Raphael to Adam and Eve, Adam’s dialogue with
God about a mate, and the marital dispute between Adam and Eve. He found sanc-
tion for such invention, it seems, from the inner illumination that the “Celestial light”
of God can supply (3.51): in the Proem to Book 9 he describes the nightly visits of
his celestial muse who “inspires / Easie my unpremeditated Verse.”
Issues of interpretation are central to the educative issues of the poem as Milton
foregrounds for his characters and his readers the problematics of interpreting
God’s decrees and his works, and the place of reason and experience in probing their
implications. How to reason from experience is a central element in the debate between
Satan and Abdiel in Book 5 over God’s proclamation of the Son’s elevation. Against
Satan’s envy-driven assertion that the Son’s elevation must involve the angels’ demo-
tion (as in a zero-sum game), Abdiel interprets that event in the light of the angels’
historical experience of God’s goodness to them. But he refuses Satan’s inference that
since the angels cannot remember their creation they must have been “self-begot,
self-raised,” given that no one can recall the experience of his or her originary moment.
xxiv Introduction
The issue of experience is also central when Satan tempts Eve to interpret the pro-
hibition on the tree as an injurious withholding of knowledge from humans, and to
infer from the serpent’s supposed experience of gaining reason and speech by eat-
ing the forbidden fruit that she can expect a proportional rise in the scale of being.
This invitation to reason about the prohibition is a brilliant rhetorical move, original
with Milton. Eve could meet it successfully by holding firm to the understanding
she articulated when she arrived at the tree: that this prohibition is a positive com-
mand of God outside the domain of reason (“Sole Daughter of his voice,” 9.653).
She might also recall, as Abdiel did, her previous experience of God’s goodness. Not
blind obedience to the letter, or entire reliance on reason and experience, but
thoughtful discrimination is called for in understanding God’s decrees.
Milton’s theological principles also enable him to portray God as an epic charac-
ter, though Tasso and most other Christian epic poets and theorists thought that would
be impossible and probably sacrilegious. In his Christian Doctrine Milton argued that
all ideas or images of the incomprehensible God are necessarily metaphoric, but that
they should correspond to the way God has presented himself in the Scriptures.
Accordingly, he can present the God of Paradise Lost displaying a range of emotions
(fear, wrath, scorn, dismay, love) as Jehovah does in the Hebrew Bible and its vari-
ous theophanies; he also calls upon some representations of Zeus in Homer and Hesiod
and Jove in Ovid. But he does not attempt to portray God as a unified, fully realized
character, or, by human standards, always an attractive one. The views of God that
Milton offers – debating with the Son in Book 3, presenting the Son to the angels
in Book 5, sending the Son to defeat the rebel angels in Book 6, prompting the gen-
erative activities of earth in Book 7 with the Son as his agent, debating with Adam
in Book 8, sending the Son to judge Adam and Eve in Book 10 – are all partial reflections
seen from particular perspectives.
Milton’s antitrinitarianism and Arminianism also serve his literary project. Like
adherents of the so-called Arian heresy, Milton argued in his Christian Doctrine
that the Son is a subordinate deity, not omniscient or omnipotent or eternal or
immutable but rather produced by an act of God’s will as the firstborn of creation,
and that he enjoys whatever divine attributes he has only as God devolves them upon
him. This allows Milton to portray the Son in Paradise Lost as a genuinely dramatic
and heroic character, whose choices are made and whose actions are taken freely, in
a state of imperfect knowledge – his condition when, in dialogue with God, he takes
on his sacrificial role to save humankind (3.81–342). That dialogue also both affirms
and dramatizes the belief in free will (Arminianism) which is at the heart of this poem
and of much else that Milton wrote. The Father explains and defends his “high Decree”
that from all eternity mandates contingency and freedom for both angels and
humans, and thereby secures to both orders genuine freedom of choice, whose results
he foresees but does not predetermine. Humans were made “just and right, /
Sufficient to have stood, though free to fall” and the same is true of “all th’ Ethereal
Powers / And Spirits, both them who stood and them who faild.” If it were not so,
Introduction xxv
God declares, the noblest acts of faith, love, and true allegiance by angels and humans
would be meaningless, and “Will and Reason (Reason also is choice)” would be “Useless
and vain” (3.98–109). The dialogue itself enacts the distinction between foreknow-
ledge and predestination: the Son freely volunteers to die to save humankind, a choice
the Father foreknew but did not determine.
The final segment of the poem presents Michael’s prophecy of biblical history to
come as a series of examples, repeated again and again, of one or a few righteous
humans standing out against, but at length overcome by, the many wicked. Michael
sums up this tragic history, “so shall the World goe on, / To good malignant, to bad
men benigne, / Under her own waight groaning” until the Millennium (12.537–9).
But he promises Adam “A paradise within thee, happier farr” (12.587) if Adam learns
how to live in faith and charity. This has seemed to some a recipe for quietism and
retreat from the political arena. But the thrust of Michael’s history is against any
kind of passivity, spiritual, moral, or political, as it emphasizes the responsibility of
the few just men in every age to oppose, if God calls them to do so, Nimrods, or
Pharoahs, or tyrannous kings, even though – like the loyal angels in the Battle in
Heaven before the Son appears – they will win no final victories until the Son’s
Second Coming.
Milton offers Paradise Lost as in some sense a theodicy, an effort “To justifie the
wayes of God to men” (1.26). God’s insistence on his creatures’ free will is central
to showing the justice of his ways. So is the fact that, despite learning about the
ravages of Sin and Death throughout history, Adam is able to proclaim the good-
ness of God’s ways as the meaning of the messianic promises becomes clear to him.
But, as a poet, Milton’s theodicy is less a matter of theological argument or doctrine
than of the imaginative vision the entire poem presents of human life, human love,
and the human condition as good, despite the tragedy of the Fall and all our woe.
That may seem a quixotic affirmation from a poet who endured the agony of total
blindness throughout his most creative years and who experienced the utter defeat
of the political cause to which he gave twenty years of his life. But it arises from the
ideas of human freedom, moral responsibility, and capacity for growth and change
that the entire poem dramatizes.
Milton’s poignant, quiet, wonderfully evocative final lines are elegiac in substance
and tone, conjoining loss and consolation. Prophecy and providence provide part of
that consolation, but the emphasis falls upon the comforts and challenges of Adam
and Eve’s loving union as they go forth “hand in hand” to live out all that has been
foreseen:
Some natural tears they drop’d, but wip’d them soon;

The World was all before them, where to choose
Thir place of rest, and Providence thir guide:
They hand in hand, with wandring steps and slow,
Through Eden took thir solitarie way.
xxvi Introduction
“Answerable Style”
Seeking an “answerable style” for his “great Argument,” Milton produced rushing,
enjambed, blank-verse lines that propel us along with few pauses for line endings or
full stops, marked by elevated diction and complex syntax and by sonorities and sound
patternings that make a magnificent music. He was clearly at pains to create an epic
language suited to his exalted subject, a sublime high style of remarkable range whose
energy and power will engulf us from the beginning. This style is created in part by
dense allusiveness to classical myths, to biblical, historical, and literary names and
stories, and to geographical places, ancient and contemporary, which import into
the poem our associations with all those literary and physical worlds. Consider these
three, among manifold examples: “in Ausonian land / Men call’d him Mulciber; and
how he fell / From Heav’n, they fabl’d, thrown by angry Jove / Sheer o’re the Chrystal
Battlements: from Morn / To Noon he fell, from Noon to dewy Eve, / A Summers
day” (1.739–44); “And all who since, Baptiz’d or Infidel / Jousted in Aspramont or
Montalban, / Damasco, or Marocco, or Trebisond” (1.582–4); “Blind Thamyris and blind
Mæonides, / And Tiresias and Phineus Prophets old” (3.35–6). Parallelism often organ-
izes such allusions into a series, sometimes couched in negatives, so as at once to
invite comparisons and deny them. An example is the familiar passage describing
Eden: “Not that faire field / Of Enna, where Proserpin gathering flours / Her self a
fairer Floure by gloomie Dis / Was gatherd, which cost Ceres all that pain / To seek
her through the world; nor that sweet Grove / Of Daphne by Orontes, and th’ inspir’d
/ Castalian Spring, might with this Paradise / Of Eden strive” (4.268–75). Moreover,
the often euphonious names in such passages echo in pervasive sound patterns of
assonance, consonance, and repetition, helping to create a distinctive music while
avoiding full rhyme, save in about 200 lines.
Milton devised for his poem a flexible blank-verse line with (almost always) ten
syllables and a masculine or strong stress at the ends of lines. But the basic iambic
rhythm (five weak and five strong stresses), is constantly varied by interspersing other
rhythmic feet, so that some lines contain as few as three and others as many as eight
strong stresses. The lines are organized into verse paragraphs of varying length,
so that the reader encounters large units of verse at once, aided in this by Milton’s
characteristic light punctuation. Milton also employs great freedom in the placement
of caesuras (the pauses falling within the line) and he uses enjambment constantly,
so that the sense is carried over from line to line. Sometimes the natural slight pause
at the end of a line offers one meaning, which is then extended or qualified by the
next, rove-over line. For example, as Satan looks from Chaos toward the Empyreal
heaven he sees attached to it by a golden chain “This pendant world, in bigness as
a Starr / Of smallest Magnitude close by the Moon” (2.1052–3). We first take an impres-
sion of the massive size of the world as we pause briefly at the end of the first line;
then that impression is revised as the line roves over, and the world seems instead
small and very vulnerable.
Introduction xxvii
As expected in an epic style, Milton incorporates many epic similes, lengthy

comparisons which develop a little story or description often drawn from nature or
folklore, thereby connecting the heroic action of the poem with other arenas of life.
Milton’s similes are often complex, making an explicit comparison but also inviting
other associations, as in the simile relating Satan to the biblical Leviathan:
that Sea-beast
Leviathan, which God of all his works
Created hugest that swim th’ Ocean stream:
Him haply slumbring on the Norway foam
The Pilot of some small night-founder’d Skiff,
Deeming some Island oft, as Sea-men tell,
With fixed Anchor in his skaly rind
Moors by his side under the Lee, while Night
Invests the Sea, and wished Morn delayes:
So stretcht out huge in length the Arch-fiend lay
(1.200 – 9)
The explicit comparison is in terms of great size, but the familiar mariner’s tale of
the whale mistaken for a sheltering island foreshadows the deceptions of Satan, who
attracts but then destroys the unwary.
Milton’s epic style is elevated by unusual grammatical constructions – for example,
“palpable obscure” (2.406) – in which an adjective is used as a noun; the phrase
prevents visualization but produces a highly evocative, almost synesthetic, effect that
suggests some qualities of that indescribable place, Chaos. Also, this style is
estranged from English syntactic norms by a freedom of word order common to
inflected languages like Latin, as in the description of Eve discovered by Satan alone
amidst her flowers: “them she upstaies / Gently with Mirtle band, mindless the while,
/ Her self, though fairest unsupported Flour, / From her best prop so farr and storm
so nigh” (9.430–3). Or again, in this observation about the volcanic soil of Hell as
Satan first lands upon it: “Such resting found the sole / Of unblest feet” (1.237–8).
Milton embeds dense layers of meaning in particular words by exploiting their
Latin or Greek etymological senses. In the description of the rebel angels hurled from
heaven “With hideous ruin,” “ruin” keeps its Latin etymological meaning, “falling,”
along with its contemporary sense, “devastation.” Or in several descriptions of “hor-
rid Arms” “horrid” means “terrible” but also keeps its Latin sense of “bristling” with
spikes of flame. At times only the Latin sense is evoked, as when the rivers of Eden
are said to run “With mazie error” (4.239): “error” here means “wandering,” not
“mistake” or “fault.” Milton often plays with serious wit on the multiple meanings
of a word, as in Adam’s honorific address to Eve, “Sole partner and sole part of all
these joyes” (4.411), where “sole” first means “only” and then “unique,” probably
with overtones of the homonym, “soul.” Later, in the throes of desperation after his
xxviii Introduction
fall, Adam invents a false etymology, deriving “evil” from Eve’s name: “O Eve, in evil
hour thou didst give eare / To that false Worm” (9.1067–8).
Another distinctive characteristic of Milton’s style is his use of a series of words
with the same prefix – especially “un,” as in Belial’s speech projecting the punish-
ments the rebel angels may yet incur, “Unrespited, unpitied, unrepreevd” (2.185). Or
the description of the steadfast loyal angels in the Battle in Heaven, “Unwearied, unob-
noxious to be pain’d” (6.404) by wounds. He often coins words by using negative
prefixes: “disespouse,” “inabstinence,” “disenthrone” (the OED attributes coinages of
many kinds to Milton). While Milton’s diction is often polysyllabic and ornamental,
he also uses simple Anglo-Saxon words to powerful effect, as in this list of Hell’s
geographical features: “Rocks, Caves, Lakes, Fens, Bogs, Dens, and shades of death”
(2.621). Similar lists evoke Satan’s tortuous passage through the formless terrain of
Chaos: “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”
(2.948–50). Milton can also employ simple diction and syntax to poignant emotional
effect, as in his moving account of the beauties of nature he has lost by blindness:
“Thus with the Year / 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” (3.40–4).
Into this elevated but very flexible epic style, Milton incorporated a wide range
of other genres with their appropriate styles. There are several incorporated lyrics,
the loveliest of which is Eve’s sonnet-like love song to Adam, a 16-line epanalepsis
that begins “Sweet is the breath of morn” and ends with the same word, “without
thee is sweet” (4.641–56). There are many interspersed hymns: the angels’ celebra-
tions of God and the Son in Book 3 and of each day of Creation in Book 7, as well
as the extended morning hymn of Adam and Eve beginning “These are thy glorious
works, Parent of good” (5.153–208). Moloch, Belial, Mammon, and Beelzebub
deliver speeches of formal deliberative oratory in the parliament in Hell, and Belial
is explicitly identified as a Sophist rhetorician who “could make the worse appear /
The better reason” (2.113–14). As well, God employs forensic oratory in Book 3
as he sets forth the case against fallen humankind, Satan and Abdiel engage in a
formal debate in Book 5, and Satan tempts Eve with an impassioned speech in the
manner of “som Orator renound / In Athens or free Rome” (9.670–732). God’s com-
ments on the gathering forces of the rebels are ironic, even sardonic (5.719–32) and
the Battle in Heaven (Book 6) contains several mock-heroic passages filled with
scatological imagery and double entendre as the rebel angels present their cannon.
The scene of Satan’s encounter at Hell’s Gate with his daughter-wife Sin and the
product of their incestuous union, Death, sets forth their horrendous shapes and story
as allegory, but it also has elements of black comedy as Satan fails to recognize his
own offspring. Satan delivers a very dramatic, emotion-filled soliloquy as he confronts
his guilt on Mount Niphates (4.32–133), and Adam and Eve’s marital dispute in Book
9 provides an example of dialogic, colloquial exchange. Adam utters an extended,
Introduction xxix
passionate complaint beginning with a pain-racked, despairing outcry, “O miserable

of happie!” (10.720–843), and Eve delivers an elegiac lament upon learning that she
must leave the garden, “O unexpected stroke, worse then of Death!” (11.268–85).
If the Miltonic style is an organ sound, it is produced from a multitude of stops,
even as the Miltonic epic incorporates, in accordance with Renaissance theory, a
veritable encyclopedia of genres.
Textual Introduction
This text is based on the second edition of Paradise Lost (1674) in twelve books, Milton’s
final version of the work, incorporating his last intentions for its presentation. I have
used the 1674 edition both for the language and for the accidentals (spelling, punc-
tuation, capitalization, italics). On a few occasions, where warranted by obvious mis-
takes or probable printers’ oversights in setting revised text, I have supplied superior
readings from the other sources that have some textual authority: a manuscript of
Book 1 held in the J. Pierpont Morgan Library, New York City, and the first edition
(1667) in ten books, with its reissues and the errata page added in 1668.
The manuscript is not in Milton’s hand (his blindness became total in 1652). It
was prepared by a professional scribe and bears corrections in several hands as well
as printers’ marks indicating that it was used to set Book 1 of the 1667 edition. The
rest of the manuscript no longer survives. One of the hands is that of Milton’s nephew
and former pupil Edward Phillips, who claims in his Life of Milton that he made cor-
rections “as to the Orthography and Pointing” when he came from time to time to
visit his uncle. Yet spelling and punctuation in the manuscript are quite inconsistent:
Edward visited only occasionally, and Milton could not oversee his copyist’s script.
So there is no reason to privilege the manuscript in making editorial decisions or
to seek Milton’s preferred usages from it, though I defer to it in a few places in
Book 1.
The 1667 edition presents Paradise Lost in a ten-book format, rather than the twelve
books that Virgilian epic precedent would dictate. Milton was resisting the Virgilian
mode adopted by Dryden and many others in the early years of the Restoration to
celebrate Charles II as a new Augustus. The ten-book structure alludes to Lucan’s
ten-book Pharsalia or The Civil Wars, widely seen as a republican epic treating the
tragic defeat of the Roman republic and its heroes by Caesar. The 1667 Paradise Lost
is an attractive quarto with a decorated capital letter beginning each book and an
ornamental border across the top of the first page of each book. Line numbers mark
off each ten lines of the poem, enclosed within a double border on the outside edge
Textual Introduction xxxi
of each page. There is no front matter – no dedicatory or commendatory poems,

no epistles from author or publisher. The simplicity may reflect Milton’s own
disposition to avoid the apparatus of courtly publication, or the hesitancy others might
have felt in associating themselves with the still notorious Milton. The name of the
printer, Samuel Simmons, does not appear on the first title page (Figure 2), perhaps
because Simmons’ earlier publication of radical treatises, including Milton’s divorce
tracts, might have strengthened the association with radicalism that Milton’s own
Figure 2 First title page to Paradise Lost, 1667

xxxii Textual Introduction
name or initials would evoke. Seven different title pages exist for this first edition,
two of them with very minor variations. These were not new editions but new issues,
that is, the same printed sheets, with some press corrections in the various states,
are bound with the new title pages. The first title page lists three different book-
sellers and the reissues in 1667, 1668, and 1669 list three more. Such distribution would
make the book more widely available and promote sales of a book that sold slowly.
In 1668 Simmons added to the fourth issue his own name and fourteen pages of
preliminary matter to help readers better understand the content and form of the
poem. His address to the “Courteous Reader” indicates that he solicited from Milton
an Argument “for the satisfaction of many that have desired it,” as well as “a reason
of that which stumbled many others, why the Poem Rimes not.” Milton provided a
fairly detailed argument for each of the ten books, all printed together at the front,
as well as a vigorous defense of his use of blank verse, and an errata sheet; these
were reprinted in the subsequent issues. As Simmons’ comment indicates, readers
in the Restoration cultural milieu had come to expect rhyme, and especially heroic
couplets, in the high genres – epic, tragedy, and the heroic drama then popular on
the stage. By a remarkable coincidence Dryden’s essay Of Dramatick Poesie greeted
the reading public shortly after August 1667, at about the same time Milton’s blank
verse epic first appeared. In it, Dryden praises rhyme as the norm for modern poetry
of all kinds, especially epic and tragedy, and identifies it as the verse form favored
by the court. Milton’s note on “The Verse,” added in 1668, defiantly challenges not
only that new poetic norm but also, by implication, the debased court culture and
royalist politics associated with it. He concludes by proclaiming his blank verse “an
example set, the first in English, of ancient liberty restored to Heroic Poem from the
troublesome and modern bondage of Riming.” The resonances of this language make
Milton’s choice of blank verse a liberating act and an aesthetic complement to repub-
lican politics and culture.
The second edition (1674) is an octavo; its title page offers a poem in twelve books,
“revised and augmented” by Milton, and identifies Simmons alone as printer and
bookseller (Figure 3). Little new text is added, though many words and phrases are
altered and there are more than 900 changes to typography, spelling, and punctu-
ation. The twelve-book structure is produced by dividing the original Book 7 into
Books 7 and 8, renumbering the following books, and dividing the original Book 10
into Books 11 and 12. Three new lines of poetry are added at the beginning of the
new Book 8 and a fourth line is slightly modified; three new lines are added within
Book 11 and five new lines to the beginning of Book 12. The Arguments are now
printed before each book, divided and slightly revised where necessary to accommodate
the twelve-book format. With this structure Milton placed his poem securely in the
central Virgilian epic tradition, having decided, it seems, to reclaim that tradition
and contest its appropriation by Dryden and the courtly heroic.
The book is well printed, though not so handsome as the first edition; the
decorated letters are replaced simply by large capitals, and there are no ornamental
Textual Introduction xxxiii
borders or page numbers. But the prefatory material now contains, in addition to
Milton’s note on the verse, an engraving made by William Dolle from the engrav-
ing William Faithorne supplied for Milton’s History of Britain (1670; see Figure 1) as
well as two highly laudatory commendatory poems. The first, in Latin, titled “In
Paradisum Amissam Summi Poetae” and signed S.B. M.D., is by Milton’s physician
friend Samuel Barrow. The second, signed A.M., is by Milton’s good friend Andrew
Marvell, who comments wryly on Dryden’s effort to turn the poem into a play in
couplet verse, The State of Innocence.
This edition of Paradise Lost reproduces not only the original language of the 1674
edition but also the spelling, punctuation, capitalization, and italics – features that
often reflect the practices of early modern printing houses rather than authorial deci-
sions. But precisely because we cannot always determine when such features reg-
ister Milton’s preferences, an editor must either make guesses that result in an
idiosyncratic text, or modernize thoroughly, or leave matters much as they are in
the 1674 edition. There are several good modernized editions of Milton’s epic and
that choice is defensible on the grounds that the accidentals cannot be ascribed directly
to Milton and that modern spelling and punctuation make the poem more imme-
diately accessible to the contemporary reader. Yet much is lost by modernizing.
For one thing, the characteristic light punctuation of the 1674 edition builds up and
maintains an energetic, pulsating tempo that pushes the reader through the verse
paragraphs. In Milton’s and many other early modern texts, the uses of colon,
semicolon, and comma serve more to differentiate the heaviness of the pause than,
as now, to clarify the syntax. Supplying modern punctuation often breaks rhythmic
patterns readers are intended to hear and can learn pretty quickly how to read. Also,
such modernizing may force a single reading where the lighter punctuation accom-
modates others.
An example may be taken from the following long sentence in Book 7, variously
modernized by editors:
80 But since thou hast voutsaf ’t

Gently for our instruction to impart
Things above Earthly thought, which yet concernd
Our knowing, as to highest wisdom seemd,
Deign to descend now lower, and relate
85 What may no less perhaps availe us known,
How first began this Heav’n which we behold
Distant so high, with moving Fires adornd
Innumerable, and this which yeelds or fills
All space, the ambient Aire wide interfus’d
90 Imbracing round this florid Earth, what cause
Mov’d the Creator in his holy Rest
xxxiv Textual Introduction
Through all Eternitie so late to build

In Chaos, and the work begun, how soon
Absolv’d, if unforbid thou maist unfould
95 What wee, not to explore the secrets aske
Of his Eternal Empire, but the more
To magnifie his works, the more we know.
Two recent editors supply a colon at line 85, and so divide this long sentence
into four distinct parts; in one case, question marks following “Earth” (l. 90) and
“Absolv’d” (l. 94) make two separate sentences of the segments preceding, with
capital letters supplied to the words following (“What,” “If ”). In the other case,
question marks follow “Earth” (l. 90) and “know” (l. 97) making two separate
sentences of those preceding segments. But the lightly punctuated original does
not require either reading. The verb “relate” (l. 84) may instead introduce three
topics for comment: How did the world begin. What moved the Creator to begin
it. How long did the Creation take. One editor supplies parentheses around “which
. . . seemd” (ll. 82–3), placing that line and a half in a strong subordination not
necessarily intended. In this long sentence, modernizing punctuation disrupts the
flowing rhythm and dictates single readings where the original leaves open other
interpretative possibilities.
Many editors keep most of the original light punctuation in order to retain those
long, flowing Miltonic sentences, but modernize orthography freely. Yet this passage
illustrates how some characteristic spellings and contractions impact pronunciation
and thereby the rhythm and sound qualities of the lines. “Voutsaf ’t” is pronounced
differently than its modern equivalent, “vouchsafed,” and the contractions
“Heav’n,” “interfus’d,” “Mov’d,” and “Absolv’d” (as with many such contractions in
this poem) suggest giving a shorter time value to the final syllable than does the
modernized “ed” form. Other entirely characteristic spellings and contractions
that manifestly affect pronunciation and rhythm are: “sovran,” “shew,” “thir,” “bin,”
“highth,” “counterfet,” “adventrous,” “falln,” “wandring,” “know’st,” “seduc’t,”
“scatter’d,” “giv’n,” “ras’d,” “equal’d,” “awak’ning,” “hard’nd,” “tour’d” (towered),
and “Lantskip” (landscape). Also, some elisions clearly affect rhythm: “th’ Ethereal”
is sometimes modernized as “the ethereal” (1.45), “th’ Omnipotent” as “the
omnipotent” (5.616), and “th’ Arch-Enemy” as “the arch-enemy” (1.81). Admittedly,
such characteristic usages are not always consistent in the 1674 edition, and too much
can be made of some distinctions (the difference between “me” and “mee,” “we”
and “wee” does not serve as once thought to mark unstressed and stressed syllables).
Also, some modernized spellings do not make much difference, for example
“unfould/unfold”; “magnifie/magnify.” Nevertheless, many usages are unusual
enough and frequent enough to be identified as Milton’s rhythmic and verbal pref-
erences, and these can only become part of the reading experience of the poem by
respecting the accidentals of the 1674 edition.
Textual Introduction xxxv
The copy text for this edition is Harvard copy 14486.3B, which includes the sec-
ond state of signatures B, C, D, and R; the second state seems to represent Milton’s
or the compositor’s preferences and corrections, and most copies contain these pages.
The copy text has been compared with Harvard 14486.3A, Harvard Aldrich
155.10.7, Huntington 105639 (Wing #M2144), Harris Francis Fletcher’s collations
(in his photographic facsimile edition of Milton’s poems Fletcher identified and
examined 59 copies of the 1674 edition), and, for the first state, John Carter Brown
Library T70. The copy text has also been compared with the 1667 edition (Harvard
14486.2.5) and the errata page added in 1668, as well as with the manuscript of Book
1 in the J. Pierpont Morgan Library.
Punctuation and orthography in the copy text have been followed in most cases.
When a reading is used from the manuscript or from the 1667 edition, or when I
have supplied an emendation, these are noted in the textual apparatus. Differences
in the two editions and the manuscript are indicated when they affect meaning, but
not simple variants in spelling, capitalization, punctuation, or printers’ characters.
Printing irregularities and obvious typesetting errors are silently corrected; for nota-
tion of these readers should consult Fletcher. In the 1674 edition most proper names
are both capitalized and italicized and many other important words are capitalized;
I retain these features, however much or little Milton may have had to do with them,
as they may signal intended emphasis and, as in many early modern texts, they some-
times do suggest allegorical or quasi-allegorical meaning. On a few occasions where
the compositor failed to italicize names customarily italicized, I have supplied italics
and noted that fact in the textual apparatus. Line numbers are given in 1667 but not
in 1674; they are added here.
My goal is to provide useful annotations without swamping the poetic text with
a burdensome apparatus, and without dictating the interpretation of particular
passages. Accordingly, unfamiliar words or words that have changed meaning are glossed
in the margin to indicate their most obvious sense; readers with a knowledge of Latin,
Greek, and other languages will often be aware of etymological meanings it has
not been possible to register. Also, while I have annotated names, places, and many
allusions, I have not attempted to find and cite every biblical or literary echo; to do
so would produce an apparatus longer than Milton’s poem. Nor, except in a few cases
of unusual difficulty, have I supplied readings of passages where Milton’s syntactical
complexities may cause some difficulties. Such syntactical practices are components
of the poem’s style that I do not want to blunt by paraphrase; nor do I want to
dictate one reading where others are also possible.
Illustrations
The illustrations to Books 2, 5, 8, 9, and 11 (Figures 4, 5, 6, 7, and 8) are from the

1688 Folio edition, furnished with twelve engravings, one at the beginning of
xxxvi Textual Introduction
each book. Most of the drawings for the engravings are by John Baptista Medina
(Books 3, 5–11); the engraver (except for the Book 4 illustration) is Michal Burghers
(or Burgesse). The illustrations included here are reproduced from the 1688 Folio in
the Houghton Library. The title pages for the 1667 and 1674 editions are also repro-
duced from copies in Houghton, as is the William Faithorne engraving of Milton’s
portrait prefacing The History of Britain.
PARADISE LOST
JOHN MILTON
Figure 3 Title page to Paradise Lost, 1674
In Paradisum Amissam
Summi Poetæ
JOHANNIS MILTONI
Qui legis Amissam Paradisum, grandia magni
Carmina Miltoni, quid nisi cuncta legis?
Res cunctas, & cunctarum primordia rerum,
Et fata, & fines continet iste liber.
5 Intima panduntur magni penetralia mundi,
Scribitur & toto quicquid in Orbe latet.
Terræque, tractusque maris, cœlumque profundum
Sulphureumque Erebi, flammivomumque specus.
Quæque colunt terras, Portumque & Tartara cæca,
10 Quæque colunt summi lucida regna Poli.
Et quodcunque ullis conclusum est finibus usquam,
Et sine fine Chaos, & sine fine Deus:
Et sine fine magis, si quid magis est sine fine,
In Christo erga homines conciliatus amor.
15 Hæc qui speraret quis crederet esse futurum?
Et tamen hæc hodie terra Britanna legit.
O quantos in bella Duces! quæ protulit arma!
Quæ canit, & quanta prælia dira tuba.
Cœlestes acies! atque in certamine Cœlum!
20 Et quæ Cœlestes pugna deceret agros!
Quantus in ætheriis tollit se Lucifer armis!
Atque ipso graditur vix Michaele minor!
Quantis, & quam funestis concurritur iris
Dum ferus hic stellas protegit, ille rapit!
25 Dum vulsos Montes ceu Tela reciproca torquent,
Et non mortali desuper igne pluunt:
Stat dubius cui se parti concedat Olympus,
Et metuit pugnæ non superesse suæ.
At simul in cœlis Messiæ insignia fulgent,
30 Et currus animes, armaque digna Deo,
Horrendumque rotæ strident, & sæva rotarum
Erumpunt torvis fulgura luminibus,
Et flammæ vibrant, & vera tonitrua rauco
Admistis flammis insonuere Polo:
35 Excidit attonitis mens omnis, & impetus omnis
Et cassis dextris irrita Tela cadunt.
6 In Paradisum Amissam Summi Poetæ
Ad pœnas fugiunt, & ceu foret Orcus asylum

Infernis certant condere se tenebris.
Cedite Romani Scriptores, cedite Graii
40 Et quos fama recens vel celebravit anus.
Hæc quicunque leget tantum cecinesse putabit
Mæonidem ranas, Virgilium culices.
S.B. M.D.
On the Paradise Lost of the most excellent poet,

John Milton
You who read Paradise Lost, the sublime poem of the great Milton, what do you read
but the story of all things. That book contains all things and the origin of all things,
and their destinies and final ends. The innermost recesses of the great universe are
thrown open, and whatever lies hidden in all the world is described: the land and
the expanse of the sea and the vast height of heaven and the sulphurous, flame-
vomiting den of Erebus; all that dwell on earth and in the sea and in dark Tartarus,
and all that dwell in the bright realms of the highest heaven; whatever is contained
anywhere within any boundaries, as well as boundless Chaos and the infinite God,
and even more limitless, if there is anything more without limit, the reconciling love
toward mankind in Christ. Who that had hoped for such a poem could have
believed it would come to be? And yet today the land of Britain reads this poem. O
what leaders in war? what deeds of arms? What dreadful battles does he sing on the
war-trumpet? Celestial battles and Heaven itself at war! And fighting that is fitting
for the fields of Heaven! How great Lucifer rises up in his celestial armor! And strides
forth scarce inferior to Michael himself! With what great and deadly anger is the
battle joined, when one fiercely defends and the other assaults the stars! While they
fling the uprooted mountains at each other as missiles and rain down inhuman fire
from above, Olympus waits, doubtful as to which side it must yield, and fears that
it may not survive its own battles. But soon as the standards of Messiah shine forth
in the heavens and his living chariot and arms worthy of God, and soon as the wheels
grate horribly and the fierce lightnings of the wheels burst forth from the grim eyes,
and the flames flash and real thunder with intermixed fires resounds through the
clangorous sky, all courage and all fighting depart from his awestruck foes and their
42. Homer (Maeonides) was wrongly thought to have written the Batrachomyomachia (“Battle of the Frogs
and Mice”); Virgil wrote a comic poem, Culex (“Gnat”).
S.B. is Samuel Barrow, an eminent London physician and friend of Milton. He had been chief physician to
Monk’s army in Scotland and one of his confidential advisers; he then became physician in ordinary to
Charles II. The poem appeared first in the 1674 edition.
In Paradisum Amissam Summi Poetæ 7
useless weapons fall from their feeble hands. They flee to their punishments and, as
if Orcus were a refuge, they struggle to hide themselves in infernal darkness. Yield,
writers of Rome, yield, writers of Greece and all those whom ancient or modern
fame has celebrated. Whoever will read this poem will think Homer sang only of
frogs, Virgil only of gnats.
On Paradise Lost
When I beheld the Poet blind, yet bold,
In slender Book his vast Design unfold,
Messiah Crown’d, Gods Reconcil’d Decree,
Rebelling Angels, the Forbidden Tree,
5 Heav’n, Hell, Earth, Chaos, All; the Argument
Held me a while misdoubting his Intent,
That he would ruine (for I saw him strong)
The sacred Truths to Fable and old Song
(So Sampson groap’d the Temples Posts in spight)
10 The World o’rewhelming to revenge his sight.
Yet as I read, soon growing less severe,
I lik’d his Project, the success did fear;
Through that wide Field how he his way should find
O’re which lame Faith leads Understanding blind;
15 Lest he perplex’d the things he would explain,
And what was easie he should render vain.
Or if a Work so infinite he spann’d
Jealous I was that some less skilful hand
(Such as disquiet always what is well,
20 And by ill imitating would excell)
Might hence presume the whole Creations day
To change in Scenes, and show it in a Play.
Pardon me, Mighty Poet, nor despise
My causeless, yet not impious, surmise.
25 But I am now convinc’d, and none will dare
Within thy Labours to pretend a share.
Thou hast not miss’d one thought that could be fit,
And all that was improper dost omit:
So that no room is here for Writers left,
30 But to detect their Ignorance or Theft.
That Majesty which through thy Work doth Reign
Draws the Devout, deterring the Profane.
And things divine thou treatst of in such state
As them preserves, and thee, inviolate.
35 At once delight and horrour on us seise,
Thou singst with so much gravity and ease;
18–22. The reference is to Dryden, who sought and received Milton’s permission to turn Paradise Lost into
an opera/play, in rhymed couplets. It was published in 1677 as The State of Innocence, but never performed.
On Paradise Lost 9
And above humane flight dost soar aloft

With Plume so strong, so equal, and so soft.
The Bird nam’d from that Paradise you sing
40 So never flaggs, but always keeps on Wing.
Where couldst thou words of such a compass find?
Whence furnish such a vast expence of mind?
Just Heav’n thee like Tiresias to requite
Rewards with Prophesie thy loss of sight.
45 Well mightst thou scorn thy Readers to allure
With tinkling Rhime, of thy own sense secure;
While the Town-Bayes writes all the while and spells,
And like a Pack-horse tires without his Bells:
Their Fancies like our Bushy-points appear,
50 The Poets tag them, we for fashion wear.
I too transported by the Mode offend,
And while I meant to Praise thee must Commend.
Thy Verse created like thy Theme sublime,
In Number, Weight, and Measure, needs not Rhime.
A.M.
39–40. Birds of Paradise were popularly believed to have no feet, and therefore to be always in flight.
43 Tiresias. Blind Theban seer prominent in the mythical history of Greece.
47–50. Marvell satirizes the fashion for rhyme which Dryden advanced through his own poems and plays
and vigorously defended in his essay Of Dramatick Poesie (1667).
47. In Buckingham’s play The Rehearsal, Dryden was satirized as “Bayes,” referring to his ambition to wear
the laurel crown (from the bay/laurel tree) of the designated Poet Laureate.
49 Bushy-points. The tassels on hose fastenings “tagged” with bits of metal at the ends. Marvell compares
the constraints of rhyme to that foppish fashion, as Milton himself did when he gave Dryden permission
to “Tagg my Points.”
A.M. is Milton’s friend, the poet Andrew Marvell, who served with him for a time in the Office of the Secretary
for Foreign Tongues under Oliver Cromwell, and who was reportedly instrumental after the Restoration
in helping Milton gain pardon for supporting the regicide and republic. This poem appeared first in the
1674 edition and again in the posthumous collected edition of Marvell’s poems, Miscellaneous Poems, 1681.
THE VERSE
The Measure is English Heroic Verse without Rime, as that of Homer in Greek, and
Virgil in Latin; Rime being no necessary Adjunct or true Ornament of Poem or good
Verse, in longer Works especially, but the Invention of a barbarous Age, to set off
wretched matter and lame Meeter; grac’t indeed since by the use of some famous
5 modern Poets, carried away by Custom, but much to thir own vexation, hindrance,
and constraint to express many things otherwise, and for the most part worse then
else they would have exprest them. Not without cause therefore some both Italian,
and Spanish Poets of prime note have rejected Rime both in longer and shorter Works,
as have also long since our best English Tragedies, as a thing of itself, to all judicious
10 ears, triveal and of no true musical delight; which consists onely in apt Numbers, fit
quantity of Syllables, and the sense variously drawn out from one Verse into another,
not in the jingling sound of like endings, a fault avoyded by the learned Ancients
both in Poetry and all good Oratory. This neglect then of Rime so little is to be taken
for a defect, though it may seem so perhaps to vulgar Readers, that it rather is to
15 be esteem’d an example set, the first in English, of ancient liberty recover’d to Heroic
Poem from the troublesom and modern bondage of Rimeing.
In the 1668 and 1669 reissues of the 1667 edition, Samuel Simmons explained in a brief address, “The Printer
to the Reader,” that he had elicited from Milton the arguments to the several books and this note on the
verse: “Courteous Reader, there was no Argument at first intended to the Book, but for the satisfaction of
many that have desired it, I have procur’d it, and withall a reason of that which stumbled many others,
why the Poem Rimes not.”
3 barbarous Age. The Middle Ages, following the fall of Rome and the demise of classical culture.
4–5 famous modern Poets. Ariosto, Tasso, and Spenser used rhymed stanzas in their heroic poems.
8. Spanish poetry is usually rhymed, but unrhymed verse was used by Joan Boscà Almugaver in Leandro (1543)
and by Garcilaso de la Vega. Among Italian examples, Milton probably knew Torquato Tasso’s hexam-
eron, Il Mondo Creato (written 1592–4).
9 best English Tragedies. Shakespeare chiefly, but also Marlowe.
10 apt Numbers. Appropriate rhythm.
11 quantity. Alludes to Greek and Latin quantitative meter, which Milton does not imitate; his direct ref-
erence is probably to the number of syllables in the poetic line, e.g., ten (usually) for his own iambic
pentameter lines.
15–16. The charged language – “ancient liberty,” “modern bondage” – associates the Restoration aesthetic
norm of rhymed verse with Stuart political tyranny and aligns classical and Elizabethan unrhymed poetry,
and Milton’s own blank verse, with republican liberty.
BOOK 1
THE ARGUMENT
This first Book proposes, first in brief, the whole Subject, Mans disobedience, and the loss
thereupon of Paradise wherein he was plac’t: Then touches the prime cause of his fall,
the Serpent, or rather Satan in the Serpent; who revolting from God, and drawing
to his side many Legions of Angels, was by the command of God driven out of Heaven
5 with all his Crew into the great Deep. Which action past over, the Poem hasts into the
midst of things, presenting Satan with his Angels now fallen into Hell, describ’d here,
not in the Center ( for Heaven and Earth may be suppos’d as yet not made, certainly not
yet accurst) but in a place of utter darkness, fitliest call’d Chaos: Here Satan with his
Angels lying on the burning Lake, thunder-struck and astonisht, after a certain space
10 recovers, as from confusion, calls up him who next in Order and Dignity lay by him;
they confer of thir miserable fall. Satan awakens all his Legions, who lay till then in
the same manner confounded; They rise, thir Numbers, array of Battel, thir chief
Leaders nam’d, according to the Idols known afterwards in Canaan and the
Countries adjoyning. To these Satan directs his Speech, comforts them with hope
15 yet of regaining Heaven, but tells them lastly of a new World and new kind of Creature
to be created, according to an ancient Prophesie or report in Heaven; for that Angels
were long before this visible Creation, was the opinion of many ancient Fathers. To find
out the truth of this Prophesie, and what to determin thereon he refers to a full
Councel. What his Associates thence attempt. Pandemonium the Palace of Satan rises,
20 suddenly built out of the Deep: The infernal Peers there sit in Councel.
Of Mans First Disobedience, and the Fruit

Of that Forbidden Tree, whose mortal tast
Brought Death into the World, and all our woe,
With loss of Eden, till one greater Man
5 Restore us, and regain the blissful Seat,
Sing Heav’nly Muse, that on the secret top
Of Oreb, or of Sinai, didst inspire
5–6. According to Horace, the epic poet should begin in medias res.
7. Center. Hell was not, as some thought, in the center of the earth.
17. Fathers. Church Fathers writing in the early Christian centuries, e.g., Jerome, Origen, Basil, Chrysostom,
Gregory of Nazianzen. See Milton’s Christian Doctrine, 1.7.
1–26. The first Proem contains the epic statement of theme (1–5) and the invocation.
4. Christ, the second Adam.
6. See 7.1 and note. Urania, the Greek Muse of astronomy, had been made into the Muse of Christian
poetry by Du Bartas and other religious poets. Here she is identified as the Muse that inspired biblical
prophet-poets.
12 Paradise Lost
That Shepherd, who first taught the chosen Seed,

In the Beginning how the Heav’ns and Earth
10 Rose out of Chaos: Or if Sion Hill
Delight thee more, and Siloa’s Brook that flow’d
Fast by the Oracle of God; I thence
Invoke thy aid to my adventrous Song,
That with no middle flight intends to soar
15 Above th’ Aonian Mount, while it pursues
Things unattempted yet in Prose or Rhime.
And chiefly Thou O Spirit, that dost prefer
Before all Temples th’ upright heart and pure,
Instruct me, for Thou know’st; Thou from the first
20 Wast present, and with mighty wings outspread
Dove-like satst brooding on the vast Abyss
And mad’st it pregnant: What in me is dark
Illumin, what is low raise and support;
That to the highth of this great Argument° subject
25 I may assert Eternal Providence,
And justifie° the wayes of God to men. show the justice of
Say first, for Heav’n hides nothing from thy view
Nor the deep Tract of Hell, say first what cause
Mov’d our Grand Parents in that happy State,
30 Favour’d of Heav’n so highly, to fall off
From thir Creator, and transgress his Will
For° one restraint, Lords of the World besides? because of
8. Moses, thought to be the author of Genesis and the other four books of the Pentateuch, was tending sheep
on Mount Horeb (“Oreb”) when God spoke to him from a burning bush (Exod. 3:1– 2); he received the
Law on the highest peak, “Sinai.” chosen Seed. The Jews.
9–10 In the Beginning. Echoes Gen. 1:1; Milton thought God created the universe out of unformed matter
(“Chaos”), not out of nothing. Sion Hill. Mount Zion, associated with the biblical poet David (reputed
author of many psalms); also the site of Solomon’s Temple with its songs and ceremonies.
11–12 Siloa’s Brook. Siloah, a pool near Mount Zion (Neh. 3:15); it parallels Aganippe, the Muses’ spring.
Also Siloam, the pool where Jesus cured a blind man (John 9:1–11). Oracle. Mount Zion as site of
Divine teaching and prophecy (Isa. 2:3).
15 Aonian Mount. Mount Helicon, home of the classical Muses.
16. The line translates Ariosto, Orlando Furioso 1.2.2: “Cosa non detta in prosa mai, né in rima.”
17 Spirit. Probably the creative power of God (see Milton’s commentary on Gen. 1:2 in Christian Doctrine,
1.7), but possibly the Holy Spirit, understood in antitrinitarian terms (ch. 6).
17–22. A composite of biblical phrases (e.g., Gen. 1:2, 1 Cor. 3:16, Mark 1:10, Luke 3:22, and John 1:32).
Milton’s brooding image comes from the Hebrew, accurately translated in the Tremellius Latin Bible
(“incubabat”).
27. An opening question like this is an epic convention. Compare Aeneid 1.8, “Musa, mihi causas memora”
(“Tell me the cause, O Muse”).
Book 1 13
Who first seduc’d them to that foul revolt?

Th’ infernal Serpent; he it was, whose guile
35 Stird up with Envy and Revenge, deceiv’d
The Mother of Mankind, what time° his Pride when
Had cast him out from Heav’n, with all his Host° army
Of Rebel Angels, by whose aid aspiring
To set himself in Glory above his Peers,° equals, nobles
40 He trusted to have equal’d the most High,
If he oppos’d; and with ambitious aim
Against the Throne and Monarchy of God
Rais’d impious War in Heav’n and Battel proud
With vain attempt. Him the Almighty Power
45 Hurld headlong flaming from th’ Ethereal Skie
With hideous ruine and combustion down
To bottomless perdition, there to dwell
In Adamantine Chains and penal Fire,
Who durst defie th’ Omnipotent to Arms.
50 Nine times the Space that measures Day and Night
To mortal men, he with his horrid crew
Lay vanquisht, rowling in the fiery Gulfe
Confounded though immortal: But his doom
Reserv’d him to more wrath; for now the thought
55 Both of lost happiness and lasting pain
Torments him; round he throws his baleful° eyes malignant
That witness’d huge affliction and dismay
Mixt with obdurate pride and stedfast hate:
At once as far as Angels kenn° he views range of sight
60 The dismal Situation waste and wilde,
A Dungeon horrible, on all sides round
As one great Furnace flam’d, yet from those flames
No light, but rather darkness visible
Serv’d onely to discover sights of woe,
65 Regions of sorrow, doleful shades, where peace
And rest can never dwell, hope never comes
33. Compare Iliad 1.8, asking who first sowed discord among the Greeks.
34. See Rev. 12:9: “that old serpent, called the Devil, and Satan.” The description of Satan’s fall (42 – 9) echoes
Isa. 14:12–15, Luke 10:18, and Jude 6.
48. Adamant was a mythical substance of great hardness.
50. Alludes to the analogous fall of the defeated Titans in Greek myth (Hesiod, Theogony 664 –735), who fell
nine days from heaven to earth and nine more into Tartarus.
66. The phrase alludes to the inscription over Dante’s Hell, “All hope abandon, you who enter here” (Inferno
3.9) and to Euripides, Troades 681, “to me even hope, that remains to all mortals, never comes.”
14 Paradise Lost
That comes to all; but torture without end

Still urges,° and a fiery Deluge, fed always provokes
With ever-burning Sulphur unconsum’d:
70 Such place Eternal Justice had prepar’d
For those rebellious, here thir Prison ordain’d
In utter darkness, and thir portion set
As far remov’d from God and light of Heav’n
As from the Center thrice to th’ utmost Pole.
75 O how unlike the place from whence they fell!
There the companions of his fall, o’rewhelm’d
With Floods and Whirlwinds of tempestuous fire,
He soon discerns, and weltring° by his side rolling in the waves
One next himself in power, and next in crime,
80 Long after known in Palestine, and nam’d
Beelzebub. To whom th’ Arch-Enemy,
And thence in Heav’n call’d Satan, with bold words
Breaking the horrid silence thus began.
If thou beest he; But O how fall’n! how chang’d
85 From him, who in the happy Realms of Light
Cloth’d with transcendent brightness didst out-shine
Myriads though bright: If he whom mutual league,
United thoughts and counsels, equal hope
And hazard in the Glorious Enterprize,
90 Joynd with me once, now misery hath joynd
In equal ruin: into what Pit thou seest
From what highth fall’n, so much the stronger prov’d
He with his Thunder: and till then who knew
The force of those dire Arms? yet not for those,
95 Nor what the Potent Victor in his rage
Can else inflict, do I repent or change,
Though chang’d in outward lustre, that fixt mind
And high disdain, from sence of injur’d merit,
That with the mightiest rais’d me to contend,
100 And to the fierce contention brought along
74. Milton here describes the distance from Heaven to Hell as three times the distance from the center (earth)
to the outermost sphere. Cf. other descriptions of the universe at 2.1051–3 and 8.66 –170.
81. The Phoenician sun god Baal (the name in Hebrew means “Lord of the Flies”); in Matt. 12:24 he is called
“the prince of the devils.” Like Satan (whose name in Hebrew means “Adversary”) and the other fallen
angels, he is now known by the name he will bear in Hell and as a pagan deity.
84–5. Satan’s opening words recall Aeneas’ vision of the ghost of Hector on the night of Troy’s fall, “so changed
from the living Hector” (Aeneid 2.274–5).
Book 1 15
Innumerable force of Spirits arm’d

That durst dislike his reign, and me preferring,
His utmost power with adverse power oppos’d
In dubious° Battel on the Plains of Heav’n, of uncertain outcome
105 And shook his throne. What though the field be lost?
All is not lost; the unconquerable Will,
And study of revenge, immortal hate,
And courage never to submit or yield:
And what is else not to be overcome?
110 That Glory never shall his wrath or might
Extort from me. To bow and sue for grace
With suppliant knee, and deifie his power,
Who from the terrour of this Arm so late
Doubted° his Empire, that were low indeed, feared for
115 That were an ignominy and shame beneath
This downfall; since by Fate the strength of Gods
And this Empyreal substance cannot fail,° cease to exist
Since through experience of this great event
In Arms not worse, in foresight much advanc’t,
120 We may with more successful hope resolve
To wage by force or guile eternal Warr
Irreconcileable, to our grand Foe,
Who now triumphs, and in th’ excess of joy
Sole reigning holds the Tyranny of Heav’n.
125 So spake th’ Apostate Angel, though in pain,
Vaunting aloud, but rackt with deep despare:
And him thus answer’d soon his bold Compeer.° comrade
O Prince, O Chief of many Throned Powers
That led th’ imbattelld Seraphim to Warr
130 Under thy conduct, and in dreadful deeds
Fearless, endanger’d Heav’ns perpetual King;
And put to proof his high Supremacy,
Whether upheld by strength, or Chance, or Fate,
Too well I see and rue the dire event,° outcome
135 That with sad overthrow and foul defeat
Hath lost us Heav’n, and all this mighty Host
105. Cf. 6.833–4.

116–17 Gods. Usually angels (cf. 3.341), whose substance is “empyreal” (fiery, the substance of the highest
heaven). But Satan sometimes uses “Gods” to imply a pagan pantheon (cf. 5.70 – 81, 9.718–30).
128–9. According to tradition there were nine orders of angels arranged hierarchically: Seraphim, Cherubim,
Thrones, Dominations, Virtues, Powers, Principalities, Archangels, and Angels. The poem uses some of
these titles, but does not keep the hierarchy.
16 Paradise Lost
In horrible destruction laid thus low,

As far as Gods and Heav’nly Essences
Can perish: for the mind and spirit remains
140 Invincible, and vigour soon returns,
Though all our Glory extinct, and happy state
Here swallow’d up in endless misery.
But what if he our Conquerour, (whom I now
Of force° believe Almighty, since no less necessarily
145 Then such could hav orepow’rd such force as ours)
Have left us this our spirit and strength intire
Strongly to suffer and support our pains,
That we may so suffice° his vengeful ire, satisfy
Or do him mightier service as his thralls° slaves
150 By right of Warr, what e’re his business be
Here in the heart of Hell to work in Fire,
Or do his Errands in the gloomy Deep;
What can it then avail though yet we feel
Strength undiminisht, or eternal being
155 To undergo eternal punishment?
Whereto with speedy words th’ Arch-fiend reply’d.
Fall’n Cherube, to be weak is miserable
Doing or Suffering: but of this be sure,
To do ought good never will be our task,
160 But ever to do ill our sole delight,
As being the contrary to his high will
Whom we resist. If then his Providence
Out of our evil seek to bring forth good,
Our labour must be to pervert that end,
165 And out of good still to find means of evil;
Which oft times may succeed, so as perhaps
Shall grieve him, if I fail not, and disturb
His inmost counsels from thir destind aim.
But see the angry Victor hath recall’d
170 His Ministers of vengeance and pursuit
Back to the Gates of Heav’n: The Sulphurous Hail
Shot after us in storm, oreblown° hath laid calmed
The fiery Surge, that from the Precipice
Of Heav’n receiv’d us falling, and the Thunder,
175 Wing’d with red Lightning and impetuous rage,
Perhaps hath spent his shafts, and ceases now
To bellow through the vast and boundless Deep.
Let us not slip° th’ occasion, whether scorn, miss
Book 1 17
Or satiate° fury yield it from our Foe. satisfied

180 Seest thou yon dreary Plain, forlorn and wilde,
The seat of desolation, voyd of light,
Save what the glimmering of these livid° flames bluish
Casts pale and dreadful? Thither let us tend
From off the tossing of these fiery waves,
185 There rest, if any rest can harbour there,
And reassembling our afflicted Powers,
Consult how we may henceforth most offend° vex, harm
Our Enemy, our own loss how repair,
How overcome this dire Calamity,
190 What reinforcement we may gain from Hope,
If not what resolution from despare.
Thus Satan talking to his neerest Mate
With Head up-lift above the wave, and Eyes
That sparkling blaz’d, his other Parts besides
195 Prone on the Flood, extended long and large
Lay floating many a rood, in bulk as huge
As whom the Fables name of monstrous size,
Titanian, or Earth-born, that warr’d on Jove,
Briareos or Typhon, whom the Den
200 By ancient Tarsus held, or that Sea-beast
Leviathan, which God of all his works
Created hugest that swim th’ Ocean stream:
Him haply° slumbring on the Norway foam perhaps
The Pilot of some small night-founder’d° Skiff, benighted
205 Deeming some Island, oft, as Sea-men tell,
With fixed Anchor in his skaly rind
Moors by his side under the Lee,° while Night out of the wind
Invests° the Sea, and wished Morn delayes: covers
So stretcht out huge in length the Arch-fiend lay
210 Chain’d on the burning Lake, nor ever thence
183–91. Five of these lines rhyme.

196 rood. An old unit of linear measure (6–8 yards), or the fourth part of an acre.
198–9. Both the Titans (led by “Briareos,” said to have a hundred hands) and the Giants, represented by “Typhon”
(who lived near Tarsus and was said to have a hundred serpent heads) made war on Jove. They were cast
into the underworld in punishment (Hesiod, Theogony 713–16, 820–85). Christian mythographers (and Milton)
often interpreted myths as analogues to the story of Satan’s rebellion and fall.
200–1. The whale, often identified with the great sea-monster and enemy of the Lord in Isa. 27:1, and the
crocodile-like dragon of Job 41:1–34, who is “king over all the children of pride.” Both were commonly
identified with Satan.
203–8. The story of the deceived sailor and the illusory island was a commonplace (see, e.g., Orlando Furioso
6.37–41) often applied to Satan.
18 Paradise Lost
Had ris’n or heav’d his head, but that the will

And high permission of all-ruling Heaven
Left him at large to his own dark designs,
That with reiterated crimes he might
215 Heap on himself damnation, while he sought
Evil to others, and enrag’d might see
How all his malice serv’d but to bring forth
Infinite goodness, grace and mercy shewn
On Man by him seduc’t, but on himself
220 Treble confusion, wrath and vengeance pour’d.
Forthwith upright he rears from off the Pool
His mighty Stature; on each hand the flames
Drivn backward slope thir pointing spires,° and rowld points of flame
In billows, leave i’th’ midst a horrid° Vale. horrible, bristling
225 Then with expanded wings he stears his flight
Aloft, incumbent° on the dusky Air pressing
That felt unusual weight, till on dry Land
He lights,° if it were Land that ever burn’d alights
With solid, as the Lake with liquid fire;
230 And such appear’d in hue, as when the force
Of subterranean wind transports a Hill
Torn from Pelorus, or the shatter’d side
Of thundring Ætna, whose combustible
And fewel’d entrals thence conceiving Fire,
235 Sublim’d° with Mineral fury, aid the Winds, vaporized
And leave a singed bottom all involv’d° enveloped
With stench and smoak: Such resting found the sole
Of unblest feet. Him followed his next Mate,
Both glorying to have scap’t the Stygian° flood Styxlike, hellish
240 As Gods, and by thir own recover’d strength,
Not by the sufferance° of supernal Power. permission
Is this the Region, this the Soil, the Clime,
Said then the lost Arch-Angel, this the seat° estate
That we must change for Heav’n, this mournful gloom
245 For that celestial light? Be it so, since he
Who now is Sovran can dispose and bid
What shall be right: fardest from him is best
Whom reason hath equald, force hath made supream
230–7 subterranean wind. Thought to be the cause of earthquakes. Pelorus. Cape Faro, a promon-
tory on the east of Sicily, near the volcanic Mount “Ætna.” Cf. Aeneid 3.570 –7, Virgil’s description of Etna
darkening Pelorus with its smoke.
Book 1 19
Above his equals. Farewel happy Fields

250 Where Joy for ever dwells: Hail horrours, hail
Infernal world, and thou profoundest Hell
Receive thy new Possessor: One who brings
A mind not to be chang’d by Place or Time.
The mind is its own place, and in it self
255 Can make a Heav’n of Hell, a Hell of Heav’n.
What matter where, if I be still the same,
And what I should be, all but less then° he scarcely less than
Whom Thunder hath made greater? Here at least
We shall be free; th’ Almighty hath not built
260 Here for his envy, will not drive us hence:
Here we may reign secure, and in my choyce
To reign is worth ambition though in Hell:
Better to reign in Hell, then serve in Heav’n.
But wherefore let we then our faithful friends,
265 Th’ associates and copartners of our loss
Lye thus astonisht° on th’ oblivious Pool, stunned
And call them not to share with us their part
In this unhappy Mansion, or once more
With rallied Arms to try what may be yet
270 Regaind in Heav’n, or what more lost in Hell?
So Satan spake, and him Beelzebub
Thus answer’d. Leader of those Armies bright,
Which but th’ Onmipotent none could have foyld,
If once they hear that voyce, thir liveliest pledge
275 Of hope in fears and dangers, heard so oft
In worst extreams, and on the perilous edge° front lines
Of battel when it rag’d, in all assaults
Thir surest signal, they will soon resume
New courage and revive, though now they lye
280 Groveling and prostrate on yon Lake of Fire,
As we erewhile, astounded and amaz’d,
No wonder, fall’n such a pernicious highth.
He scarce had ceas’t when the superiour Fiend
Was moving toward the shoar; his ponderous shield
254–6. Compare Satan’s soliloquy, 4:75–8.

262–3. The sentiment, and its opposite, were proverbial. Cf. Phineas Fletcher, The Purple Island, 7.10, “In
heav’n they scorn’d to serve, so now in hell they reigne.” See also Abdiel (PL 6.183 –5).
266 oblivious pool. Suggests Lethe (forgetfulness), one of the classical rivers of Hades.
284–7. Cf. Achilles’ shield, Iliad 19.373.
20 Paradise Lost
285 Ethereal temper, massy,° large and round, solid, weighty

Behind him cast; the broad circumference
Hung on his shoulders like the Moon, whose Orb
Through Optic Glass the Tuscan Artist views
At Ev’ning from the top of Fesole,
290 Or in Valdarno, to descry new Lands,
Rivers or Mountains in her spotty Globe.
His Spear, to equal which the tallest Pine
Hewn on Norwegian hills, to be the Mast
Of some great Ammiral,° were but a wand, admiral’s flagship
295 He walkt with to support uneasie steps
Over the burning Marle,° not like those steps clay soil
On Heavens Azure, and the torrid Clime
Smote on him sore besides, vaulted with Fire;
Nathless° he so endur’d, till on the Beach nevertheless
300 Of that inflamed Sea, he stood and call’d
His Legions, Angel Forms, who lay intrans’t
Thick as Autumnal Leaves that strow the Brooks
In Vallombrosa, where th’ Etrurian shades
High overarch’t imbowr;° or scatterd sedge° form bowers / seaweed
305 Afloat, when with fierce Winds Orion arm’d
Hath vext the Red-Sea Coast, whose waves orethrew
Busiris and his Memphian Chivalry,
While with perfidious hatred they pursu’d
The Sojourners of Goshen, who beheld
310 From the safe shore thir floating Carkases
And broken Chariot Wheels, so thick bestrown
Abject and lost lay these, covering the Flood,
Under amazement° of thir hideous change. stupefaction
He call’d so loud, that all the hollow Deep
285. Ethereal. Tempered with celestial fire.

288–91. Galileo studied the moon with a powerful telescope (“Optic Glass”) which as “Artist” (artifex) he
made. He did so from the hill town of Fiesole (“Fesole”) outside Florence and from the valley of the Arno
(“Valdarno”), in Tuscany. Milton visited him in 1638 or 1639.
292–4. Ships’ masts were customarily made from “Norwegian” fir trees. Cf. Homer’s comparison of
Polyphemus’ club to the mast of a “black ship” (Odyssey 9.322–3).
302–4 Similes comparing the numberless dead to fallen leaves are frequent in epic (e.g. Aeneid 6.309 –10).
Vallombrosa. Shady valley; a wooded region high in the Apennines, about 20 miles from Florence in the
region anciently known as “Etrurea.”
305–12. The constellation Orion (representing an armed giant) was associated with stormy weather (Amos
5:8; Aeneid 1.535, 7.719). Busiris was a mythical Egyptian pharaoh identified by Milton with the pharaoh
of Exod. 14, who pursued the Israelites (formerly “Sojourners of Goshen” in Egypt) into the Red Sea; it
rolled back for them but inundated the Egyptians (“Memphian Chivalry”).
Book 1 21
315 Of Hell resounded. Princes, Potentates,

Warriers, the Flowr of Heav’n, once yours, now lost,
If such astonishment as this can sieze
Eternal spirits; or have ye chos’n this place
After the toyl of Battel to repose
320 Your wearied vertue,° for the ease you find strength, valor
To slumber here, as in the Vales of Heav’n?
Or in this abject posture have ye sworn
To adore the Conquerour? who now beholds
Cherube and Seraph rowling° in the Flood tossing about
325 With scatter’d Arms and Ensigns,° till anon battle flags
His swift pursuers from Heav’n Gates discern
Th’ advantage, and descending tread us down
Thus drooping, or with linked Thunderbolts
Transfix us to the bottom of this Gulfe.
330 Awake, arise, or be for ever fall’n.
They heard, and were abasht, and up they sprung
Upon the wing, as when men wont° to watch accustomed
On duty, sleeping found by whom they dread,
Rouse and bestir themselves ere well awake.
335 Nor did they not perceave the evil plight
In which they were, or the fierce pains not feel;
Yet to thir Generals Voyce they soon obeyd
Innumerable. As when the potent Rod
Of Amrams Son in Egypts evill day
340 Wav’d round the Coast,° up call’d a pitchy cloud region
Of Locusts, warping° on the Eastern Wind, floating
That ore the Realm of impious Pharaoh hung
Like Night, and darken’d all the Land of Nile:
So numberless were those bad Angels seen
345 Hovering on wing under the Cope° of Hell roof
’Twixt upper, nether, and surrounding Fires;
Till, as a signal giv’n, th’ uplifted Spear
Of thir great Sultan waving to direct
Thir course, in even ballance° down they light perfect formation
350 On the firm brimstone, and fill all the Plain;
A multitude, like which the populous North
338–43 Amrams Son. Moses (Exod. 6:20), who with his rod called down a plague of locusts on Egypt “so
that the land was darkened” (Exod. 10:12–15; PL 12.184 –8).
348 Sultan. The title of the Ottoman emperors, connoting despotism.
351–5. The barbarian invasions of Rome began with northern tribes crossing the Rhine (“Rhene”) and
Danube (“Danaw”) rivers, then spreading across Spain via “Gibralter” into North Africa (“Lybian sands”).
22 Paradise Lost
Pour’d never from her frozen loyns, to pass

Rhene or the Danaw, when her barbarous Sons
Came like a Deluge on the South, and spread
355 Beneath Gibralter to the Lybian sands.
Forthwith from every Squadron and each Band
The Heads and Leaders thither hast where stood
Thir great Commander; Godlike shapes and forms
Excelling human, Princely Dignities,
360 And Powers that earst° in Heaven sat on Thrones; formerly
Though of thir Names in heav’nly Records now
Be no memorial, blotted out and ras’d° erased
By thir Rebellion, from the Books of Life.
Nor had they yet among the Sons of Eve
365 Got them new Names, till wandring ore the Earth,
Through Gods high sufferance for the tryal of man,
By falsities and lyes the greatest part
Of Mankind they corrupted to forsake
God thir Creator, and th’ invisible
370 Glory of him that made them, to transform
Oft to the Image of a Brute, adorn’d
With gay° Religions full of Pomp and Gold, showy, specious
And Devils to adore for Deities:
Then were they known to men by various Names,
375 And various Idols through the Heathen World.
Say, Muse, thir Names then known, who first, who last,
Rous’d from the slumber, on that fiery Couch,
At thir great Emperors call, as next in worth
Came singly° where he stood on the bare strand,° one at a time / shore
380 While the promiscuous° croud stood yet aloof ? randomly mixed
The chief were those who from the Pit of Hell
Roaming to seek thir prey on earth, durst fix
Thir Seats long after next the Seat of God,
Thir Altars by his Altar, Gods ador’d
385 Among the Nations round, and durst abide
363 Books of Life. Record of the names of the faithful (Rev. 3:5 and 21:27).
373. Tertullian, Origen, Augustine, and others identified the pagan gods with the fallen angels, and the belief
continued to Milton’s time.
376. The catalogue of the gods here is an epic convention. Homer catalogues commanders and ships, Virgil,
warriors; both begin with an invocation to the Muse (Iliad 2.484; Aeneid 7.641).
381–91. The first group of devil-idols settled in the Middle East, close neighbors of “Jehovah” whose seat was
in Jerusalem (“Sion”). Milton draws many details about them from John Selden’s De Diis Syris.
Book 1 23
Jehovah thundring out of Sion, thron’d

Between the Cherubim; yea, often plac’d
Within his Sanctuary it self thir Shrines,
Abominations; and with cursed things
390 His holy Rites, and solemn Feasts profan’d,
And with thir darkness durst affront° his light. confront, defy
First Moloch, horrid King besmear’d with blood
Of human sacrifice, and parents tears,
Though for the noyse of Drums and Timbrels° loud tambourines
395 Thir childrens cries unheard, that past through fire
To his grim Idol. Him the Ammonite
Worshipt in Rabba and her watry Plain,
In Argob and in Basan, to the stream
Of utmost Arnon. Nor content with such
400 Audacious neighbourhood, the wisest heart
Of Solomon he led by fraud to build
His Temple right against the Temple of God
On that opprobrious° Hill, and made his Grove polluted
The pleasant Vally of Hinnom, Tophet thence
405 And black Gehenna call’d, the Type° of Hell. figure
Next Chemos, th’ obscene dread° of Moabs Sons, object of awe
From Aroar to Nebo, and the wild
Of Southmost Abarim; in Hesebon
And Horonaim, Seons Realm, beyond
410 The flowry Dale of Sibma clad with Vines,
And Eleale to th’ Asphaltick Pool.
Peor his other Name, when he entic’d
Israel in Sittim on thir march from Nile
386–7 Cherubim. Golden Cherubim adorned opposite ends of the gold cover on the Ark of the Covenant,
where Jehovah was “thron’d” (2 Kgs 19:15; Ps. 80:1).
392–9 Moloch. In Hebrew, “King.” A god of the Ammonites, usually represented with a calf ’s head crowned.
Rabba (“city of waters”) is modern Amman in Jordan; the towns “Argob” and “Basan,” and the river “Arnon”
lie east of the Dead Sea. Children were sacrificed by being placed alive in Moloch’s red-hot brazen image
while “Timbrels” sounded to cover their cries (2 Kgs 23:10).
403–5 that opprobrious Hill. 1 Kgs 11:7: the Mount of Olives. Under the names “Tophet” and “Gehenna,”
the “Valley of Hinnom” (2 Kgs 23:10) adjacent to Jerusalem became a “Type of Hell.” Groves throughout
the Old Testament are associated with idolatry.
406–11 Chemos. Moabite fertility god, associated with the phallic god Priapus; his priests were said to
defecate ritually before his shrine. Their lands (many taken from Isa. 15 –16) are mentioned in these lines.
Seon. Sihon, king of the Ammonites. Asphaltick Pool. The Dead Sea. “Asphaltick” refers to its deposits
of bitumen.
412–14 Peor. The story of Peor seducing the Israelites in “Sittim” and the resulting “woe,” a plague killing
24,000, is told in Num. 25:1–9.
24 Paradise Lost
To do him wanton rites, which cost them woe.

415 Yet thence his lustful Orgies he enlarg’d
Even to that Hill of scandal, by the Grove
Of Moloch homicide, lust hard by hate;
Till good Josiah drove them thence to Hell.
With these came they, who from the bordring flood
420 Of old Euphrates to the Brook that parts
Egypt from Syrian ground, had general Names
Of Baalim and Ashtaroth, those male,
These Feminine. For Spirits when they please
Can either Sex assume, or both; so soft
425 And uncompounded is thir Essence pure,
Not ti’d or manacl’d with joynt or limb,
Nor founded on the brittle strength of bones,
Like cumbrous flesh; but in what shape they choose
Dilated or condens’t, bright or obscure,° dark
430 Can execute thir aerie purposes,
And works of love or enmity fulfill.
For those the Race of Israel oft forsook
Thir living strength, and unfrequented left
His righteous Altar, bowing lowly down
435 To bestial Gods; for which thir heads as low
Bow’d down in Battel, sunk before the Spear
Of despicable foes. With these in troop
Came Astoreth, whom the Phœnicians call’d
Astarte, Queen of Heav’n, with crescent Horns;
440 To whose bright Image nightly by the Moon
Sidonian Virgins paid thir Vows and Songs,
In Sion also not unsung, where stood
Her Temple on th’ offensive Mountain, built
By that uxorious King, whose heart though large,
416 Hill of scandal. The Mount of Olives, where Solomon built temples to Chemos and Moloch (1 Kgs 11:7).
418 Josiah. A reforming king of Judah, Josiah destroyed the groves and idols of Moloch, Chemos, Astoreth,
and Bael (2 Kgs 23:4–14).
419–21. Palestine is bordered by the “Euphrates” on the east and the “Brook” of Besor on the Egyptian bor-
der (1 Sam. 30:10).
422 Baalim and Ashtaroth. Plural forms of the sun god Baal and the moon goddess Astoreth (438; “Astarte,”
439). Baal means Lord, and is used as a prefix, e.g., Baal-Peor.
439–41 Astarte. The Phoenician (“Sidonian,” from the city Sidon) original of Aphrodite, with a bull’s head
above her own from which sprang “crescent Horns” (Nativity Ode, 200).
443–6 th’ offensive Mountain. The Mount of Olives where “uxorious” King Solomon, whom God gave a
“large” heart, built a temple for “Astoreth” at the behest of his many wives (2 Kgs 23:13; 1 Kgs 4:29, 11:1–8).
Book 1 25
445 Beguil’d by fair Idolatresses, fell

To Idols foul. Thammuz came next behind,
Whose annual wound in Lebanon allur’d
The Syrian Damsels to lament his fate
In amorous dittyes all a Summers day,
450 While smooth Adonis from his native Rock
Ran purple to the Sea, suppos’d with blood
Of Thammuz yearly wounded: the Love-tale
Infected Sions daughters with like heat,
Whose wanton passions in the sacred Porch
455 Ezekiel saw, when by the Vision led
His eye survay’d the dark Idolatries
Of alienated Judah. Next came one
Who mourn’d in earnest, when the Captive Ark
Maim’d his brute Image, head and hands lopt off
460 In his own Temple, on the grunsel edge,° threshold
Where he fell flat, and sham’d his Worshipers:
Dagon his Name, Sea Monster, upward Man
And downward Fish: yet had his Temple high
Rear’d in Azotus, dreaded through the Coast
465 Of Palestine, in Gath and Ascalon
And Accaron and Gaza’s frontier bounds.
Him follow’d Rimmon, whose delightful Seat
Was fair Damascus, on the fertil Banks
Of Abbana and Pharphar, lucid streams.
470 He also against the house of God was bold:
A Leper once he lost and gain’d a King,
Ahaz his sottish° Conquerour, whom he drew foolish
Gods Altar to disparage and displace
446–52 Thammuz. A Syrian god; his Greek form was “Adonis,” beloved of Aphrodite, metamorphosed into
the anemone. Annual festivals identify his death in “Lebanon” from a boar’s wound and his revival, with
the death and rebirth of vegetation. Here, “Adonis” is a Lebanese river, so named because each July it
turned blood red from iron-rich clay.
455 Ezekiel. Ezek. 8:12–16 describes women’s “dark” idolatrous rites for Thammuz in the “Porch” and men’s
worship of the sun within the Temple.
457–63. When the Philistines stole the Ark of God they placed it in the temple of their sea-god, Dagon ( half-
man, half-fish) but his statue fell down and broke in pieces (1 Sam. 5:1–5).
464–6. The five chief cities of the Philistines, sites of Dagon’s worship (see Zeph. 2:4): “Azotus” (Ashdod),
“Gath,” “Ascalon,” “Accaron” (Ekron), and “Gaza” (Azza).
467–76 Rimmon. The chief Syrian god. The Syrian general Naaman was cured of leprosy when (at the prophet
Elisha’s bidding) he bathed in the river Jordan and then renounced Rimmon (2 Kgs 5:1–19); “Abbana” and
“Pharphar” are rivers of “Damascus,” the chief city of Syria. King “Ahaz” of Judah conquered Syria but then
converted to Rimmon’s cult (2 Kgs 16:7–18).
26 Paradise Lost
For one of Syrian mode, whereon to burn

475 His odious off ’rings, and adore the Gods
Whom he had vanquisht. After these appear’d
A crew who under Names of old Renown,
Osiris, Isis, Orus and thir Train
With monstrous shapes and sorceries abus’d° deceived
480 Fanatic Egypt and her Priests, to seek
Thir wandring Gods disguis’d in brutish forms
Rather then human. Nor did Israel scape
Th’ infection when thir borrow’d Gold compos’d
The Calf in Oreb: and the Rebel King
485 Doubl’d that sin in Bethel and in Dan,
Lik’ning his Maker to the Grazed Ox,
Jehovah, who in one Night when he pass’d
From Egypt marching, equal’d° with one stroke leveled
Both her first born and all her bleating Gods.
490 Belial came last, then whom a Spirit more lewd
Fell not from Heaven, or more gross to love
Vice for it self: To him no Temple stood
Or Altar smoak’d; yet who more oft then hee
In Temples and at Altars, when the Priest
495 Turns Atheist, as did Ely’s Sons, who fill’d
With lust and violence the house of God.
In Courts and Palaces he also Reigns
And in luxurious Cities, where the noyse
Of riot° ascends above thir loftiest Towrs, debauchery
500 And injury and outrage: And when Night
Darkens the Streets, then wander forth the Sons
Of Belial, flown° with insolence and wine. flushed, swollen
477–82. The second group of devils includes gods originally driven from Olympus by the revolt of the giants
and forced to wander in “brutish” (animal) forms (Ovid, Metamorphoses 5.319–31). The Egyptians later wor-
shiped such animal-headed gods: “Osiris,” a bull; “Isis,” a cow; “Orus” (Horus), a falcon.
482–4. While Moses was receiving the Law his brother Aaron made the “Calf in Oreb” with golden orna-
ments “borrow’d” (carried out of ) Egypt (Exod. 12:35); the Israelites worshiped the idol, traditionally identified
with the Egyptian god Apis (Exod. 32:1–4).
484–9 Rebel King. Jeroboam led ten tribes in a revolt against Solomon’s son Rehoboam, and “doubled” Aaron’s
sin by making two golden calves, one in “Bethel,” one in “Dan” (1 Kgs 12:19 –30); at the Passover, “Jehovah”
(Exod. 12:12) smote the Egyptian firstborn ( both men and beasts) and all their gods.
490–502 Belial. Hebrew for “worthlessness.” Not a god, but phrases such as “Sons of Belial” ( Judg. 19:22,
20:13, and 2 Cor. 6:15) encouraged personification. The sons of the high priest “Ely,” themselves priests,
were “sons of Belial,” seizing offerings meant for God and lying with prostitutes (1 Sam. 2:12 –22). Milton
invites association with Restoration churches, courts, and cities.
Book 1 27
Witness the Streets of Sodom, and that night

In Gibeah, when the hospitable door
505 Expos’d a Matron to avoid worse rape.
These were the prime in order and in might;
The rest were long to tell, though far renown’d,
Th’ Ionian Gods, of Javans Issue held
Gods, yet confest later then Heav’n and Earth
510 Thir boasted Parents; Titan Heav’ns first born
With his enormous° brood, and birthright seis’d monstrous
By younger Saturn, he from mightier Jove
His own and Rhea’s Son like measure found;
So Jove usurping reign’d: these first in Creet
515 And Ida known, thence on the Snowy top
Of cold Olympus rul’d the middle Air
Thir highest Heav’n; or on the Delphian Cliff,
Or in Dodona, and through all the bounds
Of Doric Land; or who with Saturn old
520 Fled over Adria to th’ Hesperian Fields,
And ore the Celtic roam’d the utmost Isles.
All these and more came flocking; but with looks
Down cast and damp,° yet such wherein appear’d depressed
Obscure some glimps of joy, to have found thir chief
525 Not in despair, to have found themselves not lost
In loss it self; which on his count’nance cast
Like doubtful hue: but he his wonted° pride accustomed
Soon recollecting, with high words, that bore
Semblance of worth, not substance, gently rais’d
530 Thir fanting courage, and dispel’d thir fears.
Then strait° commands that at the warlike sound immediately
503–5. Lot begged the Sodomites to rape his virgin daughters rather than his angel guests; no rape occurred,
and the angels destroyed “Sodom” (Gen. 19:1–10, 24). At “Gibeah” ( Judg. 19:22–9) an old man prevented
“worse” homosexual rape by surrendering his Levite guest’s concubine to “certain sons of Belial”; she was
raped all night and was found dead the next morning. The change from the biblical concubine to “a Matron”
heightens the crime.
508–10. The Ionian Greeks (“Javans issue,” i.e., of the line of Noah’s grandson Javan, son of Japhet) held the
Titans to be gods, supposedly the progeny of “Heav’n” (Uranus) and “Earth” (Gaea).
510–15 Titan. Titan, the firstborn, was deposed by his younger brother “Saturn” (or Cronos), who was in
turn deposed by his son “Jove” (Zeus) who had been reared in secret in a cave on Mount “Ida” in “Creet”
(Crete).
515–19. The Olympian gods dwelt on Mount “Olympus”; Apollo’s Pythian oracle was at Delphi (“Delphian
Cliff”), high on Mount Parnassus; “Dodona” was an ancient site of Zeus’ oracle; “Doric Land”: Greece.
519–21. The defeated “Saturn” fled over the Adriatic (“Adria”) to Italy (“th’ Hesperian Fields”), to France (“Celtic”
lands) to roam (“the utmost Isles”) of Britain.
28 Paradise Lost
Of Trumpets loud and Clarions° be upreard small, shrill trumpets

His mighty Standard; that proud honour claim’d
Azazel as his right, a Cherube tall:
535 Who forthwith from the glittering Staff unfurld
Th’ Imperial Ensign,° which full high advanc’t battle flag
Shon like a Meteor streaming to the Wind
With Gemms and Golden lustre rich imblaz’d,° adorned with heraldic devices
Seraphic arms and Trophies: all the while
540 Sonorous mettal° blowing Martial sounds: trumpets
At which the universal Host upsent
A shout that tore Hells Concave,° and beyond vault, roof
Frighted the Reign of Chaos and old Night.
All in a moment through the gloom were seen
545 Ten thousand Banners rise into the Air
With Orient° Colours waving: with them rose lustrous
A Forest huge of Spears: and thronging Helms
Appear’d, and serried° Shields in thick array pushed close together
Of depth immeasurable: Anon they move
550 In perfect Phalanx to the Dorian mood
Of Flutes and soft Recorders; such as rais’d
To hight of noblest temper Hero’s old
Arming to Battel, and in stead of rage
Deliberate valour breath’d, firm and unmov’d
555 With dread of death to flight or foul retreat,
Nor wanting° power to mitigate and swage° lacking / assuage
With solemn touches, troubl’d thoughts, and chase
Anguish and doubt and fear and sorrow and pain
From mortal or immortal minds. Thus they
560 Breathing united force with fixed thought
Mov’d on in silence to soft Pipes that charm’d
Thir painful steps o’re the burnt soyle; and now
Advanc’t in view, they stand, a horrid° Front bristling with spears
Of dreadful length and dazling Arms, in guise
565 Of Warriers old with order’d Spear and Shield,
Awaiting what command thir mighty Chief
Had to impose: He through the armed Files
534 Azazel. Traditionally, one of the four standard-bearers of Satan’s army; a chief devil in the Book of Enoch.
543. For their “Reign” see 2.894–909, 959–70.
550–4 Phalanx. Greek battle formation consisting of footsoldiers presenting a square, impenetrable thicket
of spears, usually eight ranks deep. Dorian mood. The Greek musical mode used for solemn
martial music, intended to produce calm firmness (Plato, Republic 3.399A). The Spartans (“Hero’s old”)
marched to battle to the Dorian music of “Flutes.”
Book 1 29
Darts his experienc’t eye, and soon traverse° across

The whole Battalion views, thir order due,
570 Thir visages and stature as of Gods,
Thir number last he summs. And now his heart
Distends with pride, and hardning in his strength
Glories: For never since created man,
Met such imbodied force, as nam’d° with these compared
575 Could merit more then that small infantry
Warr’d on by Cranes: though all the Giant brood
Of Phlegra with th’ Heroic Race were joyn’d
That fought at Theb’s and Ilium, on each side
Mixt with auxiliar° Gods; and what resounds allied
580 In Fable or Romance of Uthers Son
Begirt with British and Armoric Knights;
And all who since, Baptiz’d or Infidel
Jousted in Aspramont or Montalban,
Damasco, or Marocco, or Trebisond,
585 Or whom Biserta sent from Afric shore
When Charlemain with all his Peerage fell
By Fontarabbia. Thus far these beyond
Compare of mortal prowess, yet observ’d
Thir dread commander: he above the rest
590 In shape and gesture proudly eminent
Stood like a Towr; his form had yet not lost
All her Original brightness, nor appear’d
Less then Arch Angel ruind, and th’ excess
Of Glory obscur’d: As when the Sun new ris’n
595 Looks through the Horizontal° misty Air on the horizon
Shorn of his Beams, or from behind the Moon
573 never since created man. i.e., since man was created (Latin idiom).
575–9. See Iliad 3.1–6 for the war of the pygmies (with a pun on “infantry,” infants) and the “Cranes.” The
Giants fought the Olympian gods at “Phlegra” in Macedonia (Pindar, Nemian Odes 1.67–8); the Greek armies
(“Heroic Race”) fought battles at “Theb’s” and “Ilium” (Troy), aided by various gods.
580–4. Armies from romances include “British” and “Armoric knights” (from Brittany) who fought with Arthur
(“Uthers Son”); and Charlemagne’s army that defeated the Saracens at “Aspramont” (the dark mountain).
Knightly jousts took place at the sites named, all from romances about chivalric wars between Christians
and Saracens: “Montalban” (the white mountain) the home of Rinaldo, “Damasco” (Damascus), “Marocco”
(Marrakesh, a sultanate in what is now Morocco), and “Trebisond” (Trabzon, a Byzantine city on the
Black Sea).
585–7. Saracens gathered at “Biserta” (Bizerte) in Tunisia to invade Spain (Boiardo, Orlando Innamorato 2.29.1–22);
Charlemagne’s rearguard, led by his best knight Roland, was massacred at Roncesvalles, near “Fontarabbia”
(Fuenterrabia, on the Spanish coast). But in no version of the story did Charlemagne himself fall.
30 Paradise Lost
In dim Eclips disastrous twilight sheds

On half the Nations, and with fear of change
Perplexes Monarchs. Dark’n’d so, yet shon
600 Above them all th’ Arch Angel: but his face
Deep scars of Thunder had intrencht, and care
Sat on his faded cheek, but under Browes
Of dauntless courage, and considerate° Pride conscious, deliberate
Waiting revenge: cruel his eye, but cast
605 Signs of remorse and passion to behold
The fellows of his crime, the followers rather
(Far other once beheld in bliss) condemn’d
For ever now to have thir lot in pain,
Millions of Spirits for his fault amerc’t° deprived
610 Of Heav’n, and from Eternal Splendors flung
For his revolt, yet faithfull how they stood,
Thir Glory witherd. As when Heavens Fire
Hath scath’d° the Forrest Oaks, or Mountain Pines, scorched
With singed top thir stately growth though bare
615 Stands on the blasted Heath. He now prepar’d
To speak; whereat thir doubl’d Ranks they bend
From wing to wing, and half enclose him round
With all his Peers: attention held them mute.
Thrice he assayd,° and thrice in spight of scorn, tried
620 Tears such as Angels weep, burst forth: at last
Words interwove with sighs found out thir way.
O Myriads of immortal Spirits, O Powers
Matchless, but with th’ Almighty, and that strife
Was not inglorious, though th’ event° was dire, outcome
625 As this place testifies, and this dire change
Hateful to utter: but what power of mind
Foreseeing or presaging, from the Depth
Of knowledge past or present, could have fear’d,
How such united force of Gods, how such
630 As stood like these, could ever know repulse?
For who can yet beleeve, though after loss,
That all these puissant° Legions, whose exile powerful
Hath emptied Heav’n, shall fail to re-ascend
597–9. The censor objected to these lines, as perhaps an allusion to the eclipse on the day of Charles II’s
birth, portending “change” (i.e., the Interregnum). disastrous. astrologically unfavorable (dis + astrum).
620. Satan weeping before his defeated troops recalls Agamemnon stricken with grief in similar circumstances
(Iliad 9.13–14)
Book 1 31
Self-rais’d, and repossess thir native seat?

635 For mee be witness all the Host of Heav’n,
If counsels different, or danger shun’d
By me, have lost our hopes. But he who reigns
Monarch in Heav’n, till then as one secure
Sat on his Throne, upheld by old repute,
640 Consent or custome, and his Regal State
Put forth at full, but still° his strength conceal’d, always
Which tempted our attempt, and wrought our fall.
Henceforth his might we know, and know our own
So as not either to provoke, or dread
645 New warr, provok’t; our better part remains
To work in close° design, by fraud or guile secret
What force effected not: that he no less
At length from us may find, who overcomes
By force, hath overcome but half his foe.
650 Space may produce new Worlds; whereof so rife° widespread
There went a fame° in Heav’n that he ere long rumor
Intended to create, and therein plant
A generation, whom his choice regard
Should favour equal to the Sons of Heaven:
655 Thither, if but to prey, shall be perhaps
Our first eruption,° thither or elsewhere: breaking out
For this Infernal Pit shall never hold
Cælestial Spirits in Bondage, nor th’ Abyss
Long under darkness cover. But these thoughts
660 Full Counsel must mature: Peace is despaird,
For who can think Submission? Warr then, Warr
Open or understood° must be resolv’d. covert
He spake: and to confirm his words, out-flew
Millions of flaming swords, drawn from the thighs
665 Of mighty Cherubim; the sudden blaze
Far round illumin’d hell: highly they rag’d
Against the Highest, and fierce with grasped arms
Clash’d on thir sounding Shields the din of war,
Hurling defiance toward the Vault of Heav’n.
670 There stood a Hill not far whose griesly° top causing horror
Belch’d fire and rowling° smoak; the rest entire undulating
Shon with a glossie scurff,° undoubted sign crust
That in his womb was hid metallic Ore,
668. Like Roman legions, the fallen angels applaud by beating swords on shields.
32 Paradise Lost
The work of Sulphur. Thither wing’d with speed

675 A numerous Brigad hasten’d. As when Bands
Of Pioners° with Spade and Pickax arm’d military engineers
Forerun the Royal Camp, to trench a Field,
Or cast a Rampart. Mammon led them on,
Mammon, the least erected Spirit that fell
680 From heav’n, for ev’n in heav’n his looks and thoughts
Were always downward bent, admiring more
The riches of Heav’ns pavement, trod’n Gold,
Then aught divine or holy else enjoy’d
In vision beatific: by him first
685 Men also, and by his suggestion taught,
Ransack’d the Center, and with impious hands
Rifl’d the bowels of thir mother Earth
For Treasures better hid. Soon had his crew
Op’nd into the Hill a spacious wound
690 And dig’d out ribs° of Gold. Let none admire° veins / wonder
That riches grow in Hell; that soyle may best
Deserve the precious bane.° And here let those poison
Who boast in mortal things, and wond’ring tell
Of Babel, and the works of Memphian Kings
695 Learn how thir greatest Monuments of Fame,
And Strength and Art are easily out-done
By Spirits reprobate,° and in an hour damned
What in an age they with incessant toyle
And hands innumerable scarce perform.
700 Nigh on the Plain in many cells prepar’d,
That underneath had veins of liquid fire
Sluc’d from the Lake, a second multitude
With wondrous Art founded° the massie Ore, melted
Severing each kind, and scum’d° the Bullion dross:° skimmed / boiling dregs
705 A third as soon had form’d within the ground
A various mould, and from the boyling cells
674 Sulphur. This was thought to be the father of metals.

678 Mammon. An Aramaic word for riches, Mammon came to be personified and associated with the god
of wealth, Plutus, and with Pluto, god of the underworld. Cf. Matt. 6:24: “Ye cannot serve God and
Mammon.”
684 vision beatific. Scholastic term for the sight of God, the greatest joy of heaven.
685–8. Ovid, Metamorphoses 1.138–42, describes men rifling earth’s “bowels” (“viscera terrae”) in search of
riches. Cf. Spenser, Faerie Queene 2.7.17.
694 Babel. The Tower of Babel (cf. Gen. 11:1–9; PL 12.38 – 62). works. The Pyramids built by
“Memphian” (Egyptian) pharaohs.
Book 1 33
By strange conveyance fill’d each hollow nook,

As in an Organ from one blast of wind
To many a row of Pipes the sound-board breaths.
710 Anon out of the earth a Fabrick° huge building
Rose like an Exhalation, with the sound
Of Dulcet° Symphonies and voices sweet, sweet, pleasing
Built like a Temple, where Pilasters° round columns set in a wall
Were set, and Doric pillars overlaid
715 With Golden Architrave; nor did there want
Cornice or Freeze, with bossy° Sculptures grav’n, embossed
The Roof was fretted° Gold. Not Babilon, richly ornamented
Nor great Alcairo such magnificence
Equal’d in all thir glories, to inshrine
720 Belus or Serapis thir Gods, or seat
Thir Kings, when Ægypt with Assyria strove
In wealth and luxurie. Th’ ascending pile° large building
Stood fixt° her stately highth, and strait° the dores complete / at once
Op’ning thir brazen foulds discover wide
725 Within, her ample spaces, o’re the smooth
And level pavement: from the arched roof
Pendant by suttle Magic many a row
Of Starry Lamps and blazing Cressets fed
With Naphtha and Asphaltus yeilded light
730 As from a sky. The hasty multitude
Admiring enter’d, and the work some praise
And some the Architect: his hand was known
In Heav’n by many a Towred structure high,
Where Scepter’d Angels held thir residence,
735 And sat as Princes, whom the supreme King
Exalted to such power, and gave to rule,
Each in his Hierarchie, the Orders bright.
711–12 Exhalation. Exhalations were thought to cause comets and meteors ( bad omens) and pestilence
(cf. 10.693–5). Pandæmonium rises to symphonic and vocal music, like Thebes to Amphion’s lyre.
714 Doric pillars. Round and fluted, Doric pillars are severe and plain. Pandæmonium combines classical archi-
tectural features with elaborate ornamentation, perhaps suggesting St. Peter’s in Rome.
715–16 Architrave. The beam that rests on top of the columns. Cornice. The part above and over-
hanging the frieze. Freeze. The frieze: the architectural element above the architrave on which
the sculptures usually are set.
717–20 Babilon. Babylon in Assyria had temples to “Belus” (Baal); “Alcairo” (ancient Memphis, near Cairo) had
temples to “Serapis” (composite of Osiris and Apis, the bull god). Both cities were famously magnificent.
728–9 Cressets. Iron baskets hung from the ceiling, holding burning pitch (“Asphaltus”); oily “Naphtha” was
placed in the lamps.
34 Paradise Lost
Nor was his name unheard or unador’d

In ancient Greece; and in Ausonian land
740 Men call’d him Mulciber; and how he fell
From Heav’n, they fabl’d, thrown by angry Jove
Sheer o’re the Chrystal Battlements; from Morn
To Noon he fell, from Noon to dewy Eve,
A Summers day; and with the setting Sun
745 Dropt from the Zenith like a falling Star,
On Lemnos th’ Ægean Ile: thus they relate,
Erring; for he with this rebellious rout
Fell long before; nor aught avail’d him now
To have built in Heav’n high Towrs; nor did he scape
750 By all his Engins,° but was headlong sent contrivances
With his industrious crew to build in hell.
Mean while the winged Haralds by command
Of Sovran power, with awful° Ceremony awesome
And Trumpets sound throughout the Host proclaim
755 A solemn Councel forthwith to be held
At Pandæmonium, the high Capital
Of Satan and his Peers:° thir summons call’d nobles, companions
From every Band and squared Regiment
By place° or choice° the worthiest; they anon rank / election
760 With hunderds and with thousands trooping came
Attended: all access was throng’d, the Gates
And Porches wide, but chief the spacious Hall
(Though like a cover’d field, where Champions bold
Wont° ride in arm’d, and at the Soldans° chair were accustomed to / sultan’s
765 Defi’d the best of Panim° chivalry pagan
To mortal combat or carreer° with Lance) joust
Thick swarm’d, both on the ground and in the air,
Brusht with the hiss of russling wings. As Bees
In spring time, when the Sun with Taurus rides,
770 Pour forth thir populous youth about the Hive
738–46. Hephæstus (in “Greece”), Vulcan or “Mulciber” in Italy (“Ausonian land”), was architect of the clas-
sical gods’ palaces; the story of his fall, cast out by Zeus (“angry Jove”) to land in “Lemnos” in the “Ægean”
sea, is told in Iliad 1.590–4. Zenith. the highest point of the celestial sphere.
747 Erring. Milton thought the classical myths were erroneous versions of biblical stories.
756 Pandæmonium. Milton’s coinage, literally “all Demons,” an inversion of Pantheon, “all gods.”
768–76. Bee similes were common in epic from Homer on (Iliad 2.87–90; Aeneid 1.430–6); also, the bees’ (roy-
alist) society was often cited in political arguments. The simile prepares for the sudden contraction of the
“common” devils, enabling them to fit into the Hall of Pandæmonium (791–2).
769. The sun is in the zodiacal sign of “Taurus” (the Bull) from about April 19 to May 20.
Book 1 35
In clusters; they among fresh dews and flowers

Flie to and fro, or on the smoothed Plank,
The suburb of thir Straw-built Cittadel,
New rub’d with Baum, expatiate° and confer walk about at large
775 Thir State affairs. So thick the aerie crowd
Swarm’d and were straitn’d;° till the Signal giv’n. packed together
Behold a wonder! they but now who seemd
In bigness to surpass Earths Giant Sons
Now less then smallest Dwarfs, in narrow room
780 Throng numberless, like that Pigmean Race
Beyond the Indian Mount, or Faerie Elves,
Whose midnight Revels, by a Forrest side
Or Fountain some belated Peasant sees,
Or dreams he sees, while over-head the Moon
785 Sits Arbitress,° and neerer to the Earth witness
Wheels her pale course, they on thir mirth and dance
Intent, with jocond° Music charm his ear; merry
At once with joy and fear his heart rebounds.
Thus incorporeal Spirits to smallest forms
790 Reduc’d thir shapes immense, and were at large,
Though without number still amidst the Hall
Of that infernal Court. But far within
And in thir own dimensions like themselves
The great Seraphic Lords and Cherubim
795 In close° recess and secret conclave sat secluded
A thousand Demy-Gods on golden seat’s,
Frequent and full. After short silence then
And summons read, the great consult began.
The End of the First Book.
780–1 Pigmean Race. Pygmies were thought to live beyond the Himalayas (“the Indian Mount”).
792–4. These “Lords” retained their own size.
795 conclave. Secret assembly, often ecclesiastical.
797 Frequent. Crowded together. full. In great number.
Figure 4 Illustration to Book 2, 1688
BOOK 2
THE ARGUMENT
The Consultation begun, Satan debates whether another Battel be to be hazarded
for the recovery of Heaven: some advise it, others dissuade: A third proposal is prefer’d,
mention’d before by Satan, to search the truth of that Prophesie or Tradition in Heaven
concerning another world, and another kind of creature equal or not much inferiour
5 to themselves, about this time to be created: Thir doubt who shall be sent on this
difficult search: Satan thir chief undertakes alone the voyage, is honourd and
applauded. The Councel thus ended, the rest betake them several wayes and to sev-
eral imployments, as thir inclinations lead them, to entertain the time till Satan return.
He passes on his journey to Hell Gates, finds them shut, and who sat there to guard
10 them, by whom at length they are op’nd, and discover to him the great Gulf
between Hell and Heaven; with what difficulty he passes through, directed by Chaos,
the Power of that place, to the sight of this new World which he sought.
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,
5 Satan exalted sat, by merit rais’d
To that bad eminence; and from despair
Thus high uplifted beyond hope, aspires
Beyond thus high, insatiate to pursue
Vain Warr with Heav’n, and by success° untaught the outcome
10 His proud imaginations thus displaid.
Powers and Dominions, Deities of Heav’n,
For since no deep within her gulf can hold
Immortal vigor, though opprest and fall’n,
I give not Heav’n for lost. From this descent
15 Celestial vertues rising, will appear
1. A typical epic convention (in e.g. Iliad 2.53–394, Aeneid 11.302– 446, Tasso, Gerusalemme Liberata 2.58 – 90)
involved councils debating war and peace, with spokesmen on each side. Infernal councils have
antecedents in Tasso, Vida, Valvasone, and others.
11–12. Satan is given directions by “Chaos,” the ruler (“Power”) of “that place” (Chaos) to the created uni-
verse (“new World”).
2 Ormus. Hormuz, an island port at the mouth of the Persian Gulf, famous for pearls.
4 Barbaric. Exotic; pertaining originally to all nations except Greece and Rome.
5 merit. Desert, either good or bad. Cf. 3.309–10, 6.43.
11 Powers and Dominions. Angelic orders; “vertues” (15) were also an angelic order. Milton retains the
names but not the arrangement into distinct hierarchical ranks.
38 Paradise Lost
More glorious and more dread then from no fall,

And trust themselves to fear no second fate:
Mee though just right, and the fixt Laws of Heav’n
Did first create your Leader, next free choice,
20 With what besides, in Counsel or in Fight,
Hath bin achievd of merit, yet this loss
Thus farr at least recover’d, hath much more
Establisht in a safe unenvied Throne
Yielded with full consent. The happier state
25 In Heav’n, which follows dignity, might draw
Envy from each inferior; but who here
Will envy whom the highest place exposes
Formost to stand against the Thunderers aim
Your bulwark, and condemns to greatest share
30 Of endless pain? where there is then no good
For which to strive, no strife can grow up there
From Faction; for none sure will claim in Hell
Precedence, none, whose portion is so small
Of present pain, that with ambitious mind
35 Will covet more. With this advantage then
To union, and firm Faith, and firm accord,
More then can be in Heav’n, we now return
To claim our just inheritance of old,
Surer to prosper then prosperity
40 Could have assur’d us; and by what best way,
Whether of open Warr or covert guile,
We now debate; who can advise, may speak.
He ceas’d, and next him Moloc, Scepter’d King
Stood up, the strongest and the fiercest Spirit
45 That fought in Heav’n; now fiercer by despair:
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
50 He reck’d° not, and these words thereafter spake. cared
My sentence° is for open Warr: Of Wiles, judgment
More unexpert,° I boast not: them let those inexperienced
28 Thunderer. The attribute of Zeus ( Jove) is the thunderbolt.

41. The classic Machiavellian choice for gaining or extending power. Tasso’s Satan (Gerusalemme Liberata, trans.
Edward Fairfax [1600], 4.16–17) also proposes “open force, or secret guile.”
Book 2 39
Contrive who need, or when they need, not now

For while they sit contriving, shall the rest,
55 Millions that stand in Arms, and longing wait
The Signal to ascend, sit lingring here
Heav’ns fugitives, and for thir dwelling place
Accept this dark opprobrious° Den of shame, infamous
The Prison of his Tyranny who Reigns
60 By our delay? no, let us rather choose
Arm’d with Hell flames and fury all at once
O’re Heav’ns high Towrs to force resistless way,
Turning our Tortures into horrid° Arms bristling, terrible
Against the Torturer; when to meet the noise
65 Of his Almighty Engin° he shall hear machine of war
Infernal Thunder, and for Lightning see
Black fire and horror shot with equal rage
Among his Angels; and his Throne it self
Mixt with Tartarean Sulphur, and strange fire,
70 His own invented Torments. But perhaps
The way seems difficult and steep to scale
With upright wing against a higher foe.
Let such bethink them, if the sleepy drench° soporific drink
Of that forgetful Lake benumm not still,
75 That in our proper° motion we ascend natural
Up to our native seat: descent and fall
To us is adverse. Who but felt of late
When the fierce Foe hung on our brok’n Rear° rearguard
Insulting,° and pursu’d us through the Deep, attacking, exulting scornfully
80 With what compulsion and laborious flight
We sunk thus low? Th’ ascent is easie then;
Th’ event° is fear’d; should we again provoke outcome
Our stronger, some worse way his wrath may find
To our destruction: if there be in Hell
85 Fear to be worse destroy’d: what can be worse
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 afflict
69 Tartarean. Hellish. Tartarus is the place of punishment in the classical underworld.

74 forgetful Lake. Suggests Lethe, the river of oblivion in Hades. Cf. 1.266.
75. Cf. 2.932–5.
40 Paradise Lost
90 The Vassals° of his anger, when the Scourge slaves

Inexorably, and the torturing hour
Calls us to Penance? More destroy’d then thus
We should be quite abolisht and expire.
What fear we then? what doubt we to incense
95 His utmost ire? which to the highth enrag’d,
Will either quite consume us, and reduce
To nothing this essential,° happier farr essence
Then miserable to have eternal being:
Or if our substance be indeed Divine,
100 And cannot cease to be, we are at worst
On this side nothing;° and by proof we feel short of annihilation
Our power sufficient to disturb his Heav’n,
And with perpetual inrodes to Allarme,
Though inaccessible, his fatal° Throne: fated, death-dealing
105 Which if not Victory is yet Revenge.
He ended frowning, and his look denounc’d° proclaimed
Desperate revenge, and Battel dangerous
To less then Gods. On th’ other side up rose
Belial, in act more graceful and humane;
110 A fairer person lost not Heav’n; he seemd
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
115 Maturest Counsels: for his thoughts were low;
To vice industrious, but to Nobler deeds
Timorous and slothful: yet he pleas’d the ear,
And with perswasive accent thus began.
I should be much for open Warr, O Peers,
120 As not behind in hate; if what was urg’d
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, feat
125 In what he counsels and in what excels
Mistrustful, grounds his courage on despair
90–2 Scourge . . . Penance. Suggest Roman Catholic practices of mortification.

113–14 Manna. The food supplied to the Israelites in the desert, tasting of honey. For making “the worse
appear / The better reason” Belial is aligned with the Sophists, mercenary teachers of rhetoric in ancient
Greece, who were denounced by Plato for just this practice (Apology 19b).
Book 2 41
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
130 With Armed watch, that render all access
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
135 By force, and at our heels all Hell should rise
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
140 Incapable of stain would soon expel
Her mischief, and purge off the baser fire
Victorious. Thus repuls’d, our final hope
Is flat° despair: we must exasperate absolute
Th’ Almighty Victor to spend all his rage,
145 And that must end us, that must be our cure,
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
150 In the wide womb of uncreated night,
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.
155 Will he, so wise, let loose at once his ire,
Belike° through impotence, or unaware, perhaps
To give his Enemies thir wish, and end
Them in his anger, whom his anger saves
To punish endless? wherefore cease we then?
160 Say they who counsel Warr, we are decreed,
Reserv’d and destin’d to Eternal woe;
Whatever doing, what can we suffer more,
What can we suffer worse? is this then worst,
139 Ethereal mould. Heavenly substance, derived from “ether,” the fifth and purest element, supposed incor-
ruptible.
148. Cf. Seneca, De Consolatione Ad Marciam 11.4–5, describing the capacity of thoughts to range through
heaven and all past and future time.
42 Paradise Lost
Thus sitting, thus consulting, thus in Arms?

165 What when we fled amain,° pursu’d and strook at full speed
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.
170 What if the breath that kindl’d those grim fires
Awak’d should blow them into sevenfold rage
And plunge us in the flames? or from above
Should intermitted° vengeance arm again suspended
His red right hand to plague us? what if all
175 Her stores were open’d, and this Firmament° vault
Of Hell should spout her Cataracts° of Fire, cascades
Impendent° horrors, threatning hideous fall hanging down
One day upon our heads; while we perhaps
Designing or exhorting glorious warr,
180 Caught in a fierie Tempest shall be hurl’d
Each on his rock transfixt, the sport and prey
Of racking° whirlwinds, or for ever sunk driving, torturing
Under yon boyling Ocean, wrapt in Chains;
There to converse with everlasting groans,
185 Unrespited, unpitied, unrepreevd,
Ages of hopeless end;° this would be worse. without hope for an end
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
190 Views all things at one view? he from heav’ns highth
All these our motions° vain, sees and derides; proposals, plans
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
195 Thus trampl’d, thus expell’d to suffer here
Chains and these Torments? better these then worse
By my advice; since fate inevitable
Subdues us, and Omnipotent Decree,
170–4. For Belial’s questions, cf. Tasso, Gerusalemme Liberata 10.44 –7. For God’s “ breath that kindled” cf.
Isa. 30:33, “the pile [of Hell] is fire and much wood; the breath of the Lord, like a stream of brimstone,
doth kindle it.” For God’s “red right hand” cf. Horace, Odes 1.2.1– 4, Jove hurling thunderbolts with a “red
right hand.”
190–1. “He that sitteth in the heavens shall laugh; the Lord shall have them in derision” (Ps. 2:4). Milton’s
God is not passionless, but displays a range of emotions, see Christian Doctrine 1.2.
Book 2 43
The Victors will. To suffer, as to doe,

200 Our strength is equal, nor the Law unjust
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
205 And vent’rous, if that fail them, shrink and fear
What yet they know must follow, to endure
Exile, or ignominy,° or bonds, or pain, humiliation
The sentence of thir Conquerour: This is now
Our doom; which if we can sustain and bear,
210 Our Supream Foe in time may much remit
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.
215 Our purer essence then will overcome
Thir noxious vapour, or enur’d° not feel, accustomed
Or chang’d at length, and to the place conformd
In temper° and in nature, will receive physical and mental constitution
Familiar the fierce heat, and void of pain;
220 This horror will grow milde, this darkness light,
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,
225 If we procure not to our selves more woe.
Thus Belial with words cloath’d in reasons garb
Counsell’d ignoble ease, and peaceful sloath,
Not peace: and after him thus Mammon spake.
Either to disinthrone the King of Heav’n
230 We warr, if warr be best, or to regain
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
235 The latter: for what place can be for us
199–200. Echoing Mucius Scaevola’s famous words, when he held his hand in the fire to demonstrate Roman
fortitude (Livy, Ab Urbe Condita 2.12.10).
212 mind. Be concerned about; be aware of.
220 light. May be a noun, the opposite of darkness, or an adjective, “easy to bear.”
44 Paradise Lost
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
240 Stand in his presence humble, and receive
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
245 Ambrosial° Odours and Ambrosial Flowers, fragrant, divine
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
250 By force impossible, by leave obtain’d
Unacceptable, though in Heav’n, our state
Of splendid vassalage,° but rather seek servitude
Our own good from our selves, and from our own
Live to our selves, though in this vast recess,
255 Free, and to none accountable, preferring
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
260 We can create, and in what place so e’re
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
265 Choose to reside, his Glory unobscur’d,
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
270 Imitate when we please? This Desart soile
Wants° not her hidden lustre, Gemms and Gold; lacks
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
275 Become our Elements, these piercing Fires
252–60. Mammon echoes the Stoic stance of Horace (Epistles 1.18.107–10) but not his proposed simple lifestyle.
Book 2 45
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
280 Of order, how in safety best we may
Compose° our present evils, with regard adjust to
Of what we are and where, dismissing quite
All thoughts of warr: ye have what I advise.
He scarce had finisht, when such murmur filld
285 Th’ Assembly, as when hollow Rocks retain
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 worn out from watching
Or Pinnace° anchors in a craggy Bay small light boat
290 After the Tempest: Such applause was heard
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
295 Wrought still within them; and no less desire
To found this nether Empire, which might rise
By pollicy,° and long process of time, statecraft
In emulation opposite to Heav’n.
Which when Beelzebub perceiv’d, then whom,
300 Satan except, none higher sat, with grave
Aspect he rose, and in his rising seem’d
A Pillar of State; deep on his Front° engraven forehead
Deliberation sat and public care;
And Princely counsel in his face yet shon,
305 Majestic though in ruin: sage he stood
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.
310 Thrones and Imperial Powers, off-spring of heav’n,
Ethereal Vertues; or these Titles now
278. Pain felt by the senses.

294 Michael. Traditionally, the chief of the angelic armies, cf. 6.250ff, 320ff.
306 Atlantean. Burdened statesmen were often compared to Atlas the Titan, whose rebellion Jove punished
by forcing him to bear the heavens on his shoulders.
310–11. Angelic orders. See note to line 11, above.
46 Paradise Lost
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
315 A growing Empire; doubtless; while we dream,
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
320 Banded against his Throne, but to remaine
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
325 Sole King, and of his Kingdom loose no part
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? why
330 Warr hath determin’d us, and foild with loss
Irreparable; tearms of peace yet none
Voutsaf ’t° or sought; for what peace will be giv’n granted
To us enslav’d, but custody severe,
And stripes, and arbitrary punishment
335 Inflicted? and what peace can we return,
But to° our power hostility and hate, to the extent of
Untam’d reluctance,° and revenge though slow, resistance
Yet ever plotting how the Conqueror least
May reap his conquest, and may least rejoyce
340 In doing what we most in suffering feel?
Nor will occasion want,° nor shall we need be lacking
With dangerous expedition to invade
Heav’n, whose high walls fear no assault or Siege,
Or ambush from the Deep. What if we find
345 Some easier enterprize? There is a place
(If ancient and prophetic fame° in Heav’n rumor
Err not) another World, the happy seat
Of some new Race call’d Man, about this time
327–8. God’s iron scepter symbolizes Justice, his golden scepter, Mercy. Cf. Rev. 19:15, “he shall rule them
with a rod of iron.” In 1653 Milton translated Ps. 2:9 with the phrase, “ With iron scepter bruised.” See
PL 5.886–7.
Book 2 47
To be created like to us, though less

350 In power and excellence, but favour’d more
Of him who rules above; so was his will
Pronounc’d among the Gods,° and by an Oath, angels
That shook Heav’ns whol circumference, confirm’d.
Thither let us bend all our thoughts, to learn
355 What creatures there inhabit, of what mould,
Or substance, how endu’d,° and what thir Power, endowed
And where thir weakness, how attempted° best, attacked, tempted
By force or suttlety: Though Heav’n be shut,
And Heav’ns high Arbitrator sit secure
360 In his own strength, this place may lye expos’d
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
365 To waste his whole Creation, or possess
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
370 Abolish his own works. This would surpass
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
375 Thir frail Original,° and faded bliss, originator, parent
Faded so soon. Advise if this be worth
Attempting, or to sit in darkness here
Hatching vain Empires. Thus Beelzebub
Pleaded his devilish Counsel, first devis’d
380 By Satan, and in part propos’d: for whence,
But from the Author of all ill could Spring
So deep a malice, to confound° the race ruin
Of mankind in one root, and Earth with Hell
To mingle and involve,° done all to spite entangle
349–50. Cf. Ps. 8:5: “For thou hast made him a little lower than the angels.” See PL 1.654, 8.228.
352–3. In classical epic the heavens shake when the king of the gods (Zeus, Jove) takes an oath.
369–70. Gen. 6:7, God determining to destroy the world by flood: “And the Lord said, I will destroy man
[and all the creatures] . . . for it repenteth me that I have made them.”
383. Adam is the “root” of the human family tree.
48 Paradise Lost
385 The great Creatour? But thir spite still serves

His glory to augment. The bold design
Pleas’d highly those infernal States,° and joy nobles
Sparkl’d in all thir eyes; with full assent
They vote: whereat his speech he thus renews.
390 Well have ye judg’d, well ended long debate,
Synod° of Gods, and like to what ye are, assembly
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
395 Of those bright confines, whence with neighbouring Arms
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
400 Purge off this gloom; the soft delicious Air,
To heal the scarr of these corrosive Fires
Shall breathe 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 attempt, try
405 The dark unbottom’d infinite Abyss
And through the palpable obscure find out
His uncouth° way, or spread his aerie flight unknown
Upborn with indefatigable wings
Over the vast abrupt, ere he arrive
410 The happy Ile; what strength, what art can then
Suffice, or what evasion bear him safe
Through the strict Senteries° and Stations° thick sentries / guardposts
Of Angels watching round? Here he had need
All circumspection, and wee now no less
415 Choice° in our suffrage; for on whom we send, discrimination
The weight of all and our last hope relies.
This said, he sat; and expectation held
His look suspence,° awaiting who appeer’d in suspension
To second, or oppose, or undertake
420 The perilous attempt; but all sat mute,
406 palpable obscure. Darkness so thick it can be felt (cf. Exod. 10:21).
409 vast abrupt. An abyss, referring to Chaos, the gulf between two created places, heaven and hell.
410 happy Ile. Earth, with probable allusion to the Isles of the Blessed in Greek mythology.
420. Cf. 3.217.
Book 2 49
Pondering the danger with deep thoughts; and each

In others count’nance read his own dismay
Astonisht:° none among the choice and prime stunned
Of those Heav’n-warring Champions could be found
425 So hardie as to proffer or accept
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.
430 O Progeny of Heav’n, Empyreal Thrones,
With reason hath deep silence and demurr° delay
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, vault
435 Outrageous° to devour, immures us round furious
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 without being
440 Wide gaping, and with utter loss of being
Threatens him, plung’d in that abortive gulf.
If thence he scape into whatever world,
Or unknown Region, what remains him less° awaits him except
Then unknown dangers and as hard escape.
445 But I should ill become this Throne, O Peers,° nobles, companions
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 importance
Of difficulty or danger could deterr
450 Mee from attempting. Wherefore do I assume
These Royalties,° and not refuse to Reign, royal prerogatives
Refusing to accept as great a share
Of hazard as of honour, due alike
To him who Reigns, and so much to him due
455 Of hazard more, as he above the rest
427–66. Cf. the Son’s parallel offer, 3.222–65.

432–3. An echo of the Sybil’s warning to Aeneas, Aeneid 6.126 – 9.
435–6. Hell’s fiery walls have nine thicknesses that “immure” the fallen angels. Adamant. A substance
of impenetrable hardness.
441 abortive gulf. Chaos is a womb in which all potential forms fragment (cf. 900ff ).
450–66. An ironic recasting of the noble speech of Sarpedon to Glaucus (Iliad 12.310 –28).
50 Paradise Lost
High honourd sits? Go therefore mighty Powers,

Terror of Heav’n, though fall’n; intend° at home, consider
While here shall be our home, what best may ease
The present misery, and render Hell
460 More tollerable; if there be cure or charm
To respite° or deceive,° or slack the pain relieve / beguile away
Of this ill Mansion: intermit no watch
Against a wakeful Foe, while I abroad
Through all the Coasts° of dark destruction seek regions
465 Deliverance for us all: this enterprize
None shall partake with me. Thus saying rose
The Monarch, and prevented° all reply, forestalled
Prudent, least from his resolution rais’d° made bold
Others among the chief might offer now
470 (Certain to be refus’d) what erst° they fear’d; formerly
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
475 Forbidding; and at once with him they rose;
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 full of awe
Extoll him equal to the highest in Heav’n:
480 Nor fail’d they to express how much they prais’d,
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, pretending to worth
485 Or clos° ambition varnisht o’re with zeal. secret
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
490 Heav’ns chearful face, the lowring Element° threatening sky
Scowls ore the dark’nd lantskip° Snow, or showre; landscape
If chance the radiant Sun with farewell sweet
Extend his ev’ning beam, the fields revive,
The birds thir notes renew, and bleating herds
495 Attest thir joy, that hill and valley rings.
O shame to men! Devil with Devil damn’d
Firm concord holds, men onely disagree
Book 2 51
Of Creatures rational, though under hope

Of heavenly Grace: and God proclaiming peace,
500 Yet live in hatred, enmity, and strife
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, enough
505 That day and night for his destruction waite.
The Stygian Counsel thus dissolv’d; and forth
In order came the grand infernal Peers,
Midst came thir mighty Paramount,° and seemd supreme ruler
Alone th’ Antagonist of Heav’n, nor less
510 Than Hells dread Emperour with pomp Supream,
And God-like imitated State; him round
A Globe of fierie Seraphim inclos’d
With bright imblazonrie,° and horrent° Arms. heraldic devices / bristling
Then of thir Session ended they bid cry
515 With Trumpets regal sound the great result:
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
520 With deafning shout, return’d them loud acclaim.
Thence more at ease thir minds and somwhat rais’d
By false presumptuous hope, the ranged° powers arrayed in ranks
Disband, and wandring, each his several way
Pursues, as inclination or sad choice
525 Leads him perplext, where he may likeliest find
Truce to his restless thoughts, and entertain° while away
The irksom hours, till his great Chief return.
Part on the Plain, or in the Air sublime° aloft
Upon the wing, or in swift Race contend,
530 As at th’ Olympian Games or Pythian fields;
Part curb thir fierie Steeds, or shun the Goal
With rapid wheels, or fronted Brigads° form. opposing teams
506 Stygian. From the river Styx, leading to Hades.

512 Globe. A compact body, often a formation of soldiers. “Seraphim” are associated with fire; saraph in
Hebrew means “to burn.”
517 sounding Alchymie. Trumpets made of the goldlike alloy, brass.
528–55. Athletic games and musical contests are common in epic. See Aeneid 6.642 – 59.
530. The “Olympian” games were held at Olympia, the “Pythian” games at Delphi.
531 shun the Goal. To drive a chariot as close as possible to a turning post without hitting it.
52 Paradise Lost
As when to warn proud Cities warr appears

Wag’d in the troubl’d Skie, and Armies rush
535 To Battel in the Clouds, before each Van° vanguard
Prick° forth the Aerie Knights, and couch thir Spears spur
Till thickest Legions close; with feats of Arms
From either end of Heav’n the welkin° burns. sky
Others with vast Typhœan rage more fell° fierce
540 Rend up both Rocks and Hills, and ride the Air
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,
545 And Lichas from the top of Oeta threw
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
550 By doom of Battel; and complain that Fate
Free Vertue should enthrall to Force or Chance.
Thir Song was partial,° but the harmony biased, polyphonic
(What could it less when Spirits immortal sing?)
Suspended° Hell, and took with ravishment held in suspense
555 The thronging audience. In discourse more sweet
(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,
560 Fixt Fate, free will, foreknowledg absolute,
And found no end, in wandring mazes lost.
Of good and evil much they argu’d then,
533–6. The seeming appearance of warfare in the skies, reported before several notable battles including the
English Civil War, was thought to warn of the wars to come.
539–41 Typhœan rage. Typhon’s name was associated with typhoon, and meant “whirlwind.” See note to
1.198–9.
542–6 Alcides. Hercules (Alcides), wearing a poisoned (“envenom’d”) robe given to him through a decep-
tion practiced on his wife after he returned from a victory at “Oechalia,” was driven mad with pain. Wrongly
suspecting his beloved companion “Lichas,” who innocently gave him the cloak, he threw him along with
uprooted trees from the top of Mount “Oeta” in Thessaly into “the Euboic Sea,” the strait between Thessaly
in northern Greece and the Isle of Euboia. Cf. Ovid, Metamorphoses 9.134 –229.
557–65 Various classical schools are prefigured here, e.g. the Peripatetic, Epicurean, and Stoic, as well as con-
temporary theological debates about predestination, foreknowledge, and free will. Cf. Jesus’ denunciation
of the classical schools in Paradise Regained 4.291–321.
Book 2 53
Of happiness and final misery,

Passion and Apathie, and glory and shame,
565 Vain wisdom all, and false Philosophie:
Yet with a pleasing sorcerie could charm
Pain for a while or anguish, and excite
Fallacious hope, or arm th’ obdured° brest hardened
With stubborn patience as with triple steel.
570 Another part in Squadrons and gross° Bands, large, dense
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
575 Of four infernal Rivers that disgorge
Into the burning Lake thir baleful° streams; evil
Abhorred Styx the flood of deadly hate,
Sad Acheron of sorrow, black and deep;
Cocytus, nam’d of lamentation loud
580 Heard on the ruful stream; fierce Phlegeton
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,
585 Forthwith his former state and being forgets,
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
590 Thaws not, but gathers heap, and ruin seems
Of ancient pile; all else deep snow and ice,
A gulf profound° as that Serbonian Bog deep
Betwixt Damiata and Mount Casius old,
Where Armies whole have sunk: the parching Air
595 Burns frore,° and cold performs th’ effect of Fire. extremely cold
564 Apathie. The Stoic ideal of freedom from passion.

575–81 four infernal Rivers. These are traditional in the geography of Hell; the epithet describing each trans-
lates its Greek name.
583 Lethe. Defined here as the “River of Oblivion.” Cf. lines 74 above and 604 below.
590–1 gathers heap. In a heap, resembling the ruins of a massive old building, “ancient pile.”
592–4 Serbonian Bog. Lake Serbonis, famous for quicksands that sank armies and overwhelmed the defeated
monster Typhon, lies near the city of “Damiata” (Damietta) on the Egyptian coast near the mouth of the
Nile. “Mount Casius” lies between Egypt and Arabia.
54 Paradise Lost
Thither by harpy-footed Furies hail’d,° hauled, dragged

At certain revolutions° all the damn’d recurring times
Are brought: and feel by turns the bitter change
Of fierce extreams, extreams by change more fierce,
600 From Beds of raging Fire to starve° in Ice freeze
Thir soft Ethereal warmth, and there to pine
Immovable, infixt,° and frozen round, firmly planted
Periods of time, thence hurried back to fire.
They ferry over this Lethean Sound
605 Both to and fro, thir sorrow to augment,
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;
610 But Fate withstands, and to oppose th’ attempt
Medusa with Gorgonian terror guards
The Ford, and of it self the water flies
All taste of living wight,° as once it fled creature
The lip of Tantalus. Thus roving on
615 In confus’d march forlorn, th’ adventrous Bands
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,
620 O’er many a Frozen, many a fierie Alpe,° high mountain
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,
625 Perverse, all monstrous, all prodigious° things, unnatural, abnormal
Abominable, inutterable, and worse
Than Fables yet have feign’d, or fear conceiv’d,
Gorgons and Hydras, and Chimeras dire.
Mean while the Adversary of God and Man,
596 harpy-footed. With eagle-like talons. In Homer the Harpies (winged monsters with women’s faces) carry
souls off to the avenging Furies (Odyssey 20.61–78). Milton combines the Harpies and the Furies.
611 Medusa. One of the three Gorgons, women with snaky hair whose look turned men to stone.
614. In Homer’s hell “Tantalus” is tormented (tantalized) by being forced to stand in the middle of a lake whose
waters recede whenever he tries to slake his raging thirst (Odyssey 11.582–92).
628 Hydras. Venomous serpents with nine heads, each of which grew back when severed. Chimeras. Fire-
breathing monsters. Gorgons. See note to line 611.
629 Adversary. The literal meaning of “Satan” (see 1 Pet. 5:8).
Book 2 55
630 Satan with thoughts inflam’d of highest design,

Puts on swift wings, and towards the Gates of Hell
Explores° his solitary flight; som times tries, tests
He scours the right hand coast, som times the left,
Now shaves° with level wing the Deep, then soares skims
635 Up to the fiery Concave° touring° high. vault / rising, towering
As when farr off at Sea a Fleet descri’d
Hangs in the Clouds, by Æquinoctial° Winds from the Equator
Close sailing from Bengala, or the Iles
Of Ternate and Tidore, whence Merchants bring
640 Thir spicie Drugs:° they on the Trading Flood spices
Through the wide Ethiopian to the Cape
Ply stemming° nightly toward the Pole. So seem’d steering
Farr off the flying Fiend: at last appeer
Hell bounds high reaching to the horrid Roof,
645 And thrice threefold the Gates; three folds were Brass,
Three Iron, three of Adamantine° Rock, impregnably hard
Impenetrable, impal’d° with circling fire, fenced in
Yet unconsum’d. Before the Gates there sat
On either side a formidable shape;
650 The one seem’d Woman to the waste, and fair,
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 pack
655 With wide Cerberian mouths full loud, and rung
A hideous Peal: yet, when they list,° would creep, wished
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
660 Vex’d Scylla bathing in the Sea that parts
638 Close sailing. Sailing close to the wind. Bengala. Bengal, in India
639 Ternate and Tidore. Two of the Spice Islands, in the Moluccas (Indonesia).
640–2 Trading Flood. The trade route for spice merchants on the Indian “Ethiopian” Ocean, sailing from
the Moluccas toward “the Cape” of Good Hope and the South “Pole.”
648–9. The two figures blocking Satan’s path allude to the monster Scylla and the giant whirlpool Charybdis,
who threaten sailors passing down the Straits of Messina between Italy and Sicily (Odyssey 12.229 – 59).
The identification of the two “shapes” comes at lines 760 and 787 below.
650–61. Sin is modeled on “Scylla,” a beautiful nymph whose lower parts were changed into a ring of bark-
ing dogs when Circe, out of jealousy, poured poison into the straits between “Calabria,” the southernmost
part of Italy, and Sicily (“Trinacrian shore”) where she was bathing (Ovid, Metamorphoses 14.40–74).
Another model is Spenser’s Errour (Faerie Queene 1.1.14 –15).
655 Cerberian. Like Cerberus, the many-headed watchdog of Hades.
56 Paradise Lost
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
665 With Lapland Witches, while the labouring Moon
Eclipses at thir charms.° The other shape, magic spells
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,
670 For each seem’d either; black it stood as Night,
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
675 The Monster moving onward came as fast
With horrid strides, Hell trembled as he strode.
Th’ undaunted Fiend what this might be admir’d,° wondered
Admir’d, not fear’d; God and his Son except,
Created thing naught valu’d he nor shun’d;
680 And with disdainful look thus first began.
Whence and what art thou, execrable shape,
That dar’st, though grim and terrible, advance
Thy miscreated Front° athwart my way misshapen face
To yonder Gates? through them I mean to pass,
685 That be assured, without leave askt of thee:
Retire, or taste thy folly, and learn by proof,° experience
Hell-born, not to contend with Spirits of Heav’n.
To whom the Goblin full of wrauth reply’d,
Art thou that Traitor Angel, art thou hee,
690 Who first broke peace in Heav’n and Faith, till then
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 conspired
And they outcast from God, are here condemn’d
695 To waste Eternal dayes in woe and pain?
And reck’n’st thou thy self with Spirits of Heav’n,
662–5 Night-Hag. Hecate, goddess of sorcery, whose approach is signaled by howling dogs, and who attends
orgies of witches in Lapland (famous for witchcraft), drawn by the blood of babies they have sacrificed.
666–73. The portrayal of Death as a shadowy, black, nebulous figure with dart and crown is traditional
(cf. Rev. 6:2).
692 third part. The number comes from Rev. 12:4. Cf. PL 1.632– 3 and 9.141– 2.
Book 2 57
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,
700 False fugitive, and to thy speed add wings,
Least with a whip of Scorpions° I pursue studded whip
Thy lingring, or with one stroke of this Dart
Strange horror seise thee, and pangs unfelt before.
So spake the grieslie terror, and in shape,
705 So speaking and so threatning, grew tenfold
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
710 In th’ Artick Sky, and from his horrid° hair bristling
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
715 With Heav’ns Artillery° fraught, come rattling on thunderbolts
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
720 Grew darker at thir frown, so matcht they stood;
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
725 Fast by Hell Gate, and kept the fatal Key,
Ris’n, and with hideous outcry rush’d between.
O Father, what intends thy hand, she cry’d,
Against thy only Son? What fury O Son,
Possesses thee to bend that mortal Dart
709–11 Ophiucus. A vast northern constellation, the Serpent Bearer. Comets were thought to predict or even
cause disasters such as “Pestilence” and “Warr”; one that appeared in this constellation in 1618 was taken
as an augury of the Thirty Years War. Cf. Tasso’s comparison of Argantes to a comet that threatens death
“To mighty lords, to monarchs, and to kings” (Gerusalemme Liberata 7.52).
714–18. Boiardo (Orlando Innamorato 1.16.10) likens Orlando and Agrican’s encounter to a clash of thunder-
clouds. The “Caspian” was notorious for storms.
722 foe. The Son will destroy “him that had the power of death, that is, the devil” (Heb. 2:14). He will also
destroy “the last enemy . . . death” (1 Cor. 15:26).
58 Paradise Lost
730 Against thy Fathers head? and know’st for whom;

For him who sits above and laughs the while
At thee ordain’d his drudge, to execute
What e’re his wrath, which he calls Justice, bids,
His wrath which one day will destroy ye both.
735 She spake, and at her words the hellish Pest
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 forestalled
740 What it intends; till first I know of thee,
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
745 Sight more detestable then him and thee.
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
750 Of all the Seraphim with thee combin’d
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
755 Threw forth, till on the left side op’ning wide,
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
760 At first, and call’d me Sin, and for a Sign
Portentous held me; but familiar grown,
I pleas’d, and with attractive graces won
The most averse, thee chiefly, who full oft
752–8. In Greek myth, Athena sprang fully armed out of the head of Zeus, an allegory, according to some
theologians, of God’s generation of the Son. Sin, Death, and Satan in their various incestuous interrela-
tions parody obscenely the relations between God and the Son, Adam and Eve (cf. 5.602–17, 8.457– 77).
The “left” is the sinister side.
760–87. The allegorical figures of Sin and Death are based on Jas. 1:15: “Then when lust hath conceived, it
bringeth forth sin, and sin, when it is finished, bringeth forth death.” But the incest of Sin and Death is
Milton’s own conception.
Book 2 59
Thy self in me thy perfect image viewing

765 Becam’st enamour’d, and such joy thou took’st
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
770 Cleer Victory, to our part loss and rout
Through all the Empyrean: down they fell
Driv’n headlong from the Pitch° of Heaven, down apex, summit
Into this Deep, and in the general fall
I also; at which time this powerful Key
775 Into my hand was giv’n, with charge to keep
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
780 Prodigious° motion felt and rueful throes. enormous, portentous
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 lower parts
785 Transform’d: but he my inbred enemie
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.
790 I fled, but he pursu’d (though more, it seems,
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
795 These yelling Monsters that with ceasless cry
Surround me, as thou sawst, hourly conceiv’d
And hourly born, with sorrow infinite
To me, for when they list° into the womb wish
That bred them they return, and howle and gnaw
800 My Bowels, thir repast; then bursting forth
Afresh with conscious terrours vex me round,
That rest or intermission none I find.
Before mine eyes in opposition sits
764–6. Cf. 3.62–4, 167–70.

60 Paradise Lost
Grim Death my Son and foe, who sets them on,

805 And me his Parent would full soon devour
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,° poison
When ever that shall be; so Fate pronounc’d.
810 But thou O Father, I forewarn thee, shun
His deadly arrow; neither vainly hope
To be invulnerable in those bright Arms,
Though temper’d heav’nly, for that mortal dint,° fatal stroke
Save he who reigns above, none can resist.
815 She finish’d, and the suttle Fiend his lore° lesson
Soon learnd, now milder, and thus answerd smooth.
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
820 Then sweet, now sad to mention, through dire change
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
825 Of Spirits that in our just pretenses° arm’d claims
Fell with us from on high: from them I go
This uncouth° errand sole, and one for all unknown, strange
My self expose, with lonely steps to tread
Th’ unfounded° deep, and through the void immense bottomless
830 To search with wandring quest a place foretold
Should be, and, by concurring signs, ere now
Created vast and round, a place of bliss
In the Pourlieues° of Heav’n, and therein plac’t outskirts
A race of upstart Creatures, to supply
835 Perhaps our vacant room, though more remov’d,
Least Heav’n surcharg’d° with potent multitude overcrowded
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,
840 And bring ye to the place where Thou and Death
Shall dwell at ease, and up and down unseen
Wing silently the buxom° Air, imbalm’d° yielding / made fragrant
With odours; there ye shall be fed and fill’d
Immeasurably, all things shall be your prey.
845 He ceas’d, for both seem’d highly pleasd, and Death
Book 2 61
Grinnd horrible a gastly smile, to hear

His famine° should be fill’d, and blest his mawe° ravenous hunger / stomach
Destin’d to that good hour: no less rejoyc’d
His mother bad, and thus bespake her Sire.
850 The key of this infernal Pit by due,
And by command of Heav’ns all-powerful King
I keep, by him forbidden to unlock
These Adamantine° Gates; against all force impregnably hard
Death ready stands to interpose his dart,
855 Fearless to be o’rmatcht by living might.
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,
860 Inhabitant of Heav’n, and heav’nlie-born,
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
865 My being gav’st me; whom should I obey
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
870 Thy daughter and thy darling, without end.
Thus 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, outer gate
875 Which but her self not all the Stygian powers° armies of hell
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
880 With impetuous recoile and jarring sound
Th’ infernal dores, and on thir hinges grate
Harsh Thunder, that the lowest bottom shook
864–70. Parodies the Nicene Creed, “Jesus Christ . . . who sitteth on the right hand of the Father, and . . .
of whose kingdom there shall be no end.” Cf. PL 3.62–3, 250 – 65.
873 bestial train. Her yelping offspring.
877 wards. The ridges inside a lock, corresponding to the incisions on the key.
62 Paradise Lost
Of Erebus. She op’nd, but to shut

Excel’d her power; the Gates wide op’n stood,
885 That with extended wings a Bannerd Host° army waving banners
Under spread Ensigns° marching might pass through flags, standards
With Horse and Chariots rankt in loose array;
So wide they stood, and like a Furnace mouth
Cast forth redounding° smoak and ruddy flame. billowing
890 Before thir eyes in sudden view appear
The secrets of the hoarie° deep, a dark ancient
Illimitable° Ocean without bound, without limit
Without dimension, where length, breadth, & highth,
And time and place are lost; where eldest Night
895 And Chaos, Ancestors of Nature, hold
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
900 Thir embryon Atoms; they around the flag
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,
905 Levied to side with warring Winds, and poise
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
910 Chance governs all. Into this wilde Abyss,
The Womb of nature and perhaps her Grave,
883 Erebus. In Greek myth, the son of Chaos. The name means darkness, and is applied to the dark space
through which the dead pass into Hades.
891–6. As a cosmic place, Chaos is infinitely extended and without any order; it surrounds the created places,
hell, heaven, the universe and it contains the primal matter out of which God creates. In Christian Doctrine
1.7, Milton argues that creation is not out of nothing but from matter originally in and then separated
from God and therefore good (cf. PL 7.168–73). As mythological figures “Chaos” and “eldest Night” are
the most ancient gods (Hesiod, Theogony 123, and Orphic Hymns 3.1–2). Milton allegorizes Chaos as embodi-
ment of and anti-ruler (Anarch) of that place, along with Night, his consort.
898–903. These subatomic qualities combine in nature to form the four elements fire, earth, water, and air,
but in Chaos they struggle endlessly and the atoms remain unformed, embryonic. Milton’s description
owes something to Ovid, Metamorphoses 1.5–20. Atomist philosophers (e.g. Lucretius, De Rerum Natura
Book 2) saw atoms as forming the universe through endless collisions, by chance.
904 Barca . . . Cyrene. Cities in the Libyan desert.
905 Levied. Enlisted as troops, also, raised up. poise. Add weight to.
Book 2 63
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,
915 Unless th’ Almighty Maker them ordain
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° channel, firth
920 He had to cross. Nor was his eare less peal’d° dinned
With noises loud and ruinous° (to compare crashing
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° structure
925 Of Heav’n were falling, and these Elements
In mutinie had from her Axle torn
The stedfast Earth. At last his Sail-broad Vannes° wings
He spreads for flight, and in the surging smoak
Uplifted spurns the ground, thence many a League
930 As in a cloudy Chair ascending rides
Audacious, but that seat soon failing, meets
A vast vacuitie: all unawares
Fluttring his pennons° vain plumb down he drops feathers (pinions)
Ten thousand fadom deep, and to this hour
935 Down had been falling, had not by ill chance
The strong rebuff° of som tumultuous cloud counterblast
Instinct° with Fire and Nitre° hurried him infused / satlpeter
As many miles aloft: that furie stay’d,
Quencht in a Boggy Syrtis, neither Sea,
940 Nor good dry Land: nigh founderd° on he fares, sunk, drowned
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 marshy
945 Pursues the Arimaspian, who by stelth
Had from his wakeful custody purloind
The guarded Gold: So eagerly the fiend
921–2 to compare / Great things with small. A Virgilian formula (Eclogues 1.23; Georgics 4.176).
Bellona. Roman goddess of war.
939 Syrtis. The Syrtes were shifting sandbars and dangerous quicksands off the North African coast. Lucan
describes them (Pharsalia 9.303–4) as “ambiguous between sea and land.”
943–7 Gryfon. Griffins were fabulous creatures, half-eagle, half-lion, who guarded the gold of Scythia; it was
stolen from them by the one-eyed “Arimaspian” people (Herodotus, 3.116).
64 Paradise Lost
Ore bog or steep, through strait, rough, dense, or rare,

With head, hands, wings, or feet pursues his way,
950 And swims or sinks, or wades, or creeps, or flyes:
At length a universal hubbub wilde
Of stunning° sounds and voices all confus’d deafening
Born through the hollow dark assaults his eare
With loudest vehemence: thither he plyes,° makes his way
955 Undaunted to meet there what ever power
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 at once
960 Of Chaos, and his dark Pavilion spread
Wide on the wasteful° Deep; with him Enthron’d desolate
Sat Sable-vested Night, eldest of things,
The Consort of his Reign; and by them stood
Orcus and Ades, and the dreaded name
965 Of Demogorgon; Rumor next and Chance,
And Tumult and Confusion all imbroild,
And Discord with a thousand various mouths.
T’ whom Satan turning boldly, thus. Ye Powers
And Spirits of this nethermost Abyss,
970 Chaos and ancient Night, I come no Spy,
With purpose to explore or to disturb
The secrets of your Realm, but by constraint
Wandring this darksome Desart, as my way
Lies through your spacious Empire up to light,
975 Alone, and without guide, half lost, I seek
What readiest path leads where your gloomie bounds
Confine° with Heav’n; or if som other place border on
From your Dominion won, th’ Ethereal King
Possesses lately, thither to arrive
980 I travel this profound,° direct my course; deep abyss
Directed no mean recompence it brings
To your behoof,° if I that Region lost, on your behalf
All usurpation thence expell’d, reduce
To her original darkness and your sway
960–7. Chaos’s court of personifications resembles the halls of Pluto in Aeneid 6.273 – 81.
964. Latin “Orcus” and Greek “Ades” (Hades) are names of Pluto, ruler of the underworld.
965 Demogorgon. Often taken to be the most ancient and terrible of the gods, associated with Night. In Bocaccio’s
De Genealogiis Deorum he is the parent of Night and the other dark gods, Erebus, Tumult, Discord, etc.
Book 2 65
985 (Which is my present journey) and once more

Erect the Standard there of ancient Night;
Yours be th’ advantage all, mine the revenge.
Thus Satan; and him thus the Anarch old
With faultring speech and visage incompos’d° disordered
990 Answer’d. I know thee, stranger, who thou art,
That mighty leading Angel, who of late
Made head° against Heav’ns King, though overthrown. rose up
I saw and heard, for such a numerous Host
Fled not in silence through the frighted deep
995 With ruin upon ruin, rout on rout,
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,
1000 That little which is left so to defend,
Encroacht on still° through [y]our intestine broiles° constantly / civil wars
Weakning the Scepter of old Night: first Hell
Your dungeon stretching far and wide beneath;
Now lately Heaven° and Earth, another World the sky
1005 Hung ore my Realm, link’d in a golden Chain
To that side Heav’n° from whence your Legions fell: the empyrean
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.
1010 He ceas’d; and Satan staid not to reply,
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
1015 Of fighting Elements, on all sides round
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 port side
1020 Charybdis, and by th’ other whirlpool steard.
So he with difficulty and labour hard
1017–18. Jason and his companions sailed in the “Argo” through the “Bosporus” to the Black Sea, passing between
the Symplegades, or “justling Rocks.”
1019–20. Homer’s Odysseus (“Ulysses”) sailing through the Straits of Messina between Italy and Sicily avoids
the whirlpool of “Charybdis” and steers by the “other” monster, Scylla (not a whirlpool in Homer) who
devours six of his men (Odyssey 12.55–126, 222–59).
66 Paradise Lost
Mov’d on, with difficulty and labour hee;

But hee once past, soon after when man fell,
Strange alteration! Sin and Death amain° at full speed
1025 Following his track, such was the will of Heav’n,
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° outermost sphere
1030 Of this frail World; by which the Spirits perverse
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
1035 Of light appears, and from the walls of Heav’n
Shoots farr into the bosom of dim Night
A glimmering dawn; here Nature first begins
Her fardest verge,° and Chaos to retire extreme boundary
As from her outmost works a brok’n foe
1040 With tumult less and with less hostile din,
That Satan with less toil, and now with ease
Wafts on the calmer wave by dubious° light wavering
And like a weather-beaten Vessel holds° makes for
Gladly the Port, though Shrouds° and Tackle° torn; sails / rigging
1045 Or in the emptier waste, resembling Air,
Weighs° his spread wings, at leasure to behold holds steady
Farr off th’ Empyreal Heav’n, extended wide
In circuit, undetermind square or round,
With Opal Towrs and Battlements adorn’d
1050 Of living Saphire, once his native Seat;
And fast by hanging in a golden Chain
This pendant world,° in bigness as a Starr universe
Of smallest Magnitude close by the Moon.
Thither full fraught° with mischievous revenge, freighted
1055 Accurst, and in a cursed hour he hies.° hastens
The End of the Second Book.
1024–32. See 10.293–305.

1050 living Saphire. Cf. Rev. 21:19.
1051. The “golden Chain” was commonly interpreted as a symbol of universal concord and divine design.
The figure appears in Iliad 8.18–27, Plato’s Theaetetus (153c–d), Spenser’s Faerie Queene 2.7.46, and in Milton’s
“Prolusion 2.”
BOOK 3
THE ARGUMENT
God sitting on his Throne sees Satan flying towards this world, then newly created;
shews him to the Son who sat at his right hand; foretells the success of Satan in per-
verting mankind; clears his own Justice and Wisdom from all imputation, having
created Man free and able enough to have withstood his Tempter; yet declares his
5 purpose of grace towards him, in regard he fell not of his own malice, as did Satan,
but by him seduc’t. The Son of God renders praises to his Father for the manifes-
tation of his gracious purpose towards Man; but God again declares, that Grace can-
not be extended towards Man without the satisfaction of divine Justice; Man hath
offended the majesty of God by aspiring to God-head, and therefore with all his Progeny
10 devoted to death must dye, unless some one can be found sufficient to answer for
his offence, and undergo his Punishment. 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
15 the Son. Mean while Satan alights upon the bare Convex of this Worlds outermost
Orb; where wandring he first finds a place since call’d The Lymbo of Vanity; what
persons and things fly up thither; thence comes to the Gate of Heaven, describ’d
ascending by staires, and the waters above the Firmament that flow about it:
His passage thence to the Orb of the Sun; he finds there Uriel the Regient of that
20 Orb, but first changes himself into the shape of a meaner Angel; and pretending
a zealous desire to behold the new Creation and Man whom God had plac’t here,
inquires of him the place of his habitation, and is directed; alights first on Mount
Niphates.
Hail holy Light, offspring 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
5 Dwelt from Eternitie, dwelt then in thee,
Bright effluence° of bright essence increate.° radiance / uncreated, eternal
16 Lymbo of Vanity. In Ariosto, Orlando Furioso 34., stanzas 72 – 87, the Knight Astolfo flies to the Limbo
of Vanity in the moon, to recover Orlando’s lost wits. Milton refers to that Limbo as the recent name
(“since call’d”) of the Paradise of Fools that Satan visits.
1–55. This second Proem or invocation is a hymn to Light, addressed either as the first creature of God
(“first-born,” cf. 7.243–4, where light is termed the “first of things,” and Gen.1:3) or as coeternal with God,
with allusion to 1 John 1:5, “God is Light, and in him is no darkness at all.”
4 unapproached. Cf. 1 Tim. 6:16: God dwells “in the light which no man can approach unto.”
68 Paradise Lost
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
10 Of God, as with a Mantle didst invest° cover
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
15 In that obscure sojourn, while in my flight
Though utter and through middle darkness borne
With other notes then to th’ Orphean Lyre
I sing of Chaos and Eternal Night,
Taught by the heav’nly Muse to venture down
20 The dark descent, and up to reascend,
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;
25 So thick a drop serene hath quencht thir Orbs,
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
30 Thee Sion and the flowrie Brooks beneath
That wash thy hallowd feet, and warbling flow,
Nightly I visit: nor somtimes forget
7 hear’st thou rather. Would you rather be called (a Latinism). Ethereal. consisting of ether, the fifth,
purest element.
11. Echoes Spenser, Faerie Queene 1.1.39, “the world of waters wide and deepe.”
12. Cf. 7.210–12, 233–4.
14 Stygian Pool. The river Styx, in the classical Hades.
17 Orphean Lyre. Orpheus, the Greek poet whose song could charm even trees and rocks, visited the under-
world to win back his wife, Eurydice; one of the poems attributed to him is the so-called Orphic hymn
“To Night.” Milton’s song, Christian and epic, is of another kind, “other notes.”
19 heav’nly Muse. Urania, invoked at 1.6–16 but not named until 7.1. See note to that line.
20–1. Echoes the Sibyl’s warning to Aeneas (Aeneid 6.126– 9).
25–6. Medical terms of Milton’s day for diseases of the eyes, one of which he thinks may have caused his
blindness: “drop serene” translates gutta serena, a form of blindness in which the vision is “quencht” but
the eyes retain their clear appearance (as Milton’s did); “dim suffusion” translates suffusio nigra, a disease
in which the vision is “veild” as with cataracts.
30 Sion. The mountain of scriptural inspiration, with its “flowrie Brooks” Siloa and Kidron (in contrast with
Mount Parnassus and its stream, Helicon).
32. Milton composed chiefly at night.
Book 3 69
Those other two equal’d with me in Fate,

So were I equal’d with them in renown,
35 Blind Thamyris and blind Mæonides,
And Tiresias and Phineus Prophets old.
Then feed on thoughts, that voluntarie move
Harmonious numbers;° as the wakeful Bird° verses / the nightingale
Sings darkling,° and in shadiest Covert hid in the dark
40 Tunes her nocturnal Note. Thus with the Year
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, spring
Or flocks, or heards, or human face divine;
45 But cloud in stead, and ever-during dark
Surrounds me, from the chearful wayes of men
Cut off, and for the Book of knowledg° fair Book of Nature
Presented with a Universal blanc
Of Natures works to mee expung’d and ras’d,° erased
50 And wisdome at one entrance quite shut out.
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
55 Of things invisible to mortal sight.
Now had the Almighty Father from above,
From the pure Empyrean° where he sits highest heaven
High Thron’d above all highth, bent down his eye,
His own works and their works at once to view:
60 About him all the Sanctities° of Heaven angels
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
35 Thamyris. A legendary Thracian poet who was punished with blindness for boasting he could sing better
than the Muses (Iliad 2.594–600). Mæonides. Homer, said to be the son of Mæon, was often
referred to by this patronymic.
36 Tiresias. A blind Theban seer who foretold many events in the mythical history of Thebes; he also revealed
Oedipus’ guilt to him. Phineus. Thracian king said to have been blinded by the gods for revealing
their counsels, but in the Second Defence Milton denies that his blindness was a punishment. In both, blind-
ness and prophecy are linked.
37 voluntarie. Freely, as in a musical voluntary, added at will by the performer.
61–2. The sight of God is said to be the supreme joy of heaven, the greatest “Beatitude” (see Christian
Doctrine 1.33).
63. Cf. Heb. 1:3: “the brightness of his glory, and the express image of his person.”
70 Paradise Lost
65 Our two first Parents, yet the onely two

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
70 Hell and the Gulf between, and Satan there
Coasting° the wall of Heav’n on this side Night skirting
In the dun° Air sublime,° and ready now dusky / aloft
To stoop with wearied wings, and willing feet
On the bare outside of this World,° that seem’d the universe
75 Firm land imbosom’d without Firmament,
Uncertain which, in Ocean or in Air.
Him God beholding from his prospect° high, lookout point
Wherein past, present, future he beholds,
Thus to his onely Son foreseing spake.
80 Only begotten Son, seest thou what rage
Transports our adversarie, whom no bounds
Prescrib’d, no bars of Hell, nor all the chains
Heapt on him there, nor yet the main° Abyss vast
Wide interrupt can hold; so bent he seems
85 On desparate reveng, that shall redound
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, environs
Directly towards the new created World,
90 And Man there plac’t, with purpose to assay° test
If him by force he can destroy, or worse,
By some false guile pervert; and shall pervert
For man will hark’n to his glozing° lyes, flattering
And easily transgress the sole Command,
95 Sole pledge of his obedience: So will fall,
Hee and his faithless Progenie: whose fault?
73 stoop. Descend swiftly (a term from hawking).

75 without Firmament. On the outside of the firmament (the sphere of the fixed stars that encloses the uni-
verse); also, without the shelter of any firmament.
76 Uncertain. It is not clear whether the universe floats in water or in air.
81 Transports. Conveys, moves passionately. adversarie. The literal meaning of Satan.
84 Wide interrupt. Chaos, that forms a wide “Abyss” or gulf between Heaven and Hell; “interrupt” keeps
its Latin meaning, broken open.
94 sole Command. Not to eat of the Tree of Knowledge of Good and Evil. See Gen. 3:3, “Ye shall not eat
of it, neither shall ye touch it, lest ye die.”
96 faithless Progenie. Adam passes on to his descendants his original sin and its consequence, absence of
saving faith in God.
Book 3 71
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.
100 Such I created all th’ Ethereal Powers
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,
105 Where onely what they needs must do, appeard,
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,
110 Made passive both, had servd necessitie,
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-ruld
115 Thir will, dispos’d by absolute Decree
Of high foreknowledge; they themselves decreed
Their own revolt, not I; if I foreknew,
Foreknowledge had no influence on their fault,
Which had no less prov’d certain unforeknown.
120 So without least impulse or shadow of Fate,
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,
125 Till they enthrall themselves; I else must change
Thir nature, and revoke the high Decree
Unchangeable, Eternal, which ordain’d
Thir freedom, they themselves ordain’d thir fall.
97–102. Milton insists that God created Adam and Eve and the angels with “sufficient” power and with rea-
son and free will to resist evil. “The matter or object of the divine plan was that angels and men alike
should be endowed with free will, so that they could either fall or not fall” (Christian Doctrine 1.3).
108–9 Reason also is choice. For example, reason is meaningless unless it can eventuate in choices which
are free. Cf. Areopagitica, “When God gave him reason he gave him freedom to choose, for reason is but
choosing.”
111–19. Summarizes Milton’s argument in Christian Doctrine 1.3 – 4, that God does not predestine any to sin
or damnation and that his perfect foreknowledge of events does not amount to predestination; rather, he
foresees because he knows past, present, and future at once. God knows what will happen (even as humans
know what is happening or has happened) but does not cause the actions of humans or angels.
72 Paradise Lost
The first sort° by thir own suggestion fell, fallen angels

130 Self-tempted, self-deprav’d: Man falls deceiv’d
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.
135 Thus while God spake, ambrosial fragrance fill’d
All Heav’n, and in the blessed Spirits elect
Sense of new joy ineffable° diffus’d: inexpressible
Beyond compare the Son of God was seen
Most glorious, in him all his Father shon
140 Substantially express’d, and in his face
Divine compassion visibly appeerd,
Love without end, and without measure Grace,
Which uttering thus he to his Father spake.
O Father, gracious was that word which clos’d
145 Thy sovran sentence, that Man should find grace,
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.
150 For should Man finally be lost, should Man
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
155 Of all things made, and judgest onely right.
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,
160 Yet with revenge accomplish’t and to Hell
Draw after him the whole Race of mankind,
By him corrupted? or wilt thou thy self
136 Spirits elect. The unfallen angels. In Christian Doctrine 1.9 Milton insists that the angels “stand by their
own strength” and are called “elect” (1 Tim. 5:21) only in the sense that they are “beloved, or excellent.”
Cf. PL 5.535–7.
140. In Christian Doctrine 1.5 Milton argues that God imparted to his Son his divine substance but not his
“whole essence,” as no two beings can have the same essence.
150–5. The Son echoes, or rather foreshadows, another mediator, Abraham, in his pleas to the Lord to spare
Sodom, “That be far from thee to do after this manner, to slay the righteous with the wicked . . . that be
far from thee. Shall not the Judge of all the earth do right?” (Gen. 18:25).
Book 3 73
Abolish thy Creation, and unmake,

For him, what for thy glorie thou hast made?
165 So should thy goodness and thy greatness both
Be questiond and blaspheam’d° without defence. defamed
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
170 My word, my wisdom, and effectual might,
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
175 Freely voutsaft;° once more I will renew granted
His lapsed° powers, though forfeit and enthrall’d decayed
By sin to foul exorbitant desires;
Upheld by me, yet once more he shall stand
On even ground against his mortal° foe, death-dealing
180 By me upheld, that he may know how frail
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 special
Elect above the rest; so is my will:
185 The rest shall hear me call, and oft be warnd
Thir sinful state, and to appease betimes° in time
Th’ incensed Deitie, while offerd grace
Invites; for I will cleer thir senses dark,
What may suffice, and soft’n stonie hearts
190 To pray, repent, and bring obedience due.
To Prayer, repentance, and obedience due,
Though but endevord with sincere intent,
Mine ear shall not be slow, mine eye not shut.
170–2. The Son is the agent through whom God’s power, “effectual might,” is exercised (cf. l Cor. 1:24), the
“word” through whom his “wisdom” is made manifest and his creative will is performed ( John 1:1–3).
See PL 6.710–14 and 7.163–6.
174–80. After the Fall salvation is only possible through God’s grace. Reason and will are so damaged that
unless God renews them humans cannot resist sin or respond to the grace offered.
183–90. Milton’s God rejects the Calvinist doctrine that he had from the beginning predestined the damna-
tion or salvation of each soul; rather, he associates himself with the Arminian doctrine that grace sufficient
for salvation is offered to all, enabling each person, if he or she so chooses, to believe and persevere. He does,
however, assert the right to give special grace to some, “elect above the rest.” See Christian Doctrine 1.4.
189 stonie hearts. Cf. Ezek. 11:19. “I will take the stony heart out of their flesh, and will give them an heart
of flesh.” See PL 11.1–5.
74 Paradise Lost
And I will place within them as a guide

195 My Umpire Conscience, whom if they will hear,
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;
200 But hard be hard’nd, blind be blinded more,
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
205 Against the high Supremacie of Heav’n,
Affecting° God-head, and so loosing all, aspiring to
To expiate his Treason hath naught left,
But to destruction sacred° and devote,° set apart / consecrated
He with his whole posteritie must dye,
210 Dye hee or Justice must; unless for him
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 human, subject to death
215 Mans mortal crime, and just th’ unjust to save,
Dwels in all Heaven charitie so deare?
He ask’d, but all the Heav’nly Quire stood mute,
And silence was in Heav’n: on mans behalf
Patron° or Intercessor none appeerd, advocate
220 Much less that durst upon his own head draw
The deadly forfeiture, and ransom set.
And now without redemption all mankind
Must have bin lost, adjudg’d to Death and Hell
By doom severe, had not the Son of God,
225 In whom the fulness dwels of love divine,
His dearest mediation° thus renewd. intercession
Father, thy word is past, man shall find grace;
And shall grace not find means, that finds her way,
200. By at long last withdrawing his offered grace God leaves such obdurate sinners to themselves, to become
more and more hardened and blinded. See Christian Doctrine 1.8.
212 rigid satisfaction. Here and in Christian Doctrine 1.16 Milton’s God paraphrases the Anselmic theory of
the Atonement: “Satisfaction means that Christ . . . fully satisfied divine justice by fulfilling the Law and
paying the just price on behalf of all men.”
213–19. Cf. the devils in the Great Consult (2.402–26). charitie. Heavenly love, disinterested and altru-
istic (Latin caritas).
Book 3 75
The speediest of thy winged messengers,

230 To visit all thy creatures, and to all
Comes unprevented,° unimplor’d unsought, prior, unanticipated
Happie° for man, so coming; he her aid° fortunate / grace
Can never seek, once dead in sins and lost;
Atonement for himself or offering meet,° fitting, adequate
235 Indebted and undon, hath none to bring:
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
240 Freely put off, and for him lastly dye
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,
245 Though now to Death I yield, and am his due
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;
250 But I shall rise Victorious, and subdue
My vanquisher, spoild of his vanted spoile;
Death his deaths wound shall then receive, and stoop
Inglorious, of his mortall sting disarm’d.
I through the ample Air in Triumph high
255 Shall lead Hell Captive maugre° Hell, and show in spite of
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:
260 Then with the multitude of my redeemd
Shall enter Heaven long absent, and returne,
236–7. Echoes Nisus’ offer to save the life of his friend Euryalus, Aeneid 9.427–8: “Me, me adsum, qui feci,
in me convertite ferrum, O Rutuli! mea fraus omnis.”
243–4. Cf. John 5:26: “For as the Father hath life in himself; so hath he given to the Son to have life in
himself.”
247–9. Cf. Ps. 16:10: “Thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see
corruption.”
253 mortall sting. Cf. 1 Cor. 15:55–6: “O death, where is thy sting? . . . The sting of death is sin.”
258 ruin. Throw down (the Latin sense).
259. Cf. 1 Cor. 15:26: “The last enemy that shall be destroyed is death.”
76 Paradise Lost
Father, to see thy face, wherein no cloud

Of anger shall remain, but peace assur’d,
And reconcilement; wrauth shall be no more
265 Thenceforth, but in thy presence Joy entire.
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
270 Glad to be offer’d, he attends the will
Of his great Father. Admiration° seis’d wonder
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
275 Found out for mankind under wrauth, O thou
My sole complacence!° well thou know’st how dear, pleasure, satisfaction
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,
280 By loosing thee a while, the whole Race lost.
Thou therefore whom° thou only canst redeem, those whom
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,
285 By wondrous birth: Be thou in Adams room
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.
290 His crime makes guiltie all his Sons, thy merit
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,
295 Shall satisfie for Man, be judg’d and die,
And dying rise, and rising with him raise
286 Head of all mankind. Cf. 1 Cor. 11:3: “The head of every man is Christ.”
288–9. Cf. 1 Cor. 15:22: “For as in Adam all die, even so in Christ shall all be made alive.”
290–4. Summarizes the reformed doctrine of justification by faith. The merit of Christ attributed vicariously
(“imputed”) to humans frees from original sin those who renounce their own deeds, both good and bad,
and hope to be saved through faith.
293 transplanted. Cf. Christian Doctrine 1.21, “Of Ingrafting in Christ”: “God the Father plants believers in
Christ. That is to say, he makes them sharers in Christ.” The first effect is “new life and growth.”
Book 3 77
His Brethren, ransomed with his own dear life.

So Heav’nly love shall outdoo Hellish hate
Giving° to death, and dying, to redeeme, submitting
300 So dearly to redeem what Hellish hate
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.
305 Because thou hast, though Thron’d in highest bliss
Equal to God, and equally enjoying
God-like fruition,° quitted all to save pleasurable possession
A World from utter loss, and hast been found
By Merit more then Birthright Son of God,
310 Found worthiest to be so by being Good,
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;
315 Here shalt thou sit Incarnate, here shalt Reign
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 rewards
320 Thrones, Princedoms, Powers, Dominions I reduce:
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
325 The summoning Arch-Angels to proclaime
Thy dread Tribunal: forthwith from all Windes° directions
The living, and forthwith the cited° dead summoned
Of all past Ages to the general Doom
Shall hast’n, such a peal shall rouse thir sleep.
297 ransomed. Cf. Matt. 20:28, “The Son of man came . . . to give his life a ransom for many.”
309. A heterodox doctrine, that the Son was Son of God by merit. In Ovid, Metamorphoses 2.42 –3 (George
Sandys’ translation), Apollo says to his son, Phaeton, “by merit, as by birth, to thee is due that name.”
Cf. PL 2.5.
320. Orders of angels.
321–2. Cf. Phil. 2:10: “At the name of Jesus every knee should bow, of things in heaven, and things in earth,
and things under the earth.”
323–32. The description of the Last Judgment draws on several biblical texts, among them Matt. 24:30 –1
and 25:31–2, 1 Cor. 15:51–2, and 1 Thess. 4:17.
78 Paradise Lost
330 Then all thy Saints assembl’d, thou shalt judge

Bad men and Angels, they arraignd° shall sink accursed
Beneath thy Sentence; Hell her numbers full,
Thenceforth shall be fore ever shut. Mean while
The World shall burn, and from her ashes spring
335 New Heav’n and Earth, wherein the just shall dwell,
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,
340 For regal Scepter then no more shall need,
God shall be All in All. But all ye Gods,° angels
Adore him, who to compass all this dies,
Adore the Son, and honour him as mee
No sooner had th’ Almighty ceas’t, but all
345 The multitude of Angels with a shout
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
350 Towards either Throne they bow, and to the ground
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 close by
355 Began to bloom, but soon for mans offence
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; pure, clear
360 With these° that never fade the Spirits elect amaranth flowers
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
334–5. For the fiery destruction and new heavens and earth, see 2 Pet. 3:12–13, and Rev. 21:1.
340–1. Cf. 1 Cor. 15:28: “And when all things shall be subdued unto him, then shall the Son also himself be
subject unto him that put all things under him, that God may be all in all.”
351 Amarant. In Greek, unfading, a legendary immortal flower.
350–71. Milton’s heaven draws upon imagery from Rev. 4 and 22:1– 2 (thrones, harps, golden crowns, sea
of jasper, angelic hymns, pure river, tree of life); other details, e.g. the “Elisian” flowers, recall classical
descriptions of the Elysian Fields.
Book 3 79
Impurpl’d with Celestial Roses smil’d.

365 Then Crown’d again thir gold’n Harps they took,
Harps ever tun’d, that glittering by thir side
Like Quivers hung, and with Præamble° sweet musical prelude
Of charming symphonie they introduce
Thir sacred Song, and waken raptures high;
370 No voice exempt,° no voice but well could joine excluded
Melodious part, such concord is in Heav’n.
Thee Father first they sung Omnipotent,
Immutable, Immortal, Infinite,
Eternal King; thee Author of all being,
375 Fountain of Light, thy self invisible
Amidst the glorious brightness where thou sit’st
Thron’d inaccessible, but° when thou shad’st except
The full blaze of thy beams, and through a cloud
Drawn round about thee like a radiant Shrine,
380 Dark with excessive bright thy skirts appeer,
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,
385 In whose conspicuous count’nance, without cloud
Made visible, th’ Almighty Father shines,
Whom else no Creature can behold; on thee
Impresst the effulgence° of his Glorie abides, radiance
Transfus’d on thee his ample Spirit rests.
390 Hee Heav’n of Heavens and all the Powers therein
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
373. This line is a direct quote from Joshua Sylvester’s Divine Weeks and Works (1605) 1.1.45, a translation of
Du Bartas’ La Semaine (1578).
381–2. Cf. Isa. 6:2, describing the seraphim around God’s throne, “each one had six wings; with twain he
covered his face.”
383–7. Cf. Col. 1:15–16: “Who is the image of the invisible God, the firstborn of every creature: For by him
were all things created, that are in heaven and that are in earth.” For Milton the Son is not eternal, as in
Trinitarian doctrine, but is God’s first creation and the agent through whom he created all other beings.
Neither is he omniscient, nor omnipotent, nor immutable, nor co-equal with the Father, but participates
in those divine qualities only as the Father devolves them upon him. See Christian Doctrine 1.5.
389 ample Spirit. The power of God, not the Holy Spirit (see Christian Doctrine 1.6 ).
392 Dominations. An angelic order, standing here for all the rebel angels.
392–9. See 6.750–64, 824–92.
80 Paradise Lost
395 Heav’ns everlasting Frame, while o’re the necks

Thou drov’st of warring Angels disarraid.° confused
Back from pursuit thy Powers° with loud acclaime angels
Thee only extoll’d, Son of thy Fathers might,
To execute fierce vengeance on his foes,
400 Not so on Man; him through their malice fall’n,
Father of Mercie and Grace, thou didst not doome° judge
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
405 So strictly, but much more to pitie enclin’d,
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
410 For mans offence. O unexampl’d° love, without precedent
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
415 Forget, nor from thy Fathers praise disjoine.
Thus they in Heav’n, above the starry Sphear,
Thir happie hours in joy and hymning spent.
Mean while upon the firm opacous° Glove opaque
Of this round World, whose first convex divides
420 The luminous inferior Orbs, enclos’d
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
425 Starless expos’d, and ever-threatning storms
Of Chaos blustring round, inclement skie;
Save on that side which from the wall of Heav’n
Though distant farr som small reflection gaines
Of glimmering air less vext° with tempest loud: tossed around
430 Here walk’d the Fiend at large in spacious field.
412–15. The shift to first person suggests that Milton is quoting the angels singing as a single chorus, or that
he associates himself with their song, or both.
419–22 first convex. The outermost of the ten spheres that comprise the universe. Satan “alighted ” ( both
landed, and was illumined by the dim light reflected from heaven) and “walks” on the outer shell of that
sphere.
Book 3 81
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 newborn
435 On Hills where Flocks are fed, flies toward the Springs
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:
440 So on this windie Sea of Land, the Fiend
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 plenty
445 Up hither like Aereal vapours flew
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, foolish
450 Or happiness in this or th’ other life;
All who have thir reward on Earth, the fruits
Of painful° Superstition and blind Zeal, painstaking
Naught seeking but the praise of men, here find
Fit retribution, emptie as thir deeds;
455 All th’ unaccomplisht° works of Natures hand, imperfect
Abortive,° monstrous, or unkindly° mixt, premature / unnaturally
Dissolvd on Earth, fleet° hither, and in vain, float
Till final dissolution, wander here,
Not in the neighbouring Moon, as some have dreamd;
460 Those argent Fields more likely habitants,
Translated Saints, or middle Spirits hold
Betwixt th’ Angelical and Human kinde:
431–9 Vultur. Vultures were said to be able to scent their prey across continents. Imaus. Mountain
ridge extending north through Asia from modern Afghanistan to the Arctic Ocean, the regions (“ bounds”)
of the pillaging “roving Tartar.”
436. The rivers “Ganges” and “Hydaspes” (a tributary of the Indus) rise the mountains of northern India.
438–9 Sericana. A region in northwest China. canie Waggons. Juan Gonzales de Mendoza described these
Chinese landships, made of cane or bamboo.
440–97. Milton’s Paradise of Fools (named in line 496) was inspired by Ariosto’s (less satiric) Limbo of Vanity
located in the moon (Orlando Furioso 34., stanzas 72–87; cf. PL 3.459). Milton’s region is reserved for deluded
followers of misplaced devotion, chiefly Roman Catholics.
461 Translated Saints. Holy patriarchs like Enoch (Gen. 5:24) and Elijah (2 Kgs 2:11), carried to the heavens
while yet alive.
82 Paradise Lost
Hither of ill-joyned Sons and Daughters born

First from the ancient World those Giants came
465 With many a vain exploit, though then renownd:
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 deemd
470 A God, leap’d fondly° into Ætna flames, foolishly
Empedocles, and hee who to enuoy
Plato’s Elysium, leap’d into the Sea,
Cleombrotus; and many more too long,
Embryo’s and Idiots, Eremits° and Friers hermits
475 White, Black, and Grey, with all thir trumperie,° paraphernalia
Here Pilgrims roam, that stray’d so farr to seek
In Golgatha him dead, who lives in Heav’n;
And they who to be sure of Paradise
Dying put on the weeds° of Dominic, garments
480 Or in Franciscan think to pass disguis’d;
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 Heavn’s Wicket° seems small pedestrian gate
485 To wait them with his Keys, and now at foot
463–5 Giants. Born of the unnatural marriages between the “sons of God ” and the daughters of men
(Gen. 6:4). See also PL 11.573–627, 683–99.
466 Babel. The tower, intended to reach heaven (Gen. 11:3 –9), became an emblem of pride and folly.
467 Sennaar. (the Vulgate form of Shinar), the plain of Babel on which the tower of “Babel” was built.
469–73 Empedocles. A Presocratic philosopher who threw himself into “Ætna” to conceal his mortality; the
volcano defeated his plan by casting up one of his sandals. Cleombrotus. A youth who drowned him-
self to attain the immortality promised in Plato’s Phaedo.
474–5 Embryo’s and Idiots. Those not responsible morally, but still marked by original sin so they could
not enter heaven, were said by Catholic theologians to be held in Limbo. The “White” friars (“Friers”)
are Carmelites, the “Black” are Dominicans, and the “Grey” Franciscans.
477 Golgatha. Golgotha, “Place of the skull,” the hill where Christ was crucified. See Luke 24:5–6, “Why seek
ye the living among the dead? He is not here, but is risen.”
478–80. Some try to ensure their salvation by wearing on their deathbed the robes of various religious orders.
481–5. These souls imagine their journey through the spheres in the Ptolemaic system: the seven then known
planets, the eighth sphere of the fixed stars, then the “Crystalline Sphear” (added to the Ptolemaic system
to account for anomalies in astronomical observations). Its “ Trepidation” (oscillation or trembling), meas-
ured by Libra (the scales, “ballance”), was much disputed (“talkt”) in Milton’s time. After the tenth sphere,
the Primum Mobile (“that first mov’d”) which imparts motion to all the rest, they imagine ascent to the
empyreal Heaven.
485 Keys. Cf. Matt. 16:19: “And I will give unto thee [Peter] the keys of the kingdom of heaven: and what-
soever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall
be loosed in heaven.” See “Lycidas,” 110.
Book 3 83
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 erratic
490 Cowles, Hoods and Habits with thir wearers tost
And flutterd into Raggs, then Reliques, Beads,° rosary beads
Indulgences, Dispenses, Pardons, Bulls,° papal edicts
The sport of Winds: all these upwhirld aloft
Fly o’re the backside of the World farr off
495 Into a Limbo large and broad, since calld
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
500 Of dawning light turnd thither-ward in haste
His travell’d° steps; farr distant he descries travel-weary
Ascending by degrees magnificent
Up to the wall of Heaven a Structure high,
At top whereof, but farr more rich appeerd
505 The work as of a Kingly Palace Gate
With Frontispiece° of Diamond and Gold portal
Imbellisht, thick with sparkling orient° Gemmes lustrous
The Portal shon, inimitable on Earth
By Model, or by shading Pencil drawn.
510 The Stairs were such as whereon Jacob saw
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,
515 And waking cri’d, This is the Gate of Heav’n.
Each Stair mysteriously was meant, nor stood
There alwayes, but drawn up to Heav’n somtimes
490. The dress of the various religious orders.

492 Indulgences, Dispenses [dispensations], Pardons. Various grants set forth by the Roman Catholic Church
that could be earned or purchased to free one from the punishment due to sin, or from some religious duty.
They were seen as a scandal by the Protestant reformers. See the Pardoner’s Tale in Chaucer’s Canterbury Tales.
510–15 Jacob fled to “Padan-Aram” (in Syria) after cheating his brother “Esau” of their father’s blessing. En
route, while sleeping in the field of “Luz” (Bethel), he dreamed of a ladder reaching to heaven on which
angels ascended and descended. When he awoke he cried, “this is none other but the house of God and
this is the gate of heaven” (Gen. 28:10–17).
516 mysteriously. The episode and the ladder received numerous symbolic and allegorical interpretations.
84 Paradise Lost
Viewless,° and underneath a bright Sea flow’d invisible

Of Jasper, or of liquid Pearle, whereon
520 Who after came from Earth, sayling arriv’d,
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
525 His sad exclusion from the dores of Bliss.
Direct against which op’nd 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
530 Over Mount Sion, and, though that were large,
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 discriminating
535 From Paneas the fount of Jordans flood
To Beersaba, where the Holy Land
Borders on Æygpt and the Arabian shoare;
So wide the op’ning seemd, where bounds were set
To darkness, such as bound the Ocean wave.
540 Satan from hence now on the lower stair
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
545 All night; at last by break of chearful dawne
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
550 With glistering Spires and Pinnacles adornd,
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
518–19. See Rev. 4:6 (“sea of glass like unto crystal”).
521–2. Lazarus was “Wafted” by the angels to heaven (Luke 16:22); Elijah was “Rapt” (carried away) up to
heaven in a “Chariot” of fire drawn by “fiery Steeds” (“ horses of fire,” 2 Kgs 2:11).
535–7. This later opening to heaven stretched from “Paneas” (Greek name for the city of Dan) near the source
of the Jordan in the north of Canaan to “Beersaba” (Beersheba) near the Egyptian border in the south, giv-
ing God a view of the entire land of Israel (cf. 1 Kgs 4:25).
552 though after Heaven seen. i.e., “even after having seen heaven.”
Book 3 85
At sight of all this World beheld so faire.

555 Round he surveys, and well might, where he stood
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
560 Beyond th’ Horizon; then from Pole to Pole
He views in bredth, and without longer pause
Down right into the Worlds first Region throws
His flight precipitant,° and windes with ease rushing headlong
Through the pure marble° Air his oblique way sparkling, smooth
565 Amongst innumerable Starrs, that shon
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,
570 Thrice happy Iles, but who dwelt happy there
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 sky
575 By center, or eccentric, hard to tell
Or Longitude, where the great Luminarie° the sun
Alooff ° the vulgar° Constellations thick, apart from / common
That from his Lordly eye keep distance due,
Dispenses Light from farr; they as they move
580 Thir Starry dance in numbers° that compute rhythms
Days, months, & years, towards his all-chearing Lamp
Turn swift thir various motions, or are turned
By his Magnetic beam, that gently warms
The Univers, and to each inward part
585 With gentle penetration, though unseen,
557–9. In the zodiac, “Libra” in the east is diametrically opposite Aries or the Ram (“the fleecie Starr”) that
seems to carry the constellation “Andromeda” on its back in the west, in the Atlantic below the “Horizon.”
562–5 first Region. The upper air down to the Primum Mobile, the crystalline sphere and “innumerable
Starrs.”
566–71 other Worlds. The plurality of worlds was a topic of much speculation in Milton’s day (see
8.140–52). The gardens of the Hesperides and the Fortunate Isles (“happy Iles”) of Greek mythology, were
classical versions of paradise.
574–6. Satan cannot tell if he is flying up or down, or by a centric orbit that has the earth or the sun as its
center, or by an eccentric orbit that does not. Nor can he tell the distance he flew measured by degrees
(“Longitude”) along the ecliptic, the apparent orbit of the sun around the earth.
582–3. Kepler (in 1609) theorized that the sun’s magnetism caused planetary motion.
86 Paradise Lost
Shoots invisible vertue° even to the deep: vigor, energy

So wondrously was set his Station bright.
There lands the Fiend, a spot like which perhaps
Astronomer in the Sun’s lucent Orbe
590 Through his glaz’d Optic Tube yet never saw.
The place he found beyond expression bright,
Compar’d with aught on Earth, Metal or Stone;
Not all parts like, but all alike informd
With radiant light, as glowing Iron with fire;
595 If mettal, part seems Gold, part Silver cleer;
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,
600 That stone, or like to that which here below
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,
605 Draind through a Limbec to his Native forme.
What wonder then if fields and regions here
Breathe forth Elixir pure, and Rivers run
Potable° Gold, when with one vertuous° touch drinkable / powerful
Th’ Arch-chimic° Sun so farr from us remote chief alchemist
610 Produces with Terrestrial Humor° mixt earth’s moisture
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,
615 For sight no obstacle found here, nor shade,
588–90. Galileo first observed sunspots through his telescope (“glaz’d Optic Tube”) in 1610.
596 Carbuncle. Any red gemstone. Chrysolite. Any green gemstone.
597–8. In Exod. 28:15–21 “Aarons Brest-plate” is described as decorated with twelve different gems, corres-
ponding to the twelve tribes of Israel.
598–605. Alchemists identified the philosopher’s stone with the urim on Aaron’s breastplate (Exod. 28:30);
this stone reputedly could cure all diseases, restore paradise, and transmute base metals to gold.
Alchemists would “binde” (solidify) mercury (“Volatil Hermes,” the winged god identified with that ele-
ment) and dissolve, refine, or transform substances (identified with the shape-shifting god “Proteus”) to
their “Native forme” in a “Limbec” (alembic, the distilling apparatus of alchemists).
607 Elixir. The liquid form of the philosopher’s stone.
609–12. The sun’s rays were thought to penetrate the earth and produce precious metals and gems.
615–17. Before the Fall (and the consequent tipping of the earth’s axis or change in the path of the sun, see
10.668–89) shadows would disappear daily at noon at the “Æquator,” where the sun’s beams reach their
zenith (“Culminate”).
Book 3 87
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,
620 No where so cleer, sharp’nd his visual ray
To objects distant farr, whereby he soon
Saw within kenn° a glorious Angel stand, range of vision
The same whom John saw also in the Sun:
His back was turnd, but not his brightness hid;
625 Of beaming sunnie Raies, a golden tiar° tiara, crown
Circl’d his Head, nor less his Locks behind
Illustrious° on his Shoulders fledge° with wings lustrous / feathered
Lay waving round; on som great charge imploy’d
He seemd, or fixt in cogitation deep.
630 Glad was the Spirit impure as now in hope
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, contrives
635 Which else might work him danger or delay:
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 feignd;
640 Under a Coronet his flowing haire
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 close-fitting
Before his decent° steps a Silver wand. decorous
645 He drew not nigh unheard, the Angel bright,
Ere he drew nigh, his radiant visage turnd,
Admonisht by his ear, and strait° was known at once
Th’ Arch-Angel Uriel, one of the seav’n
Who in Gods presence, neerest to his Throne
650 Stand ready at command, and are his Eyes
620 visual ray. The eye was thought to emit a beam onto the object perceived.
622–3. Cf. Rev. 19:17: “I saw an angel standing in the sun.”
636–7. A young “stripling” cherub not yet in the “prime” of life, or not of the first rank of angels.
648–53 Uriel. In Hebrew “Light [or fire] of God,” he is the angel named first among the seven who stood
before God’s “Throne” in the Apocryphal 1 Enoch 22:1. Zech. 4:10 states that “those seven . . . are the
eyes of the Lord, which run to and fro through the whole earth,” but Uriel is not mentioned there or any-
where else in the canonical Bible. See also Rev. 1:4.
88 Paradise Lost
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.
Uriel, for thou of those seav’n Spirits that stand
655 In sight of God’s high Throne; gloriously bright,
The first art wont° his great authentic will accustomed
Interpreter through highest Heav’n to bring,
Where all his Sons° thy Embassie attend; angels
And here art likeliest by supream decree
660 Like honour to obtain, and as his Eye
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 favorite
665 All these his works so wondrous he ordaind,
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,
670 But all these shining Orbes his choice to dwell;
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;
675 That both in him and all things, as is meet,
The Universal Maker we may praise;
Who justly hath drivn out his Rebell Foes
To deepest Hell, and to repair that loss
Created this new happie Race of Men
680 To serve him better: wise are all his wayes.
So spake the false dissembler unperceiv’d;
For neither Man nor Angel can discern
Hypocrisie, the onely evil that walks
Invisible, except to God alone,
685 By his permissive will, through Heav’n and Earth:
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
690 Uriel, though Regent of the Sun, and held
The sharpest sighted Spirit of all in Heav’n;
Who to the fraudulent Imposter foule
Book 3 89
In his uprightness answer thus returnd.

Fair Angel, thy desire which tends to know
695 The works of God, thereby to glorifie
The great Work-Maister, leads to no excess
That reaches blame, but rather merits praise
The more it seems excess, that led thee hither
From thy Empyreal Mansion thus alone,
700 To witness with thine eyes what some perhaps
Contented with report hear onely in heav’n:
For wonderful indeed are all his works,
Pleasant to know, and worthiest to be all
Had in remembrance alwayes with delight;
705 But what created mind can comprehend
Thir number, or the wisdom infinite
That brought them forth, but hid thir causes deep.
I saw when at his Word the formless Mass,
This worlds material mould,° came to a heap: substance
710 Confusion heard his voice, and wilde uproar
Stood rul’d, stood vast infinitude confin’d;
Till at his second bidding darkness fled,
Light shon, and order from disorder sprung:
Swift to thir several Quarters hasted then
715 The cumbrous Elements, Earth, Flood, Aire, Fire,
And this Ethereal quintessence of Heav’n
Flew upward, spirited with° various forms, animated by
That rowled orbicular,° and turnd to Starrs in circular orbits
Numberless, as thou seest, and how they move;
720 Each had his place appointed, each his course,
The rest in circuit walles this Universe.
Look downward on that Globe whose hither side
With light from hence, though but reflected, shines;
That place is Earth the seat of Man, that light
725 His day, which else as th’ other Hemisphere
Night would invade, but there the neighbouring Moon
(So call that opposite fair Starr) her aide
695–8. Aristotle in the Nicomachean Ethics locates virtue in the mean between excess and privation, but Uriel
exempts the glorification of God from that dictum.
705–7. No creature, including the angels and even the Son, know the “secret purposes, the knowledge of
which the Father has reserved to himself alone” (Christian Doctrine 1.5)
708–20. Compare Raphael’s story of the Creation to Adam in Book 7 below.
716. The fifth element (“quintessence,” ether) of which the incorruptible heavenly bodies were made.
721 The rest. The stars that form the sphere of the fixed stars, enclosing “this Universe.”
90 Paradise Lost
Timely interposes, and her monthly round

Still ending, still renewing, through mid Heav’n;
730 With borrowed light her countenance triform
Hence° fills and empties to enlighten th’ Earth, from the sun
And in her pale dominion checks the night.
That spot to which I point is Paradise,
Adams abode, those loftie shades his Bowre.
735 Thy way thou canst not miss, me mine requires.
Thus said, he turnd, and Satan bowing low,
As to superior Spirits is wont in Heaven,
Where honour due and reverence none neglects,
Took leave, and toward the coast of Earth beneath,
740 Down from the Ecliptic,° sped with hop’d success, the sun’s orbit
Throws his steep flight in many an Aerie wheele,
Nor staid, till on Niphates top he lights.
The End of the Third Book.
730 triform. Refers to the moon’s phases, but also to the ancient poets’ description of the moon’s triple nature:
Luna in heaven, Diana on earth, Hecate in hell.
742 Niphates. A mountain on the border between Armenia and Assyria.
BOOK 4
THE ARGUMENT
Satan now in prospect of Eden, and nigh the place where he must now attempt
the bold enterprize which he undertook alone against God and Man, falls into many
doubts with himself, and many passions, fear, envy, and despare; but at length
confirms himself in evil, journeys on to Paradise, whose outward prospect and
5 scituation is discribed, overleaps the bounds, sits in the shape of a Cormorant on
the Tree of life, as highest in the Garden to look about him. The Garden describ’d;
Satans first sight of Adam and Eve; his wonder at thir excellent form and happy state,
but with resolution to work thir fall; overhears thir discourse, thence gathers that
the Tree of knowledge was forbidden them to eat of, under penalty of death; and
10 thereon intends to found his Temptation, by seducing them to transgress: then leaves
them a while, to know further of thir state by some other means. Mean while Uriel
descending on a Sun-beam warns Gabriel, who had in charge the Gate of Paradise,
that some evil spirit had escap’d the Deep, and past at Noon by his Sphere in the
shape of a good Angel down to Paradise, discovered after by his furious gestures in
15 the Mount. Gabriel promises to find him ere morning. Night coming on, Adam and
Eve discourse of going to thir rest: thir Bower describ’d; thir Evening worship.
Gabriel drawing forth his Bands of Night-watch to walk the round of Paradise, appoints
two strong Angels to Adams Bower, least the evill spirit should be there doing some
harm to Adam or Eve sleeping; there they find him at the ear of Eve, tempting her
20 in a dream, and bring him, though unwilling, to Gabriel; by whom question’d, he
scornfully answers, prepares resistance, but hinder’d by a Sign from Heaven, flies
out of Paradise.
O For that warning voice, which he who saw

Th’ Apocalyps, heard cry in Heaven aloud,
Then when the Dragon, put to second rout,
Came furious down to be reveng’d on men,
5 Wo to the inhabitants on Earth! that now,
While time was, our first-Parents had bin warnd
The coming of thir secret foe, and scap’d
Haply° so scap’d his mortal° snare; for now perhaps, happily / deadly
5. Cormorant. A large and voracious black sea-bird.
1–5. John of Patmos heard a cry warning of the “great dragon . . . called the Devil, and Satan” (Rev. 12:9)
when he and his angels were put to “second rout” in a second war in heaven: “Woe to the inhabiters of
the earth and of the sea! for the devil is come down among you, having great wrath, because he knoweth
that he hath but a short time” (Rev. 12:12).
2 Apocalyps. Apocalypse, “unveiling,” the Greek title of the book of Revelation.
92 Paradise Lost
Satan, now first inflam’d with rage, came down,

10 The Tempter ere° th’ Accuser of man-kind, before being
To wreck° on innocent frail man his loss avenge
Of that first Battel, and his flight to Hell:
Yet not rejoycing in his speed, though bold,
Far off and fearless, nor with cause to boast,
15 Begins his dire attempt, which nigh the birth
Now rowling,° boiles in his tumultuous brest, revolving
And like a devillish Engine° back recoiles cannon, plot
Upon himself; horror and doubt distract
His troubl’d thoughts, and from the bottom stirr
20 The Hell within him, for within him Hell
He brings, and round about him, nor from Hell
One step no more then from himself can fly
By change of place: Now conscience wakes despair
That slumberd, wakes the bitter memorie
25 Of what he was, what is, and what must be
Worse; of worse deeds worse sufferings must ensue.
Sometimes towards Eden which now in his view
Lay pleasant, his grievd look he fixes sad,
Sometimes towards Heav’n and the full-blazing Sun,
30 Which now sat high in his Meridian Towre:° the height of noon
Then much revolving, thus in sighs began.
O thou that with surpassing Glory crownd,
Look’st from thy sole Dominion like the God
Of this new World; at whose sight all the Starrs
35 Hide thir diminisht heads; to thee I call,
But with no friendly voice, and add thy name
O Sun, to tell thee how I hate thy beams
That bring to my remembrance from what state
I fell, how glorious once above thy Spheare;
40 Till Pride and worse Ambition threw me down
Warring in Heav’n against Heav’ns matchless King:
20–3. See note to lines 75–8.

27–8 Eden. The name derives from the Hebrew word for “delight.”
32–41. Milton’s nephew Edward Phillips wrote in his “Life of Milton” that these beginning lines of Satan’s
soliloquy were written several years before the poem was begun, intended then as the beginning of a tragedy
on the Fall. See Appendix A for Milton’s sketches for such a tragedy. Cf. Aeschylus’ tragedy, Prometheus
Bound, 88–112.
32–113. Compare Satan’s soliloquy with Adam’s after the Fall (10.720 – 844).
37. See John 3:20: “Every one that doeth evil hateth the light.”
Book 4 93
Ah wherefore! he deservd no such return

From me, whom he created what I was
In that bright eminence, and with his good
45 Upbraided° none; nor was his service hard. reproached
What could be less then to afford him praise,
The easiest recompence, and pay him thanks,
How due! yet all his good prov’d ill in me,
And wrought but malice; lifted up so high
50 I sdeind° subjection, and thought one step higher disdained
Would set me highest, and in a moment quit° cancel
The debt immense of endless gratitude,
So burthensome, still° paying, still to ow; continually
Forgetful what from him I still receivd,
55 And understood not that a grateful mind
By owing° owes not, but still pays, at once owning, acknowledging
Indebted and dischargd; what burden then?
O had his powerful Destiny ordaind
Me some inferiour Angel, I had stood° remained
60 Then happie; no unbounded hope had rais’d
Ambition. Yet why not? som other Power° angel
As great might have aspir’d, and me though mean° of low rank
Drawn to his part; but other Powers as great
Fell not, but stand unshak’n, from within
65 Or from without, to all temptations arm’d.
Hadst thou the same free Will and Power to stand?
Thou hadst: whom hast thou then or what to accuse,
But Heav’ns free Love dealt equally to all?
Be then his Love accurst, since love or hate,
70 To me alike, it deals eternal woe.
Nay curs’d be thou; since against his thy will
Chose freely what it now so justly rues.
Me miserable! which way shall I flie
Infinite wrauth, and infinite despaire?
75 Which way I flie is Hell; my self am Hell;
And in the lowest deep a lower deep
Still threatning to devour me opens wide,
To which the Hell I suffer seems a Heav’n.
43. Compare Satan’s claim at 5.857–61.

73 Me miserable! A Latinism, me miserum!
75–8. Contrast Satan’s boast at 1.254–5 and compare Marlowe’s Mephistopheles in Dr. Faustus 1.3.76, “Why,
this is hell, nor am I out of it.”
94 Paradise Lost
O then at last relent: is there no place

80 Left for Repentance, none for Pardon left?
None left but by submission; and that word
Disdain forbids me, and my dread of shame
Among the spirits beneath, whom I seduc’d
With other promises and other vaunts
85 Then to submit, boasting I could subdue
Th’ Omnipotent. Ay me, they little know
How dearly I abide° that boast so vaine, endure
Under what torments inwardly I groane;
While they adore me on the Throne of Hell,
90 With Diadem° and Sceptre high advanc’d crown
The lower still I fall, onely Supream
In miserie; such joy Ambition findes.
But say I could repent and could obtaine
By Act of Grace my former state; how soon
95 Would higth recal high thoughts, how soon unsay
What feign’d submission swore: ease would recant
Vows made in pain, as violent° and void. forced
For never can true reconcilement grow
Where wounds of deadly hate have peirc’d so deep:
100 Which would but lead me to a worse relapse
And heavier fall: so should I purchase deare
Short intermission bought with double smart.
This knows my punisher; therefore as farr
From granting hee, as I from begging peace:
105 All hope excluded thus, behold in stead
Of us out-cast, exil’d, his new delight,
Mankind created, and for him this World.
So farwel Hope, and with Hope farwel Fear,
Farwel Remorse: all Good to me is lost;
110 Evil be thou my Good; by thee at least
Divided Empire with Heav’ns King I hold
By thee, and more then half perhaps will reigne;° govern
As Man ere long, and this new World shall know.
Thus while he spake, each passion dimm’d his face
115 Thrice chang’d with pale,° ire, envie and despair, pallor
Which marrd his borrow’d visage, and betraid
79–80. See God’s speeches at 3.129–32 and 5.613–15.

94 Act of Grace. The legal term for a formal pardon; unmerited favor of God.
110. See Isa. 5:20: “Woe unto them that call evil good, and good evil.”
Book 4 95
Him counterfet, if any eye beheld.

For heav’nly mindes from such distempers foule
Are ever cleer. Whereof hee soon aware,
120 Each perturbation smooth’d with outward calme,
Artificer of fraud; and was the first
That practisd° falshood under saintly shew, performed
Deep malice to conceale, couch’t° with revenge: hidden
Yet not anough had practisd to deceive
125 Uriel once warnd; whose eye pursu’d him down
The way he went, and on th’ Assyrian mount° Niphates
Saw him disfigur’d, more then could befall
Spirit of happie sort: his gestures fierce
He markd and mad demeanour, then alone,
130 As he suppos’d, all unobserv’d, unseen.
So on he fares, and to the border comes,
Of Eden, where delicious Paradise,
Now nearer, Crowns with her enclosure green,
As with a rural mound the champain head
135 Of a steep wilderness, whose hairie sides
With thicket overgrown, grottesque° and wilde, entangled
Access deni’d; and over head up grew
Insuperable highth of loftiest shade,
Cedar, and Pine, and Firr, and branching Palm,
140 A Silvan Scene, and as the ranks ascend
Shade above shade, a woodie Theatre
Of stateliest view. Yet higher then thir tops
The verdurous wall of paradise up sprung:
Which to our general Sire gave prospect large
145 Into his neather Empire neighbouring round.
And higher then that Wall a circling row
Of goodliest Trees loaden with fairest Fruit,
Blossoms and Fruits at once of golden hue
Appeerd, with gay enameld° colours mixt: bright, variegated
118 distempers. Disorders arising from an imbalance of the four humors.

132–49. Paradise (paradeisos, garden) is a delightful (“delicious”) garden in a plateau (“champain head”) on
top of a steep, densely wooded hill situated in the east of the land of Eden, between the upper Tigris and
Euphrates rivers. Cf. Spenser’s Garden of Adonis (Faerie Queene 3.6.42–5).
133–6. A Freudian reading interprets the garden as an image of the female body, with its “mound” sugges-
tive of the mons veneris, as in Spenser’s Garden of Adonis (Faerie Queene 3.6.43).
140–2 Silvan Scene. Echoes “silvus scæna,” Aeneid 1.164. As in a Greek amphitheater, the trees are set row
on row.
96 Paradise Lost
150 On which the Sun more glad impress’d his beams

Then in fair Evening Cloud, or humid Bow,° rainbow
When God hath showrd the earth; so lovely seemd
That Lantskip:° And of pure now purer aire landscape
Meets his approach, and to the heart inspires
155 Vernal delight and joy, able to drive
All sadness but despair: now gentle gales° winds
Fanning thir odoriferous° wings dispense fragrance-bearing
Native perfumes, and whisper whence they stole
Those balmie spoiles. As when to them who saile
160 Beyond the Cape of Hope,° and now are past Cape of Good Hope
Mozambic, off at Sea North-East windes blow
Sabean Odours from the spicie shoare
Of Arabie the blest, with such delay
Well pleas’d they slack thir course, and many a League
165 Chear’d with the grateful° smell old Ocean smiles. pleasing
So entertaind those odorous sweets the Fiend
Who came thir bane,° though with them better pleas’d poison
Then Asmodeus with the fishie fume,
That drove him, though enamourd, from the Spouse
170 Of Tobits Son, and with a vengeance° sent curse
From Media post to Ægypt, there fast bound.
Now to th’ ascent of that steep savage° Hill wooded, wild
Satan had journied on, pensive and slow;
But further way found none, so thick entwin’d,
175 As one continu’d brake,° the undergrowth thicket
Of shrubs and tangling bushes had perplext° would have entangled
All path of Man or Beast that past that way:
One Gate there only was, and that look’d East
On th’ other side: which when th’ arch-fellon saw
156–9. See Orlando Furioso 34.51, Ariosto’s Paradise, where “from flowers, fruits and grass the breezes stole /
The varied perfumes.”
161 Mozambic. Mozambique, off the southeast coast of Africa, noted for its fertility.
162 Sabean. Saba, the biblical Sheba (1 Kgs 10:1–13).
163 Arabie the blest. Arabia Felix, modern Yemen (incorporating Sheba, above), and noted for the “sweet odors
of myrrh and other odoriferous plants” that waft out to sea (Diodorus Siculus, Library of History 3.44).
165 old Ocean. The Titan Oceanus.
168–71. The Apocryphal book of Tobit (chapters 6–8) tells of Tobias, “Tobits Son,” who married Sara in “Media”
and avoided the fate of her previous seven husbands (killed on their wedding night by her demon lover
“Asmodeus”) by following the instructions of the angel Raphael to burn the heart and liver of a fish,
producing a fishy smell (“fishie fume”) to drive him off. Asmodeus then fled to Egypt where Raphael
“bound” him.
Book 4 97
180 Due entrance he disdaind, and in contempt,

At one slight bound high over leap’d all bound
Of Hill or highest Wall, and sheer° within straight down
Lights on his feet. As when a prowling Wolfe,
Whom hunger drives to seek new haunt for prey,
185 Watching where Shepherds pen thir Flocks at eeve
In hurdl’d Cotes° amid the field secure, pens of woven reeds
Leaps o’re the fence with ease into the Fould:
Or as a Thief bent to unhoord the cash
Of some rich Burgher,° whose substantial dores, town-dweller
190 Cross-barrd and bolted fast, fear no assault,
In at the window climbs, or o’re the tiles;
So clomb this first grand Thief into Gods Fould:
So since into his Church lewd Hirelings climbe.
Thence up he flew, and on the Tree of Life,
195 The middle Tree and highest there that grew,
Sat like a Cormorant; yet not true Life
Thereby regaind, but sat devising Death
To them who liv’d; nor on the vertue° thought power
Of that life-giving Plant, but only us’d
200 For prospect,° what well us’d had bin the pledge as a lookout
Of immortality. So little knows
Any, but God alone, to value right
The good before him, but perverts best things
To worst abuse, or to thir meanest use.
205 Beneath him with new wonder now he views
To all delight of human sense expos’d
In narrow room Natures whole wealth, yea more,
A Heaven on Earth, for blissful Paradise
Of God the Garden was, by him in the East
210 Of Eden planted; Eden stretchd her Line
From Auran Eastward to the Royal Towrs
193 lewd Hirelings. Base men interested only in money. Milton would have clergy support themselves, doing
away with tithes or state support. See his Considerations touching the Likeliest means to Remove Hirelings out
of the Church (1659), the condemnation of “hireling wolves” in his sonnet “To the Lord Cromwell,” and
“Lycidas,” 113–21.
194 Tree of Life. Cf. Gen. 2:9: “And out of the ground made the Lord God to grow every tree that is
pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of
knowledge of good and evil.”
209–10. Cf. Gen. 2:8: “And the Lord God planted a garden eastward in Eden; and there he put the man whom
he had formed.”
211 Auran. The province of Haran or Hauran on the eastern border of Israel.
98 Paradise Lost
Of Great Seleucia, built by Grecian Kings,

Or where the Sons of Eden long before
Dwelt in Telassar: in this pleasant soile
215 His farr more pleasant Garden God ordaind;
Out of the fertil ground he caus’d to grow
All Trees of noblest kind for sight, smell, taste;
And all amid them stood the Tree of Life,
High eminent, blooming Ambrosial° Fruit divinely fragrant, immortal
220 Of vegetable Gold; and next to Life
Our Death the Tree of knowledge grew fast by,
Knowledge of Good bought dear by knowing ill.
Southward through Eden went a River large,
Nor chang’d his course, but through the shaggie hill
225 Pass’d underneath ingulft, for God had thrown
That Mountain as his Garden mould° high rais’d form, rich earth
Upon the rapid current, which through veins
Of porous Earth with kindly° thirst up drawn, natural
Rose a fresh Fountain, and with many a rill
230 Waterd the Garden; thence united fell
Down the steep glade, and met the neather Flood,
Which from his darksom passage now appeers,
And now divided into four main Streams,
Runs divers, wandring many a famous Realme
235 And Country whereof here needs no account,
But rather to tell how, if Art could tell,
How from that Saphire Fount the crisped° Brooks, wavy, rippling
Rowling on Orient° Pearl and sands of Gold, lustrous, precious
With mazie error under pendant shades
240 Ran Nectar, visiting each plant, and fed
Flours worthy of Paradise which not nice° Art fastidious, precise
In Beds and curious Knots, but Nature boon
212–14 Great Seleucia. A powerful city on the Tigris, south of Baghdad, built by Seleucus Nicator,
Alexander the Great’s general (“Grecian Kings”) as seat of government for his Syrian empire. Called
“Great” to distinguish it from other cities with the same name, it marks the eastern boundary of Eden.
Telassar. The ancient name of Seleucia, mentioned in the Old Testament twice as a place where the Assyrians
destroyed “the Children of Eden” (2 Kgs 19:12 and Isa. 37:12).
221–2. See Christian Doctrine 1.10: “It was called the tree of knowledge of good and evil from the event, for
since it was tasted, not only do we know evil, but we do not even know good except through evil.”
223 a River large. The Tigris, identified at 9.71.
229–35. Cf. Gen. 2:10: “a river went out of Eden to water the garden: and from thence it was parted, and
became into four heads.”
239 mazie error. Meandering as in a maze (“error” here keeps its Latin sense, errare, wandering).
242 curious Knots. Flower beds laid out in intricate regular designs, associated with Tudor garden art.
boon. Bountiful.
Book 4 99
Powrd forth profuse on Hill and Dale and Plaine,

Both where the morning Sun first warmly smote
245 The open field, and where the unpierc’t shade
Imbround° the noontide Bowrs: Thus was this place, darkened
A happy rural seat of various view;
Groves whose rich Trees wept odorous Gumms and Balme,
Others whose fruit burnisht with Golden Rinde
250 Hung amiable,° Hesperian Fables true, lovely
If true, here only, and of delicious taste:
Betwixt them Lawns, or level Downs,° and Flocks open land
Grasing the tender herb, were interpos’d,
Or palmie hilloc, or the flourie lap° valley, hollow
255 Of som irriguous° Valley spred her store, well-watered
Flours of all hue, and without Thorn the Rose:
Another side, umbrageous Grots° and Caves shady grottos
Of coole recess, o’re which the mantling° vine enveloping
Layes forth her purple Grape, and gently creeps
260 Luxuriant; mean while murmuring waters fall
Down the slope hills, disperst, or in a Lake,
That to the fringed Bank with Myrtle crownd,
Her chrystal mirror holds, unite thir streams.
The Birds thir quire apply; aires, vernal aires,
265 Breathing the smell of field and grove, attune
The trembling leaves, while Universal Pan
Knit° with the Graces and the Hours in dance clasping hands
Led on th’ Eternal Spring. Not that faire field
Of Enna, where Proserpin gathering flours
270 Her self a fairer Floure by gloomie Dis
Was gatherd, which cost Ceres all that pain
To seek her through the world; nor that sweet Grove
Of Daphne by Orontes, and th’ inspir’d
Castalian Spring, might with this Paradise
247 seat. Like a country estate, with a variety of prospects (“various view”).
250–1 Hesperian Fables. By contrast to the feigned golden apples of the Hesperides (fabled paradisal islands
in the Western Ocean) Eden has “true” golden apples.
266–7 Universal Pan. The wood-god “Pan” was taken as a symbol of “Universal” nature since his name in
Greek means “all.” Graces. Euphrosyne, Aglaia, and Thalia attend upon Venus, as in Botticelli’s
Primavera. Hours. Horae, goddesses of the seasons. See Milton’s “L’Allegro,” 11–24, and Comus 986.
268–84. Even as he denies the comparison Milton associates Eden with four famous beauty spots of clas-
sical myth.
268–72. Enna. A lovely meadow in Sicily from which “Proserpin” was kidnapped by “gloomie Dis” (Pluto);
her mother “Ceres” sought her throughout the world.
272–5 Grove / Of Daphne. A laurel grove on the river “Orontes” in Syria, whose “inspir’d/Castalian Spring”
was named for the Muses’ fountain near Parnassus and was said to bestow prophetic powers.
100 Paradise Lost
275 Of Eden strive; nor that Nyseian Ile

Girt with the River Triton, where old Cham,
Whom Gentiles Ammon call and Lybian Jove,
Hid Amalthea and her Florid° Son wine-flushed
Young Bacchus from his Stepdame Rhea’s eye;
280 Nor where Abassin Kings thir issue Guard,
Mount Amara, though this by som suppos’d
True Paradise under the Ethiop Line
By Nilus° head, enclosd with shining Rock, Nile’s
A whole days journy high, but wide remote
285 From this Assyrian Garden,° where the Fiend Eden
Saw undelighted all delight, all kind
Of living Creatures new to sight and strange:
Two of far nobler shape erect and tall,
Godlike erect, with native Honour clad
290 In naked Majestie seemd Lords of all,
And worthie seemd, for in thir looks Divine
The image of thir glorious Maker shon,
Truth, wisdome, Sanctitude severe° and pure, austere
Severe but in true filial freedom plac’t;
295 Whence true autoritie in men; though both
Not equal, as thir sex not equal seemd;
For contemplation hee and valour formd,
For softness shee and sweet attractive Grace,
Hee for God only, shee for God in him:
300 His fair large Front° and Eye sublime° declar’d forehead / noble
Absolute rule; and Hyacinthin Locks
Round from his parted forelock manly hung
Clustring, but not beneath his shoulders broad:
Shee as a vail down to the slender waste
275–9 Nyseian Ile. Nysa in the river “Triton” in Tunisia was where “Ammon,” an Egyptian god, identified
with Jupiter (“Jove”) and with Noah’s son “Cham” (Ham) hid the nymph “Amalthea” and his child by her,
“Bacchus,” from his wife “Rhea.”
280–4 Mount Amara. At the source of the Nile (“Nilus head”) at the Equator (“Ethiop Line”), in splendid
palaces amid paradisal gardens, the “Abassin” (Abyssinian) kings kept their sons (“issue”) to avoid sedition.
Peter Heylyn, in his Cosmographie (1652), said it was “a dayes journey high,” and that “some have taken
(but mistaken) it for the place of Paradise” (4.64).
301 Hyacinthin. Curled. Cf. Odysseus’ hair that “hung down like hyacinthine petals” shining like “gold on
silver” (Odyssey 6.231–2).
302–8. See 1 Cor. 11:14–15: “if a man have long hair, it is a shame unto him . . . But if a woman have long
hair, it is a glory to her: for her hair is given her for a covering.” The AV glosses “covering” to indicate
that “she is under the power of her husband.” Royalists were often derided by Puritans for their long hair.
Compare Eve’s “Disheveld” and “wanton” ringlets to nature in Eden (4.236 – 43).
Book 4 101
305 Her unadorned golden tresses wore

Disheveld, but in wanton° ringlets wav’d unrestrained, luxuriant
As the Vine curles her tendrils, which impli’d
Subjection, but requir’d with gentle sway,° persuasion
And by her yielded, by him best receivd,
310 Yielded with coy° submission, modest pride, shyly reserved
And sweet reluctant amorous delay.
Nor those mysterious° parts were then conceald, secret, awe-inspiring
Then was not guiltie shame, dishonest° shame unchaste
Of natures works, honor dishonorable,
315 Sin-bred, how have ye troubl’d all mankind
With shews instead, meer shews of seeming pure,
And banisht from mans life his happiest life,
Simplicitie and spotless innocence.
So passd they naked on, nor shund the sight
320 Of God or Angel, for they thought no ill:
So hand in hand they passd, the lovliest pair
That ever since in loves imbraces met,
Adam the goodliest° man of men since borne most handsome
His Sons, the fairest of her Daughters Eve.
325 Under a tuft of shade that on a green
Stood whispering soft, by a fresh Fountain side
They sat them down, and after no more toil
Of thir sweet Gardning labour then suffic’d
To recommend coole Zephyr, and made ease
330 More easie, wholsom thirst and appetite
More grateful, to thir Supper Fruits they fell,
Nectarine° Fruits which the compliant boughes sweet as nectar
Yielded them, side-long as they sat recline
On the soft downie Bank damaskt° with flours: interwoven, variegated
335 The savourie pulp they chew, and in the rinde
Still as they thirsted scoop the brimming stream;
Nor gentle purpose,° nor endearing smiles conversation
Wanted,° nor youthful dalliance as beseems lacked
Fair couple, linkt in happie nuptial League,
340 Alone as they. About them frisking playd
All Beasts of th’ Earth, since wilde, and of all chase° animals (later) hunted
In Wood or Wilderness, Forrest or Den;
Sporting the Lion rampd,° and in his paw stood on hind legs
329 Zephyr. God of the west wind, hence, to make a cool breeze welcome.
102 Paradise Lost
Dandl’d the Kid; Bears, Tygers, Ounces,° Pards° lynxes / leopards

345 Gambold before them, th’ unwieldy Elephant
To make them mirth us’d all his might, and wreathd
His Lithe Proboscis;° close the Serpent sly trunk
Insinuating, wove with Gordian twine
His breaded train, and of his fatal guile
350 Gave proof unheeded; others on the grass
Coucht, and now fild with pasture gazing sat,
Or Bedward ruminating:° for the Sun chewing the cud
Declin’d° was hasting now with prone carreer° sinking / sharp descent
To th’ Ocean Iles,° and in th’ ascending Scale° the Azores / Libra
355 Of Heav’n the Starrs that usher Evening rose:
When Satan still in gaze, as first he stood,
Scarce thus at length faild speech recoverd sad.
O Hell! what doe mine eyes with grief behold,
Into our room° of bliss thus high advanc’t place
360 Creatures of other mould, earth-born perhaps,
Not Spirits, yet to heav’nly Spirits bright
Little inferior; whom my thoughts pursue
With wonder, and could love, so lively shines
In them Divine resemblance, and such grace
365 The hand that formd them on thir shape hath pourd.
Ah gentle pair, yee little think how nigh
Your change approaches, when all these delights
Will vanish and deliver ye to woe,
More woe, the more your taste is now of joy;
370 Happie, but for so happie° ill secur’d such happiness
Long to continue, and this high seat your Heav’n
Ill fenc’t for Heav’n to keep out such a foe
As now is enterd; yet no purpos’d foe
To you whom I could pittie thus forlorne
375 Though I unpittied: League with you I seek,
And mutual amitie so streight,° so close, intimate
That I with you must dwell, or you with me
Henceforth; my dwelling haply° may not please perhaps
Like this fair Paradise, your sense, yet such
344. See Isa. 11:6: “The leopard shall lie down with the kid; and the calf and the young lion and the fatling
together.”
348 Insinuating. moving sinuously, twisting. Gordian twine. cords as convoluted as the Gordian knot
which Alexander the Great had to cut with his sword.
361–5. See Ps. 8:5: “For thou hast made him a little lower than the angels, and hast crowned him with glory
and honour.”
Book 4 103
380 Accept your Makers work; he gave it me,

Which I as freely give; Hell shall unfold,
To entertain you two, her widest Gates,
And send forth all her Kings; there will be room,
Not like these narrow limits,° to receive the garden’s bounds
385 Your numerous ofspring; if no better place,
Thank him who puts me loath to this revenge
On you who wrong me not for° him who wrongd. in place of
And should I at your harmless innocence
Melt, as I doe, yet public reason just,
390 Honour and Empire with revenge enlarg’d,
By conquering this new World, compels me now
To do what else though damnd I should abhorre.
So spake the Fiend, and with necessitie,
The Tyrants plea, excus’d his devilish deeds.
395 Then from his loftie stand on that high Tree
Down he alights among the sportful Herd
Of those fourfooted kindes, himself now one,
Now other, as thir shape servd best his end
Neerer to view his prey, and unespi’d
400 To mark what of thir state he more might learn
By word or action markt: about them round
A Lion now he stalkes with fierie glare,
Then as a Tyger, who by chance hath spi’d
In some Purlieu° two gentle Fawnes at play, outskirts of a forest
405 Strait couches close, then rising changes oft
His couchant watch, as one who chose his ground
Whence rushing he might surest seize them both
Gript in each paw: When Adam first of men
To first of women Eve thus moving speech,
410 Turnd him all eare to hear new utterance flow.
Sole° partner and sole° part of all these joyes, only / unique
Dearer thy self then all; needs must the Power
That made us, and for us this ample World
Be infinitly good, and of his good
383 Kings. Cf. Isaiah’s prophecy of the fall of Babylon (Isa. 14:9) promising to stir up to “meet thee at thy
coming . . . all the chief ones of the earth . . . all the kings of the nations.” The reference suggests that
Hell is (and will be) populated by kings. Some of the fallen angels bear monarchical titles: Princedoms,
Dominations, Thrones, etc.
389–94. Satan is cast as a Machiavellian politician and tyrant, appealing to reason of state (“public reason”),
“Honour and Empire,” and “necessitie, / The Tyrants plea” to justify evil deeds.
402–8. When Satan inhabits them, the future predators foreshadow their natures after the Fall. couchant.
Lying close to the ground, ready to pounce.
104 Paradise Lost
415 As liberal and free as infinite,

That rais’d us from the dust and plac’t us here
In all this happiness, who at his hand
Have nothing merited, nor can performe
Aught whereof hee hath need, hee who requires
420 From us no other service then to keep
This one, this easie charge, of all the Trees
In Paradise that bear delicious fruit
So various, not to taste that onely Tree
Of knowledge, planted by the Tree of Life,
425 So neer grows Death to Life, what ere Death is,
Som dreadful thing no doubt; for well thou knowst
God hath pronounc’t it death to taste that Tree,
The only sign of our obedience left
Among so many signes of power and rule
430 Conferrd upon us, and Dominion giv’n
Over all other Creatures that possess
Earth, Aire, and Sea. Then let us not think hard
One easie prohibition, who enjoy
Free leave so large to all things else, and choice
435 Unlimited of manifold delights:
But let us ever praise him, and extoll
His bountie, following our delightful task
To prune these growing Plants, and tend these Flours,
Which were it toilsom, yet with thee were sweet.
440 To whom thus Eve repli’d. O thou for whom
And from whom I was formd flesh of thy flesh,
And without whom am to no end,° my Guide have no purpose
And Head, what thou hast said is just and right.
For wee to him indeed all praises owe,
445 And daily thanks, I chiefly who enjoy
So farr the happier Lot, enjoying thee
Præeminent by so much odds, while thou
Like consort to thy self canst no where find.
423–7. See Gen. 2:16–17: “Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge
of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.”
430–2. See Gen. 1:26: “And God said, Let us make man in our image . . . and let them have dominion over
the fish of the sea, and over the fowl of the air, and over the cattle . . . , and over every creeping thing
that creepeth upon the earth.”
443 Head. Cf. 1 Cor. 11:3: “the head of every man is Christ; and the head of the woman is the man; and the
head of Christ is God.”
447 by so much odds. By such a large difference.
Book 4 105
That day I oft remember, when from sleep

450 I first awak’t, and found my self repos’d° resting
Under a shade of flours, much wondring where
And what I was, whence thither brought, and how.
Not distant far from thence a murmuring sound
Of waters issu’d from a Cave and spread
455 Into a liquid Plain, then stood unmov’d
Pure as th’ expanse of Heav’n; I thither went
With unexperienc’t thought, and laid me downe
On the green bank, to look into the cleer
Smooth Lake, that to me seemd another Skie.
460 As I bent down to look, just opposite,
A Shape within the watry gleam appeard
Bending to look on me, I started back,
It started back, but pleas’d I soon returnd,
Pleas’d it returnd as soon with answering looks
465 Of sympathie and love; there I had fixt
Mine eyes till now, and pin’d with vain° desire, futile
Had not a voice thus warnd me, What thou seest,
What there thou seest fair Creature is thy self,
With thee it came and goes: but follow me,
470 And I will bring thee where no shadow staies° hinders, awaits
Thy coming, and thy soft imbraces, hee
Whose image thou art, him thou shalt enjoy
Inseparablie thine, to him shalt beare
Multitudes like thy self, and thence be call’d
475 Mother of human Race: what could I doe,
But follow strait,° invisibly thus led? at once
Till I espi’d thee, fair indeed and tall,
Under a Platan,° yet methought less faire, plane tree
Less winning soft, less amiablie milde,
480 Then that smooth watry image; back I turnd,
Thou following cryd’st aloud, Return faire Eve,
Whom fli’st thou? whom thou fli’st, of him thou art,
His flesh, his bone; to give thee being I lent
Out of my side to thee, neerest my heart
449–91. Compare Adam’s account of his creation and marriage to Eve (8.250 –520).
456–76. Eve’s experience parallels, with significant differences, the story of Narcissus, who fell in love with
his own reflection and pined away; he was then transformed into the flower bearing his name (Ovid,
Metamorphoses 3.402–510).
475 Mother of human Race. Cf. Gen. 3:20, “Adam called his wife’s name Eve, because she was the mother
of all the living.”
106 Paradise Lost
485 Substantial Life, to have thee by my side

Henceforth an individual° solace dear; inseparable, separate
Part of my Soul I seek thee, and thee claim
My other half: with that thy gentle hand
Seisd mine, I yielded, and from that time see
490 How beauty is excelld by manly grace
And wisdom, which alone is truly fair.
So spake our general Mother, and with eyes
Of conjugal attraction unreprov’d,
And meek surrender, half imbracing leand
495 On our first Father, half her swelling Breast
Naked met his under the flowing Gold
Of her loose tresses hid: he in delight
Both of her Beauty and submissive Charms
Smil’d with superior Love, as Jupiter
500 On Juno smiles, when he impregns° the Clouds impregnates
That shed May Flowers; and press’d her Matron lip
With kisses pure: aside the Devil turnd
For envie, yet with jealous leer maligne
Ey’d them askance, and to himself thus plaind.° complained
505 Sight hateful, sight tormenting! thus these two
Imparadis’t in one anothers arms
The happier Eden, shall enjoy thir fill
Of bliss on bliss, while I to Hell am thrust,
Where neither joy nor love, but fierce desire,
510 Among our other torments not the least,
Still° unfulfill’d with pain of longing pines; continually
Yet let me not forget what I have gain’d
From thir own mouths; all is not theirs it seems:
One fatal Tree there stands of Knowledge call’d,
515 Forbidden them to taste: Knowledge forbidd’n?
Suspicious, reasonless. Why should thir Lord
Envie° them that? can it be sin to know, begrudge
Can it be death? and do they onely stand
By Ignorance, is that thir happie state,
520 The proof of thir obedience and thir faith?
O fair foundation laid whereon to build
Thir ruine! Hence I will excite thir minds
499–501. In Iliad 14.346–51 Zeus (“Jupiter”), god of the sky, and Hera (“Juno”), goddess of the air, make love
under a cloud; their union was sometimes allegorized as a union of aether and air. Milton’s Jupiter impreg-
nates the clouds with the seeds of flowers that grow after rain.
Book 4 107
With more desire to know, and to reject

Envious commands, invented with designe
525 To keep them low whom knowledge might exalt
Equal with Gods; aspiring to be such,
They taste and die: what likelier can ensue?
But first with narrow search I must walk round
This Garden, and no corner leave unspi’d;
530 A chance but chance may lead where I may meet
Some wandring Spirit of Heav’n, by Fountain side,
Or in thick shade retir’d, from him to draw
What further would be learnt. Live while ye may,
Yet happie pair; enjoy, till I return,
535 Short pleasures, for long woes are to succeed.
So saying, his proud step he scornful turn’d,
But with sly circumspection, and began
Through wood, through waste, o’re hill, o’re dale his roam° wandering
Mean while in utmost Longitude,° where Heav’n farthest west
540 With Earth and Ocean meets, the setting Sun
Slowly descended, and with right aspect
Against the eastern Gate of Paradise
Leveld his eevning Rayes: it was a Rock
Of Alablaster, pil’d up to the Clouds,
545 Conspicuous farr,° winding with one ascent from afar
Accessible from Earth, one entrance high;
The rest was craggie cliff, that overhung
Still° as it rose, impossible to climbe. continually
Betwixt these rockie Pillars Gabriel sat
550 Chief of th’ Angelic Guards, awaiting night;
About him exercis’d Heroic Games
Th’ unarmed Youth of Heav’n, but nigh at hand
Celestial Armourie, Shields, Helmes, and Speares,
Hung high with Diamond flaming, and with Gold.
555 Thither came Uriel, gliding through the Eeven
On a Sun beam, swift as a shooting Starr
In Autumn thwarts the night, when vapors fir’d
Impress the Air, and shews the Mariner
From what point of his Compass to beware
544–5 Alablaster. White, translucent marble veined with colors.

549 Gabriel. Hebrew, “Strength of God.” A tradition (see 1 Enoch 20:7) gave Gabriel charge of Paradise.
557–61 thwarts. Passes over, obstructs. vapors fir’d. Combustible exhalations from the earth,
thought to cause shooting stars, which would foretell storms, “Impetuous winds.”
108 Paradise Lost
560 Impetuous winds: he thus began in haste.

Gabriel, to thee thy course by Lot hath giv’n
Charge and strict watch that to this happie place
No evil thing approach or enter in;
This day at highth of Noon came to my Spheare
565 A Spirit, zealous, as he seem’d, to know
More of th’ Almighties works, and chiefly Man
Gods latest Image: I describ’d° his way descried, observed
Bent all on speed, and markt his Aerie Gate;° journey, gait
But in the Mount that lies from Eden North,
570 Where he first lighted, soon discernd his looks
Alien from Heav’n, with passions foul obscur’d:
Mine eye pursu’d him still, but under shade
Lost sight of him; one of the banisht crew
I fear, hath ventur’d from the deep, to raise
575 New troubles; him thy care must be to find.
To whom the winged Warriour thus returnd:
Uriel, no wonder if thy perfet sight,
Amid the Suns bright circle where thou sitst,
See farr and wide: in at this Gate none pass
580 The vigilance° here plac’t, but such as come vigilant guard
Well known from Heav’n; and since Meridian hour° noon
No Creature thence: if Spirit of other sort,
So minded, have oreleapt these earthie bounds
On purpose, hard thou knowst it to exclude
585 Spiritual substance with corporeal barr.
But if within the circuit of these walks,
In whatsoever shape he lurk, of whom
Thou tellst, by morrow dawning I shall know.
So promis’d hee, and Uriel to his charge
590 Returnd on that bright beam, whose point now rais’d
Bore him slope downward to the Sun now fall’n
Beneath th’ Azores; whither the prime Orb,° the sun
Incredible how swift, had thither rowl’d° orbited
Diurnal,° or this less volubil° Earth daily / swift-turning
595 By shorter flight to th’ East, had left him there
Arraying with reflected Purple and Gold
The Clouds that on his Western Throne attend:
Now came still Eevning on, and Twilight gray
592–5. Here and elsewhere Milton describes the cosmos in both Ptolemaic and Copernican terms.
Book 4 109
Had in her sober Liverie all things clad;

600 Silence accompanied, for Beast and Bird,
They to thir grassie Couch, these to thir Nests
Were slunk, all but the wakeful Nightingale;
She all night long her amorous descant° sung; melody
Silence was pleas’d: now glow’d the Firmament
605 With living Saphirs:° Hesperus° that led stars / Venus, the evening star
The starrie Host, rode brightest, till the Moon
Rising in clouded Majestie, at length
Apparent° Queen unvaild her peerless light, manifest
And o’re the dark her Silver Mantle threw.
610 When Adam thus to Eve: Fair Consort, th’ hour
Of night, and all things now retir’d to rest
Mind us of like repose, since God hath set
Labour and rest, as day and night to men
Successive, and the timely dew of sleep
615 Now falling with soft slumbrous weight inclines
Our eye-lids; other Creatures all day long
Rove idle unimploid, and less need rest;
Man hath his daily work of body or mind
Appointed, which declares his Dignitie,
620 And the regard° of Heav’n on all his waies; attention, esteem
While other Animals unactive range,
And of thir doings God takes no account.
To morrow ere fresh Morning streak the East
With first approach of light, we must be ris’n,
625 And at our pleasant labour, to reform
Yon flourie Arbors, yonder Allies green,
Our walk at noon, with branches overgrown,
That mock our scant manuring,° and require cultivation
More hands then ours to lop thir wanton growth:
630 Those Blossoms also, and those dropping Gumms,
That lie bestrowne unsightly and unsmooth,
Ask riddance, if we mean to tread with ease;
Mean while, as Nature wills, Night bids us rest.
To whom thus Eve with perfet beauty adornd.
635 My Author° and Disposer, what thou bidst originator, authority
Unargu’d I obey; so God ordains,
God is thy Law, thou mine: to know no more
Is womans happiest knowledge and her praise.
With thee conversing I forget all time,
640 All seasons° and thir change, all please alike. times of day
110 Paradise Lost
Sweet is the breath of morn, her rising sweet,

With charm° of earliest Birds; pleasant the Sun song
When first on this delightful Land he spreads
His orient° Beams, on herb, tree, fruit, and flour, from the east, lustrous
645 Glistring with dew; fragrant the fertil earth
After soft showers; and sweet the coming on
Of grateful Eevning milde, then silent Night
With this her solemn Bird° and this fair Moon, nightingale
And these the Gemms of Heav’n, her starrie train:
650 But neither breath of Morn when she ascends
With charm of earliest Birds, nor rising Sun
On this delightful land, nor herb, fruit, floure,
Glistring with dew, nor fragrance after showers,
Nor grateful Eevning mild, nor silent Night
655 With this her solemn Bird, nor walk by Moon,
Or glittering Starr-light without thee is sweet.
But wherfore all night long shine these, for whom
This glorious sight, when sleep hath shut all eyes?
To whom our general Ancestor repli’d.
660 Daughter of God and Man, accomplisht Eve,
Those have thir course to finish, round the Earth,
By morrow Eevning, and from Land to Land
In order, though to Nations yet unborn,
Ministring light prepar’d, they set and rise;
665 Least total darkness should by Night regaine
Her old possession, and extinguish life
In Nature and all things, which these soft fires
Not only enlighten, but with kindly° heate natural, benign
Of various influence foment° and warme, cherish with heat
670 Temper or nourish, or in part shed down
Thir stellar vertue on all kinds that grow
On Earth, made hereby apter to receive
Perfection from the Suns more potent Ray.
These then, though unbeheld in deep of night,
675 Shine not in vain, nor think, though men were none,
That heav’n would want° spectators, God want praise; lack
641–56. This embedded love lyric, replete with striking rhetorical figures of circularity and repetition, dis-
plays Eve’s poetic talents. It is constructed as an epanalepsis, a figure which begins and ends with the same
word (“Sweet / sweet”) after intervening matter.
670–3 Temper. Heal or refresh by restoring the proper balance of elements or humors. The stars were thought
to have their own occult influence, and also to moderate that of the sun.
Book 4 111
Millions of spiritual Creatures walk the Earth

Unseen, both when we wake, and when we sleep:
All these with ceasless praise his works behold
680 Both day and night: how often from the steep
Of echoing Hill or Thicket have we heard
Celestial voices to the midnight air,
Sole, or responsive each to others note
Singing thir great Creator: oft in bands
685 While they keep watch, or nightly rounding° walk, make their rounds
With Heav’nly touch of instrumental sounds
In full harmonic number joind, thir songs
Divide the night, and lift our thoughts to Heaven.
Thus talking hand in hand alone they pass’d
690 On to thir blissful Bower; it was a place
Chos’n by the sovran Planter, when he fram’d° fashioned
All things to mans delightful use; the roofe
Of thickest covert was inwoven shade
Laurel and Mirtle, and what higher grew
695 Of firm and fragrant leaf; on either side
Acanthus, and each odorous bushie shrub
Fenc’d up the verdant wall; each beauteous flour,
Iris all hues, Roses, and Gessamin° jasmine
Rear’d high thir flourisht° heads between, and wrought flowering
700 Mosaic; underfoot the Violet,
Crocus, and Hyacinth with rich inlay
Broiderd the ground, more colour’d then with stone
Of costliest Emblem:° other Creature here inlaid with gemstones
Beast, Bird, Insect, or Worm durst enter none;
705 Such was thir awe of Man. In shadier Bower
More sacred and sequesterd,° though but feignd, secluded
Pan or Silvanus never slept, nor Nymph,
Nor Faunus haunted. Here in close recess
With Flowers, Garlands, and sweet-smelling Herbs
710 Espoused Eve deckt first her Nuptial Bed,
And heav’nly Quires the Hymenæan sung,
688 Divide the night. Mark the watches of the night; also, perform musical divisions, elaborate melodic
passages.
691 sovran Planter. See Gen. 2:8: “God planted a garden eastward in Eden.”
707–8. Forest and field deities of classical mythology. “Pan,” “Silvanus,” and “Faunus” were fertility gods, half-
man, half-goat.
711 Hymenæan. Wedding song. Hymen was the classical god of marriage.
112 Paradise Lost
What day the genial° Angel to our Sire presiding over marriage
Brought her in naked beauty more adorn’d,
More lovely then Pandora, whom the Gods
715 Endowd with all thir gifts, and O too like
In sad event,° when to the unwiser Son outcome
Of Japhet brought by Hermes, she ensnar’d
Mankind with her faire looks, to be aveng’d
On him who had stole Joves authentic° fire. own, original
720 Thus at thir shadie Lodge arriv’d, both stood,
Both turnd, and under op’n Skie ador’d
The God that made both Skie, Air, Earth and Heav’n
Which they beheld, the Moons resplendent Globe
And starrie Pole:° Thou also mad’st the Night, the sky
725 Maker Omnipotent, and thou the Day,
Which we in our appointed work imployd
Have finisht happie in our mutual help
And mutual love, the Crown of all our bliss
Ordaind by thee, and this delicious place
730 For us too large, where thy abundance wants
Partakers, and uncropt falls to the ground.
But thou hast promis’d from us two a Race
To fill the Earth, who shall with us extoll
Thy goodness infinite, both when we wake,
735 And when we seek, as now, thy gift of sleep.
This said unanimous, and other Rites
Observing none, but adoration pure
Which God likes best, into thir inmost bowre
Handed° they went; and eas’d° the putting off hand in hand / spared
740 These troublesom disguises which wee wear,
Strait side by side were laid, nor turnd I weene° surmise
Adam from his fair Spouse, nor Eve the Rites
Mysterious° of connubial Love refus’d: awe-inspiring, sacred
714–19 Pandora. Pandora (Greek, “all gifts”) was an artificial woman, molded of clay, bestowed by the gods
on Epimetheus (“afterthought”), brother of Prometheus (“forethought”), who angered the gods by steal-
ing Jove’s fire for man. She brought a box that foolish Epimetheus (“the unwiser Son / Of Japhet”) opened,
releasing all the ills of the human race, leaving only hope trapped inside. The brothers were sons of the
Titan Iapetos, who was often identified with Japhet, the third son of Noah. The Eve–Pandora parallel was
often noted.
724–5. See Ps. 74:16: “The day is thine, the night also is thine: thou hast prepared the light and the sun.”
736–8 Rites. Like many Puritans, Milton objected to set forms of prayer, so Adam and Eve pray spontan-
eously, therefore sincerely, though paradoxically they pray together, “unanimous.”
Book 4 113
Whatever Hypocrites austerely talk

745 Of puritie and place and innocence,
Defaming as impure what God declares
Pure, and commands to som, leaves free to all.
Our Maker bids increase, who bids abstain
But our destroyer, foe to God and Man?
750 Haile wedded Love, mysterious Law, true source
Of human ofspring, sole proprietie,° only exclusive possession
In Paradise of all things common else.
By thee adulterous lust was driv’n from men
Among the bestial herds to raunge, by thee
755 Founded in Reason, Loyal, Just, and Pure,
Relations dear, and all the Charities° loves, affections
Of Father, Son, and Brother first were known.
Farr be it, that I should write thee sin or blame,
Or think thee unbefitting holiest place,
760 Perpetual Fountain of Domestic sweets,
Whose bed is undefil’d and chaste pronounc’t,
Present, or past, as Saints and Patriarchs us’d.
Here Love his golden shafts imploies, here lights
His constant Lamp, and waves his purple wings,
765 Reigns here and revels; not in the bought smile
Of Harlots, loveless, joyless, unindeard,° lacking affection
Casual fruition, nor in Court Amours
Mixt Dance, or wanton Mask, or Midnight Bal,
Or Serenate, which the starv’d Lover sings
770 To his proud fair, best quitted with disdain.
These lulld by Nightingales imbraceing slept,
744–9. 1 Tim. 4:1–3, applied by Protestants to the Roman Church, warns that “in the latter times some shall
depart from the faith . . . Forbidding to marry.” Cf. 1 Cor. 7:9, “ But if they cannot contain, let them marry:
for it is better to marry than to burn,” and Gen. 1:28: “And God said unto them, Be fruitful, and multi-
ply, and replenish the earth.”
750–75. An embedded epithalamium (wedding song originally sung outside the bridal chamber). The Bard
takes on the role of celebrator singing outside Adam and Eve’s bower as they prepare for sex and sleep,
though this couple’s wedding night took place at some earlier time.
761. Cf. Heb. 13:4: “Marriage is honourable in all, and the bed undefiled.”
762 Saints and Patriarchs. Many of them were married.
763. The “golden shafts” (arrows) of Cupid (Love) were said to produce true love; his lead-tipped arrows, hate.
768 Mixt Dance. Men and women dancing together. wanton Mask. The ostentatious entertainments
of the Stuart court.
769–70 Serenate. Milton imagines a Petrarchan serenade (night song) by a lover perishing from the cold
(“starv’d”) his “proud” lady exudes by her refusals of love (a typical Petrarchan conceit).
114 Paradise Lost
And on thir naked limbs the flourie roof

Showrd Roses, which the Morn repair’d.° Sleep on replaced
Blest pair; and O yet happiest if ye seek
775 No happier state, and know to know no more.
Now had night measur’d with her shaddowie Cone
Half way up Hill this vast Sublunar Vault,
And from thir Ivorie Port the Cherubim
Forth issuing at th’ accustomd hour stood armd
780 To thir night watches in warlike Parade,
When Gabriel to his next in power thus spake.
Uzziel, half these draw off, and coast° the South traverse
With strictest watch; these other wheel° the North, turn, as around a pivot
Our circuit meets full West. As flame they part
785 Half wheeling to the Shield,° half to the Spear.° left / right
From these, two strong and suttle Spirits he calld
That neer him stood, and gave them thus in charge.
Ithuriel and Zephon, with wingd speed
Search through this Garden, leave unsearcht no nook,
790 But chiefly where those two fair Creatures Lodge,
Now laid perhaps asleep secure of harme.
This Eevning from the Sun’s decline arriv’d
Who° tells of som infernal Spirit seen one who
Hitherward bent (who could have thought?) escap’d
795 The barrs of Hell, on errand bad no doubt:
Such where ye find, seise fast, and hither bring.
So saying, on he led his radiant Files,
Daz’ling the Moon; these to the Bower direct
In search of whom they sought: him there they found
800 Squat like a Toad, close at the eare of Eve;
Assaying by his Devilish art to reach
The Organs of her Fancie, and with them forge
Illusions as he list,° Phantasms and Dreams, pleased
Or if, inspiring° venom, he might taint breathing into (her)
776–7. The conical shadow cast by the earth has moved “Half way up Hill,” i.e., halfway between the hori-
zon and the zenith, so it is 9 p.m.
778 Ivorie Port. The source of false dreams in Homer (Odyssey 6.562 – 5), dreams whose message is never
accomplished.
782 Uzziel. Hebrew, “Strength of God.” Cabbalistic tradition identified him as one of the seven angels before
God’s throne.
788 Ithuriel. Hebrew, “Discovery of God.” Zephon. Hebrew, “ Look-out.” There is no biblical account
of angels so named.
802 Organs. Instruments. Fancie. The faculty that forms mental images.
Book 4 115
805 Th’ animal Spirits that from pure blood arise

Like gentle breaths from Rivers pure, thence raise
At least distemperd,° discontented thoughts, disordered, troubled
Vaine hopes, vaine aimes, inordinate desires
Blown up with high conceits° ingendring pride. notions
810 Him thus intent Ithuriel with his Spear
Touch’d lightly; for no falshood can endure
Touch of Celestial temper, but returns
Of force to its own likeness: up he starts
Discoverd and surpriz’d. As when a spark
815 Lights° on a heap of nitrous Powder,° laid alights, kindles / gunpowder
Fit for the Tun° som Magazin° to store barrel / storehouse for explosives
Against° a rumord Warr, the Smuttie° graine in preparation for / black
With sudden blaze diffus’d, inflames the Aire:
So started up in his own shape the Fiend.
820 Back stept those two fair Angels half amaz’d
So sudden to behold the grieslie King;
Yet thus, unmovd with fear, accost him soon.
Which of those rebell Spirits adjudg’d to Hell
Com’st thou, escap’d thy prison, and transform’d,
825 Why satst thou like an enemie in waite
Here watching at the head of these that sleep?
Know ye not then said Satan, fill’d with scorn,
Know ye not mee? ye knew me once no mate° equal
For you, there sitting where ye durst not soare;
830 Not to know mee argues your selves unknown,
The lowest of your throng; or if ye know,
Why ask ye, and superfluous begin
Your message, like to end as much in vain?
To whom thus Zephon, answering scorn with scorn.
835 Think not, revolted Spirit, thy shape the same,
Or undiminisht brightness, to be known
As when thou stoodst in Heav’n upright and pure;
That Glorie then, when thou no more wast good,
Departed from thee, and thou resembl’st now
840 Thy sin and place of doom obscure° and foule. dark, lowly, unknown
But come, for thou, be sure, shalt give account
805 animal Spirits. The highest of the three kinds of fine vapors produced in the human body: ascending
from the blood to the brain, they convey sense data from past experiences, and issue through nerves to
impart motion to the body.
812 Celestial temper. Ithuriel’s spear “tempered” (prepared ) in celestial ether.
116 Paradise Lost
To him who sent us, whose charge is to keep

This place inviolable, and these from harm.
So spake the Cherube, and his grave rebuke
845 Severe in youthful beautie, added grace
Invincible: abasht the Devil stood,
And felt how awful° goodness is, and saw awe-inspiring
Vertue in her shape how lovly, saw, and pin’d° mourned
His loss; but chiefly to find here observd
850 His lustre visibly impar’d; yet seemd
Undaunted. If I must contend, said he,
Best with the best, the Sender not the sent,
Or all at once; more glorie will be wonn,
Or less be lost. Thy fear, said Zephon bold,
855 Will save us trial what the least can doe
Single° against thee wicked, and thence weak. in single combat
The Fiend repli’d not, overcome with rage;
But like a proud Steed reind, went hautie on,
Chaumping his iron curb: to strive or flie
860 He held it vain; awe from above had quelld
His heart, not else dismai’d. Now drew they nigh
The western Point, where those half-rounding guards
Just met, and closing stood in squadron joind
Awaiting next command. To whom thir Chief
865 Gabriel from the Front thus calld aloud.
O friends, I hear the tread of nimble feet
Hasting this way, and now by glimps discerne
Ithuriel and Zephon through the shade,° trees
And with them comes a third of Regal port,° bearing
870 But faded splendor wan; who by his gate
And fierce demeanour seems the Prince of Hell,
Not likely to part hence without contest;
Stand firm, for in his look defiance lours.° scowls
He scarce had ended, when those two approachd
875 And brief related whom they brought, where found,
How busied, in what form and posture coucht.
To whom with stern regard thus Gabriel spake.
Why hast thou, Satan, broke the bounds prescrib’d
To thy transgressions, and disturbd the charge° responsibility
880 Of others, who approve not to transgress
By thy example, but have power and right
862 half-rounding. Completing the circle of the garden, half having swung left, half right.
Book 4 117
To question thy bold entrance on this place;

Imploi’d it seems to violate sleep, and those
Whose dwelling God hath planted here in bliss?
885 To whom thus Satan with contemptuous brow.
Gabriel, thou hadst in Heav’n th’ esteem° of wise, reputation
And such I held thee; but this question askt
Puts me in doubt. Lives ther who loves his pain?
Who would not, finding way, break loose from Hell,
890 Though thither doomd? Thou wouldst thy self, no doubt,
And boldly venture to whatever place
Farthest from pain, where thou mightst hope to change
Torment with ease, and soonest recompence° replace
Dole° with delight, which in this place I sought; pain, grief
895 To thee no reason; who knowst only good,
But evil hast not tri’d: and wilt object
His will who bound us? let him surer barr
His Iron Gates, if he intends our stay
In that dark durance:° thus much what was askt. imprisonment
900 The rest is true, they found me where they say;
But that implies not violence or harme.
Thus he in scorn. The warlike Angel mov’d,
Disdainfully half smiling thus repli’d.
O loss of one in Heav’n to judge of wise,
905 Since Satan fell, whom follie overthrew,
And now returns him from his prison scap’t,
Gravely in doubt whether to hold them wise
Or not, who ask what boldness brought him hither
Unlicenc’t from his bounds in Hell prescrib’d;
910 So wise he judges it to fly from pain
However,° and to scape his punishment. in any way possible
So judge thou still, presumptuous, till the wrauth,
Which thou incurr’st by flying, meet thy flight
Seavenfold, and scourge that wisdom back to Hell,
915 Which taught thee yet no better, that no pain
Can equal anger infinite provok’t.
But wherefore thou alone? wherefore with thee
Came not all Hell broke loose? is pain to them
Less pain, less to be fled, or thou then they
896 object. Put forward as an objection.

904–5 O loss. Irony, i.e., O what a loss to Heaven to lose such a judge of wisdom as Satan, whose folly led
to his downfall.
118 Paradise Lost
920 Less hardie to endure? courageous Chief,

The first in flight from pain, had’st thou alleg’d
To thy deserted host this cause of flight,
Thou surely hadst not come sole fugitive.
To which the Fiend thus answerd frowning stern.
925 Not that I less endure, or shrink from pain,
Insulting Angel, well thou knowst I stood° withstood, endured
Thy fiercest, when in Battel to thy aide
The blasting volied Thunder made all speed
And seconded thy else not dreaded Spear.
930 But still thy words at random,° as before, wide of the mark
Argue thy inexperience what behooves
From° hard assaies° and ill successes past after / attacks, attempts
A faithful Leader, not to hazard all
Through wayes of danger by himself untri’d,
935 I therefore, I alone first undertook
To wing the desolate Abyss, and spie
This new created World, whereof in Hell
Fame° is not silent, here in hope to find rumor
Better abode, and my afflicted Powers
940 To settle here on Earth, or in mid Aire;
Though for possession put° to try once more forced
What thou and thy gay° Legions dare against; ostentatious
Whose easier business were to serve thir Lord
High up in Heav’n, with songs to hymne his Throne,
945 And practis’d distances to cringe, not fight.
To whom the warriour Angel, soon repli’d.
To say and strait unsay, pretending first
Wise to flie pain, professing next the Spie,
Argues no Leader but a lyar trac’t,° found out
950 Satan, and couldst thou faithful add? O name,
O sacred name of faithfulness profan’d!
Faithful to whom? to thy rebellious crew?
Armie of Fiends, fit body to fit head;
Was this your discipline and faith ingag’d,
955 Your military obedience, to dissolve
Allegeance to th’ acknowledg’d Power supream?
And thou sly hypocrite, who now wouldst seem
940 mid Aire. Satan will become “prince of the power of the air” (Eph. 2:2).
945 cringe. Satan contemptuously parallels the angels’ courtly deference, keeping various “distances” before
God’s throne, with keeping a safe distance from battle.
Book 4 119
Patron° of liberty, who more then thou advocate

Once fawn’d, and cring’d, and servilly ador’d
960 Heav’ns awful Monarch? wherefore but in hope
To dispossess him, and thy self to reigne?
But mark what I arreede° thee now, avant;° advise / be gone
Flie thither whence thou fledst: if from this houre
Within these hallowd limits thou appeer,
965 Back to th’ infernal pit I drag thee chaind,
And Seale thee so, as henceforth not to scorne
The facil° gates of hell too slightly barrd. easily opened
So threatn’d hee, but Satan to no threats
Gave heed, but waxing° more in rage repli’d. growing
970 Then when I am thy captive talk of chaines,
Proud limitarie Cherube, but ere then
Farr heavier load thy self expect to feel
From my prevailing arme, though Heavens King
Ride on thy wings, and thou with thy Compeers,
975 Us’d to the yoak, draw’st his triumphant wheels
In progress° through the rode of Heav’n Star-pav’d. a state procession
While thus he spake, th’ Angelic Squadron bright
Turnd fierie red, sharpning in mooned hornes° crescent formation
Thir Phalanx, and began to hemm him round
980 With ported Spears, as thick as when a field
Of Ceres ripe for harvest waving bends
Her bearded Grove of ears, which way the wind
Swayes them; the careful° Plowman doubting stands anxious
Least on the threshing floore his hopeful sheaves
985 Prove chaff. On th’ other side Satan allarm’d° called to arms
Collecting all his might dilated stood,
Like Teneriff or Atlas unremov’d:
His stature reacht the Skie, and on his Crest
Sat horror Plum’d; nor wanted in his graspe
990 What seemd both Spear and Shield: now dreadful deeds
Might have ensu’d, nor onely Paradise
In this commotion, but the Starrie Cope° vault
958–60. See 5.617, 660–71, for Satan’s behavior on the day of the Son’s exaltation.
971 limitarie. Frontier guard, also one of limited authority.
980 ported Spears. Held slantways in front.
981 Ceres. Roman goddess of agriculture, here a metonymy for grain.
987 Teneriff. A mountain in the Canary Islands. Atlas. a mountain in Morocco.
unremov’d. immovable.
990–7. Cf. 6.668–77.
120 Paradise Lost
Of Heav’n perhaps, or all the Elements

At least had gon to rack, disturbd and torne
995 With violence of this conflict, had not soon
Th’ Eternal to prevent such horrid fray
Hung forth in Heav’n his golden Scales, yet seen
Betwixt Astrea and the Scorpion signe,
Wherein all things created first he weighd,
1000 The pendulous round Earth with balanc’t Aire
In counterpoise, now ponders° all events, weighs, considers
Battels and Realms: in these he put two weights
The sequel each of parting and of fight;
The latter quick up flew, and kickt the beam;
1005 Which Gabriel spying, thus bespake the Fiend.
Satan, I know thy strength, and thou know’st mine,
Neither our own but giv’n; what follie then
To boast what Arms can doe, since thine no more
Then Heav’n permits, nor mine, though doubld now
1010 To trample thee as mire: for proof look up,
And read thy Lot in yon celestial Sign
Where thou art weigh’d, and shown how light, how weak,
If thou resist. The Fiend lookt up and knew
His mounted scale aloft: nor more; but fled
1015 Murmuring, and with him fled the shades of night.
The End of the Fourth Book.
997–8 golden Scales. The constellation Libra (the Scales) is between Virgo (identified with “Astraea,” god-
dess of Justice, who fled the earth at the end of the Golden Age) and Scorpio.
1002–3. In several classical epic similes the fates of opposing heroes are weighed in scales by the gods:
cf. Iliad 8.69–72, where the destiny of the Greeks is weighed against that of the Trojans, and Virgil, Aeneid
12.725–7, where Aeneas’ fate is weighed against that of Turnus. See also Isa. 40:12: God “hath measured
the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust
of the earth in a measure, and weighed the mountains in scales, and the hills in a balance.”
1004 kickt the beam. i.e., of the scales: the battle desired by Satan proved lighter.
1012. See Dan. 5:27, God’s warning to King Belshazzar, “Thou art weighed in the balances, and art found
wanting.”
Figure 5 Illustration to Book 5, 1688 ( John Baptista Medina)
BOOK 5
THE ARGUMENT
Morning approach’t, Eve relates to Adam her troublesome dream; he likes it not, yet
comforts her: They come forth to thir day labours: Thir Morning Hymn at the Door
of thir Bower. God to render Man inexcusable sends Raphael to admonish him of his
obedience, of his free estate, of his enemy near at hand; who he is, and why his enemy,
5 and whatever else may avail Adam to know. Raphael comes down to Paradise, his
appearance describ’d, his coming discern’d by Adam afar off sitting at the door of his
Bower; he goes out to meet him, brings him to his lodge, entertains him with the
choycest fruits of Paradise got together by Eve; thir discourse at Table: Raphael per-
forms his message, minds Adam of his state and of his enemy; relates at Adams request
10 who that enemy is, and how he came to be so, beginning from his first revolt in
Heaven, and the occasion thereof; how he drew his Legions after him to the parts
of the North, and there incited them to rebel with him, perswading all but only Abdiel
a Seraph, who in Argument diswades and opposes him, then forsakes him.
Now Morn her rosie steps in th’ Eastern Clime

Advancing, sow’d the earth with Orient° Pearle, lustrous, eastern
When Adam wak’t, so customd, for his sleep
Was Aerie light from pure digestion bred,
5 And temperat vapors bland,° which th’ only sound gentle, balmy
Of leaves and fuming rills, Aurora’s fan,
Lightly dispers’d, and the shrill Matin° Song morning
Of Birds on every bough; so much the more
His wonder was to find unwak’nd Eve
10 With Tresses discompos’d, and glowing Cheek,
As through unquiet rest: he on his side
Leaning half-rais’d, with looks of cordial° Love heartfelt
Hung over her enamour’d, and beheld
Beautie, which whether waking or asleep,
15 Shot forth peculiar Graces;° then with voice her own charms
Milde, as when Zephyrus on Flora breathes,
13 diswades. To advise or exhort (a person) against.
1–2. Cf. the Homeric descriptive formula, “rosy-fingered dawn” (Iliad 1.477).
3–4. Cf. 9.1049–52.
6. Rustling leaves and foaming streams (“fuming rills”) are stirred by the morning breezes (“fan”) of “Aurora,”
goddess of the dawn.
16 Zephyrus. God of the west wind. Flora. Goddess of flowers. They were consorts in Ovid, Fasti 5.197–207.
Cf. Botticelli, Primavera.
Book 5 123
Her hand soft touching, whisperd thus. Awake

My fairest, my espous’d, my latest found,
Heav’ns last best gift, my ever new delight,
20 Awake, the morning shines, and the fresh field
Calls us, we lose the prime,° to mark how spring first hour of day, 6 a.m.
Our tended Plants, how blows° the Citron Grove, blooms
What drops the Myrrhe, and what the balmie Reed,° tree yielding balm
How Nature paints her colours, how the Bee
25 Sits on the Bloom extracting liquid sweet.
Such whispering wak’d her, but with startl’d eye
On Adam, whom imbracing, thus she spake.
O Sole° in whom my thoughts find all repose, only one
My Glorie, my Perfection, glad I see
30 Thy face, and Morn return’d, for I this Night,
Such night till this I never pass’d, have dream’d,
If dream’d, not as I oft am wont,° of thee, accustomed
Works of day pass’t, or morrows next designe,
But of offence and trouble, which my mind
35 Knew never till this irksom night; methought
Close at mine ear one call’d me forth to walk
With gentle voice, I thought it thine; it said,
Why sleepst thou Eve? now is the pleasant time,
The cool, the silent, save where silence yields
40 To the night-warbling Bird,° that now awake the nightingale
Tunes sweetest his love-labor’d song; now reignes
Full Orb’d the Moon, and with more pleasing light
Shadowie sets off the face of things; in vain,
If none regard; Heav’n wakes with all his eyes,° stars
45 Whom to behold but thee, Natures desire,
In whose sight all things joy, with ravishment
Attracted by thy beauty still° to gaze. continually
I rose as at thy call, but found thee not;
To find thee I directed then my walk;
50 And on, methought, alone I pass’d through ways
That brought me on a sudden to the Tree
Of interdicted Knowledge: fair it seem’d,
17–25. Adam’s morning love song (aubade) works variations on Song of Solomon 2:10 –12: “Rise up, my love,
my fair one, and come away . . . The flowers appear on the earth; the time of the singing of birds is come.”
Compare Satan’s serenade at 5.38–47.
41 love-labor’d. Produced by love and for love.
45–90. Cf. the temptation of Eve at 9.532–48, 568–612, 679 –732.
124 Paradise Lost
Much fairer to my Fancie then by day:

And as I wondring lookt, beside it stood
55 One shap’d and wing’d like one of those from Heav’n
By us oft seen; his dewie locks distill’d
Ambrosia;° on that Tree he also gaz’d; heavenly perfume
And O fair Plant, said he, with fruit surcharg’d,° overloaded
Deigns none to ease thy load and taste thy sweet,
60 Nor God,° nor Man; is Knowledge so despis’d? angel
Or envie, or what reserve° forbids to taste? restriction
Forbid who will, none shall from me withhold
Longer thy offerd good, why else set here?
This said he paus’d not, but with ventrous Arme
65 He pluckt, he tasted; mee damp horror chil’d
At such bold words voucht° with a deed so bold: backed
But he thus overjoy’d, O Fruit Divine,
Sweet of thy self, but much more sweet thus cropt,
Forbidd’n here, it seems, as onely fit
70 For God’s, yet able to make Gods of Men:
And why not Gods of Men, since good, the more
Communicated, more abundant growes,
The Author not impair’d,° but honourd more? injured, diminished
Here, happie Creature, fair Angelic Eve,
75 Partake thou also; happie though thou art,
Happier thou mayst be, worthier canst not be:
Taste this, and be henceforth among the Gods
Thy self a Goddess, not to Earth confind,
But somtimes in the Air, as wee, somtimes
80 Ascend to Heav’n, by merit thine, and see
What life the Gods live there, and such live thou.
So saying, he drew nigh, and to me held,
Even to my mouth of that same fruit held part
Which he had pluckt; the pleasant savourie° smell appetizing, fragrant
85 So quick’nd appetite, that I, methought,
Could not but taste. Forthwith up to the Clouds
With him I flew, and underneath beheld
The Earth outstretcht immense, a prospect wide
And various: wondring at my flight and change
90 To this high exaltation; suddenly
My Guide was gon, and I, me thought, sunk down,
And fell asleep; but O how glad I wak’d
To find this but a dream! Thus Eve her Night
Related, and thus Adam answerd sad.° gravely, soberly
Book 5 125
95 Best Image of my self and dearer half,

The trouble of thy thoughts this night in sleep
Affects me equally; nor can I like
This uncouth° dream, of evil sprung I fear; strange, unpleasant
Yet evil whence? in thee can harbour none,
100 Created pure. But know that in the Soule
Are many lesser Faculties that serve
Reason as chief; among these Fansie° next fancy, imagination
Her office holds; of all external things,
Which the five watchful Senses represent,° bring into the mind
105 She forms Imaginations,° Aerie shapes, images
Which Reason joyning or disjoyning, frames
All what we affirm or what deny, and call
Our knowledge or opinion; then retires
Into her private Cell° when Nature rests. compartment of the brain
110 Oft in her absence mimic Fansie wakes
To imitate her; but misjoyning shapes,
Wilde work produces oft, and most in dreams,
Ill matching words and deeds long past or late.° recent
Som such resemblances methinks I find
115 Of our last Eevnings talk, in this thy dream,
But with addition strange; yet be not sad.
Evil into the mind of God or Man
May come and go, so unapprov’d,° and leave not sanctioned, not acted on
No spot or blame behind: Which gives me hope
120 That what in sleep thou didst abhorr to dream,
Waking thou never wilt consent to do.
Be not disheart’nd then, nor cloud those looks
That wont° to be more chearful and serene are accustomed
Then when fair Morning first smiles on the World,
125 And let us to our fresh imployments rise
Among the Groves, the Fountains, and the Flours
That open now thir choicest bosom’d° smells enclosed
Reservd from night, and kept for thee in store.
So cheard he his fair Spouse, and she was cheard,
100–13. Adam’s explanation of the dream summarizes the orthodox faculty psychology and dream theory
of Milton’s time, a knowledge unfallen man possesses. “Fansie” (fancy) forms images of the “external things”
the “five watchful Senses” present; “Reason” connects or separates those images, producing “knowledge
or opinion.” In sleep, reason withdraws and fancy takes over, “misjoyning shapes” and mismatching “words
and deeds” from past experience, in “dreams.”
117 God. Probably angel, as elsewhere, but perhaps also God, whose omniscience includes knowledge of evil.
126 Paradise Lost
130 But silently a gentle tear let fall

From either eye, and wip’d them with her haire;
Two other precious drops that ready stood,
Each in thir Chrystal sluce, hee ere they fell
Kiss’d as the gracious signs of sweet remorse
135 And pious° awe, that feard to have offended. devout, dutiful
So all was cleard, and to the Field they haste.
But first from under shadie arborous roof,° canopy of trees
Soon as they forth were come to open sight
Of day-spring,° and the Sun, who scarce up risen daybreak
140 With wheels yet hov’ring o’re the Ocean brim,
Shot paralel to the earth his dewie ray,
Discovering° in wide Lantskip° all the East revealing / landscape
Of Paradise and Edens happie Plains,
Lowly they bow’d adoring, and began
145 Thir Orisons,° each Morning duly paid prayers
In various style, for neither various style
Nor holy rapture wanted° they to praise lacked
Thir Maker, in fit strains pronounc’t or sung
Unmeditated, such prompt eloquence
150 Flowd from thir lips, in Prose or numerous° Verse, rhythmic
More tuneable° then needed Lute or Harp melodious
To add more sweetness, and they thus began.
These are thy glorious works, Parent of good,
Almightie, thine this universal Frame,° structure, the universe
155 Thus wondrous fair; thy self how wondrous then!
Unspeakable,° who sitst above these Heavens inexpressible
To us invisible or dimly seen
In these thy lowest works, yet these declare° show forth
Thy goodness beyond thought, and Power Divine:
160 Speak yee who best can tell, ye Sons of light,
Angels, for yee behold him, and with songs
And choral symphonies, Day without Night,
Circle his Throne rejoycing, yee in Heav’n,
On Earth joyn all ye Creatures to extoll
165 Him first, him last, him midst, and without end.
140 wheels. Helios, or Sol, god of the sun, was imagined to drive the chariot of the sun from east to west.
146–52 various style. Adam and Eve employ many forms of speech and song that harmonize together in
“fit strains” but are at the same time spontaneous and ecstatic, expressing “holy rapture.” Milton, like other
Puritans, disapproved of set liturgical forms.
153–208. Their morning hymn works variations on Psalms 148, 104, and 19, as well as the canticle Benedicite.
Book 5 127
Fairest of Starrs, last in the train of Night,

If better thou belong not to the dawn,
Sure pledge of day, that crownst the smiling Morn
With thy bright Circlet, praise him in thy Spheare
170 While day arises, that sweet hour of Prime.
Thou Sun, of this great World both Eye and Soule,
Acknowledge him thy Greater, sound his praise
In thy eternal course, both when thou climb’st,
And when high Noon hast gaind, and when thou fallst.
175 Moon, that now meetst the orient Sun, now fli’st
With the fixt Starrs, fixt in thir Orb that flies,
And yee five other wandring Fires that move
In mystic Dance not without Song, resound
His praise, who out of Darkness call’d up Light.
180 Aire, and ye Elements the eldest birth
Of Natures Womb, that in quaternion° run group of four
Perpetual Circle, multiform; and mix
And nourish all things, let your ceasless change
Varie to our great Maker still° new praise. continually
185 Ye Mists and Exhalations that now rise
From Hill or steaming Lake, duskie or grey,
Till the Sun paint your fleecie skirts with Gold,
In honour to the Worlds great Author rise,
Whether to deck with Clouds th’ uncolourd skie,
190 Or wet the thirstie Earth with falling showers,
Rising or falling still advance his praise.
His praise ye Winds, that from four Quarters blow,
Breathe soft or loud; and wave your tops, ye Pines,
With every Plant, in sign of Worship wave.
195 Fountains and yee, that warble, as ye flow,
Melodious murmurs, warbling tune his praise.
Joyn voices all ye living Souls; ye Birds,
That singing up to Heaven Gate ascend,
Bear on your wings and in your notes his praise;
166–8. Venus, the morning star, is the last star to disappear at dawn and (as Hesperus) the first to appear in
the evening.
176–8 Orb that flies. The orb of the “fixt Starrs” revolves, though the stars remain “fixt” in place.
five other wandring Fires. The other planets besides the moon and sun, already mentioned, are Mercury,
Mars, Jupiter, Saturn, and Venus (or earth), which change positions. These motions produce the music of
the spheres, audible to unfallen humans.
180–3. The four elements – earth, water, air, fire – are the “eldest birth” of nature, and “nourish” all things
by their “ceasless change” and orderly interactions.
128 Paradise Lost
200 Yee that in Waters glide, and yee that walk

The Earth, and stately tread, or lowly creep;
Witness if I be silent, Morn or Eeven,
To Hill, or Valley, Fountain, or fresh shade
Made vocal by my Song, and taught his praise.
205 Hail universal Lord, be bounteous still° always
To give us onely good; and if the night
Have gathered aught of evil or conceald,
Disperse it, as now light dispels the dark.
So pray’d they innocent, and to thir thoughts
210 Firm peace recoverd soon and wonted calm.
On to thir mornings rural work they haste
Among sweet dewes and flours; where any row
Of Fruit-trees overwoodie° reachd too farr too bushy
Thir pamperd° boughes, and needed hands to check not restrained
215 Fruitless imbraces: or they led the Vine
To wed her Elm; she spous’d about him twines
Her marriageable arms, and with her brings
Her dowr th’ adopted Clusters, to adorn
His barren leaves. Them thus imploid beheld
220 With pittie Heav’ns high King, and to him call’d
Raphael, the sociable Spirit, that deign’d
To travel with Tobias, and secur’d
His marriage with the seaventimes-wedded Maid.
Raphael, said hee, thou hear’st what stir on Earth
225 Satan from Hell scap’t through the darksom Gulf
Hath raisd in Paradise, and how disturbd
This night the human pair, how he designes
In them at once to ruin all mankind.
Go therefore, half this day as friend with friend
230 Converse with Adam, in what Bowre or shade
Thou find’st him from the heat of Noon retir’d,
To respit his day-labour with repast,
Or with repose; and such discourse bring on,
As may advise him of his happie state,
215–19. A familiar emblem of matrimony, the “Elm,” symbolizing masculine strength, and the “Vine,” fem-
inine fruitfulness, softness, and sweetness. But “adopted Clusters” seems to carry matriarchal implications.
221–3 Raphael. In Hebrew, “Health of God.” He was the advisor of “Tobias” in winning his wife (see 4.168–71
and note), and told him how to cure Tobit’s blindness (Apocrypha: Tobit 11:7–14). In cabbalism he is one
of the four angels (with Gabriel, Michael, and Uriel) in charge of the four corners of the earth.
229–30. God spoke to Moses, “face to face, as a man speaketh unto his friend” (Exod. 33:11).
Book 5 129
235 Happiness in his power left free to will,

Left to his own free Will, his Will though free,
Yet mutable; whence warne him to beware
He swerve not too secure:° tell him withall overconfident
His danger, and from whom, what enemie
240 Late falln himself from Heav’n, is plotting now
The fall of others from like state of bliss;
By violence, no, for that shall be withstood,
But by deceit and lies; this let him know,
Least wilfully transgressing he pretend° plead
245 Surprisal, unadmonisht, unforewarnd.
So spake th’ Eternal Father, and fulfilld
All Justice: nor delaid the winged Saint° angel
After his charge receivd; but from among
Thousand Celestial Ardors, where he stood
250 Vaild with his gorgeous wings, up springing light
Flew through the midst of Heav’n; th’ angelic Quires
On each hand parting, to his speed gave way
Through all th’ Empyreal° road; till at the Gate heavenly
Of Heav’n arriv’d, the gate self-opend wide
255 On golden Hinges turning, as by work
Divine the sov’ran Architect had fram’d.
From hence, no cloud, or, to obstruct his sight,
Starr interpos’d, however small he sees,
Not unconform to other shining Globes,
260 Earth and the Gard’n of God, with Cedars crownd
Above all Hills. As when by night the Glass° telescope
Of Galileo, less assur’d, observes
Imagind Lands and Regions in the Moon:
Or Pilot from amidst the Cyclades
265 Delos or Samos first appeering kenns° discerns
A cloudy spot. Down thither prone° in flight bent forward
He speeds, and through the vast Ethereal Skie
Sailes between worlds and worlds, with steddie wing
249 Ardors. Spirits (angels) burning in love, from the Latin ardere, “to burn.”
261–3 Galileo. Cf. 1.288–91.
264–6 Cyclades. A circular group of islands in the south Aegean sea. The two islands a “Pilot” might see as
“spots” from within the archipelago are “Delos” (the traditional center but famous for having floated adrift)
and “Samos,” outside the group, off the coast of Asia Minor.
266–76. Raphael’s descent is an epic topos, modeled on the descents of Virgil’s Mercury (Aeneid 4.238 – 58)
and Tasso’s Michael (Gerusalemme Liberata 9.60–2).
130 Paradise Lost
Now on the polar windes, then with quick Fann° flutter

270 Winnows the buxom° Air; till within soare° yielding / highest flight
Of Towring Eagles, to all the Fowles he seems
A Phænix, gaz’d by all, as that sole Bird
When to enshrine his reliques in the Sun’s
Bright Temple, to Ægyptian Theb’s he flies.
275 At once on th’ Eastern cliff of Paradise
He lights, and to his proper shape returns
A Seraph wingd; six wings he wore, to shade
His lineaments° Divine; the pair that clad parts of the body
Each shoulder broad, came mantling° o’re his brest covering
280 With regal Ornament; the middle pair
Girt like a Starrie Zone° his waste, and round belt
Skirted his loines and thighes with downie Gold
And colours dipt in Heav’n; the third his feet
Shaddowd from either heele with featherd maile° plumage like armor
285 Skie-tinctur’d grain.° Like Maia’s son he stood, dye
And shook his Plumes, that Heav’nly fragrance filld
The circuit wide. Strait knew him all the Bands
Of Angels under watch; and to his state,° rank
And to his message high in honour rise;
290 For on som message high they guessd him bound.
Thir glittering Tents he passd, and now is come
Into the blissful field, through Groves of Myrrhe,
And flouring Odours, Cassia, Nard, and Balme;
A Wilderness of sweets; for Nature here
295 Wantond° as in her prime, and plaid° at will revelled / sported
Her Virgin Fancies, pouring forth more sweet,
Wilde above Rule or Art; enormous° bliss. immense, beyond rule
Him through the spicie Forrest onward com
Adam discernd, as in the dore he sat
272 Phœnix. A mythical, unique bird (“sole”) who lived five hundred years, was consumed by fire, and was
reborn from the ashes which it then carried to the Temple of the Sun at Heliopolis in Egypt (“Ægyptian
Theb’s”).
276–85 proper shape. Modeled on the description of the Seraphim in Isa. 6:2; “each one had six wings; with
twain he covered his face, and with twain he covered his feet, and with twain he did fly.”
285 Maia’s son. Mercury, messenger of the gods.
293 Cassia. A cinnamon. Nard. Spikenard. Balme. Balsam. All were used to make perfumed
ointments.
299–300. Raphael’s visit to Adam is modeled on Abraham’s entertainment of three angels: “[Abraham] sat
in the tent door in the heat of the day; And he lift up his eyes and looked, and, lo, three men stood by
him.” He and his wife Sarah prepared a meal for the angels, but most Christian commentators agreed that
these angels, being spirits, ate only in show (Gen. 18:1– 8).
Book 5 131
300 Of his coole Bowre, while now the mounted Sun

Shot down direct his fervid Raies to warme
Earths inmost womb, more warmth then Adam needs;
And Eve within, due° at her hour prepar’d fittingly
For dinner savourie fruits, of taste to please
305 True appetite, and not disrelish thirst
Of nectarous draughts between, from milkie stream,
Berrie or Grape: to whom thus Adam call’d.
Haste hither Eve, and worth thy sight behold
Eastward among those Trees, what glorious shape
310 Comes this way moving; seems another Morn
Ris’n on mid-noon; som great behest from Heav’n
To us perhaps he brings, and will voutsafe° grant
This day to be our Guest. But goe with speed,
And what thy stores contain, bring forth and poure
315 Abundance, fit to honour and receive
Our Heav’nly stranger; well we may afford
Our givers thir own gifts, and large bestow
From large bestowd, where Nature multiplies
Her fertil growth, and by disburd’ning grows
320 More fruitful, which instructs us not to spare.
To whom thus Eve. Adam, earths hallowd mould,° pattern, model
Of God inspir’d,° small store will serve, where store, given breath of life
All seasons, ripe for use hangs on the stalk;
Save what by frugal storing firmness gains
325 To nourish, and superfluous moist consumes:
But I will haste and from each bough and break,
Each Plant and juiciest Gourd° will pluck such choice type of melon
To entertain our Angel guest, as hee
Beholding shall confess that here on Earth
330 God hath dispenst his bounties as in Heav’n.
So saying, with dispatchful looks in haste
She turns, on hospitable thoughts intent
What choice to chuse for delicacie best,
What order, so contriv’d as not to mix
335 Tastes, not well joynd, inelegant, but bring
Taste after taste upheld° with kindliest° change, sustained / most natural
304–7. Eve prepared sweet drinks (“nectarous draughts”) from juices (“milkie stream”) of “Berrie or Grape,”
to be enjoyed “between” courses of “savourie fruits.”
322 small store. Reserve. store. Abundance.
132 Paradise Lost
Bestirs her then, and from each tender stalk

Whatever Earth all-bearing Mother yields
In India° East or West, or middle shoare Indies
340 In Pontus or the Punic Coast, or where
Alcinous reign’d, fruit of all kindes, in coate,
Rough, or smooth rin’d, or bearded husk, or shell
She gathers, Tribute large, and on the board
Heaps with unsparing hand; for drink the Grape
345 She crushes, inoffensive moust, and meathes
From many a berrie, and from sweet kernels prest
She tempers° dulcet° creams, nor these to hold blends / sweet
Wants° her fit vessels pure, then strews the ground lacks
With Rose and Odours from the shrub unfum’d.
350 Mean while our Primitive° great Sire, to meet original
His god-like Guest, walks forth, without more train° attendants
Accompani’d then with his own compleat
Perfections, in himself was all his state,° stateliness, rank
More solemn then the tedious pomp that waits
355 On Princes, when thir rich Retinue long
Of Horses led, and Grooms besmeard with Gold
Dazles the croud, and sets them all agape.
Neerer his presence Adam though not awd,
Yet with submiss approach and reverence meek,
360 As to a superior Nature, bowing low,
Thus said. Native of Heav’n, for other place
None can then Heav’n such glorious shape contain;
Since by descending from the Thrones above,
Those happie places thou hast deignd a while
365 To want,° and honour these, voutsafe with us be parted from
Two onely, who yet by sov’ran gift possess
This spacious ground, in yonder shadie Bowre
To rest, and what the Garden choicest bears
To sit and taste, till this meridian° heat noontime
370 Be over, and the Sun more coole decline.
339–41 middle shoare. “Pontus,” the south coast of the Black Sea, was famous for nuts and fruits; the “Punic”
(Carthaginian) coast of North Africa on the Mediterranean, was famous for figs; the garden of Alcinous
in the mythical island of Scheria is described in Odyssey 7.113 – 28 as perpetually fruitful.
345 inoffensive moust. Unfermented grape juice. meathes. Meads, honey-sweetened drinks.
349 unfum’d. Naturally scented, not needing to be burned as incense.
354–7 tedious pomp. The showy display of kings like Charles II whose pageantry “Dazles the croud” but
falls far short of the “solemn” natural majesty of Adam.
Book 5 133
Whom thus the Angelic Vertue answerd milde.

Adam, I therefore came, nor art thou such
Created, or such place hast here to dwell,
As may not oft invite, though Spirits of Heav’n
375 To visit thee; lead on then where thy Bowre
Oreshades; for these mid-hours, till Eevning rise
I have at will. So to the Silvan Lodge
They came, that like Pomona’s Arbour smil’d
With flourets deck’t° and fragrant smells; but Eve covered
380 Undeckt, save with her self more lovely fair
Then Wood-Nymph, or the fairest Goddess feign’d
Of three that in Mount Ida naked strove,
Stood to entertain her guest from Heav’n; no vaile
Shee needed, Vertue-proof,° no thought infirme armored in virtue
385 Alterd her cheek. On whom the Angel Haile
Bestowd, the holy salutation us’d
Long after to blest Marie, second Eve.
Haile Mother of Mankind, whose fruitful Womb
Shall fill the World more numerous with thy Sons
390 Then with these various fruits the Trees of God
Have heap’d this Table. Rais’d of grassie terf
Thir Table was, and mossie seats had round,
And on her ample Square from side to side
All Autumn pil’d, though Spring and Autumn here
395 Danc’d hand in hand. A while discourse they hold;
No fear lest Dinner coole; when thus began
Our Authour.° Heav’nly stranger, please to taste originator, ancestor
These bounties which our Nourisher, from whom
All perfet good unmeasur’d out, descends,
400 To us for food and for delight hath caus’d
371 Vertue. One of the traditional nine orders of angels in the scheme of Dionysius the Areopagite:
Seraphim, Cherubim, Thrones, Dominions, Virtues, Powers, Principalities, Archangels, Angels. Milton uses
these titles freely, in the Protestant manner, without regard to this hierarchical order. Some angels are
given more than one title: Raphael is called “Vertue” here, “Seraph” at line 277, and “Arch-Angel” at 7.41.
378 Pomona. Roman goddess of fruit trees.
381–2 three. On “Mount Ida,” Venus, Juno, and Minerva “naked strove” for the apple of discord inscribed
“for the fairest.” Paris awarded the prize to Aphrodite (“the fairest Goddess”) in return for the love of
Helen, which led to her rape and the Trojan War.
385–8. Cf. the angel’s words to Mary announcing that she would bear a son, Jesus (Luke 1:28): “Hail, thou
that art highly favoured, the Lord is with thee: blessed art thou among women.” For Mary as “second Eve”
see PL 10.183.
398–400 our Nourisher. Cf. Jas. 1:17, “Every good gift and every perfect gift is from above, and cometh
down from the Father of lights.”
134 Paradise Lost
The Earth to yield; unsavourie food perhaps

To spiritual Natures; only this I know,
That one Celestial Father gives to all.
To whom the Angel. Therefore what he gives
405 (Whose praise be ever sung) to man in part
Spiritual, may of purest Spirits be found
No ingrateful° food: and food alike those pure unwelcome
Intelligential substances° require angels
As doth your Rational; and both contain
410 Within them every lower facultie
Of sense, whereby they hear, see, smell, touch, taste,
Tasting concoct, digest, assimilate,
And corporeal to incorporeal turn.
For know, whatever was created, needs
415 To be sustaind and fed; of Elements
The grosser feeds the purer, Earth the Sea,
Earth and the Sea feed Air, the Air those Fires° heavenly bodies
Ethereal, and as lowest first the Moon;
Whence in her visage round those spots, unpurg’d
420 Vapours not yet into her substance turnd.
Nor doth the Moon no nourishment exhale
From her moist Continent to higher Orbes.
The Sun that light imparts to all, receives
From all his alimental° recompence nourishing
425 In humid exhalations, and at Even
Sups with the Ocean: though in Heav’n the Trees
Of life ambrosial° frutage bear, and vines heavenly, fragrant
Yield Nectar, though from off the boughs each Morn
404–500. Raphael’s discourse and dialogue about the nature of things recall Lucretius’ De Rerum Natura
(“Of the Nature of Things”), often termed a philosophic epic; Raphael chooses a brief version of that genre
for his exposition.
404–13. As a monist who believed that all creation is of “one first matter” (472; see also Christian Doctrine
1.7), Milton denied the more common (dualistic) idea that angels are pure spirits (who would not eat or
have any experiences pertaining to the senses); he held instead that angels are of a very highly refined
material substance .
412 concoct, digest, assimilate. The three stages of digestion.
414–26 The grosser feeds the purer. That all features of the natural world require sustenance from crea-
tures below them in the scale of being was a commonplace (Cf. Pliny, Natural History 2.9). Robert Fludd,
Utriusque cosmi historia (1617), has an engraving that shows the sun supping with the ocean (1.5 – 6).
418–20 spots. Raphael describes moonspots as undigested vapors not yet assimilated to the moon’s substance.
Cf. 1.287–91, where those spots are described in Galileo’s terms as features of the moon’s landscape.
427–30. “Nectar” and “ambrosia” are the drink and food of the classical gods; Milton adds “pearly grain,”
like the manna showered on the Israelites in the desert (Cf. Exod. 16:14).
Book 5 135
We brush mellifluous° Dewes, and find the ground sweet, honey-flowing

430 Cover’d with pearly grain: yet God hath here
Varied his bounty so with new delights,
As may compare with Heaven; and to taste
Think not I shall be nice.° So down they sat, finicky, fastidious
And to thir viands fell, nor seemingly° in show
435 The Angel, nor in mist, the common gloss
Of Theologians, but with keen dispatch
Of real hunger, and concoctive° heate digestive
To transubstantiate; what redounds, transpires
Through Spirits with ease; nor wonder; if by fire
440 Of sooty coal the Empiric° Alchimist experimental
Can turn, or holds it possible to turn
Metals of drossiest Ore to perfet Gold
As from the Mine. Mean while at Table Eve
Ministerd naked, and thir flowing cups
445 With pleasant liquors crown’d:° O innocence filled to the brim
Deserving Paradise! if ever, then,
Then had the Sons of God excuse to have bin
Enamour’d at that sight; but in those hearts
Love unlibidinous° reign’d, nor jealousie without lust
450 Was understood, the injur’d Lovers Hell.
Thus when with meats and drinks they had suffic’d
Not burd’nd Nature, sudden mind arose
In Adam, not to let th’ occasion pass
Given him by this great Conference to know
455 Of things above his World, and of thir being
Who dwell in Heav’n, whose excellence he saw
Transcend his own so farr, whose radiant forms
Divine effulgence,° whose high Power so far shining
Exceeded human, and his wary speech
460 Thus to th’ Empyreal Minister he fram’d.
Inhabitant with God, now know I well
435 in mist. The usual explanation (“common gloss”) of orthodox theologians was that when angels
appeared to humans they took bodies of air. See lines 299 – 300 above, and note.
438 transubstantiate. In common theological use, the Roman Catholic doctrine that the bread and wine of
the eucharist are in their substance transformed into the body and blood of Christ. Milton vigorously denied
that doctrine, describing as a true transubstantiation the angels’ transformation of earthly food into their
more highly refined substance. The residue (“what redounds”) passes out as vapor through the pores (“tran-
spires”) – the angelic form of excretion.
446–8 Sons of God. A patristic tradition identifies them with angels (as here) though they are usually said
to be human sons of Seth, as in 11.621–2. Gen. 6:2 tells of their marriage to the daughters of men.
136 Paradise Lost
Thy favour, in this honour done to man,

Under whose lowly roof thou hast voutsaf ’t
To enter, and these earthly fruits to taste,
465 Food not of Angels, yet accepted so,
As that more willingly thou couldst not seem
At Heav’n’s high feasts to have fed: yet what compare?
To whom the winged Hierarch° repli’d. potentate
O Adam, one Almightie is, from whom
470 All things proceed, and up to him return,
If not deprav’d from good, created all
Such to perfection, one first matter all,
Indu’d with various forms, various degrees
Of substance, and in things that live, of life;
475 But more refin’d, more spiritous, and pure,
As neerer to him plac’t or neerer tending
Each in thir several active Sphears assignd,
Till body up to spirit work, in bounds° limits, leaps
Proportiond to each kind. So from the root
480 Springs lighter the green stalk, from thence the leaves
More aerie, last the bright consummate° floure complete, perfect
Spirits odorous breathes: flours and thir fruit
Mans nourishment, by gradual scale sublim’d
To vital Spirits aspire, to animal,
485 To intellectual, give both life and sense,
Fansie and understanding, whence the Soule
Reason receives, and reason is her being,
Discursive, or Intuitive; discourse
Is oftest yours, the latter most is ours,
469–79. Milton held that the universe was created out of Chaos, not out of nothing (ex nihilo), the orthodox
position. The primal matter of Chaos had its origin in God, who subsequently created all things from that
matter (see 7.168–73). This materialist monism denies sharp distinctions between angels and men, spirit
and matter, all being of one substance with different degrees of refinement. The universe Raphael
describes is hierarchical but also dynamic and striving, as beings become increasingly spiritual (“spiritous”)
or increasingly gross depending on their moral choices (see Christian Doctrine 1.7).
479–87. The plant figure provides an illustration of the dynamism of being in Milton’s universe, and further
explains why Raphael can eat the fruit. That fruit is transformed into various orders of “spirits”: “vital,”
fluids in the blood sustaining life; “animal,” produced from the vital spirits and controlling sensation and
motion; and “intellectual,” spirits controlling the faculties of the soul – fancy, understanding, and reason.
The soul derives her being from the spirits and so is material.
483 sublim’d. Raised to a higher state, an alchemical term referring to the change of a solid into a gas.
488–90 Discursive, or Intuitive. According to the traditional dualist assumption, angels are pure spirits whose
intuition (immediate apprehension of truth) is absolutely distinct from human reason (which involved com-
bining data and arguing from premises to conclusions). Milton makes the distinction only relative,
“Differing but in degree.”
Book 5 137
490 Differing but in degree, of kind the same.

Wonder not then, what God for you saw good
If I refuse not, but convert, as you,
To proper° substance; time may come when men my own
With Angels may participate, and find
495 No inconvenient Diet, nor too light Fare:
And from these corporal nutriments perhaps
Your bodies may at last turn all to Spirit,
Improv’d by tract° of time, and wingd ascend passage
Ethereal, as wee, or may at choice
500 Here or in Heav’nly Paradises dwell;
If ye be found obedient, and retain
Unalterably firm his love entire
Whose progenie you are. Mean while enjoy
Your fill what happiness this happie state
505 Can comprehend, incapable° of more. unable to contain
To whom the Patriarch of mankind repli’d.
O favourable spirit, propitious° guest, gracious
Well hast thou taught the way that might direct
Our knowledge, and the scale of Nature set
510 From center to circumference, whereon
In contemplation of created things
By steps we may ascend to God. But say,
What meant that caution joind, if ye be found
Obedient? can we want° obedience then lack
515 To him, or possibly his love desert
Who formd us from the dust, and plac’d us here
Full to the utmost measure of what bliss
Human desires can seek or apprehend?
To whom the Angel. Son of Heav’n and Earth,
520 Attend: That thou art happie, owe to God;
That thou continu’st such, owe to thy self,
That is, to thy obedience; therein stand.
This was that caution giv’n thee; be advis’d.
God made thee perfet, not immutable;° unchangeable
525 And good he made thee, but to persevere
He left it in thy power, ordaind thy will
498–501. Cf. 7.157–61.

509 scale of Nature. The “Chain of Being” extending from God down to the lowest element of creation
(see, e.g., Macrobius, In Somnium Scipionis 1.14.15).
520–43. Cf. 3.93–128.
138 Paradise Lost
By nature free, not over-rul’d by Fate

Inextricable, or strict necessity;
Our voluntarie service he requires,
530 Not our necessitated, such with him
Findes no acceptance, nor can find, for how
Can hearts, not free, be tri’d whether they serve
Willing or no, who will but what they must
By Destinie, and can no other choose?
535 My self and all th’ Angelic Host that stand
In sight of God enthron’d, our happie state
Hold, as you yours, while our obedience holds;
On other surety° none; freely we serve, guarantee
Because we freely love, as in our will
540 To love or not; in this we stand or fall:
And som are fall’n, to disobedience fall’n,
And so from Heav’n to deepest Hell; O fall
From what high state of bliss into what woe!
To whom our great Progenitor. Thy words
545 Attentive, and with more delighted eare,
Divine instructer, I have heard, then when
Cherubic Songs° by night from neighbouring Hills songs of Cherubim
Aereal Music send: nor knew I not
To be both will and deed created free;
550 Yet that we never shall forget to love
Our maker, and obey him whose command
Single, is yet so just, my constant thoughts
Assur’d me, and still assure: though what thou tellst
Hath past in Heav’n, som doubt within me move,
555 But more desire to hear, if thou consent,
The full relation, which must needs be strange,
Worthy of Sacred silence to be heard;
And we have yet large day, for scarce the Sun
Hath finisht half his journey, and scarce begins
560 His other half in the great Zone° of Heav’n. zodiac
Thus Adam made request, and Raphael
After short pause assenting, thus began.
High matter thou injoinst me, O prime° of men, first, most excellent
557 Worthy of Sacred silence. Translates Horace, Odes 2.13.29, referring to songs sung by Alcaeus and Sappho
in Hades; their words are “sacro digna silentio.”
563 High matter. Raphael’s account of the war in Heaven is an epic device, a narrative of past action; it is
also a mini-epic itself, with traditional battles, challenges, and single combats. As an “epic” poet treating
sacred matter, Raphael confronts a narrative challenge similar to Milton’s own.
Book 5 139
Sad task and hard, for how shall I relate

565 To human sense th’ invisible exploits
Of warring Spirits; how without remorse° sorrow
The ruin of so many glorious once
And perfet while they stood; how last unfould
The secrets of another world, perhaps
570 Not lawful to reveal? yet for thy good
This is dispenc’t,° and what surmounts the reach permitted
Of human sense, I shall delineate so,
By lik’ning spiritual to corporal forms,
As may express them best, though what if Earth
575 Be but the shaddow of Heav’n, and things therein
Each to other like, more then on earth is thought?
As yet this World was not, and Chaos wilde
Reignd where these Heav’ns now rowl, where Earth now rests
Upon her Center pois’d, when on a day
580 (For Time, though in Eternitie, appli’d
To motion, measures all things durable
By present, past, and future) on such day
As Heav’ns great Year brings forth, th’ Empyreal Host
Of Angels by Imperial summons call’d,
585 Innumerable before th’ Almighties Throne
Forthwith from all the ends of Heav’n appeerd
Under thir Hierarchs° in orders bright leaders, potentates
Ten thousand thousand Ensignes high advanc’d,
Standards and Gonfalons twixt Van and Reare
590 Streame in the Aire, and for distinction serve
Of Hierarchies, of Orders, and Degrees;
Or in thir glittering Tissues° bear imblaz’d fine cloth
Holy Memorials, acts of Zeale and Love
Recorded eminent. Thus when in Orbes
595 Of circuit° inexpressible they stood, circumference
Orb within Orb, the Father infinite,
571–6. Raphael first explains his narrative strategy in terms of the traditional notion of “accommodation,”
couching spiritual matters in “corporal” terms that humans can understand; but he then extends the Platonic
idea that earth is a shadow of heaven (Republic 10.397B –598D) to suggest that the two realms are more
similar than earthly thinkers have supposed.
580–2. Countering a long philosophical tradition, Milton asserts the existance of time and motion in Heaven,
before the creation of the universe (see Christian Doctrine 1.7).
583 great Year. The cycle completed when all the heavenly bodies simultaneously return to their original
positions (see, e.g., Plato, Timaeus 39d). A common estimate of that cycle was 36,000 earth years.
589 Gonfalons. Flags hung from a crossbar. Van. Vanguard.
140 Paradise Lost
By whom in bliss imbosom’d sat the Son,

Amidst as from a flaming Mount, whose top
Brightness had made invisible, thus spake.
600 Hear all ye Angels, Progenie of Light,
Thrones, Dominations, Princedoms, Vertues, Powers,
Hear my Decree, which unrevok’t shall stand.
This day I have begot whom I declare
My onely Son, and on this holy Hill
605 Him have anointed, whom ye now behold
At my right hand; your Head I him appoint;
And by my Self have sworn to him shall bow
All knees in Heav’n, and shall confess him Lord:
Under his great Vice-gerent° Reign abide deputy, vice-regent
610 United as one individual° Soule inseparable, indivisible
For ever happie: him who disobeyes
Mee disobeyes, breaks union, and that day
Cast out from God and blessed vision, falls
Into utter° darkness, deep ingulft, his place total, outer
615 Ordaind without redemption, without end.
So spake th’ Omnipotent, and with his words
All seemd well pleas’d, all seem’d, but were not all.
That day, as other solemn° dayes, they spent ceremonial, festival
In song and dance about the sacred Hill,
620 Mystical dance, which yonder starrie Spheare° the heavens
Of Planets and of fixt° in all her Wheeles fixed stars
Resembles nearest, mazes intricate,
Eccentric, intervolv’d,° yet regular intertwined
Then most, when most irregular they seem,
625 And in thir motions harmonie Divine
So smooths her charming tones, that Gods own ear
Listens delighted. Eevning now approach’d
(For wee have also our Eevning and our Morn,
603–5: Cf. Ps. 2:7: “I will declare the decree . . . Thou art my Son; this day have I begotten thee.” This
episode refers to the exaltation of the Son as King, not his actual begetting, since he is elsewhere described
as “of all Creation first” (3.383), and as God’s agent in creating the angels and everything else (5.835 – 8).
606. Cf. Col. 2:10: “Ye are complete in him, which is the head of all principality and power.”
607–8 by my Self have sworn. At Gen. 22:16, God swears by himself to bless Abraham. See Phil. 2:9 –11:
“God also hath highly exalted him . . . That at the name of Jesus every knee should bow, of things in heaven,
and things in earth, and things under the earth” (cf. Isa. 45:23).
620–7 Mystical dance. The “intricate” dance of the angels produces “harmonie Divine,” like the “intricate”
movements of the stars and the planets in both circular and noncircular (“Eccentric”) orbits that produce
the music of the spheres according to the Pythagorean theory.
Book 5 141
Wee ours for change delectable, not need)

630 Forthwith from dance to sweet repast they turn
Desirous; all in Circles as they stood,
Tables are set, and on a sudden pil’d
With Angels Food, and rubied Nectar flows
In Pearl, in Diamond, and massie Gold,
635 Fruit of delicious Vines, the growth of Heav’n.
On flours repos’d, and with fresh flourets crownd,
They eate, they drink, and in communion sweet
Quaff immortalitie and joy, secure
Of surfet where full measure onely bounds
640 Excess, before th’ all bounteous King, who showrd
With copious hand, rejoycing in thir joy.
Now when ambrosial° Night with Clouds exhal’d fragrant
From that high mount of God, whence light & shade
Spring both, the face of brightest Heav’n had changd
645 To grateful° Twilight (for Night comes not there pleasing
In darker veile) and roseat° Dews dispos’d rose-scented
All but the unsleeping eyes of God to rest,
Wide over all the Plain, and wider farr
Then all this globous Earth in Plain out spred,
650 (Such are the Courts of God). Th’ Angelic throng
Disperst in Bands and Files thir Camp extend
By living Streams among the Trees of Life,
Pavilions numberless, and sudden reard,
Celestial Tabernacles, where they slept
655 Fannd with coole Winds, save those who in thir course° appointed task
Melodious Hymns about the sovran Throne
Alternate all night long: but not so wak’d
Satan, so call him now, his former name
Is heard no more in Heav’n; he of the first,
660 If not the first Arch-Angel, great in Power,
In favour and præeminence, yet fraught
With envie against the Son of God, that day
Honourd by his great Father, and proclaimd
Messiah King anointed, could not beare
665 Through pride that sight, & thought himself impaird.° reduced, disrespected
658–9 former name. Traditionally understood to be Lucifer: “How art thou fallen from heaven, O Lucifer,
son of the morning” (Isa. 14:12). The poem claims that his former name was blotted from the books of
life (see PL 1.361–5).
664 Messiah. In Hebrew the name means “anointed.”
142 Paradise Lost
Deep malice thence conceiving and disdain,

Soon as midnight brought on the duskie houre
Friendliest to sleep and silence, he resolv’d
With all his Legions to dislodge,° and leave leave camp
670 Unworshipt, unobey’d the Throne supream
Contemptuous, and his next subordinate
Awak’ning, thus to him in secret spake.
Sleepst thou, Companion dear, what sleep can close
Thy eye-lids? and remembrest what Decree
675 Of yesterday, so late hath past the lips
Of Heav’ns Almightie. Thou to me thy thoughts
Wast wont, I mine to thee was wont to impart;
Both waking we were one; how then can now
Thy sleep dissent? new Laws thou seest impos’d;
680 New Laws from him who reigns, new minds may raise
In us who serve, new Counsels, to debate° discuss
What doubtful may ensue; more in this place
To utter is not safe. Assemble thou
Of all those Myriads which we lead the chief;
685 Tell them that by command, ere yet dim Night
Her shadowie Cloud withdraws, I am to haste,
And all who under me thir Banners wave,
Homeward with flying march where we possess
The Quarters of the North, there to prepare
690 Fit entertainment to receive our King
The great Messiah, and his new commands,
Who speedily through all the Hierarchies
Intends to pass triumphant, and give Laws.
So spake the false Arch-Angel, and infus’d
695 Bad influence into th’ unwarie brest
Of his Associate; hee together calls,
Or several one by one, the Regent Powers,
Under him Regent, tells, as he was taught,
That the most High commanding, now ere Night,
700 Now ere dim Night had disincumberd Heav’n,
The great Hierarchal Standard was to move;
671 next subordinate. His original name in Heaven is also lost, but he will come to be known as Beelzebub
(2.299–300).
673 Sleepst thou. In many epics a voice awakens heroes or villains from sleep and lures them to rash or
adventurous acts.
689 North. The traditional site of Lucifer’s throne. See Isa. 14:13: “I will exalt my throne above the stars of
God . . . in the sides of the north.”
Book 5 143
Tells the suggested° cause, and casts between insinuated

Ambiguous words and jealousies,° to sound° suspicions / test
Or taint integritie; but all obey’d
705 The wonted° signal, and superior voice customary
Of thir great Potentate;° for great indeed leader
His name, and high was his degree in Heav’n;
His count’nance, as the Morning Starr that guides
The starrie flock, allur’d them, and with lyes
710 Drew after him the third part of Heav’ns Host:
Mean while th’ Eternal eye, whose sight discernes
Abstrusest° thoughts, from forth his holy Mount most secret
And from within the golden Lamps that burne
Nightly before him, saw without thir light
715 Rebellion rising, saw in whom, how spred
Among the sons of Morn,° what multitudes angels
Were banded to oppose his high Decree;
And smiling to his onely Son thus said.
Son, thou in whom my glory I behold
720 In full resplendence, Heir of all my might,
Neerly° it now concernes us to be sure urgently
Of our Omnipotence, and with what Arms
We mean to hold what anciently we claim
Of Deitie or Empire, such a foe
725 Is rising, who intends to erect his Throne
Equal to ours, throughout the spacious North;
Nor so content, hath in his thought to try° test
In battel, what our Power is, or our right.
Let us advise, and to this hazard draw
730 With speed what force is left, and all imploy
In our defense, lest unawares we lose
This our high place, our Sanctuarie, our Hill.
To whom the Son with calm aspect and cleer
Light’ning Divine, ineffable, serene,
735 Made answer. Mightie Father, thou thy foes
Justly hast in derision, and secure
Laugh’st at thir vain designes and tumults vain,
708 Morning Starr. An allusion to Satan as Lucifer, compared to the star Venus or Hesperus which bore the
name Lucifer when it appeared as the first star in the morning (see notes to lines 166 and 658 above).
710 third part. Cf. Rev. 12:4: “And his [the dragon’s] tail drew the third part of the stars of heaven, and did
cast them to the earth.”
735–7. Cf. Ps. 2:4: “He that sitteth in the heavens shall laugh: the Lord shall have them in derision.”
144 Paradise Lost
Matter to mee of Glory, whom thir hate

Illustrates,° when they see all Regal Power makes illustrious
740 Giv’n me to quell thir pride, and in event° by the outcome
Know whether I be dextrous to subdue
Thy Rebels, or be found the worst in Heav’n.
So spake the Son, but Satan with his Powers° armies
Far was advanc’t on winged speed, an Host
745 Innumerable as the Starrs of Night,
Or Starrs of Morning, Dew-drops, which the Sun
Impearls on every leaf and every flouer.
Regions they pass’d, the mightie Regencies° dominions
Of Seraphim and Potentates and Thrones
750 In thir triple Degrees, Regions to° which compared to
All thy Dominion, Adam, is no more
Then what this Garden is to all the Earth,
And all the Sea, from one entire globose° sphere, globe
Stretcht into Longitude;° which having pass’d spread out flat
755 At length into the limits° of the North regions
They came, and Satan to his Royal seat
High on a Hill, far blazing, as a Mount
Rais’d on a Mount, with Pyramids and Towrs
From Diamond Quarries hew’n, and Rocks of Gold,
760 The Palace of great Lucifer, (so call
That Structure in the Dialect of men
Interpreted) which not long after, he
Affecting° all equality with God, arrogating to himself
In imitation of that Mount whereon
765 Messiah was declar’d in sight of Heav’n,
The Mountain of the Congregation call’d;
For thither he assembl’d all his Train,
Pretending so commanded to consult
About the great reception of thir King,
770 Thither to come, and with calumnious Art
Of counterfeted truth thus held thir ears.
Thrones, Dominations, Princedoms, Vertues, Powers,
If these magnific Titles yet remain
741 dextrous. Skillful, but also with the Latin meaning of “right hand,” in reference to the Son at God’s right
hand (606 above).
750. See note to line 371, above.
766 Mountain of the Congregation. Cf. Isa. 14:13–14, where Lucifer is quoted, “I will sit also upon the mount
of the congregation, in the sides of the north: . . . I will be like the most High.”
Book 5 145
Not meerly titular, since by Decree

775 Another now hath to himself ingross’t° monopolized
All Power, and us eclipst under the name
Of King anointed, for whom all this haste
Of midnight march, and hurried meeting here,
This onely to consult how we may best
780 With what may be devis’d of honours new
Receive him coming to receive from us
Knee-tribute yet unpaid, prostration vile,
Too much to one, but double how endur’d,
To one and to his image now proclaim’d?
785 But what if better counsels might erect
Our minds and teach us to cast off this Yoke?
Will ye submit your necks, and chuse to bend
The supple knee? ye will not, if I trust
To know ye right, or if ye know your selves
790 Natives and Sons of Heav’n possest before
By none, and if not equal all, yet free,
Equally free; for Orders and Degrees
Jarr not with liberty, but well consist.
Who can in reason then or right assume
795 Monarchie over such as live by right
His equals, if in power and splendor less,
In freedome equal? or can introduce
Law and Edict on us, who without law
Erre not, much less for this to be our Lord,
800 And look for adoration to th’ abuse
Of those Imperial Titles which assert
Our being ordain’d to govern, not to serve?
Thus farr his bold discourse without controule° hindrance
Had audience,° when among the Seraphim hearing
805 Abdiel, then whom none with more zeale ador’d
The Deitie, and divine commands obei’d,
Stood up, and in a flame of zeale severe
The current of his fury thus oppos’d.
787–802. Compare Milton’s republican theory, stated in the Tenure of Kings and Magistrates: “No man who
knows ought, can be so stupid to deny that all men naturally were borne free, being the image and resem-
blance of God himself, and were by privilege above all the creatures, born to command and not to obey:
and that they liv’d so” (until Adam’s sin necessitated magistrates and laws, though sovereign power always
remained with the people). Cf. Adam’s natural republicanism, when learning of the first king, Nimrod
(PL 12.64–71).
805 Abdiel. Hebrew, “Servant of God.”
146 Paradise Lost
O argument blasphemous, false and proud!

810 Words which no eare ever to hear in Heav’n
Expected, least of all from thee, ingrate
In place thy self so high above thy Peeres.
Canst thou with impious obloquie° condemne abusive speech
The just Decree of God, pronounc’t and sworn,
815 That to his only Son by right endu’d
With Regal Scepter, every Soule in Heav’n
Shall bend the knee, and in that honour due
Confess him rightful King? unjust thou saist
Flatly unjust, to binde with Laws the free,
820 And equal over equals to let Reigne,
One over all with unsucceeded° power. without successor
Shalt thou give Law to God, shalt thou dispute
With him the points of libertie, who made
Thee what thou art, and formd the Pow’rs of Heav’n
825 Such as he pleasd, and circumscrib’d thir being?
Yet by experience taught we know how good,
And of our good, and of our dignitie
How provident he is, how farr from thought
To make us less, bent rather to exalt
830 Our happie state under one Head more neer
United. But to grant it thee unjust,
That equal over equals Monarch Reigne:
Thy self though great and glorious dost thou count,
Or all Angelic Nature joind in one,
835 Equal to him begotten Son, by whom
As by his Word the mighty Father made
All things, ev’n thee, and all the Spirits of Heav’n
By him created in thir bright degrees,° illustrious ranks
Crownd them with Glory, and to thir Glory nam’d
840 Thrones, Dominations, Princedoms, Vertues, Powers,
Essential Powers, nor by his Reign obscur’d,
But more illustrious made, since he the Head
811 ingrate. Cf. 3.97.

822–5. Cf. Rom. 9:20: “O man, who art thou that repliest against God? Shall the thing formed say to him
that formed it, Why hast thou made me thus?”
833–40. Cf. Col. 1:16: “For by him [the Son, the image of God] were all things created, that are in heaven,
and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities,
or powers, all things were created by him, and for him.” Milton believed that God created the Son “the
firstborn of every creature” (Col. 1:15), who then created the angels; as Abdiel argues, there can be no
equality between Creator and creature.
Book 5 147
One of our number thus reduc’t becomes,

His Laws our Laws, all honour to him done
845 Returns our own. Cease then this impious rage,
And tempt not these; but hast’n to appease
Th’ incensed Father, and th’ incensed Son,
While Pardon may be found in time besought.
So spake the fervent Angel, but his zeale
850 None seconded, as out of season judg’d,
Or singular and rash, whereat rejoic’d
Th’ Apostat, and more haughty thus repli’d.
That we were formd then saist thou? and the work
Of secondarie hands, by task transferd
855 From Father to his Son? strange point and new!
Doctrin which we would know whence learnt: who saw
When this creation was? rememberst thou
Thy making, while the Maker gave thee being?
We know no time when we were not as now;
860 Know none before us, self-begot, self-rais’d
By our own quick’ning power, when fatal course° ordained by fate
Had circl’d his full Orbe, the birth mature
Of this our native Heav’n, Ethereal Sons.
Our puissance° is our own, our own right hand power
865 Shall teach us highest deeds, by proof to try
Who is our equal: then thou shalt behold
Whether by supplication we intend
Address,° and to begirt° th’ Almighty Throne dutiful approach / surround
Beseeching or besieging. This report,
870 These tidings carrie to th’ anointed King;
And fly, ere evil intercept thy flight.
He said, and as the sound of waters deep
Hoarce murmur echo’d to his words applause
Through the infinite Host, nor less for that
875 The flaming Seraph fearless, though alone
Encompass’d round with foes, thus answerd bold.
O alienate from God, O spirit accurst,
Forsak’n of all good; I see thy fall
Determind, and thy hapless crew involv’d
880 In this perfidious fraud, contagion spred
843 reduc’t. Suggests something like an incarnation of the Son for the angels.
856–9. Cf. 8.250–1, 276–82, Adam’s comment on his recollection of origins; also cf. 4.43– 5.
875 Seraph. Hebrew, “to burn.”
148 Paradise Lost
Both of thy crime and punishment: henceforth

No more be troubl’d how to quit the yoke
Of Gods Messiah; those indulgent Laws
Will not now be voutsaf ’t, other Decrees
885 Against thee are gon forth without recall;
That Golden Scepter which thou didst reject
Is now an Iron Rod to bruise and breake
Thy disobedience. Well thou didst advise,
Yet not for thy advise or threats I fly
890 These wicked Tents devoted,° least the wrauth doomed
Impendent,° raging into sudden flame impending
Distinguish not: for soon expect to feel
His Thunder on thy head, devouring fire.
Then who created thee lamenting learne,
895 When who can uncreate thee thou shalt know.
So spake the Seraph Abdiel faithful found,
Among the faithless, faithful only hee;
Among innumerable false, unmov’d,
Unshak’n, unseduc’d, unterrifi’d
900 His Loyaltie he kept, his Love, his Zeale;
Nor number, nor example with him wrought
To swerve from truth, or change his constant mind
Though single. From amidst them forth he passd,
Long way through hostile scorn, which he susteind
905 Superior, nor of violence fear’d aught;
And with retorted° scorn his back he turn’d returned
On those proud Towrs to swift destruction doom’d.
The End of the Fifth Book.
882–8. Abdiel speaks as an inspired prophet.

887 Iron Rod. See 2.327–8 and note.
889–93. Cf. Moses’ warning to the Israelites not to join Korah’s rebellion: “Depart, I pray you, from the tents
of these wicked men . . . lest ye be consumed in all their sins” (Num. 16:26). Cf. also Heb. 12:29: “For our
God is a consuming fire.”
BOOK 6
THE ARGUMENT
Raphael continues to relate how Michael and Gabriel were sent forth to battel against
Satan and his Angels. The first Fight describ’d: Satan and his Powers retire under
Night: He calls a Councel, invents devilish Engines, which in the second dayes Fight
put Michael and his Angels to some disorder; but, they at length pulling up
5 Mountains overwhelm’d both the force and Machins of Satan: Yet the Tumult not
so ending, God on the third day sends Messiah his Son, for whom he had reserv’d
the glory of that Victory: Hee in the Power of his Father coming to the place, and
causing all his Legions to stand still on either side, with his Chariot and Thunder
driving into the midst of his Enemies, pursues them unable to resist towards the wall
10 of Heaven; which opening, they leap down with horrour and confusion into the place
of punishment prepar’d for them in the Deep: Messiah returns with triumph to
his Father.
All night the dreadless° Angel unpursu’d fearless

Through Heav’ns wide Champain° held his way, till Morn, plain
Wak’t by the circling Hours, with rosie hand
Unbarr’d the gates of Light. There is a Cave
5 Within the Mount of God, fast by his Throne,
Where light and darkness in perpetual round
Lodge and dislodge by turns, which makes through Heav’n
Grateful vicissitude,° like Day and Night; delightful change
Light issues forth, and at the other dore
10 Obsequious° darkness enters, till her houre dutiful
To veile the Heav’n, though darkness there might well
Seem twilight here; and now went forth the Morn
Such as in highest Heav’n, arrayd in Gold
Empyreal,° from before her vanisht Night, heavenly
15 Shot through with orient° Beams: when all the Plain from the east, lustrous
Coverd with thick embatteld° Squadrons bright, set in battle array
Chariots and flaming Armes, and fierie Steeds
Reflecting blaze on blaze, first met his view:
Warr he perceav’d, warr in procinct,° and found readiness
3 devilish Engines. Artillery, cannon.
2–3 Morn. Aurora, goddess of the dawn. Hours. daughters of Jove who control the seasons and guard
the gates of Heaven. rosie hand. echoes the Homeric formula “rosy-fingered dawn” (Iliad 1.477).
4–14. Hesiod’s cave in the abyss where Night and Day alternate (Theogony 744 – 57), here relocated “fast by”
(next to) God’s throne.
150 Paradise Lost
20 Already known what he for news had thought

To have reported: gladly then he mixt
Among those friendly Powers who him receav’d
With joy and acclamations loud, that one
That of so many Myriads fall’n, yet one
25 Returnd not lost: On to the sacred hill
They led him high applauded, and present
Before the seat supream; from whence a voice
From midst a Golden Cloud thus milde was heard.
Servant of God, well done, well hast thou fought
30 The better fight, who single hast maintaind
Against revolted multitudes the Cause
Of Truth, in word mightier then they in Armes;
And for the testimonie of Truth hast born
Universal reproach, far worse to beare
35 Then violence: for this was all thy care
To stand approv’d in sight of God, though Worlds
Judg’d thee perverse: the easier conquest now
Remains thee, aided by this host of friends,
Back on thy foes more glorious to return
40 Then scornd thou didst depart, and to subdue
By force, who reason for thir Law refuse,
Right reason for thir Law, and for thir King
Messiah, who by right of merit Reigns.
Go Michael of Celestial Armies Prince,
45 And thou in Military prowess next
Gabriel, lead forth to Battel these my Sons° angels
Invincible, lead forth my armed Saints
By Thousands and by Millions rang’d for fight;
Equal in number to that Godless crew
50 Rebellious, them with Fire and hostile Arms
Fearless assault, and to the brow° of Heav’n edge
29–30 Servant of God. Literal translation of the Hebrew name Abdiel. Echoes the parable of the talents
(Matt. 25:21), “Well done, thou good and faithful servant.” better fight. Cf. 1 Tim. 6:12, “Fight
the good fight of faith.”
42 Right reason. True, upright reason, translating the Stoic and Scholastic recta ratio.
43 by right of merit. See 3.309 and 2.5–6.
44 Michael. Hebrew, “Who is like God”; in Jewish and patristic tradition he is prince of the angels. Cf. Rev.
12:7–9 for his role in the battle in Heaven.
46 Gabriel. Hebrew, “Strength of God.”
49 Equal in number. As one-third of the angels rebelled, God sends out only an equal number of those who
remained loyal.
Book 6 151
Pursuing drive them out from God and bliss,

Into thir place of punishment, the Gulf
Of Tartarus,° which ready opens wide Hell
55 His fiery Chaos to receave thir fall.
So spake the Sovran voice, and Clouds began
To darken all the Hill, and smoak to rowl
In duskie wreathes, reluctant° flames, the signe writhing
Of wrauth awak’t: nor with less dread the loud
60 Ethereal Trumpet from on high gan° blow: began to
At which command the Powers Militant,
That stood for Heav’n, in mighty Quadrate° joyn’d square formation
Of Union irresistible, mov’d on
In silence thir bright Legions, to the sound
65 Of instrumental Harmonie that breath’d
Heroic Ardor to advent’rous deeds
Under thir God-like Leaders, in the Cause
Of God and his Messiah. On they move
Indissolubly firm; nor obvious° Hill, standing in the way
70 Nor streit’ning° Vale, nor Wood, nor Stream divides enclosing
Thir perfet ranks; for high above the ground
Thir march was, and the passive Air upbore
Thir nimble tread, as when the total kind
Of Birds in orderly array on wing
75 Came summond over Eden to receive
Thir names of thee; so over many a tract
Of Heav’n they march’d, and many a Province wide
Tenfold the length of this terrene:° at last earth, terrain
Farr in th’ Horizon to the North appeer’d
80 From skirt to skirt° a fierie Region, stretcht edge to edge
In battailous° aspect, and neerer view warlike
Bristl’d with upright beams° innumerable shafts
Of rigid Spears, and Helmets throng’d, and Shields
Various, with boastful Argument° portraid, heraldic devices
85 The banded Powers of Satan hasting on
With furious expedition;° for they weend° speed / thought
That self same day by fight, or by surprize
To win the Mount of God, and on his Throne
64–6 instrumental Harmonie. Cf. 1.549–53, where the fallen angels march to music by flutes and recorders
in the Dorian mode, also prompting to heroic action.
73–6. Similes comparing armies to birds are epic commonplaces (cf. Iliad 2.459 – 64, Aeneid 7.699 –701), but
Raphael adapts his simile to Adam’s experience (cf. PL 8.349 –54).
152 Paradise Lost
To set the envier of his State, the proud

90 Aspirer, but thir thoughts prov’d fond° and vain foolish
In the mid way: though strange to us it seemd
At first, that Angel should with Angel warr,
And in fierce hosting° meet, who wont° to meet hostility / were used
So oft in Festivals of joy and love
95 Unanimous, as sons of one great Sire
Hymning th’ Eternal Father: but the shout
Of Battel now began, and rushing sound
Of onset ended soon each milder thought.
High in the midst exalted as a God
100 Th’ Apostate in his Sun-bright Chariot sate
Idol of Majesty Divine, enclos’d
With Flaming Cherubim, and golden Shields;
Then lighted from his gorgeous Throne, for now
‘Twixt Host and Host but narrow space was left,
105 A dreadful intervall, and Front to Front
Presented stood in terrible array
Of hideous length: before the cloudie Van,° frowning vanguard
On the rough edge° of battel ere it joyn’d, front line
Satan with vast and haughtie strides advanc’t,
110 Came towring, armd in Adamant and Gold;
Abdiel that sight endur’d not, where he stood
Among the mightiest, bent on highest deeds,
And thus his own undaunted heart explores.
O Heav’n! that such resemblance of the Highest
115 Should yet remain, where faith and realtie° sincerity
Remain not; wherefore should not strength and might
There fail where Vertue fails, or weakest prove
Where boldest; though to sight° unconquerable? apparently
His puissance,° trusting in th’ Almightie’s aide, power
120 I mean to try, whose Reason I have tri’d° proved by trial
Unsound and false; nor is it aught but just,
That he who in debate of Truth hath won,
Should win in Arms, in both disputes alike
Victor; though brutish that contest and foule,
125 When Reason hath to deal with force, yet so
Most reason is that Reason overcome.
So pondering, and from his armed Peers
105 intervall. Latin, intervallum, the space between two armed camps.
110 Adamant. A mythical substance of great hardness.
Book 6 153
Forth stepping opposite, half way he met

His daring foe, at this prevention° more obstruction
130 Incens’t, and thus securely° him defi’d. confidently
Proud, art thou met? thy hope was to have reacht
The highth of thy aspiring unoppos’d,
The Throne of God unguarded, and his side
Abandond at the terror of thy Power
135 Or potent tongue; fool, not to think how vain
Against th’ Omnipotent to rise in Arms;
Who out of smallest things could without end
Have rais’d incessant Armies to defeat
Thy folly; or with solitarie hand
140 Reaching beyond all limit at one blow
Unaided could have finisht thee, and whelmd
Thy Legions under darkness; but thou seest
All are not of thy Train; there be° who Faith there are those
Prefer, and Pietie to God, though then
145 To thee not visible, when I alone
Seemd in thy World erroneous to dissent
From all: my Sect thou seest, now learn too late
How few somtimes may know, when thousands err.
Whom the grand foe with scornful eye askance
150 Thus answerd. Ill for thee, but in wisht houre
Of my revenge, first sought for thou returnst
From flight, seditious Angel, to receave
Thy merited reward, the first assay° trial, attack
Of this right hand provok’t, since first that tongue
155 Inspir’d with contradiction durst oppose
A third part of the Gods, in Synod met
Thir Deities to assert, who while they feel
Vigour Divine within them, can allow
Omnipotence to none. But well thou comst
160 Before thy fellows, ambitious to win
145–8 dissent. Puritans who refused to adhere to the national church after the Restoration were termed
dissenters. Sect. A term used by adherents of the Church of England and by Presbyterians to smear
those who separated from the national church. Abdiel’s terms align him with those Puritan schismatics –
Baptists, Quakers, Socinians, and others – whom Milton often defended in his prose tracts; like them Abdiel
claims that truth may reside with a single “dissenter” or sect of a few.
152–6 seditious. Treasonous. Satan’s language aligns him with those Anglicans after the Restoration who
denounced dissenters as traitors, with Presbyterians who look to a “Synod” (a Presbyterian assembly) to
define truth, and with conformists of all stripes who think truth is confirmed by numbers (“A third part
of the Gods”).
154 Paradise Lost
From me som Plume,° that thy success may show trophy

Destruction to the rest: this pause between
(Unanswerd least thou boast) to let thee know;
At first I thought that Libertie and Heav’n
165 To heav’nly Soules had bin all one; but now
I see that most through sloth had rather serve,
Ministring Spirits, traind up in Feast and Song;
Such hast thou arm’d, the Minstrelsie of Heav’n,
Servilitie with freedom to contend,
170 As both thir deeds compar’d this day shall prove.
To whom in brief thus Abdiel stern repli’d.
Apostat, still thou errst, nor end wilt find
Of erring, from the path of truth remote:
Unjustly thou deprav’st° it with the name vilify, pervert
175 Of Servitude to serve whom God ordains,
Or Nature; God and Nature bid the same,
When he who rules is worthiest, and excells
Them whom he governs. This is servitude,
To serve th’ unwise, or him who hath rebelld
180 Against his worthier, as thine now serve thee,
Thy self not free, but to thy self enthrall’d;
Yet leudly° dar’st our ministring upbraid. ignorantly, basely
Reign thou in Hell thy Kingdom, let mee serve
In Heav’n God ever blest, and his Divine
185 Behests obey, worthiest to be obey’d,
Yet Chains in Hell, not Realms expect: mean while
From mee returnd, as erst° thou saidst, from flight, formerly
This greeting on thy impious Crest receive.
So saying, a noble stroke he lifted high,
190 Which hung not, but so swift with tempest fell
On the proud Crest of Satan, that no sight,
Nor motion of swift thought, less could his Shield
Such ruin intercept: ten paces huge
He back recoild; the tenth on bended knee
163 Unanswerd least thou boast. i.e., lest you boast that I did not answer your argument.
167–9 Ministring. Satan’s contemptuous pun links the angels’ service (“ministring”), which he terms
“Servilitie,” with the street songs of minstrels (“Minstrelsie of Heav’n”).
174–81 Nature. Abdiel cites a “natural law” principle set forth by Aristotle and by Milton in the Second Defense,
that when one man excels all the rest in worthiness he should rule.
178–81 servitude. See 12.90–101. Milton often invoked the principle that tyrants are enslaved to their own
passions.
183–4. Cf. Satan’s words at 1.263.
Book 6 155
195 His massie Spear upstaid; as if on Earth

Winds under ground or waters forcing way
Sidelong, had push’t a Mountain from his seat
Half sunk with all his Pines. Amazement seis’d
The Rebel Thrones, but greater rage to see
200 Thus foil’d thir mightiest, ours joy filld, and shout,
Presage of Victorie and fierce desire
Of Battel: whereat Michael bid sound
Th’ Arch-Angel trumpet; through the vast° of Heaven immense space
It sounded, and the faithful Armies rung° proclaimed aloud
205 Hosanna to the Highest: nor stood at gaze
The adverse Legions, nor less hideous joyn’d
The horrid shock: now storming furie rose,
And clamour such as heard in Heav’n till now
Was never, Arms on Armour clashing bray’d° made a harsh jarring noise
210 Horrible discord, and the madding° Wheeles furiously whirling
Of brazen Chariots rag’d; dire was the noise
Of conflict; over head the dismal hiss
Of fiery Darts in flaming volies flew,
And flying vaulted either Host with fire.
215 So under fierie Cope° together rush’d sky
Both Battels maine,° with ruinous assault main sections of the armies
And inextinguishable rage; all Heav’n
Resounded, and had Earth bin then, all Earth
Had to her Center shook. What wonder? when
220 Millions of fierce encountring Angels fought
On either side, the least of whom could weild
These Elements, and arm him with the force
Of all thir Regions: how much more of Power
Armie against Armie numberless to raise
225 Dreadful combustion° warring, and disturb, tumult
Though not destroy, thir happie Native seat;
Had not th’ Eternal King Omnipotent
From his strong hold of Heav’n high over-rul’d
And limited thir might; though numberd such° so numerous
230 As each divided Legion might have seemd
A numerous Host, in strength each armed hand
196 Winds under ground. The supposed cause of earthquakes.

199 Rebel Thrones. Here as elsewhere Milton uses the name of one angelic order to stand for all. But the
term is politically suggestive, linking monarchs with rebellion against God. Cf. 12.36, Michael’s comment
that the first king, Nimrod, derived his name from “Rebellion.”
156 Paradise Lost
A Legion; led in fight, yet Leader seemd

Each Warriour single as in Chief, expert
When to advance, or stand, or turn the sway° force
235 Of Battel, open when, and when to close
The ridges of grim Warr; no thought of flight,
None of retreat, no unbecoming deed
That argu’d fear; each on himself reli’d,
As° onely in his arm the moment° lay as if / deciding factor
240 Of victorie; deeds of eternal fame
Were don, but infinite: for wide was spred
That Warr and various; somtimes on firm ground
A standing fight, then soaring on main° wing powerful
Tormented° all the Air; all Air seemd then agitated
245 Conflicting Fire: long time in eeven scale
The Battel hung; till Satan, who that day
Prodigious power had shewn, and met in Armes
No equal, raunging through the dire attack
Of fighting Seraphim confus’d, at length
250 Saw where the Sword of Michael smote, and fell’d
Squadrons at once, with huge two-handed sway
Brandisht aloft the horrid edge came down
Wide wasting; such destruction to withstand
He hasted, and oppos’d the rockie Orb
255 Of tenfold Adamant, his ample Shield
A vast circumference: At his approach
The great Arch-Angel from his warlike toile
Surceas’d, and glad as hoping here to end
Intestine° War in Heav’n, the arch foe subdu’d civil war
260 Or Captive drag’d in Chains, with hostile frown
And visage all enflam’d first thus began.
Author of evil, unknown till thy revolt,
Unnam’d in Heav’n, now plenteous, as thou seest
These Acts of hateful strife, hateful to all,
265 Though heaviest by just measure on thy self
And thy adherents: how hast thou disturb’d
Heav’ns blessed peace, and into Nature brought
Miserie, uncreated till the crime
232–5. i.e., they had leaders, yet each single warrior seemed like a commander-in-chief, skilled in all military
operations.
254–5 rockie Orb. Satan’s “ample Shield” made of “tenfold Adamant,” a mythical impenetrable substance
imagined as folded ten times in thickness. Cf. 542–3 below.
Book 6 157
Of thy Rebellion? how hast thou instill’d

270 Thy malice into thousands, once upright
And faithful, now prov’d false. But think not here
To trouble Holy Rest; Heav’n casts thee out
From all her Confines. Heav’n the seat of bliss
Brooks° not the works of violence and Warr. endures
275 Hence then, and evil go with thee along
Thy ofspring, to the place of evil, Hell,
Thou and thy wicked crew; there mingle° broiles, concoct
Ere this avenging Sword begin thy doome,
Or som more sudden vengeance wing’d from God
280 Precipitate thee with augmented paine.
So spake the Prince of Angels; to whom thus
The Adversarie. Nor think thou with wind
Of airie threats to aw whom yet with deeds
Thou canst not. Hast thou turnd the least of these
285 To flight, or if to fall, but that they rise
Unvanquisht, easier to transact with mee
That thou shouldst hope, imperious, and with threats
To chase me hence? erre not° that so shall end don’t falsely suppose
The strife which thou call’st evil, but wee style
290 The strife of Glorie: which we mean to win,
Or turn this Heav’n it self into the Hell
Thou fablest, here however to dwell free,
If not to reign: mean while thy utmost force,
And join him nam’d Almighty to thy aid,
295 I flie not, but have sought thee farr and nigh.
They ended parle,° and both addresst° for fight parlay / prepared
Unspeakable; for who, though with the tongue
Of Angels, can relate, or to what things
Liken on Earth conspicuous, that may lift
300 Human imagination to such highth
Of Godlike Power: for likest Gods they seemd,
Stood they or mov’d, in stature, motion, arms
Fit to decide the Empire of great Heav’n.
Now wav’d thir fierie Swords, and in the Aire
305 Made horrid Circles; two broad Suns thir Shields
Blaz’d opposite, while expectation stood
In horror; from each hand with speed retir’d
282 Adversarie. Literal translation of the Hebrew name Satan.

158 Paradise Lost
Where erst° was thickest fight, th’ Angelic throng, formerly

And left large field, unsafe within the wind
310 Of such commotion, such as to set forth
Great things by small, if Natures concord broke,
Among the Constellations warr were sprung,
Two Planets rushing from aspect maligne
Of fiercest opposition in mid Skie,
315 Should combat, and thir jarring Sphears confound.
Together both with next to Almightie Arme,
Uplifted imminent one stroke they aim’d
That might determine,° and not need repeate, decide the issue
As not of power,° at once; nor odds° appeerd not able / inequality
320 In might or swift prevention;° but the sword preparation
Of Michael from the Armorie of God
Was giv’n him temperd so, that neither keen
Nor solid might resist that edge: it met
The sword of Satan with steep force to smite
325 Descending, and in half cut sheere, nor staid,
But with swift wheele reverse, deep entring shar’d° sheared, cut off
All his right side; then Satan first knew pain,
And writh’ d him to and fro convolv’d;° so sore° contorted / painfully
The griding° sword with discontinuous° wound keenly cutting / gaping
330 Pass’d through him, but th’ Ethereal substance clos’d
Not long divisible, and from the gash
A stream of Nectarous humor issuing flow’d
Sanguin, such as Celestial Spirits may bleed,
And all his Armour staind ere while so bright.
335 Forthwith on all sides to his aide was run
By Angels many and strong, who interpos’d
Defence, while others bore him on thir Shields
Back to his Chariot; where it stood retir’d
From off the files of warr; there they him laid
340 Gnashing for anguish and despite and shame
To find himself not matchless, and his pride
Humbl’d by such rebuke, so farr beneath
His confidence to equal God in power.
310–15 to set forth / Great things by small. A Virgilian formula, here introducing an epic simile compar-
ing the single combat of Satan and Michael (“great things”) with war among the planets (“small” by com-
parison), prompted by the clash of two planets from opposed positions causing a “malign” influence and
throwing into discord the music of the spheres (“jarring Sphears”).
330–3 Nectarous humor. The fluid angels bleed because they drink nectar; cf. the ichor that flows from
Aphrodite’s wound, which also heals itself promptly (Iliad 5.339 – 42). Sanguin. Blood red.
Book 6 159
Yet soon he heal’d; for Spirits that live throughout

345 Vital in every part, not as frail man
In Entrailes, Heart or Head, Liver or Reines;° kidneys
Cannot but by annihilating die;
Nor in thir liquid texture mortal wound
Receive, no more then can the fluid Aire:
350 All Heart they live, all Head, all Eye, all Eare,
All Intellect, all Sense, and as they please,
They Limb themselves, and colour, shape or size
Assume, as likes° them best, condense or rare. pleases
Mean while in other parts like deeds deservd
355 Memorial, where the might of Gabriel fought,
And with fierce Ensignes pierc’d the deep array
Of Moloc furious King, who him defi’d
And at his Chariot wheeles to drag him bound
Threatn’d, nor from the Holie One of Heav’n
360 Refrein’d his tongue blasphemous; but anon
Down clov’n to the waste, with shatterd Armes
And uncouth° paine fled bellowing. On each wing unfamiliar
Uriel and Raphael his vaunting foe,
Though huge, and in a Rock of Diamond Armd,
365 Vanquish’d Adramelec, and Asmadai,
Two potent Thrones, that to be less then Gods
Disdain’d, but meaner thoughts learnd in thir flight,
Mangl’d with gastly wounds through Plate and Maile,
Nor stood unmindful Abdiel to annoy° injure
370 The Atheist crew, but with redoubl’d blow
Ariel and Arioc, and the violence
Of Ramiel scorcht and blasted overthrew.
I might relate of thousands, and thir names
Eternize here on Earth; but those elect
375 Angels contented with thir fame in Heav’n
Seek not the praise of men: the other sort
In might though wondrous and in Acts of Warr,
350–3. Cf. 1.423–31. limb themselves. Provide themselves with limbs, dense or aery.
355–6 might of Gabriel. Mighty Gabriel (Homeric diction). Ensignes. Banners, which identify the
several divisions of troops. array. Thick rows of troops.
365. Adramelec. King of fire, the Babylonian sun god worshiped in Samaria with human sacrifice (2 Kgs 17:31).
Asmadai. Asmodeus, creature of judgment, the evil spirit of the Apocryphal book of Tobit (see PL 4.168).
371–2 Ariel. “Lion of God.” Arioc. “Lion-like.” Ramiel. “Thunder of God,” one of the angels
fornicating with women in 1 Enoch 6:7. All three names are used of good and bad angels in rabbinical
and demonological texts.
160 Paradise Lost
Nor of Renown less eager, yet by doome

Canceld from Heav’n and sacred memorie,
380 Nameless in dark oblivion let them dwell.
For strength from Truth divided and from Just,
Illaudable,° naught merits but dispraise unworthy of praise
And ignominie, yet to glorie aspires
Vain glorious, and through infamie seeks fame:
385 Therfore Eternal silence be thir doome.
And now thir Mightiest quelld, the battel swerv’d,° army fell back
With many an inrode gor’d;° deformed rout passage penetrated
Enter’d, and foul disorder; all the ground
With shiverd armour strow’n, and on a heap
390 Chariot and Charioter lay overturnd
And fierie foaming Steeds; what° stood, recoyld those who
Orewearied, through the faint Satanic Host
Defensive scarse, or with pale fear surpris’d,
Then first with fear surpris’d and sense of paine
395 Fled ignominious, to such evil brought
By sin of disobedience, till that hour
Not liable to fear or flight or paine.
Far otherwise th’ inviolable Saints° angels
In Cubic Phalanx° firm advanc’t entire, cube formation
400 Invulnerable, impenitrably arm’d:
Such high advantages thir innocence
Gave them above thir foes, not to have sinnd,
Not to have disobei’d; in fight they stood
Unwearied, unobnoxious° to be pain’d not liable, unable
405 By wound, though from thir place by violence mov’d.
Now Night her course began, and over Heav’n
Inducing darkness, grateful truce impos’d,
And silence on the odious dinn of Warr:
Under her Cloudie covert both retir’d,
410 Victor and Vanquisht: on the foughten field° battlefield
Michael and his Angels prevalent° victorious
Encamping, plac’d in Guard thir Watches round,
Cherubic waving fires: on th’ other part
Satan with his rebellious disappeerd,
415 Far in the dark dislodg’d,° and void of rest, shifted quarters
383 ignominie. Literally, namelessness (Latin).

393 Defensive scarse. Scarcely able to defend themselves.
Book 6 161
His Potentates to Councel call’d by night;

And in the midst thus undismai’d began.
O now in danger tri’d, now known in Armes
Not to be overpowerd, Companions deare,
420 Found worthy not of Libertie alone,
Too mean pretense,° but what we more affect,° low aim / desire
Honour, Dominion, Glorie, and renowne,
Who have sustaind one day in doubtful° fight indecisive
(And if one day, why not Eternal dayes?)
425 What Heavens Lord had powerfullest to send
Against us from about his Throne, and judg’d
Sufficient to subdue us to his will,
But proves not so: then fallible, it seems,
Of future° we may deem him, though till now about the future
430 Omniscient thought. True is, less firmly arm’d,
Some disadvantage we endur’d and paine,
Till now not known, but known as soon contemnd,
Since now we find this our Empyreal form
Incapable of mortal injurie
435 Imperishable, and though pierc’d with wound,
Soon closing, and by native vigour heal’d.
Of evil then so small as easie think
The remedie; perhaps more valid° Armes, powerful
Weapons more violent, when next we meet,
440 May serve to better us, and worse° our foes, make worse, injure
Or equal what between us made the odds,
In Nature none: if other hidden cause
Left them Superiour, while we can preserve
Unhurt our mindes, and understanding sound,
445 Due search and consultation will disclose.
He sat; and in th’ assembly next upstood
Nisroc, of Principalities the prime;
As one he stood escap’t from cruel fight,
Sore toild, his riv’n° Armes to havoc hewn, cut to pieces
450 And cloudie in aspect thus answering spake.
Deliverer from new Lords, leader to free
Enjoyment of our right as Gods; yet hard
416. Nocturnal councils called by an army defeated in a battle are common in epic.
441–2 made the odds. Gave them the advantage, since “Nature” gives them none.
447 Nisroc. An Assyrian god worshiped by Sennacherib (2 Kgs 19:36 –7). His Hebrew name means “flight.”
162 Paradise Lost
For Gods, and too unequal work we find

Against unequal arms to fight in paine,
455 Against unpaind, impassive;° from which evil not liable to suffer
Ruin must needs ensue; for what availes
Valour or strength, though matchless, quelld with pain
Which all subdues, and makes remiss° the hands slack, weak
Of Mightiest. Sense of pleasure we may well
460 Spare out of life perhaps, and not repine,
But live content, which is the calmest life:
But pain is perfet miserie, the worst
Of evils, and excessive, overturnes
All patience. He who therefore can invent
465 With what more forcible we may offend° injure, attack
Our yet unwounded Enemies, or arme
Our selves with like defence, to me° deserves in my opinion
No less then for deliverance what we owe.
Whereto with look compos’d Satan repli’d.
470 Not uninvented that, which thou aright
Believst so main° to our success, I bring; essential
Which of us who beholds the bright surface
Of this Ethereous mould° whereon we stand, ethereal ground
This continent of spacious Heav’n, adornd
475 With Plant, Fruit, Flour Ambrosial, Gemms & Gold,
Whose Eye so superficially surveyes
These things, as not to mind° from whence they grow remember, consider
Deep under ground, materials dark and crude,
Of spiritous and fierie spume, till toucht
480 With Heav’ns ray, and temperd they shoot forth
So beauteous, op’ning to the ambient° light. enveloping
These in thir dark Nativitie the Deep
Shall yield us pregnant with infernal° flame, from underground
Which into hallow Engins° long and round cannon
485 Thick-rammd, at th’ other bore with touch of fire
Dilated and infuriate shall send forth
468. i.e., We would owe such a one our deliverance.

477–82 spiritous and fiery spume. See below, lines 511–12, “Sulphurous and Nitrous Foame”; these “dark
and crude” materials touched by “Heav’ns ray” become all the “beauteous” features of Heaven’s land-
scape (474–5). Satan proposes to mine these elements in their “dark Nativitie.”
485–6 Thick-rammd. Compactly packed. bore. The touch-hole into which gunpowder is poured to
serve as fuse for the charge. Dilated and infuriate. Exploding violently. Cannon and gunpowder
were often described as originating in hell.
Book 6 163
From far with thundring noise among our foes

Such implements of mischief as shall dash
To pieces, and orewhelm whatever stands
490 Adverse, that they shall fear we have disarmd
The Thunderer of his only° dreaded bolt. unique
Nor long shall be our labour, yet ere dawne,
Effect shall end our wish. Mean while revive;
Abandon fear; to strength and counsel joind
495 Think nothing hard, much less to be despaird.
He ended, and his words thir drooping chere° spirits
Enlightn’d, and thir languisht hope reviv’d.
Th’ invention all admir’d,° and each, how hee marvelled at
To be th’ inventor miss’d, so easie it seemd
500 Once found, which yet unfound most would have thought
Impossible: yet haply° of thy Race by chance
In future dayes, if Malice should abound,
Some one intent on mischief, or inspir’d
With dev’lish machination might devise
505 Like instrument to plague the Sons of men
For sin, on warr and mutual slaughter bent.
Forthwith from Councel to the work they flew,
None arguing stood, innumerable hands
Were ready, in a moment up they turnd
510 Wide the Celestial soile, and saw beneath
Th’ originals° of Nature in thir crude original elements
Conception; Sulphurous and Nitrous° Foame saltpeter
They found, they mingl’d, and with suttle Art,
Concocted° and adusted° they reduc’d heated / dried
515 To blackest grain, and into store convey’d:
Part hidd’n veins diggd up (nor hath this Earth
Entrails unlike) of Mineral and Stone,
Whereof to found thir Engins and thir Balls
Of missive ruin; part incentive reed
520 Provide, pernicious° with one touch to fire. destructive
So all ere day-spring,° under conscious° Night dawn / witnessing
493. i.e., we will achieve (“effect”) our “wish.”

515 blackest grain. Gunpowder; its ingredients are saltpeter and sulphur (512).
516–20 Part. Some of them cast (“found”) cannon and cannonballs (“Engins” and “Balls”) sending a message
of destruction (“missive ruin”), with a play on missile. part. Some “Provide” the kindling (“incen-
tive reed”) to ignite (“fire”) the cannon.
164 Paradise Lost
Secret they finish’d, and in order set,

With silent circumspection unespi’d.
Now when fair Morn Orient° in Heav’n appeerd East
525 Up rose the Victor Angels, and to Arms
The matin° Trumpet Sung: in Arms they stood morning
Of Golden Panoplie,° refulgent° Host, full armor / shining
Soon banded; others from the dawning Hills
Lookd round, and Scouts each Coast light-armed scoure,
530 Each quarter, to descrie the distant foe,
Where lodg’d, or whither fled, or if for fight,
In motion or in alt:° him soon they met halt
Under spred Ensignes° moving nigh, in slow battle flags
But firm Battalion; back with speediest Sail
535 Zophiel, of Cherubim the swiftest wing,
Came flying, and in mid Aire aloud thus cri’d.
Arme, Warriours, Arme for fight, the foe at hand,
Whom fled we thought, will save us long pursuit
This day, fear not his flight; so thick a Cloud
540 He comes, and settl’d in his face I see
Sad° resolution and secure:° let each sober / confident
His Adamantine° coat gird well, and each impenetrable
Fit well his Helme, gripe fast his orbed Shield,
Born eevn° or high, for this day will pour down, in front
545 If I conjecture aught, no drizling showr,
But ratling storm of Arrows barbd with fire.
So warnd he them aware themselves, and soon
In order, quit of all impediment;° military baggage
Instant without disturb they took Allarm,
550 And onward move Embattelld;° when behold in battle formation
Not distant far with heavie pace the Foe
Approaching gross° and huge; in hollow Cube compact
Training° his devilish Enginrie, impal’d° hauling / fenced in
On every side with shaddowing Squadrons Deep,
555 To hide the fraud. At interview° both stood mutual view
A while, but suddenly at head appeerd
Satan: And thus was heard Commanding loud.
Vanguard, to Right and Left the Front unfould;
That all may see who hate us, how we seek
535 Zophiel. Hebrew, “Spy of God.”

549 without disturb. Without loss of composure. took Allarm. Responded to the call to arms.
Book 6 165
560 Peace and composure, and with open brest

Stand readie to receive them, if they like
Our overture, and turn not back perverse;
But that I doubt, however witness Heaven,
Heav’n witness thou anon, while we discharge
565 Freely our part; yee who appointed stand
Do as you have in charge, and briefly touch
What we propound, and loud that all may hear.
So scoffing in ambiguous words, he scarce
Had ended; when to Right and Left the Front
570 Divided, and to either Flank retir’d.
Which to our eyes discoverd new and strange,
A triple mounted row° of Pillars laid in three tiers
On Wheels (for like to Pillars most they seem’d
Or hollow’d bodies made of Oak or Firr
575 With branches lopt, in Wood or Mountain fell’d)
Brass, Iron, Stonie mould,° had not thir mouthes composition
With hideous orifice gap’t on us wide,
Portending hollow° truce; at each behind insincere
A Seraph stood, and in his hand a Reed
580 Stood waving tipt with fire; while we suspense,° waiting
Collected stood within our thoughts amus’d,° puzzled
Not long, for sudden all at once thir Reeds
Put forth, and to a narrow vent° appli’d touch hole
With nicest° touch. Immediate in a flame, most exact
585 But soon obscur’d with smoak, all Heav’n appeerd,
From those deep throated Engins belcht, whose roar
Emboweld° with outragious noise the Air, filled
And all her entrails tore, disgorging foule
Thir devilish glut, chaind Thunderbolts and Hail
590 Of Iron Globes, which on the Victor Host
Level’d, with such impetuous furie smote,
That whom they hit, none on thir feet might stand,
560–7. The passage is full of puns, e.g., “Peace” (and piece, a weapon); “composure” (settlement of disputes
and construction [of weapons]); “brest” (heart/the forward line of a military formation); “overture” (offer
to negotiate/opening, the bore of the cannon); “discharge . . . charge” (perform our duty/fire our explo-
sives); “appointed” (chosen/equipped); “touch” (state/ignite, touch off ); “propound” (propose/crush by
beating).
576–90. These lines contain numerous debased puns relating to bodily functions, e.g., “mouthes,” “orifice,”
“behind,” “narrow vent,” “deep throated,” “belcht,” “Emboweld,” “entrails,” “disgorging,” “glut,” “Iron
Globes.”
589 chaind Thunderbolts. Chain shot, cannonballs linked together.
166 Paradise Lost
Though standing else as Rocks, but down they fell

By thousands, Angel on Arch-Angel rowl’d;
595 The sooner for thir Arms, unarm’d they might
Have easily as Spirits evaded swift
By quick contraction or remove; but now
Foule dissipation° follow’d and forc’t rout; dispersal
Nor serv’d it to relax thir serried° files. close, tight
600 What should they do? if on they rusht, repulse
Repeated, and indecent° overthrow shameful, graceless
Doubl’d, would render them yet more despis’d,
And to thir foes a laughter; for in view
Stood rankt of Seraphim another row
605 In posture to displode° thir second tire° explode / volley
Of Thunder: back defeated to return
They worse abhorr’d. Satan beheld thir plight,
And to his Mates thus in derision call’d.
O Friends, why come not on these Victors proud?
610 Ere while they fierce were coming, and when wee,
To entertain them fair with open Front
And Brest, (what could we more?) propounded terms
Of composition, strait they chang’d thir minds,
Flew off, and into strange vagaries° fell, fantastic motions
615 As they would dance, yet for a dance they seemd
Somwhat extravagant and wilde, perhaps
For joy of offerd peace: but I suppose
If our proposals once again were heard
We should compel them to a quick result.
620 To whom thus Belial in like gamesom mood.
Leader, the terms we sent were terms of weight,
Of hard contents, and full of force urg’d home,
Such as we might perceive amus’d them all,
And stumbl’d many, who receives them right,
625 Had need from head to foot well understand;
Not understood, this gift they have besides,
They shew us when our foes walk not upright.
611–12. More puns: “entertain” (welcome/engage an enemy); “open Front” (candid face/front rank of troops);
“Brest” (heart/forward line of a military company).
613 composition. Another pun (truce/composition of gunpowder).
621–7. Belial puns on “terms of weight” (solid negotiating terms/heavy cannonballs); “amus’d” (held their
attention/bewildered them); “stumbl’d” (nonplussed/tripped up); “understand” (comprehend/support); “walk
not upright” (deal dishonestly/cannot stand on their feet).
Book 6 167
So they among themselves in pleasant° veine jesting

Stood scoffing, highthn’d in thir thoughts beyond
630 All doubt of Victorie, eternal might
To match with thir inventions they presum’d
So easie, and of his Thunder made a scorn,
And all his Host derided, while they stood
A while in trouble; but they stood not long,
635 Rage prompted them at length, and found them arms
Against such hellish mischief fit to oppose.
Forthwith (behold the excellence, the power
Which God hath in his mighty Angels plac’d)
Thir Arms away they threw, and to the Hills
640 (For Earth hath this variety from Heav’n
Of pleasure situate in Hill and Dale)
Light as the Lightning glimps they ran, they flew,
From thir foundations loosning to and fro
They pluckt the seated° Hills with all thir load, fixed
645 Rocks, Waters, Woods, and by the shaggie tops
Up lifting bore them in thir hands: Amaze,° astonishment
Be sure, and terrour seis’d the rebel Host,
When coming towards them so dread° they saw dreadful
The bottom of the Mountains upward turn’d,
650 Till on those cursed Engins triple-row
They saw them whelm’d, and all thir confidence
Under the weight of Mountains buried deep,
Themselves invaded° next, and on thir heads attacked
Main° Promontories flung, which in the Air massive, solid
655 Came shadowing, and opprest° whole Legions arm’d, pressed down
Thir armor help’d thir harm, crush’t in and bruis’d
Into thir substance pent,° which wrought them pain confined
Implacable,° and many a dolorous groan, impossible to relieve
Long strugling underneath, ere they could wind
660 Out of such prison, though Spirits of purest light,
Purest at first, now gross by sinning grown.
The rest in imitation to like Armes
Betook them, and the neighbouring Hills uptore;
So Hills amid the Air encounterd Hills
665 Hurl’d to and fro with jaculation° dire, the action of throwing
That under ground they fought in dismal shade;
643–6. The hurling of “Hills” as missiles is taken from the war between the Olympian gods and the Titans
in Hesiod’s Theogony 713–20.
168 Paradise Lost
Infernal noise; Warr seem’d a civil° Game humane, civilized

To° this uproar; horrid confusion heapt compared to
Upon confusion rose: and now all Heav’n
670 Had gone to wrack, with ruin overspred,
Had not th’ Almightie Father where he sits
Shrin’d in his Sanctuarie of Heav’n secure,
Consulting° on the sum of things, foreseen deliberating
This tumult, and permitted all, advis’d:° having considered
675 That his great purpose he might so fulfill,
To honour his Anointed Son aveng’d
Upon his enemies, and to declare° show forth
All power on him transferr’d: whence to his Son
Th’ Assessor° of his Throne he thus began. associate, sharer
680 Effulgence of my Glorie, Son belov’d,
Son in whose face invisible is beheld
Visibly, what by Deitie I am,
And in whose hand what by Decree I doe,
Second Omnipotence, two dayes are past,
685 Two dayes, as we compute the dayes of Heav’n,
Since Michael and his Powers went forth to tame
These disobedient; sore hath been thir fight,
As likeliest was, when two such Foes met arm’d;
For to themselves I left them, and thou knowst,
690 Equal in thir Creation they were form’d,
Save what sin hath impaird, which yet hath wrought
Insensibly,° for I suspend thir doom; imperceptibly
Whence in perpetual fight they needs must last
Endless, and no solution will be found:
695 Warr wearied hath perform’d what Warr can do,
And to disorder’d rage let loose the reines,
With Mountains as with Weapons arm’d, which makes
Wild work in Heav’n, and dangerous to the maine.° whole place
Two dayes are therefore past, the third is thine;
700 For thee I have ordain’d it, and thus farr
Have sufferd,° that the Glorie may be thine permitted
Of ending this great Warr, since none but Thou
Can end it. Into thee such Vertue and Grace
680–2 Effulgence. Radiance. cf. Heb. 1:3, describing the Son as “the brightness of his glory and the express
image of his person.” invisible. Cf. Col. 1:15, “Who is the image of the invisible God.”
684 Second Omnipotence. Two omnipotences are a logical impossibility. Cf. John 5:19, “The Son can do
nothing of himself, but what he seeth the Father do,” a text Milton cites in Christian Doctrine 1.5, to argue
that the Son derives all power from the Father.
Book 6 169
Immense I have transfus’d, that all may know

705 In Heav’n and Hell thy Power above compare,
And this perverse Commotion governd thus,
To manifest thee worthiest to be Heir
Of all things, to be Heir and to be King
By Sacred Unction,° thy deserved right. anointing
710 Go then thou Mightiest in thy Fathers might,
Ascend my Chariot, guide the rapid Wheeles
That shake Heav’ns basis,° bring forth all my Warr, foundation
My Bow and Thunder, my Almightie Arms
Gird on, and Sword upon thy puissant Thigh;
715 Pursue these sons of Darkness, drive them out
From all Heav’ns bounds into the utter° Deep: outer
There let them learn, as likes them, to despise
God and Messiah his anointed King.
He said, and on his Son with Rayes direct
720 Shon full, he all his Father full exprest
Ineffably° into his face receiv’d, inexpressibly, mysteriously
And thus the filial Godhead answering spake.
O Father, O Supream of heav’nly Thrones,
First, Highest, Holiest, Best, thou alwayes seekst
725 To glorifie thy Son, I alwayes thee,
As is most just; this I my Glorie account,
My exaltation, and my whole delight,
That thou in me well pleas’d, declarst thy will
Fulfill’d, which to fulfil is all my bliss.
730 Scepter and Power, thy giving, I assume,
And gladlier shall resign, when in the end
Thou shalt be All in All, and I in thee
For ever, and in mee all whom thou lov’st:
But whom thou hat’st, I hate, and can put on
735 Thy terrors, as I put thy mildness on,
Image of thee in all things; and shall soon,
Armd with thy might, rid heav’n of these rebell’d,
To thir prepar’d ill Mansion driven down
To chains of darkness, and th’ undying Worm,
740 That from thy just obedience could revolt,
728–9. Cf. Matt. 3:17, “my beloved Son, in whom I am well pleased.”
731–3. Cf. 1 Cor. 15:24, 28: “Then cometh the end, when he shall have delivered up the kingdom to God . . .
then shall the Son also himself be subject unto him that put all things under him, that God may be all in
all” (See PL 3.339–41).
739 undying Worm. Cf. Mark 9:44: “[Hell is] Where their worm dieth not, and the fire is not quenched.”
170 Paradise Lost
Whom to obey is happiness entire.

Then shall thy Saints unmixt, and from th’ impure
Farr separate, circling thy holy Mount
Unfeigned Halleluiahs to thee sing,
745 Hymns of high praise, and I among them chief.
So said, he o’re his Scepter bowing, rose
From the right hand of Glorie where he sate,
And the third sacred Morn began to shine
Dawning through Heav’n: forth rush’d with whirl-wind sound
750 The Chariot of Paternal Deitie,
Flashing thick flames, Wheele within Wheele undrawn,
It self instinct° with Spirit, but convoyd animated by
By four Cherubic shapes, four Faces each
Had wondrous, as with Starrs thir bodies all
755 And Wings were set with Eyes, with Eyes the wheels
Of Beril, and careering° Fires between; moving back and forth
Over thir heads a chrystal Firmament,
Whereon a Saphir Throne, inlaid with pure
Amber, and colours of the showrie Arch° rainbow
760 Hee in Celestial Panoplie all armd
Of radiant Urim, work divinely wrought,
Ascended, at his right hand Victorie
Sate Eagle-wing’d, beside him hung his Bow
And Quiver with three-bolted Thunder stor’d,
765 And from about him fierce Effusion° rowld copious emission
Of smoak and bickering° flame, and sparkles dire; flickering
Attended with ten thousand thousand Saints,
He onward came, farr off his coming shon,
And twentie thousand (I thir number heard)
770 Chariots of God, half on each hand were seen:
Hee on the wings of Cherub rode sublime° lifted up
On the Chrystallin Skie, in Saphir Thron’d.
750–61 Chariot of Paternal Deitie. The Son’s living chariot, with its four-faced Cherubim – the faces being
man, lion, ox (or cherub), and eagle – is taken from Ezek. 1 and 10. See especially 10:12, “And their whole
body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about,
even the wheels that they four had.”
751 Undrawn. Moving by its own power.
761 Urim. Gems worn by the high priest Aaron on his breastplate of judgment (Exod. 28:30).
762–4 Victorie. Milton’s personification is based on Nike, the winged Greek goddess of victory, and on Jove’s
bird, the eagle. three-bolted Thunder. Jove’s weapon is the three-forked thunderbolt.
769–72 Chariots of God. Cf. Ps. 68:17, “The chariots of God are twenty thousand, even thousands of angels:
the Lord is among them.” wings of Cherub. Cf. Ps. 18:10, “And he rode upon a cherub.”
Saphir Thron’d. Cf. Ezek. 1:26, “the likeness of a throne, as the appearance of a sapphire stone.”
Book 6 171
Illustrious° farr and wide, but by his own shining

First seen, them unexpected joy surpriz’d,
775 When the great Ensign of Messiah blaz’d
Aloft by Angels born, his Sign in Heav’n:
Under whose Conduct Michael soon reduc’d° led back
His Armie, circumfus’d° on either Wing, spread about
Under thir Head imbodied all in one.
780 Before him Power Divine his way prepar’d;
At his command the uprooted Hills retir’d
Each to his place, they heard his voice and went
Obsequious,° Heav’n his wonted face renewd, compliant
And with fresh Flourets Hill and Valley smil’d.
785 This saw his hapless Foes but stood obdur’d,° hardened
And to rebellious fight rallied thir Powers
Insensate,° hope conceiving from despair. senseless
In heav’nly Spirits could such perverseness dwell?
But to convince the proud what Signs availe,
790 Or Wonders move th’ obdurate to relent?
They hard’nd more by what might most reclame,
Grieving° to see his Glorie, at the sight aggrieved
Took envie, and aspiring to his highth,
Stood reimbattell’d fierce, by force or fraud
795 Weening° to prosper, and at length prevaile thinking
Against God and Messiah, or to fall
In universal ruin last, and now
To final Battel drew, disdaining flight,
Or faint retreat; when the great Son of God
800 To all his Host on either hand thus spake.
Stand still in bright array ye Saints, here stand
Ye Angels arm’d, this day from Battel rest;
Faithful hath been your warfare, and of God
Accepted, fearless in his righteous Cause,
805 And as ye have receivd, so have ye don
Invincibly; but of this cursed crew
The punishment to other hand belongs,
Vengeance is his, or whose he sole appoints;
Number to this dayes work is not ordain’d
810 Nor multitude, stand onely and behold
801–11 Stand still. Echoes Moses’ words when God destroyed the Egyptians in the Red Sea (Exod. 14:13):
“Fear ye not, stand still, and see the salvation of the Lord which he will shew to you to day.”
808 Vengeance is his. Cf. Rom. 12:19, “Vengeance is mine; I will repay, saith the Lord.”
172 Paradise Lost
Gods indignation on these Godless pourd

By mee, not you but mee they have despis’d,
Yet envied; against mee is all thir rage,
Because the Father, t’ whom in Heav’n supream
815 Kingdom and Power and Glorie appertains,
Hath honourd me according to his will.
Therefore to mee thir doom he hath assig’n’d;
That they may have thir wish, to trie with mee
In Battel which the stronger proves, they all,
820 Or I alone against them, since by strength
They measure all, of other excellence
Not emulous, nor care who them excells;
Nor other strife with them do I voutsafe.° grant
So spake the Son, and into terrour chang’d
825 His count’nance too severe to be beheld
And full of wrauth bent on his Enemies.
At once the Four spred out thir Starrie wings
With dreadful shade contiguous, and the Orbes
Of his fierce Chariot rowld, as with the sound
830 Of torrent Floods, or of a numerous Host.
Hee on his impious Foes right onward drove,
Gloomie° as Night; under his burning Wheeles dark
The stedfast Empyrean shook throughout,
All but the Throne it self of God. Full soon
835 Among them he arriv’d; in his right hand
Grasping ten thousand Thunders, which he sent
Before him, such as in thir Soules infix’d
Plagues; they astonisht° all resistance lost, bewildered, stupefied
All courage; down thir idle weapons drop’d;
840 O’re Shields and Helmes, and helmed heads he rode
Of Thrones and mighty Seraphim prostrate,
That wisht the Mountains now might be again
Thrown on them as a shelter from his ire.
Nor less on either side tempestuous fell
845 His arrows, from the fourfold-visag’d Foure,
Distinct° with eyes, and from the living Wheels, adorned
815 Kingdom and Power and Glorie. Cf. Matt. 6:13, “For thine is the kingdom, and the power, and the
glory, for ever.”
827 the Four. The Four “Cherubic shapes” of line 753.
842–3 Mountains . . . shelter. Cf. Rev. 6:16, the cry of the damned to the mountains, “Fall on us, and hide
us from the face of him that sitteth on the throne, and from the wrath of the Lamb.”
845. See lines 753 and 827.
Book 6 173
Distinct alike with multitude of eyes,

One Spirit in them rul’d, and every eye
Glar’d lightning, and shot forth pernicious° fire destructive
850 Among th’ accurst, that witherd all thir strength,
And of thir wonted° vigour left them draind, accustomed
Exhausted, spiritless, afflicted, fall’n.
Yet half his strength he put not forth, but check’d
His Thunder in mid Volie,° for he meant salvo
855 Not to destroy, but root them out of Heav’n:
The overthrown he rais’d, and as a Heard
Of Goats or timerous flock together throngd
Drove them before him Thunder-struck, pursu’d
With terrors and with furies to the bounds
860 And Chrystal wall of Heav’n, which op’ning wide,
Rowld° inward, and a spacious Gap disclos’d turned
Into the wastful° Deep; the monstrous sight desolate
Strook them with horror backward, but far worse
Urg’d them behind; headlong themselves they threw
865 Down from the verge of Heav’n, Eternal wrauth
Burnt after them to the bottomless pit.
Hell heard th’ unsufferable noise, Hell saw
Heav’n ruining° from Heav’n and would have fled falling
Affrighted; but strict Fate had cast too deep
870 Her dark foundations, and too fast had bound.
Nine dayes they fell; confounded Chaos roard,
And felt tenfold confusion in thir fall
Through his wilde Anarchie, so huge a rout° defeated army
Incumberd° him with ruin: Hell at last burdened
875 Yawning receavd them whole, and on them clos’d,
Hell thir fit habitation fraught with fire
Unquenchable, the house of woe and paine.
Disburdnd Heav’n rejoic’d, and soon repaird
Her mural° breach, returning whence it rowld. in the wall
880 Sole Victor from th’ expulsion of his Foes
Messiah his triumphal Chariot turnd:
To meet him all his Saints, who silent stood
853. Cf. Hesiod’s Zeus, who put forth all his strength against the Titans (Theogony 687–9).
856–7 Heard / Of Goats. In the parable of the sheep and the goats, the latter were sent “into everlasting
fire, prepared for the devil and his angels” (Matt. 25:33, 41).
871. In Hesiod’s Theogony (720–5) the Titans fell nine days from heaven to earth, and nine more days from
earth to Tartarus.
174 Paradise Lost
Eye witnesses of his Almightie Acts,

With Jubilie° advanc’d; and as they went, joyful shout
885 Shaded with branching Palme, each order bright,
Sung Triumph, and him sung Victorious King,
Son, Heir, and Lord, to him Dominion giv’n,
Worthiest to Reign: he celebrated rode
Triumphant through mid Heav’n, into the Courts
890 And Temple of his mightie Father Thron’d
On high: who into Glorie him receav’d,
Where now he sits at the right hand of bliss.
Thus measuring things in Heav’n by things on Earth
At thy request, and that thou maist beware
895 By what is past, to thee I have reveal’d
What might have else to human Race bin hid;
The discord which befel, and Warr in Heav’n
Among th’ Angelic Powers,° and the deep fall armies
Of those too high aspiring, who rebelld
900 With Satan, hee who envies now thy state,
Who now is plotting how he may seduce
Thee also from obedience, that with him
Bereavd of happiness thou maist partake
His punishment, Eternal miserie;
905 Which would be all his solace and revenge,
As a despite don against the most High,
Thee once to gaine Companion of his woe.
But list’n not to his Temptations, warne
Thy weaker; let it profit thee to have heard
910 By terrible Example the reward
Of disobedience; firm they might have stood,
Yet fell; remember, and fear to transgress.
The End of the Sixth Book.
885 Palme. An emblem of victory, cf. Christ’s entry into Jerusalem (Matt. 21:5 – 9).
892 right hand. Cf. Heb. 1:2–3: “the Son . . . sat down on the right hand of the Majesty on High.”
909 weaker. Eve, as the “weaker vessel” (1 Pet. 3:7). She is present for this story, see PL 7.50 –1.
BOOK 7
THE ARGUMENT
Raphael at the request of Adam relates how and wherefore this world was first cre-
ated; that God, after the expelling of Satan and his Angels out of Heaven, declar’d
his pleasure to create another World and other Creatures to dwell therein; sends his
Son with Glory and attendance of Angels to perform the work of Creation in six
5 dayes: the Angels celebrate with Hymns the performance thereof, and his reascen-
tion into Heaven.
Descend from Heav’n Urania, by that name

If rightly thou art call’d, whose Voice divine
Following, above th’ Olympian Hill I soare,
Above the flight of Pegasean wing.
5 The meaning, not the Name I call: for thou
Nor of the Muses nine, nor on the top
Of old Olympus dwell’st, but Heav’nlie borne,
Before the Hills appeerd, or Fountain flow’d,
Thou with Eternal Wisdom didst converse,
10 Wisdom thy Sister, and with her didst play
In presence of th’ Almightie Father, pleas’d
With thy Celestial Song. Up led by thee
Into the Heav’n of Heav’ns I have presum’d,
An Earthlie Guest, and drawn Empyreal Aire,
15 Thy tempring;° with like safetie guided down moderating
Return me to my Native Element:
Least from this flying Steed unrein’d, (as once
Bellerophon, though from a lower Clime)° region
1–39. The third invocation or proem.

1 Descend from Heav’n. Echoes Horace’s invocation of the Muse Calliope, “Descende caelo” (Odes 3.4.1).
Urania. The classical Muse of astronomy who had been made into the Muse of Christian poetry by
Du Bartas and other religious poets (“Urania” means “heavenly”). Milton constructs another derivation for
her (5–12).
3 Olympian Hill. Mount Olympus, the home of the classical gods and Muses.
4 Pegasean. Pegasus, the winged horse of inspired poetry, had created the Muses’ spring, Hippocrene; he is
associated with Bellerophon (18–20 below, and note).
9–12 Eternal Wisdom. In Prov. 8:22–31 Wisdom tells of her activities before the Creation. “Then I was by
him [God], as one brought up with him: and I was daily his delight, rejoicing always before him.” Milton
devises a myth in which that “Wisdom” which is a personification of God’s wisdom is the “Sister” of Urania
as the Muse of divine poetry (“Celestial Song,” line 12); therefore, Urania also originates from God.
18–20 Bellerophon. He incurred the gods’ anger when he tried to fly to heaven on Pegasus. Zeus sent a gadfly
to sting the horse, and Bellerophon fell down to the “Aleian Field,” where he wandered “Erroneous” (trans-
lates “Aleian,” Greek for wandering), alone (“forlorne”), and in some accounts blind.
176 Paradise Lost
Dismounted, on th’ Aleian Field I fall

20 Erroneous there to wander and forlorne.
Half yet remaines unsung, but narrower bound
Within the visible Diurnal Spheare;
Standing on Earth, not rapt° above the Pole, transported, enraptured
More safe I Sing with mortal voice, unchang’d
25 To hoarce or mute, though fall’n on evil dayes,
On evil dayes though fall’n, and evil tongues;
In darkness, and with dangers compast round,
And solitude; yet not alone, while thou
Visit’st my slumbers Nightly, or when Morn
30 Purples the East: still govern thou my Song,
Urania, and fit audience find, though few.
But drive farr off the barbarous dissonance
Of Bacchus and his revellers, the Race
Of that wilde Rout that tore the Thracian Bard
35 In Rhodope, where Woods and Rocks had Eares
To rapture, till the savage clamor dround
Both Harp and Voice; nor could the Muse defend
Her Son. So fail not thou, who thee implores:
For thou art Heav’nlie, shee an empty dreame.
40 Say Goddess, what ensu’d when Raphael,
The affable Arch-Angel, had forewarn’d
Adam by dire example to beware
Apostasie,° by what befell in Heaven renunciation of faith
To those Apostates, least the like befall
45 In Paradise to Adam or his Race,
Charg’d not to touch the interdicted° Tree, forbidden
If they transgress, and slight that sole command,
22 Diurnal Spheare. The universe, which seems to rotate daily, is the scene for the remainder of the epic.
25–8. After the Restoration of Charles II (May 1660) until the passage of the Act of Oblivion (August 1660),
Milton was in danger of death and dismemberment (like Orpheus, lines 34 –5). Several of his republican
colleagues were hanged, drawn, and quartered for their part in the revolution and regicide.
29–30. Milton’s early biographers report that he composed at night or in the early hours of the morning,
then waited for a scribe to take down his dictation.
32–7 Thracian Bard. Orpheus, the archtypal poet, whose “Harp and Voice” charmed even “Woods and Rocks,”
but were drowned out by the Bacchantes, a “wilde Rout” of screaming women who murdered and dis-
membered him in the “Rhodope” mountains in Thrace, and threw his body parts into the river Hebrus
(cf. “Lycidas,” 58–63). Milton fears that a similar “barbarous dissonance” unleashed by the Restoration
royalists will drown his voice and threaten his life.
37–8 Muse. Calliope, the Muse of epic poetry, was the mother of Orpheus.
40–50. The second epic question (paralleling 1.27–33), signals that Book 7 is the beginning, structurally, of
the poem’s second half; Virgil makes a similar gesture in Book 7 of the Aeneid.
Book 7 177
So easily obeyd amid the choice

Of all tastes else to please thir appetite,
50 Though wandring. He with his consorted° Eve wedded, accompanied
The storie heard attentive, and was fill’d
With admiration,° and deep Muse° to heare wonder / meditation
Of things so high and strange, things to thir thought
So unimaginable as hate in Heav’n,
55 And Warr so neer the Peace of God in bliss
With such confusion: but the evil soon
Driv’n back redounded° as a flood on those flowed back
From whom it sprung, impossible to mix
With Blessedness. Whence Adam soon repeal’d° abandoned
60 The doubts that in his heart arose: and now
Led on, yet° sinless, with desire to know still
What neerer might concern him, how this World
Of Heav’n and Earth conspicious° first began, visible
When, and whereof created, for what cause,
65 What within Eden or without was done
Before his memorie, as one whose drouth° thirst
Yet scarce allay’d still eyes the current° streame, flowing
Whose liquid murmur heard new thirst excites,
Proceeded thus to ask his Heav’nly Guest.
70 Great things, and full of wonder in our eares,
Farr differing from this World, thou hast reveal’d
Divine interpreter, by favour sent
Down from the Empyrean to forewarne
Us timely of what might else have bin our loss,
75 Unknown, which human knowledg could not reach:
For which to the infinitly Good we owe
Immortal thanks, and his admonishment
Receave with solemne purpose to observe
Immutably his sovran will, the end° purpose
80 Of what we are. But since thou hast voutsaf ’t° granted
Gently for our instruction to impart
Things above Earthly thought, which yet concernd
Our knowing, as to highest wisdom seemd,
Deign to descend now lower, and relate
85 What may no less perhaps availe us known,
How first began this Heav’n which we behold
Distant so high, with moving Fires° adornd stars
72 Divine interpreter. Echoes Mercury’s title as messenger of the gods, “interpres divum” (Aeneid 4.378).
178 Paradise Lost
Innumerable, and this which yeelds or fills

All space, the ambient Aire wide interfus’d
90 Imbracing round this florid° Earth, what cause flourishing
Mov’d the Creator in his holy Rest
Through all Eternitie so late to build
In Chaos, and the work begun, how soon
Absolv’d,° if unforbid thou maist unfould finished
95 What wee, not to explore the secrets aske
Of his Eternal Empire, but the more
To magnifie° his works, the more we know. glorify
And the great Light of Day yet wants to run
Much of his Race though steep, suspens° in Heav’n suspended, attentive
100 Held by thy voice, thy potent voice he heares,
And longer will delay to heare thee tell
His Generation,° and the rising Birth of his creation
Of Nature from the unapparent Deep:
Or if the Starr of Eevning° and the Moon Hesperus
105 Haste to thy audience, Night with her will bring
Silence, and Sleep listning to thee will watch° stay awake
Or we can bid his absence, till thy Song
End, and dismiss thee ere the Morning shine.
Thus Adam his illustrious Guest besought:
110 And thus the Godlike Angel answerd milde.
This also thy request with caution askt
Obtaine: though to recount Almightie works
What words or tongue of Seraph can suffice,
Or heart of man suffice to comprehend?
115 Yet what thou canst attain, which best may serve
To glorifie the Maker, and inferr° cause to be
Thee also happier, shall not be withheld
Thy hearing, such Commission from above
I have receav’d, to answer thy desire
120 Of knowledge within bounds; beyond abstain
To ask, nor let thine own inventions° hope speculations
88–9 ambient Aire. The surrounding air “yeelds” to solids or “fills” the spaces between them.
interfus’d. Interfusus, poured between (Latin).
90–3. Adam’s question about God’s actions before the Creation was often cited by theologians as an exam-
ple of presumptuous and dangerous speculation, especially when, as here, it implies mutability in God.
But in Milton’s Eden error that is not deliberate is not sinful.
98–106. Pleas to continue a story are common in epic, see Odyssey 11.372 – 6, where Alcinous urges Odysseus
to continue speaking until dawn.
103 Deep. Chaos, invisible (“unapparent”) because dark and without form.
Book 7 179
Things not reveal’d, which th’ invisible King,

Onely Omniscient, hath supprest in Night,
To none communicable in Earth or Heaven:
125 Anough is left besides to search and know.
But Knowledge is as food, and needs no less
Her Temperance over Appetite, to know
In measure what the mind may well contain,
Oppresses else with Surfet, and soon turns
130 Wisdom to Folly, as Nourishment to Winde.
Know then, that after Lucifer from Heav’n
(So call him, brighter once amidst the Host
Of Angels, then that Starr the Starrs among)
Fell with his flaming Legions through the Deep
135 Into his place, and the great Son returnd
Victorious with his Saints,° th’ Omnipotent angels
Eternal Father from his Throne beheld
Thir multitude, and to his Son thus spake.
At least our envious Foe hath fail’d, who thought
140 All like himself rebellious, by whose aid
This inaccessible high strength, the seat
Of Deitie supream, us dispossest,
He trusted to have seis’d, and into fraud° error, faithlessness
Drew many, whom thir place knows here no more;
145 Yet farr the greater part have kept, I see,
Thir station, Heav’n yet populous retaines
Number sufficient to possess her Realmes
Though wide, and this high Temple to frequent
With Ministeries due and solemn Rites:
150 But least his heart exalt him in the harme
Already done, to have dispeopl’d Heav’n
My damage fondly° deem’d, I can repaire foolishly
That detriment, if such it be to lose
126–30 Knowledge is as food. A commonplace. Cf. Davanant, Gondibert (1651): “For though books serve
as diet for the mind, / If knowledge, early got, self-value breeds, / By false digestion it is turned to wind,
/ And what would nourish on the eater feeds” (2.8.22–5).
131–3 Lucifer. Now known as Satan, he is brighter among the angels than the morning star of that name is
among the other stars.
142 us dispossest. Once he had dispossessed us (a Latinism).
144 thir place. Echoes Job 7:10, about the dead: “He shall return no more to his house, neither shall his
place know him any more.”
145 greater part. Cf. Satan’s conflicting representations of the numbers of the rebels (1.633, 6.156. 9.141–2)
and see 2.692.
180 Paradise Lost
Self-lost, and in a moment will create

155 Another World, out of one man a Race
Of men innumerable, there to dwell,
Not here, till by degrees of merit rais’d
They open to themselves at length the way
Up hither, under long obedience tri’d,
160 And Earth be chang’d to Heav’n, & Heav’n to Earth,
One Kingdom, Joy and Union without end.
Mean while inhabit laxe,° ye Powers of Heav’n, spread out
And thou my Word, begotten Son, by thee
This I perform, speak thou, and be it don:
165 My overshadowing Spirit and might with thee
I send along, ride forth, and bid the Deep
Within appointed bounds be Heav’n and Earth,
Boundless the Deep, because I am who fill
Infinitude, nor vacuous the space.
170 Though I uncircumscrib’d my self retire,
And put not forth my goodness, which is free
To act or not, Necessitie and Chance
Approach not mee, and what I will is Fate.
So spake th’ Almightie, and to what he spake
175 His Word, the Filial Godhead, gave effect.
Immediate are the Acts of God, more swift
154 in a moment. See below, 176–8.

156–9 under long obedience tri’d. Cf. Raphael’s explanation of how man was intended to improve
(5.469–503). See Areopagitica on human nature and life in Eden: “many there be that complain of divin
Providence for suffering Adam to transgresse, foolish tongues! when God gave him reason, he gave him
freedom to choose, for reason is but choosing . . . God therefore left him free, set before him a provok-
ing object, ever almost in his eyes; herein consisted his merit, herein the right of his reward, the praise of
his abstinence. Wherefore did he creat passions within us, pleasures round about us, but that these rightly
temper’d are the very ingredients of vertu?”
163–5. Milton’s God identifies himself as Creator and the Son as his agent, speaking his creating word;
cf. Christian Doctrine 1.5: “The Son . . . was the first of the whole creation, by whom afterwards all other
things were made.” The “Spirit” probably means the power of God, as Christian Doctrine 1.7 indicates.
168–73. Milton’s God creates out of Chaos, not out of nothing (ex nihilo) as most theologians held. The mat-
ter of Chaos emanated from God, and because God fills “Infinitude” Chaos (“the Deep”) is infinite. God
chooses when to “retire” or restrict his “goodness” (active power) to the empyreal heavens, leaving Chaos
subject to “Chance” and to other agents. God also freely chooses when to put forth that “goodness” into
Chaos and create heaven, the universe, and all creatures from it; his power is limited neither by
“Necessitie” nor “Chance,” which are causes of creation in some ancient philosophy (cf. Christian Doctrine
1.7; PL 2.955–1009, 10.282–305).
176–9. Raphael explains the principle of accommodation, whereby God’s acts, which are “Immediate” and
so described in some commentary on Genesis, are translated into the narrative terms humans can under-
stand, here, a six-day Creation. This principle allows an escape from biblical literalism. Cf. the Creation
account given by Uriel to Satan disguised as a Cherub (3.705–21).
Book 7 181
Then time or motion, but to human ears

Cannot without process of speech be told,
So told as earthly notion° can receave. human understanding
180 Great triumph and rejoycing was in Heav’n
When such was heard declar’d the Almightie’s will;
Glorie they sung to the most High, good will
To future men, and in thir dwellings peace:
Glorie to him whose just avenging ire
185 Had driven out th’ ungodly from his sight
And th’ habitations of the just; to him
Glorie and praise, whose wisdom had ordain’d
Good out of evil to create, in stead
Of Spirits maligne a better Race to bring
190 Into thir vacant room, and thence diffuse
His good to Worlds° and Ages infinite. universes
So sang the Hierarchies:° Mean while the Son angelic ranks
On his great Expedition now appeer’d,
Girt with Omnipotence, with Radiance crown’d
195 Of Majestie Divine, Sapience° and Love wisdom
Immense, and all his Father in him shon.
About his Chariot numberless were pour’d° arrayed, spread out
Cherub and Seraph, Potentates and Thrones,
And Vertues, winged Spirits, and Chariots wing’d,
200 From the Armoury of God, where stand of old
Myriads between two brazen Mountains lodg’d
Against° a solemn day, harnest at hand, in preparation for
Celestial Equipage;° and now came forth chariots with horses
Spontaneous, for within them Spirit livd,
205 Attendant on thir Lord: Heav’n op’nd wide
Her ever during° Gates, Harmonious sound everlasting
On golden Hinges moving, to let forth
The King of Glorie in his powerful Word
And Spirit coming to create new Worlds.
210 On heav’nly ground they stood, and from the shore
They view’d the vast immeasurable Abyss
Outrageous° as a Sea, dark, wasteful,° wilde, enormous, violent / desolate
182–3. Cf. Luke 2:14, the angels’ song at the birth of Jesus: “Glory to God in the highest, and on earth peace,
good will toward men.”
199–201 Chariots wing’d. Cf. Zech. 6:1, “behold, there came four chariots out from between two moun-
tains . . . of brass.”
205–9 Harmonious sound. Cf. 2.880–1, and 565–8 below and note.
182 Paradise Lost
Up from the bottom turn’d by furious windes

And surging waves, as Mountains to assault
215 Heav’ns highth, and with the Center mix the Pole.
Silence, ye troubl’d waves, and thou Deep, peace,
Said then th’ Omnific° Word, your discord end: all-creating
Nor staid, but on the Wings of Cherubim
Uplifted, in Paternal Glorie rode
220 Farr into Chaos, and the World unborn;
For Chaos heard his voice: him all his Traine
Follow’d in bright procession to behold
Creation, and the wonders of his might.
Then staid the fervid° Wheeles, and in his hand burning
225 He took the golden Compasses, prepar’d
In Gods Eternal store, to circumscribe
This Universe, and all created things:
One foot he center’d, and the other turn’d
Round through the vast profunditie obscure,
230 And said, thus farr extend, thus farr thy bounds,
This be thy just° Circumference, O World.° exact / universe
Thus God the Heav’n created, thus the Earth,
Matter unform’d and void: Darkness profound
Cover’d th’ Abyss: but on the watrie calme
235 His brooding wings the Spirit of God outspred,
And vital vertue° infus’d, and vital warmth life-giving power
Throughout the fluid Mass, but downward purg’d
The black tartareous cold Infernal dregs
Adverse to life: then founded,° then conglob’d° formed / gathered into spheres
240 Like things to like, the rest to several place
Disparted,° and between spun out the Air, distributed
And Earth self ballanc’t on her Center hung.
Let ther be Light, said God, and forthwith Light
Ethereal, first of things, quintessence pure
225 golden Compasses. Wisdom, in Prov. 8:27, declares, “When he prepared the heavens, I was there: when
he set a compass upon the face of the depth.”
233–5 Matter unform’d and void. Cf. Gen. 1:2, “And the earth was without form, and void; and darkness
was upon the face of the deep. And the Spirit of God moved upon the face of the waters.” Cf. PL 1.21–2.
237–8 tartareous. Crusty, gritty matter (“infernal dregs”), purged from the universe and associated with
Tartarus, hell.
243. God’s creating words, here and later, are quoted almost exactly from Gen. 1 (cf. chapters 1 and 2), but
Milton freely elaborates the creatures’ responses.
244 Ethereal. Ether was thought to be a fifth element or “quintessence,” the substance of the celestial bodies
above the moon.
Book 7 183
245 Sprung from the Deep, and from her Native East
To journie through the airie gloom began,
Sphear’d in a radiant Cloud, for yet the Sun
Was not; shee° in a cloudie Tabernacle° light / temporary dwelling
Sojourn’d the while. God saw the Light was good;
250 And light from darkness by the Hemisphere
Divided: Light the Day, and Darkness Night
He nam’d. Thus was the first Day Eev’n and Morn:
Nor past uncelebrated, nor unsung
By the Celestial Quires, when Orient° Light shining
255 Exhaling° first from Darkness they beheld; rising as vapor
Birth-day of Heav’n° and Earth; with joy and shout the sky
The hollow Universal Orb they fill’d,
And touch’d thir Golden Harps, and hymning prais’d
God and his works, Creatour him they sung,
260 Both when first Eevning was, and when first Morn.
Again, God said, let ther be Firmament
Amid the Waters, and let it divide
The Waters from the Waters: and God made
The Firmament, expanse of liquid, pure,
265 Transparent, Elemental Air, diffus’d
In circuit to the uttermost convex° vault
Of this great Round:° partition firm and sure, universe
The Waters underneath from those above
Dividing: for as Earth, so he the World
270 Built on circumfluous° Waters calme, in wide flowing around
Crystallin Ocean, and the loud misrule
Of Chaos farr remov’d, least fierce extreames
Contiguous might distemper° the whole frame: disturb
And Heav’n° he nam’d the Firmament: So Eev’n the sky
275 And Morning Chorus sung the second Day.
The Earth was form’d, but in the Womb as yet
252 Eev’n and Morn. One twenty-four-hour period measured from sundown to sundown, in the Jewish
manner.
261–75 Firmament. The space between the earth and the outer shell (“uttermost convex”) of the universe,
filled with transparent air; it is the visible “Heav’n” or sky (274), not the ethereal heaven where God and
the angels reside. The “Waters underneath” are the oceans on which the earth rests; the waters “above”
are the “circumfluous Waters,” comprising a “Crystallin Ocean” that surrounds the outer shell of the uni-
verse; “Chaos” is thereby “farr remov’d” from creation.
276–81. Earth is at first an “Embryo” enveloped in a “Womb . . . / Of Waters”; then she is herself the “great
Mother” made ready (“Fermented”) to conceive and bear every other creature. Milton draws on
Lucretius, De Rerum Natura (2.991–8), for the concept of earth as Magna Mater and also on Ovid’s account
of Creation (Metamorphoses 1.1–51).
184 Paradise Lost
Of Waters, Embryon° immature involv’d,° embyro / enfolded

Appeer’d not: over all the face of Earth
Main° Ocean flow’d, not idle, but with warme continuous
280 Prolific humour° soft’ning all her Globe, life-producing liquid
Fermented the great Mother to conceave,
Satiate with genial° moisture, when God said generative
Be gather’d now ye Waters under Heav’n
Into one place, and let dry Land appeer.
285 Immediately the Mountains huge appeer
Emergent, and thir broad bare backs upheave
Into the Clouds, thir tops ascend the Skie:
So high as heav’d the tumid° Hills, so low swollen
Down sunk a hollow bottom broad and deep,
290 Capacious bed of Waters: thither they
Hasted with glad precipitance,° uprowld headlong fall
As drops on dust conglobing° from the drie; forming round shapes
Part rise in crystal Wall, or ridge direct,° throw up waves
For haste; such flight the great command impress’d
295 On the swift flouds: as Armies at the call
Of Trumpet (for of Armies thou hast heard)
Troop to thir Standard, so the watrie throng,
Wave rowling° after Wave, where way they found, billowing
If steep, with torrent rapture,° if through Plaine, powerful force
300 Soft-ebbing; nor withstood them Rock or Hill,
But they, or under ground, or circuit wide
With Serpent errour° wandring, found thir way, winding course
And on the washie Oose deep Channels wore;
Easie, e’re God had bid the ground be drie,
305 All but within those banks, where Rivers now
Stream, and perpetual draw thir humid traine.° liquid currents
The dry Land, Earth, and the great receptacle
Of congregated Waters he call’d Seas:
And saw that it was good, and said, Let th’ Earth
310 Put forth the verdant Grass, Herb yielding Seed,
And Fruit Tree yielding Fruit after her kind;
Whose Seed is in her self upon the Earth.
He scarce had said, when the bare Earth, till then
Desert and bare, unsightly, unadorn’d,
315 Brought forth the tender Grass, whose verdure clad
Her Universal Face with pleasant green,
Then Herbs of every leaf, that sudden flour’d
Op’ning thir various colours, and made gay
Book 7 185
Her bosom smelling sweet: and these scarce blown,° blossomed

320 Forth flourish’t thick the clustring Vine, forth crept
The swelling Gourd, up stood the cornie Reed
Embattell’d in her field: and the humble° Shrub, low-growing
And Bush with frizl’d hair implicit:° last tangled branches
Rose as in Dance the stately Trees, and spred° put forth
325 Thir branches hung with copious Fruit; or gemm’d° adorned
Thir blossoms: with high woods the hills were crownd,
With tufts the vallies and each fountain side,
With borders long the Rivers. That Earth now
Seemd like to Heav’n, a seat where Gods might dwell,
330 Or wander with delight, and love to haunt
Her sacred shades: though God had yet not rain’d
Upon the Earth, and man to till the ground
None was, but from the Earth a dewie Mist
Went up and waterd all the ground, and each
335 Plant of the field, which e’re it was in the Earth
God made, and every Herb, before it grew
On the green stemm; God saw that it was good.
So Eev’n and Morn recorded the Third Day.
Again th’ Almightie spake: Let there be Lights
340 High in th’ expanse of Heaven° to divide the sky
The Day from Night; and let them be for Signes,
For Seasons, and for Dayes, and circling Years,
And let them be for Lights as I ordaine
Thir Office in the Firmament of Heav’n
345 To give Light on the Earth; and it was so.
And God made two great Lights, great for thir use
To Man, the greater to have rule by Day,
The less by Night alterne:° and made the Starrs, in turns
And set them in the Firmament of Heav’n
350 To illuminate the Earth, and rule the Day
In thir vicissitude,° and rule the Night, alternation
And Light from Darkness to divide. God saw,
Surveying his great Work, that it was good:
For of Celestial Bodies first the Sun
321–2 cornie Reed. Stalks bearing grain; they appear as a forest of spears uplifted by a battalion
(“Embattell’d”). Cf. 4.980–3.
331–7. Cf. Gen. 2:5–6: “[God made] every plant of the field before it was in the earth, and every herb of the
field before it grew: for the Lord God had not caused it to rain upon the earth, and there was not a man
to till the ground. But there went up a mist from the earth, and watered the whole face of the ground.”
186 Paradise Lost
355 A mightie Spheare he fram’d, unlightsom first,

Though of Ethereal° Mould: then form’d the Moon fashioned from ether
Globose, and every magnitude of Starrs,
And sowd with Starrs the Heav’n thick as a field:
Of Light by farr the greater part he took,
360 Transplanted from her cloudie Shrine, and plac’d
In the Suns Orb, made porous to receive
And drink the liquid Light, firm to retaine
Her gather’d beams, great Palace now of Light.
Hither as to thir Fountain other Starrs
365 Repairing, in thir gold’n Urns draw Light,
And hence the Morning Planet guilds her horns;
By tincture° or reflection they augment infusion
Thir small peculiar,° though from human sight own small light
So farr remote, with diminution seen.
370 First in the East his glorious Lamp was seen,
Regent of Day, and all th’ Horizon round
Invested with bright Rayes, jocond° to run merry
His Longitude through Heav’n’s high rode: the gray
Dawn, and the Pleiades before him danc’d
375 Shedding sweet influence: less bright the Moon,
But opposite in leveld° West was set on the same plane
His mirror, with full face borrowing her Light
From him, for other light she needed none
In that aspect,° and still that distance keepes when full
380 Till night, then in the East her turn she shines,
Revolvd on Heav’ns great Axle, and her Reign
With thousand lesser Lights dividual° holds, divided, shared
With thousand thousand Starres, that then appeer’d
Spangling the Hemisphere: then first adornd
385 With thir bright Luminaries that Set and Rose,
Glad Eevning and glad Morn crownd the fourth day.
And God said, let the Waters generate
360 cloudie Shrine. The “cloudie Tabernacle” (248 above) where light had been stored.
366 Morning Planet. probably Venus, which Galileo’s telescope found to be crescent-shaped (“guilds her
horns”) in her first quarter. The 1667 edition has “his horns” which would refer to Lucifer, who was named
by Raphael as the brightest star at 7.131 and is designated as the morning star in the Nativity Ode, 74.
The change accommodates Gallileo’s finding.
373 Longitude. Course round the ecliptic, from east to west (not the modern use of the term).
374–5 Pleiades. Seven daughters of Atlas, transformed to a cluster of stars known as the Seven Sisters; they
rise in the spring and are thought to shed fertility (“sweet influence”) into the earth. Cf. Job 38:31, “Canst
thou bind the sweet influences of Pleiades.”
Book 7 187
Reptil with Spawn abundant, living Soule:

And let Fowle flie above the Earth, with wings
390 Displayd° on the op’n Firmament of Heav’n. spread out
And God created the great Whales, and each
Soul living, each that crept, which plenteously
The waters generated by thir kindes,
And every Bird of wing after his kinde;
395 And saw that it was good, and bless’d them, saying,
Be fruitful, multiply, and in the Seas
And Lakes and running Streams the waters fill;
And let the Fowle be multiply’d on the Earth.
Forthwith the Sounds and Seas, each Creek and Bay
400 With Frie° innumerable swarme, and Shoales young fish
Of Fish that with thir Finns and shining Scales
Glide under the green Wave, in Sculles that oft
Bank the mid Sea: part single or with mate
Graze the Sea weed thir pasture, and through Groves
405 Of Coral stray, or sporting with quick glance
Show to the Sun thir wav’d° coats dropt° with Gold, striped / flecked
Or in thir Pearlie shells at ease, attend° watch for
Moist nutriment, or under Rocks thir food
In jointed Armour watch: on smooth° the Seale, stretch of calm water
410 And bended° Dolphins play: part huge of bulk curved in leaping
Wallowing unweildie, enormous in thir Gate
Tempest° the Ocean: there Leviathan stir up violently
Hugest of living Creatures, on the Deep
Stretcht like a Promontorie sleeps or swimmes,
415 And seems a moving Land, and at his Gilles
Draws in, and at his Trunck spouts out a Sea.
Mean while the tepid Caves, and Fens and shoares
Thir Brood as numerous hatch, from the Egg that soon
Bursting with kindly° rupture forth disclos’d natural
420 Thir callow young, but featherd soon and fledge
They summ’d thir Penns, and soaring th’ air sublime° aloft
With clang° despis’d the ground, under a cloud harsh cry
388 Reptil. All creatures that crawl or creep. They are the first animate creatures, having a “living Soule.”
402–3. The fishes’ darting motions resemble boats (“Sculles”) oared now on one side, now on the other; as
they turn they seem to form a “Bank” within the sea.
412 Leviathan. The great whale (cf. 1.200–8).
420–1 callow. Unfeathered, but soon they have full plumage (“fledge”) and the wing feathers (“summ’d thir
Penns”) needed for flight.
422–3 despis’d. Looked down upon (the literal meaning); the ground seemed to be under a cloud of birds.
188 Paradise Lost
In prospect; there the Eagle and the Stork

On Cliffs and Cedar tops thir Eyries build:
425 Part loosly° wing the Region,° part more wise separately / sky
In common, rang’d in figure wedge° thir way, fly in wedge formation
Intelligent° of seasons, and set forth understanding
Thir Aierie Caravan high over Sea’s
Flying, and over Lands with mutual wing
430 Easing thir flight; so stears the prudent Crane
Her annual Voiage, born on Windes; the Aire,
Floats,° as they pass, fann’d with unnumber’d plumes: undulates
From Branch to Branch the smaller Birds with song
Solac’d the Woods, and spred thir painted wings
435 Till Ev’n, nor then the solemn Nightingal
Ceas’d warbling, but all night tun’d her soft layes:
Others on Silver Lakes and Rivers Bath’d
Thir downie Brest; the Swan with Arched neck
Between her white wings mantling proudly, Rowes
440 Her state with Oarie feet: yet oft they quit
The Dank,° and rising on stiff Pennons,° towre° water / wings / soar
The mid Aereal Skie: Others on ground
Walk’d firm; the crested Cock whose clarion° sounds shrill trumpet
The silent hours, and th’ other° whose gay Traine the peacock
445 Adorns him, colour’d with the Florid hue
Of Rainbows and Starrie Eyes. The Waters thus
With Fish replenisht, and the Aire with Fowle,
Ev’ning and Morn solemniz’d the Fift day.
The Sixt, and of Creation last arose
450 With Eevning Harps and Mattin,° when God said, morning chant
Let th’ Earth bring forth Soul living in her kinde,
Cattel° and Creeping things, and Beast of the Earth, domestic livestock
Each in their kinde. The Earth obey’d, and strait
Op’ning her fertile Woomb teem’d° at a Birth brought forth
455 Innumerous° living Creatures, perfet formes, numberless
Limb’d and full grown: out of the ground up rose
As from his Laire the wilde Beast where he wonns° dwells
In Forrest wilde, in Thicket, Brake, or Den;
Among the Trees in Pairs they rose, they walk’d:
429–30 mutual wing. Birds were thought to support each other when they fly in formation.
438–40. The swan’s outstretched (“mantling”) wings seem to form a cloak; it resembles a monarch on a
royal barge (“state”), rowing itself with its “Oarie” feet.
Book 7 189
460 The Cattel in the Fields and Meddowes green:

Those rare and solitarie, these in flocks
Pasturing at once, and in broad Herds upsprung.
The grassie Clods now Calv’d, now half appeer’d
The Tawnie Lion, pawing to get free
465 His hinder parts, then springs as broke from Bonds,
And Rampant shakes his Brinded° main; the Ounce,° streaked / lynx
The Libbard,° and the Tyger, as the Moale leopard
Rising, the crumbl’d Earth above them threw
In Hillocks; the swift Stag from under ground
470 Bore up his branching head: scarse from his mould
Behemoth biggest born of Earth upheav’d
His vastness: Fleec’t the Flocks and bleating rose,
As Plants: ambiguous° between Sea and Land amphibious
The River Horse and scalie Crocodile.
475 At once came forth whatever creeps the ground,
Insect or Worme; those wav’d thir limber fans
For wings, and smallest Lineaments exact
In all the Liveries dect of Summers pride
With spots of Gold and Purple, azure and green:
480 These as a line thir long dimension drew,
Streaking the ground with sinuous trace; not all
Minims° of Nature; some of Serpent kinde smallest animals
Wondrous in length and corpulence involv’d° coiled
Thir Snakie foulds, and added wings. First crept
485 The Parsimonious Emmet, provident
Of future, in small room large heart enclos’d,
Pattern of just equalitie perhaps
Hereafter, join’d in her popular Tribes
Of Commonaltie: swarming next appeer’d
460–2 Those. The wild beasts who come forth “in Pairs” and spread out (“rare”) at wide intervals.
these. Domestic cattle, who come forth “in flocks” and “broad Herds,” and at once find pasture.
471 Behemoth. A huge biblical beast ( Job. 40:15–24), often identified with the elephant.
474 River Horse. Translates the Greek hippopotamus.
476 Worme. Any creeping creature, including serpents.
485–9 Parsimonious Emmet. The thrifty ant, with its capacious intellect (“large heart”) will become the
symbol of a frugal and self-governing republic (“Pattern of just equalitie”), with the “popular” (populous,
plebeian) tribes of common people (“Commonaltie”) joining in rule. In The Ready and Easy Way, Milton
makes ant colonies a symbol “of a frugal and self governing democratie or Commonwealth; safer and more
thriving in the joint providence and counsel of many industrious equals, then under the single domina-
tion of one imperious Lord.”
489–92 Deliciously. Bees here suggest delightful ease but become a symbol of monarchy associated with
Hell (1.768–75).
190 Paradise Lost
490 The Female Bee that feeds her Husband Drone

Deliciously, and builds her waxen Cells
With Honey stor’d: the rest are numberless,
And thou thir Natures know’st, & gav’st them Names,
Needless to thee repeated; nor unknown
495 The Serpent suttl’st Beast of all the field,
Of huge extent somtimes, with brazen Eyes
And hairie Main terrific,° though to thee terrifying
Not noxious,° but obedient at thy call. harmful
Now Heav’n in all her Glorie shon, and rowld
500 Her motions, as the great first-Movers hand
First wheeld thir course; Earth in her rich attire
Consummate° lovly smil’d; Aire, Water, Earth, complete, perfect
By Fowl, Fish, Beast, was flown, was swum, was walkt
Frequent;° and of the Sixt day yet remain’d; in throngs, abundantly
505 There wanted yet the Master work, the end° purpose
Of all yet don; a Creature who not prone
And Brute as other Creatures, but endu’d
With Sanctitie of Reason, might erect
His Stature, and upright with Front° serene brow, face
510 Govern the rest, self-knowing, and from thence
Magnanimous to correspond with Heav’n,
But grateful to acknowledge whence his good
Descends, thither with heart and voice and eyes
Directed in Devotion, to adore
515 And worship God Supream, who made him chief
Of all his works: therefore the Omnipotent
Eternal Father (For where is not hee
Present) thus to his Son audibly spake.
Let us make now Man in our image, Man
520 In our similitude, and let them rule
493. See PL 8.342–4 and Gen. 2:19–20.

495–7 hairie Main. Evokes the sea serpents (Aeneid 2.203–11) who emerged from the sea to destroy Laocoon
and his sons, and so was instrumental in the fall of Troy.
508–9 erect. Both “stand erect” and “elevate his condition.” His erect stance was understood to signify that
he was intended for Heaven; see 8.257–61.
511 Magnanimous. Noble, great-souled. correspond. Both “be in harmony with” and “communicate
with.”
519–22 similitude. Likeness; cf. Gen. 1:26: “Let us make man in our image, after our likeness.” The Geneva
Bible comments that humans were created “after God in righteousnes & true holines, meaning by these two
wordes all perfection, as wisdome, trueth, innocencie, power.” Commenting on Gen. 1:27, “So God cre-
ated man in his own image, in the image of God created he him; male and female created he them,” Milton
in Tetrachordon defines the divine image in man as “Wisdom, Purity, Justice, and rule over all creatures.”
Book 7 191
Over the Fish and Fowle of Sea and Aire,

Beast of the Field, and over all the Earth,
And every creeping thing that creeps the ground.
This said, he formd thee, Adam, thee O Man
525 Dust of the ground, and in thy nostrils breath’d
The breath of Life; in his own Image hee
Created thee, in the Image of God
Express,° and thou becam’st a living Soul. exact
Male he created thee, but thy consort
530 Female for Race;° then bless’d Mankinde, and said, propagation
Be fruitful, multiplie, and fill the Earth,
Subdue it, and throughout Dominion hold
Over Fish of the Sea, and Fowle of the Aire,
And every living thing that moves on the Earth.
535 Wherever thus created, for no place
Is yet distinct by name, thence,° as thou know’st from there
He brought thee into this delicious° Grove, delightful
This Garden, planted with the Trees of God,
Delectable both to behold and taste;
540 And freely all thir pleasant fruit for food
Gave thee, all sorts are here that all th’ Earth yields,
Varietie without end; but of the Tree
Which tasted works knowledge of Good and Evil,
Thou mai’st not; in the day thou eat’st, thou di’st;
545 Death is the penaltie impos’d, beware,
And govern well thy appetite, least sin
Surprise° thee, and her black attendant Death. betray
Here finish’d hee, and all that he had made
View’d, and behold all was entirely good;
550 So Ev’n and Morn accomplish’t the Sixt day:
Yet not till the Creator from his work
Desisting, though unwearied, up returnd
Up to the Heav’n of Heav’ns his high abode,
Thence to behold this new created World
555 Th’ addition of his Empire, how it shew’d
In prospect from his Throne, how good, how faire,
Answering his great Idea. Up he rode
Followd with acclamation and the sound
524–8. Cf. Gen. 2:7: “And the Lord God formed man of the dust of the ground, and breathed into his nos-
trils the breath of life; and man became a living soul.”
557 Idea. Eternal archetype or pattern, as in Plato; concept in the mind of God.
192 Paradise Lost
Symphonious of ten thousand Harpes that tun’d° performed

560 Angelic harmonies: the Earth, the Aire
Resounded, (thou remember’st for thou heardst)
The Heav’ns and all the Constellations rung,
The Planets in thir stations list’ning stood,
While the bright Pomp° ascended jubilant. triumphal procession
565 Open, ye everlasting Gates, they sung,
Open, ye Heav’ns, your living dores; let in
The great Creator from his work returnd
Magnificent, his Six days work, a World;
Open, and henceforth oft; for God will deigne
570 To visit oft the dwellings of just Men
Delighted, and with frequent intercourse° going back and forth
Thither will send his winged Messengers
On errands of supernal° Grace. So sung heavenly
The glorious Train ascending: He through Heav’n,
575 That open’d wide her blazing° Portals, led radiant
To Gods Eternal house direct the way,
A broad and ample rode, whose dust is Gold
And pavement Starrs, as Starrs to thee appeer,
Seen in the Galaxie, that Milkie way
580 Which nightly as a circling Zone° thou seest belt
Pouderd° with Starrs. And now on Earth the Seventh scattered thickly
Eev’ning arose in Eden, for the Sun
Was set, and twilight from the East came on,
Forerunning Night; when at the holy mount
585 Of Heav’ns high-seated top, th’ Impereal Throne
Of Godhead, fixt for ever firm and sure,
The Filial Power arriv’d, and sate him down
With his great Father, for he° also went the Father
Invisible, yet staid (such priviledge
590 Hath Omnipresence) and the work ordain’d,
Author and end of all things, and from work
Now resting, bless’d and hallowd the Seav’nth day,
As resting on that day from all his work,
But not in silence holy kept; the Harp
595 Had work and rested not, the solemn Pipe,
And Dulcimer, all Organs° of sweet stop, wind instruments
All sounds on Fret by String or Golden Wire
565–7. Cf. Ps. 24:7: “Lift up your heads, O ye gates; and be ye lifted up, ye everlasting doors; and the King
of glory shall come in.” See lines 205–9 above.
596–7 Dulcimer. The Hebrew bagpipe (Dan. 3:5). Fret. Bar on the fingerboard of a stringed instrument.
Book 7 193
Temper’d° soft Tunings,° intermixt with Voice harmonized / sounds

Choral° or Unison; of incense Clouds in parts
600 Fuming from Golden Censers hid the Mount.
Creation and the Six dayes acts they sung,
Great are thy works, Jehovah, infinite
Thy power; what thought can measure thee or tongue
Relate thee; greater now in thy return
605 Then from the Giant Angels; thee that day
Thy Thunders magnifi’d; but to create
Is greater then created to destroy.
Who can impair thee, mighty King, or bound
Thy Empire? easily the proud attempt
610 Of Spirits apostat and thir Counsels vaine
Thou hast repeld, while impiously they thought
Thee to diminish, and from thee withdraw
The number of thy worshippers. Who seekes
To lessen thee, against his purpose serves
615 To manifest the more thy might: his evil
Thou usest, and from thence creat’st more good.
Witness this new-made World, another Heav’n
From Heaven Gate not farr, founded in view
On the cleer Hyaline, the Glassie Sea;
620 Of amplitude almost immense,° with Starr’s immeasurable
Numerous, and every Starr perhaps a World
Of destind habitation; but thou know’st
Thir seasons: among these the seat of men,
Earth with her nether Ocean circumfus’d,° surrounded
625 Thir pleasant dwelling place. Thrice happie men,
And sons of men, whom God hath thus advanc’t,
Created in his Image, there to dwell
And worship him, and in reward to rule
Over his Works, on Earth, in Sea, or Air,
630 And multiply a Race of Worshippers
600 Golden Censers. Incense burners, cf. Rev. 8:3–4: “another angel came and stood at the altar, having a
golden censer; and there was given unto him much incense, that he should offer it with the prayers of all
the saints . . . And the smoke of the incense . . . ascended up before God.”
605 Giant Angels. This allusion to the Giants’ revolt against Jove implies that the Greek myth is a classical
type or version of the angels’ rebellion.
618–20 Hyaline. From the Greek for glass (Rev. 4:6, “a sea of glass like unto crystal”). The universe is con-
structed (“founded”) on this sea, the “Crystallin Ocean” above the firmament (see line 271 above), as opposed
to the “nether Ocean” (624), the earth’s seas.
194 Paradise Lost
Holy and just: thrice happie if they know

Thir happiness, and persevere upright.
So sung they, and the Empyrean rung,
With Halleluiahs: Thus was Sabbath kept.
635 And thy request think now fulfill’d, that ask’d
How first this World and face of things° began, outward form
And what before thy memorie was don
From the beginning, that posteritie
Informd by thee might know; if else thou seek’st
640 Aught, not surpassing human measure, say.
The End of the Seventh Book.
631–2. Contrast Virgil, Georgics 2.458–9, on the happiness of farmers who live in harmony with an abundant
nature: “O happy husbandmen! too happy, should they come to know their blessings!”
634 Halleluiahs. Hebrew, Praise the Lord.
BOOK 8
THE ARGUMENT
Adam inquires concerning celestial Motions, is doubtfully answer’d, and exhorted to
search rather things more worthy of knowledg: Adam assents, and still desirous to detain
Raphael. relates to him what he remember’d since his own Creation, his placing in
Paradise, his talk with God concerning solitude and fit society, his first meeting and
5 Nuptials with Eve, his discourse with the Angel thereupon; who after admonitions
repeated departs.
The Angel ended, and in Adams Eare

So Charming° left his voice, that he a while spellbinding
Thought him still speaking, still stood fixt to hear;
Then as new wak’t thus gratefully repli’d.
5 What thanks sufficient, or what recompence
Equal have I to render thee, Divine
Hystorian, who thus largely hast allayd
The thirst I had of knowledge, and voutsaf ’t
This friendly condescention° to relate courteous disregard of rank
10 Things else by me unsearchable, now heard
With wonder, but delight, and, as is due,
With glorie attributed to the high
Creator; something yet of doubt remaines,
Which onely thy solution can resolve.
15 When I behold this goodly Frame, this World° universe
Of Heav’n and Earth consisting, and compute,
Thir magnitudes, this Earth a spot, a graine,
An Atom, with the Firmament compar’d
And all her numberd° Starrs, that seem to rowle numerous
20 Spaces incomprehensible (for such
Thir distance argues and thir swift return
Diurnal)° meerly to officiate° light daily / minister
Round this opacous° Earth, this punctual° spot, dark / pointlike
1 doubtfully. Ambiguously.
14. Introducing Raphael’s prototype of astronomical treatises, notably Galileo’s Dialogue Concerning the Two
Chief World Systems (Italian, 1632; Latin and English trans., 1635). Adam stands in the place of Galileo’s
Sagredo, an intelligent inquirer who seeks to be informed about the movement of the planets, while Raphael
takes on the role, first, of the Ptolemaic apologist (Simplicio), then of the Copernican (Salviati).
15–38. Relying on his senses, Adam assumes the universe is Ptolemaic, but finds logical difficulties in that
system. Cf. Eve’s question at 4:657–8, and Adam’s answer.
Book 8 197
One day and night; in all thir vast survey

25 Useless besides, reasoning I oft admire,° wonder
How Nature wise and frugal could commit
Such disproportions, with superfluous hand
So many nobler Bodies to create,
Greater so manifold° to this one use, so much greater than
30 For aught appeers,° and on thir Orbs impose as it seems
Such restless revolution day by day
Repeated, while the sedentarie° Earth, motionless, slothful
That better might with farr less compass° move, roundabout course
Serv’d by more noble then her self, attaines
35 Her end without least motion, and receaves,
As Tribute such a sumless° journey brought incalculable
Of incorporeal° speed, her warmth and light; like that of spirits
Speed, to describe whose swiftness Number failes.
So spake our Sire, and by his count’nance seemd
40 Entring on studious thoughts abstruse, which Eve
Perceaving where she sat retir’d in sight,
With lowliness Majestic from her seat,
And Grace that won who saw to wish her stay,
Rose, and went forth among her Fruits and Flours,
45 To visit° how they prosper’d, bud and bloom, inspect
Her Nurserie;° they at her coming sprung objects of care, garden nursery
And toucht by her fair tendance gladlier grew.
Yet went she not, as not with such discourse
Delighted, or not capable her eare
50 Of what was high: such pleasure she reserv’d,
Adam relating, she sole Auditress;
Her Husband the Relater she preferr’d
Before the Angel, and of him to ask
Chose rather; hee, she knew would intermix
55 Grateful° digressions, and solve high dispute gratifying
With conjugal Caresses, from his Lip
Not Words alone pleas’d her. O when meet now
Such pairs, in Love and mutual Honour joyn’d?
With Goddess-like demeanour forth she went;
60 Not unattended, for on her as Queen
52–7 preferr’d. The emphasis on Eve’s choice indicates that she is not bound by Paul’s prohibition in 1 Cor.
14:35, “If they will learn any thing, let them ask their husbands at home: for it is a shame for women to
speak in the church,” but observes this hierarchical decorum for her own pleasure.
198 Paradise Lost
A pomp° of winning Graces waited still,° retinue / continually

And from about her shot Darts of desire
Into all Eyes to wish her still in sight.
And Raphael now to Adam’s doubt propos’d
65 Benevolent and facil° thus repli’d. easy, affable
To ask or search I blame thee not, for Heav’n
Is as the Book of God before thee set,
Wherein to read his wondrous Works, and learne
His Seasons, Hours, or Dayes, or Months, or Yeares:
70 This to attain, whether Heav’n move or Earth,
Imports not, if thou reck’n right, the rest
From Man or Angel the great Architect
Did wisely to conceal, and not divulge
His secrets to be scann’d° by them who ought examined
75 Rather admire;° or if they list to try marvel
Conjecture, he his Fabric° of the Heav’ns edifice, frame
Hath left to thir disputes, perhaps to move
His laughter at thir quaint° Opinions wide° ingenious / wide of the mark
Hereafter, when they come to model Heav’n
80 And calculate° the Starrs, how they will weild° predict the motions of /direct
The mightie frame, how build, unbuild, contrive
To save appeerances, how gird the Sphear
With Centric and Eccentric scribl’d o’re,
Cycle and Epicycle, Orb in Orb:
85 Alreadie by thy reasoning this I guess,
Who art to lead thy ofspring, and supposest
That bodies bright and greater should not serve
The less not bright, nor Heav’n such journies run,
Earth sitting still, when she alone receaves
61 Graces. The attendants of Venus.

62–3 Darts of desire. The Petrarchan language identifies Eve’s graces as prompting desire, but the next line
redefines that desire in non-sexual terms.
67 Book of God. The Book of Nature, commonly understood as a second divine revelation.
71–5 the rest. Presumably, God’s purposes and designs throughout the whole universe (“His secrets”) – as
opposed to the specific factual issue, “whether Heav’n move or Earth” (70), which may be blamelessly
searched but which “Imports not” to a proper admiration of God’s “wondrous Works” (68).
82 save appeerances. Find ways of explaining discrepancies between their astronomical theories and the observed
movements of the heavenly bodies.
83–4 Eccentric. Off-center. In the Ptolemaic system, observed irregularities in the motion of heavenly bod-
ies were first explained by hypothesizing orbits with the earth off-center, then by adding “Epicycles,” which
were smaller orbits whose centers ride on fixed points on the circumferences of the main orbits, and carry
the planets. The Copernican system also had some recourse to epicycles.
Book 8 199
90 The benefit: consider first, that Great

Or Bright inferrs° not Excellence: the Earth implies
Though, in comparison of Heav’n, so small,
Nor glistering,° may of solid good containe gleaming
More plenty then the Sun that barren shines,
95 Whose vertue on it self workes no effect,
But in the fruitful Earth; there first receavd
His beams, unactive° else, thir vigour find. ineffective
Yet not to Earth are those bright Luminaries
Officious,° but to thee Earths habitant. attentive, dutiful
100 And for the Heav’ns wide Circuit, let it speak
The Makers high magnificence, who built
So spacious, and his Line stretcht out so farr;
That Man may know he dwells not in his own;
An Edifice too large for him to fill,
105 Lodg’d in a small partition, and the rest
Ordain’d for uses to his Lord best known.
The swiftness of those Circles° attribute, planets, orbits
Though numberless,° to his Omnipotence, incalculable
That to corporeal substances could adde
110 Speed almost Spiritual;° mee thou thinkst not slow, as that of angels
Who since the Morning hour set out from Heav’n
Where God resides, and ere mid-day arriv’d
In Eden, distance inexpressible
By Numbers that have name. But this I urge,
115 Admitting Motion in the Heav’ns, to shew
Invalid that which thee to doubt it mov’d;
Not that I so affirm, though so it seem
To thee who hast thy dwelling here on Earth.
God to remove his wayes from human sense,
120 Plac’d Heav’n from Earth so farr, that earthly sight,
If it presume, might erre in things too high,
And no advantage gaine. What if the Sun
Be Center to the World,° and other Starrs universe
By his attractive vertue° and their own power, magnetism
125 Incited, dance about him various rounds?° circular dances
90. Raphael here begins his rationale for the Ptolemaic system.
117–18 Not that I so affirm. Raphael refuses to “reveal” astronomical truth to Adam, leaving that matter
open to human scientific speculation. He suggests that Adam’s Ptolemaic assumptions result from his earth-
bound perspective, and implies that angels from their perspective see the cosmos in other terms.
122–58. Raphael now argues the case for Copernican astronomy and introduces still more advanced scientific
notions that Adam had not imagined – multiple universes and other inhabited planets.
200 Paradise Lost
Thir wandring course now high, now low, then hid,

Progressive, retrograde, or standing still,
In six thou seest, and what if sev’nth to these
The Planet Earth, so stedfast though she seem,
130 Insensibly three different Motions move?
Which else to several Spheres thou must ascribe,
Mov’d contrarie with thwart obliquities,
Or save the Sun his labour, and that swift
Nocturnal and Diurnal rhomb suppos’d,
135 Invisible else above all Starrs, the Wheele
Of Day and Night; which needs not thy beleefe,
If Earth industrious of her self fetch Day
Travelling East, and with her part averse
From the Suns beam meet Night, her other part
140 Still luminous by his ray. What if that light
Sent from her through the wide transpicuous° aire, transparent
To the terrestrial Moon° be as a Starr earth’s moon
Enlightning her by Day, as she by Night
This Earth? reciprocal, if Land be there,
145 Feilds and Inhabitants: Her spots thou seest
As Clouds, and Clouds may rain, and Rain produce
Fruits in her soft’nd Soile, for some to eate
Allotted there; and other Suns perhaps
With thir attendant Moons thou wilt descrie
150 Communicating Male and Femal Light,
Which two great Sexes animate the World,
126 wandring. Elliptical. The word planet comes from the Greek word for wanderer.
127 Progressive. Moving west to east. retrograde. Moving east to west (contrary to the order of the
zodiac signs).
128 six. The six planets we see move: Saturn, Jupiter, Mars, Venus, Mercury, and the moon. Raphael suggests
that “the Planet Earth” rather than the sun may be the “sev’nth,” moving imperceptibly (“Insensibly”).
130 three differrent Motions. According to Copernicus the three motions are daily rotation, annual revo-
lution around the sun, and “motion in declination” to align the earth’s axis always with the same point
in the celestial sphere.
132 thwart obliquities. Irregular and “contrarie” paths that cross each other, which, if the earth doesn’t rotate,
you must “else” ascribe to the planets (131).
133–6 rhomb. Greek, wheel. The invisible tenth or outer sphere (Primum Mobile), “suppos’d” by Ptolemaic
astronomers to revolve every twenty-four hours (“Nocturnal and Diurnal”) carrying the planets with it; this
concept is necessary if you would “save the Sun his labour,” but if the earth rotates it “needs not thy beleefe.”
148–9 Moons. Planets “attendant” upon a sun; they exchange reflected light reciprocally but also have some
“peculiar” light of their own (7.368). Galileo had discovered four of the moons of Jupiter.
150–1 Male and Femal Light. The sun and moon had long been gendered, through association of the sun
with Apollo and the moon with Diana; here their light is imagined to be a sexually active force, “perhaps”
endowing the several planets with life (“animate”).
Book 8 201
Stor’d in each Orb perhaps with some that live.

For such vast room in Nature unpossest
By living Soule, desert and desolate,
155 Onely to shine, yet scarce to contribute
Each Orb a glimps of Light, conveyd so farr
Down to this habitable,° which returnes inhabited place, earth
Light back to them, is obvious° to dispute. open
But whether thus these things, or whether not,
160 Whether the Sun predominant in Heav’n
Rise on the Earth, or Earth rise on the Sun,
Hee from the East his flaming rode begin,
Or Shee from West her silent course advance
With inoffensive° pace that spinning sleeps unobstructed, harmless
165 On her soft Axle, while she paces Eev’n,
And beares thee soft with the smooth Air along,
Sollicit° not thy thoughts with matters hid, disturb, unsettle
Leave them to God above, him serve and feare;
Of other Creatures, as him pleases best,
170 Wherever plac’t, let him dispose: joy thou
In what he gives to thee, this Paradise
And thy faire Eve; Heav’n is for thee too high
To know what passes there; be lowlie wise:
Think onely what concernes thee and thy being;
175 Dream not of other Worlds, what Creatures there
Live, in what state, condition or degree,
Contented that thus farr hath been reveal’d
Not of Earth onely but of highest Heav’n.
To whom thus Adam cleerd of doubt, repli’d.
180 How fully hast thou satisfi’d me, pure
Intelligence° of Heav’n, Angel serene, spirit
And freed from intricacies, taught to live
The easiest way, nor with perplexing thoughts
To interrupt the sweet of Life, from which
185 God hath bid dwell farr off all anxious cares,
And not molest us, unless we our selves
Seek them with wandring thoughts, and notions vain.
But apt the Mind or Fancie is to roave
Uncheckt, and of her roaving is no end;
152. Bruno and Descartes were among those who accepted the idea that suns, planets, and moons were inhab-
ited; Kepler rejected the idea.
187–9. Cf. Belial’s “thoughts that wander through Eternity” (2.148).
202 Paradise Lost
190 Till warn’d, or by experience taught, she learne,

That not to know at large of things remote
From use, obscure and suttle, but to know
That which before us lies in daily life,
Is the prime Wisdom, what is more, is fume,° vapor
195 Or emptiness, or fond impertinence,° foolish irrelevance
And renders us in things that most concerne
Unpractis’d, unprepar’d, and still to seek.° always seeking
Therefore from this high pitch° let us descend summit
A lower flight, and speak of things at hand
200 Useful, whence haply° mention may arise perhaps
Of somthing not unseasonable to ask
By sufferance,° and thy wonted° favour deign’d. permission / usual
Thee I have heard relating what was don
Ere my remembrance: now hear mee relate
205 My Storie, which perhaps thou hast not heard;
And Day is yet not spent; till then thou seest
How suttly to detaine thee I devise,
Inviting thee to hear while I relate,
Fond,° were it not in hope of thy reply: foolish
210 For while I sit with thee, I seem in Heav’n,
And sweeter thy discourse is to my eare
Then Fruits of Palm-tree pleasantest to thirst
And hunger both, from labour, at the houre
Of sweet repast; they satiate, and soon fill,
215 Though pleasant, but thy words with Grace Divine
Imbu’d, bring to thir sweetness no satietie.
To whom thus Raphael answer’d heav’nly meek.
Nor are thy lips ungraceful, Sire of men,
Nor tongue ineloquent; for God on thee
220 Abundantly his gifts hath also pour’d
Inward and outward both, his image faire:
Speaking or mute all comliness and grace
Attends thee, and each word, each motion formes,
Nor less think wee in Heav’n of thee on Earth
225 Then of our fellow servant, and inquire
Gladly into the wayes of God with Man:
For God we see hath honour’d thee, and set
On Man his Equal Love: say therefore on;
For I that Day was absent, as befell,° as it happened
225. In Rev. 22:9 an angel says to St. John, “I am thy fellowservant.”

Book 8 203
230 Bound on a voyage uncouth° and obscure, strange, unfamiliar

Farr on excursion toward the Gates of Hell;
Squar’d° in full Legion (such command we had) in square formation
To see that none thence issu’d forth a spie,
Or enemie, while God was in his work,
235 Least hee incenst at such eruption bold,
Destruction with Creation might have mixt.
Not that they durst without his leave attempt,
But us he sends upon his high behests
For state,° as Sovran King, and to enure° ceremony / strengthen
240 Our prompt obedience. Fast we found, fast shut
The dismal Gates, and barricado’d° strong; barred
But long ere our approaching heard within
Noise, other then the sound of Dance or Song,
Torment, and loud lament, and furious rage.
245 Glad we return’d up to the coasts of Light
Ere Sabbath Eev’ning: so we had in charge.
But thy relation now; for I attend,
Pleas’d with thy words no less then thou with mine.
So spake the Godlike Power, and thus our Sire.
250 For Man to tell how human Life began
Is hard; for who himself beginning knew?
Desire with thee still longer to converse
Induc’d me. As new wak’t from soundest sleep
Soft on the flourie herb° I found me laid grass with flowers
255 In Balmie° Sweat, which with his Beames the Sun fragrant
Soon dri’d, and on the reaking° moisture fed. steaming
Strait toward Heav’n my wondring Eyes I turnd,
And gaz’d a while the ample Skie, till rais’d
By quick instinctive motion up I sprung,
260 As thitherward endevoring, and upright
Stood on my feet; about me round I saw
Hill, Dale, and shadie Woods, and sunnie Plaines,
And liquid Lapse° of murmuring Streams; by these, gliding flow
Creatures that livd, and movd, and walk’d, or flew,
265 Birds on the branches warbling; all things smil’d,
With fragrance and with joy my heart oreflow’d.
My self I then perus’d, and Limb by Limb
250–333. Cf. Eve’s recollection of her earliest moments of consciousness (4.449 –76).
250–1. Cf. Satan’s inability to remember his creation (5.859–63) and the very different inference he draws
from that fact.
204 Paradise Lost
Survey’d, and sometimes went,° and sometimes ran walked

With supple joints, as lively vigour led:
270 But who I was, or where, or from what cause,
Knew not; to speak I tri’d, and forthwith spake,
My Tongue obey’d and readily could name
What e’re I saw. Thou Sun, said I, faire Light,
And thou enlight’nd Earth, so fresh and gay,° brightly colored
275 Ye Hills and Dales, ye Rivers, Woods, and Plaines,
And ye that live and move, fair Creatures, tell,
Tell, if ye saw, how came I thus, how here?
Not of my self; by some great Maker then,
In goodness and in power præeminent;
280 Tell me, how may I know him, how adore,
From whom I have that thus I move and live,
And feel that I am happier then I know.
While thus I call’d, and stray’d I knew not whither,
From where I first drew Aire, and first beheld
285 This happie Light, when answer none return’d,
On a green shadie Bank profuse of Flours
Pensive I sate me down; there gentle sleep
First found me, and with soft oppression° seis’d pressure
My droused sense, untroubl’d, though I thought
290 I then was passing to my former state
Insensible, and forthwith to dissolve:
When suddenly stood at my Head a dream,
Whose inward apparition gently mov’d
My fancy to believe I yet had being,
295 And livd: One came, methought, of shape Divine,
And said, thy Mansion wants° thee, Adam, rise, lacks
First Man, of Men innumerable ordain’d
First Father, call’d by thee I come thy Guide
To the Garden of bliss, thy seat° prepar’d. residence
300 So saying, by the hand he took me rais’d,
And over Fields and Waters, as in Aire
Smooth sliding without step, last led me up
271–3. Many exegetes speculated that Adam spontaneously spoke Hebrew; Milton in his Art of Logic did not
specify the language but wrote that it was “without doubt divinely given.” Adam’s ability to name the
creatures was taken to indicate his intuitive understanding of their natures.
273–82. Adam instinctively works out the central principles of natural theology: that there is a Creator and
that he should be adored.
292 at my Head a dream. In the Iliad (2.20) a dream sent by Zeus in the guise of Nestor stands at
Agamemnon’s head. Compare Eve’s dream (4.800–9, 5.30 – 93).
Book 8 205
A woodie Mountain; whose high top was plaine,

A Circuit wide, enclos’d, with goodliest Trees
305 Planted, with Walks, and Bowers, that what I saw
Of Earth before scarce pleasant seemd. Each Tree
Load’n with fairest Fruit, that hung to the Eye
Tempting, stirr’d in me sudden appetite
To pluck and eate; whereat I wak’d, and found
310 Before mine Eyes all real, as the dream
Had lively° shadowd: Here had new begun realistically, vividly
My wandring, had not hee who was my Guide
Up hither, from among the Trees appeer’d
Presence Divine. Rejoycing, but with aw
315 In adoration at his feet I fell
Submiss: he rear’d me, and Whom thou soughtst I am,
Said mildely, Author of all this thou seest
Above, or round about thee or beneath.
This Paradise I give thee, count it thine
320 To Till and keep,° and of the Fruit to eate: care for
Of every Tree that in the Garden growes
Eate freely with glad heart; fear here no dearth:
But of the Tree whose operation° brings effect
Knowledg of good and ill, which I have set
325 The Pledge of thy Obedience and thy Faith,
Amid the Garden by the Tree of Life,
Remember what I warne thee, shun to taste,
And shun the bitter consequence: for know,
The day thou eat’st thereof, my sole command
330 Transgrest, inevitably thou shalt dye;
From that day mortal, and this happie State
Shalt loose, expell’d from hence into a World
Of woe and sorrow. Sternly he pronounc’d
The rigid interdiction,° which resounds prohibition
335 Yet dreadful in mine eare, though in my choice
Not to incur; but soon his cleer aspect° benign look
Return’d and gracious purpose° thus renew’d. discourse
Not onely these fair bounds, but all the Earth
To thee and to thy Race I give; as Lords
340 Possess it, and all things that therein live,
Or live in Sea, or Aire, Beast, Fish, and Fowle.
In signe whereof each Bird and Beast behold
319–33. Cf. Gen. 1:29–30 and 2:16–17.

206 Paradise Lost
After thir kindes; I bring them to receave

From thee thir Names, and pay thee fealtie
345 With low subjection; understand the same
Of Fish within thir watry residence,
Not hither summon’d, since they cannot change
Thir Element to draw the thinner Aire.
As thus he spake, each Bird and Beast behold
350 Approaching two and two, These° cowring° low the beasts / bowing
With blandishment, each Bird stoop’d on his wing.
I nam’d them, as they pass’d, and understood
Thir Nature, with such knowledg God endu’d
My sudden apprehension: but in these
355 I found not what me thought I wanted still;
And to the Heav’nly vision thus presum’d.° dared to speak
O by what Name, for thou above all these,
Above mankinde, or aught then mankinde higher,
Surpassest farr my naming, how may I
360 Adore thee, Author of this Universe,
And all this good to man, for whose well being
So amply, and with hands so liberal
Thou hast provided all things: but with mee
I see not who partakes. In solitude
365 What happiness, who can enjoy alone,
Or all enjoying, what contentment find?
Thus I presumptuous; and the vision bright,
As with a smile more bright’nd, thus repli’d.
What call’st thou solitude, is not the Earth
370 With various living creatures, and the Aire
Replenisht,° and all these at thy command fully stocked
To come and play before thee, know’st thou not
Thir language and thir wayes, they also know,
And reason not contemptibly; with these
375 Find pastime, and beare rule; thy Realm is large.
So spake the Universal Lord, and seem’d
So ordering. I with leave of speech implor’d,
And humble deprecation° thus repli’d. intercession
351. blandishment. Flattering gestures. stoop’d. Bowed.

352–4. Adam has already named the sun and features of the earth (272–3); here he names, and thereby under-
stands by intuition (“sudden apprehension”), all living creatures.
357–60. Adam cannot name, and thereby indicates that he cannot understand, God, except as God reveals
himself.
Book 8 207
Let not my words offend thee, Heav’nly Power,

380 My Maker, be propitious° while I speak. gracious
Hast thou not made me here thy substitute,° deputy
And these inferiour farr beneath me set?
Among unequals what societie° companionship
Can sort,° what harmonie or true delight? suit, be fitting
385 Which must be mutual, in proportion due
Giv’n and receiv’d; but in disparitie
The one intense, the other still remiss
Cannot well suite with either, but soon prove
Tedious alike: Of fellowship I speak
390 Such as I seek, fit to participate° share
All rational delight, wherein the brute
Cannot be human consort; they rejoyce
Each with thir kinde, Lion with Lioness;
So fitly them in pairs thou hast combin’d;
395 Much less can Bird with Beast, or Fish with Fowle
So well converse,° nor with the Ox the Ape; associate
Wors then can Man with Beast, and least of all.
Whereto th’ Almighty answer’d, not displeas’d.
A nice° and suttle happiness I see discriminating
400 Thou to thyself proposest, in the choice
Of thy Associates, Adam, and wilt taste
No pleasure, though in pleasure, solitarie.
What think’st thou then of mee, and this my State,
Seem I to thee sufficiently possest
405 Of happiness, or not? who am alone
From all Eternitie, for none I know
Second to mee or like, equal much less.
How have I then with whom to hold converse
Save with the Creatures which I made, and those
410 To me inferiour, infinite descents
Beneath what other Creatures are to thee?
He ceas’d, I lowly answer’d. To attaine
The highth and depth of thy Eternal wayes
All human thoughts come short, Supream of things;
415 Thou in thy self art perfet, and in thee
384–8 harmonie. As with poorly matched musical instruments, Adam’s string is too taut (“intense”) and the
animals’ string is too slack (“remiss”) to be in harmony (“suite”).
402 pleasure. “Eden” is Hebrew for “pleasure.”
415–17 perfet. God is absolutely perfect, man is perfect only “in degree,” relatively.
208 Paradise Lost
Is no deficience found; not so is Man,

But° in degree, the cause of his desire except
By conversation with his like to help,
Or solace° his defects. No need that thou alleviate, assuage
420 Shouldst propagat, already infinite;
And through all numbers absolute, though One;
But Man by number is to manifest
His single imperfection, and beget
Like of his like, his Image multipli’d,
425 In unitie° defective, which requires singleness
Collateral° love, and deerest amitie. mutual
Thou in thy secresie° although alone, seclusion
Best with thy self accompanied, seek’st not
Social communication, yet so pleas’d,
430 Canst raise thy Creature to what highth thou wilt
Of Union or Communion, deifi’d;
I by conversing cannot these erect
From prone, nor in thir wayes complacence° find. satisfaction, pleasure
Thus I embold’nd spake, and freedom us’d
435 Permissive,° and acceptance found, which gain’d allowed
This answer from the gratious voice Divine.
Thus farr to try thee, Adam, I was pleas’d,
And finde thee knowing not of Beasts alone,
Which thou hast rightly nam’d, but of thy self,
440 Expressing well the spirit within thee free,
My Image, not imparted to the Brute,
Whose fellowship therefore unmeet° for thee unsuitable
Good reason was thou freely shouldst dislike,
And be so minded still; I, ere thou spak’st,
445 Knew it not good for Man to be alone,
And no such companie as then thou saw’st
Intended thee, for trial onely brought,
421. God, though One, contains all numbers.

423 single imperfection. The imperfection of being alone; humans need to perfect themselves through social
intercourse (“by number”).
431 deifi’d. Made, by grace, able to rise to “Union or Communion” with God.
437 try. God has played the role of a Socratic teacher, offering Adam erroneous formulations and thereby
prodding him to discover for himself essential truths about human nature.
444–50. Cf. Gen. 2:18: “And the Lord God said, It is not good that the man should be alone; I will make him
an help meet for him.” Milton’s gloss on “help meet” in Tetrachordon, “God as it were not satisfy’d with
the naming of a help, goes on describing another self, a second self, a very self it self,” and God’s words in the
epic, “Thy likeness, thy fit help, thy other self,” reinforce Milton’s ideal of companionate marriage. These
words even seem to posit gender equality, by contrast to the hierarchy affirmed elsewhere.
Book 8 209
To see how thou could’st judge of fit and meet:

What next I bring shall please thee, be assur’d,
450 Thy likeness, thy fit help, thy other self,
Thy wish exactly to thy hearts desire.
Hee ended, or I heard no more, for now
My earthly° by his Heav’nly overpowerd, earthly nature
Which it had long stood under,° streind to the highth been exposed to
455 In that celestial Colloquie sublime,
As with an object that excels° the sense, exceeds
Dazl’d and spent, sunk down, and sought repair
Of sleep, which instantly fell on me, call’d
By Nature as in aide, and clos’d mine eyes.
460 Mine eyes he clos’d, but op’n left the Cell
Of Fancie my internal sight, by which
Abstract° as in a transe methought I saw, withdrawn
Though sleeping, where I lay, and saw the shape
Still glorious before whom awake I stood;
465 Who stooping op’nd my left side, and took
From thence a Rib, with cordial spirits warme,
And Life-blood streaming fresh; wide was the wound,
But suddenly with flesh fill’d up and heal’d:
The Rib he formd and fashond with his hands;
470 Under his forming hands a Creature grew,
Manlike, but different Sex, so lovly faire,
That what seemd fair in all the World, seemd now
Mean, or in her summ’d up, in her containd
And in her looks, which from that time infus’d
475 Sweetness into my heart, unfelt before,
And into all things from her Aire° inspir’d° mien, manner / breathed
The spirit of love and amorous delight.
Shee disappeerd, and left me dark, I wak’d
To find her, or for ever to deplore
480 Her loss, and other pleasures all abjure:
When out of hope, behold her, not farr off,
Such as I saw her in my dream, adornd
With what all Earth or Heaven could bestow
To make her amiable:° On she came, lovable, lovely
460–1 Cell / Of Fancie. Cf. Adam’s explanation of the role of Fancy to Eve (5.100 –13).
465 left side. Some commentators explained that the left side is nearest the heart; others pointed to the left
as the “sinister” side, foreshadowing Eve’s role in the Fall.
466 cordial spirits. The so-called “vital spirits” that the heart distributes throughout the body.
478–520. Cf. Eve’s version of these events (4.467–91).
210 Paradise Lost
485 Led by her Heav’nly Maker, though unseen,

And guided by his voice, nor uninformd
Of nuptial Sanctitie and marriage Rites:
Grace was in all her steps, Heav’n in her Eye,
In every gesture dignitie and love.
490 I overjoyd could not forbear° aloud. keep from (speaking)
This turn hath made amends; thou hast fulfill’d
Thy words, Creator bounteous and benigne,
Giver of all things faire, but fairest this
Of all thy gifts, nor enviest.° I now see (do you) give reluctantly
495 Bone of my Bone, Flesh of my Flesh, my Self
Before me; Woman is her Name, of Man
Extracted; for this cause he shall forgoe
Father and Mother, and to his Wife adhere;
And they shall be one Flesh, one Heart, one Soule.
500 She heard me thus, and though divinely brought,
Yet Innocence and Virgin Modestie,
Her vertue and the conscience° of her worth, consciousness
That would be woo’d, and not unsought be won,
Not obvious,° not obtrusive,° but retir’d, standing in the way / forward
505 The more desirable, or to say all,
Nature her self, though pure of sinful thought,
Wrought in her so, that seeing me, she turn’d;
I follow’d her, she what was Honour knew,
And with obsequious° Majestie approv’d compliant
510 My pleaded reason. To the Nuptial Bowre
I led her blushing like the Morn: all Heav’n,
And happie Constellations on that houre
Shed thir selectest influence; the Earth
Gave sign of gratulation,° and each Hill; rejoicing
515 Joyous the Birds; fresh Gales° and gentle Aires° winds / breezes, melodies
Whisper’d it to the Woods, and from thir wings
Flung Rose, flung Odours from the spicie Shrub,
Disporting,° till the amorous Bird of Night° frolicking / nightingale
Sung Spousal, and bid haste the Eevning Starr
495–9. Cf. Gen. 2:23–4: “And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be
called Woman, because she was taken out of Man. Therefore shall a man leave his father and his mother,
and shall cleave unto his wife: and they shall be one flesh.”
511. Cf. Raphael’s “rosie red” glow at 8.618–19.
519–20 Eevning Starr. The rising of Hesperus was the signal among the ancients for lighting the “bridal
Lamp” and conducting the bride to the bridegroom.
Book 8 211
520 On his Hill top, to light the bridal Lamp.

Thus I have told thee all my State,° and brought condition
My Storie to the sum of earthly bliss
Which I enjoy, and must confess to find
In all things else delight indeed, but such
525 As us’d or not, works in the mind no change,
Nor vehement desire, these delicacies
I mean of Taste, Sight, Smell, Herbs, Fruits and Flours,
Walks, and the melodie of Birds; but here
Farr otherwise, transported° I behold, enraptured
530 Transported touch; here passion first I felt,
Commotion strange, in all enjoyments else
Superiour and unmov’d, here onely weake
Against the charm of Beauties powerful glance.
Or° Nature faild in mee, and left some part either
535 Not proof° enough such Object to sustain,° strong / withstand
Or from my side subducting,° took perhaps subtracting
More then enough; at least on her bestow’d
Too much of Ornament, in outward shew
Elaborate, of inward less exact.° perfect, finished
540 For well I understand in the prime end
Of Nature her th’ inferiour, in the mind
And inward Faculties, which most excell,
In outward also her resembling less
His Image who made both, and less expressing
545 The character of that Dominion giv’n
O’re other Creatures; yet when I approach
Her loveliness, so absolute° she seems perfect, independent
And in her self compleat, so well to know
Her own, that what she wills to do or say,
550 Seems wisest, vertuousest, discreetest,° best; most discerning
All higher knowledge in her presence falls
Degraded, Wisdom in discourse with her
Looses discount’nanc’t, and like folly shewes;
Authority and Reason on her waite,
555 As one intended first, not after made
Occasionally; and to consummate all,
543–4 resembling less. Most commentators on Genesis agreed that Eve was a less perfect image of God
than was Adam.
553 Looses. Becomes unstable. discount’nanc’t. Disconcerted.
556 Occasionally. Contingently, to meet Adam’s need.
212 Paradise Lost
Greatness of mind and nobleness thir seat

Build in her loveliest, and create an awe
About her, as a guard Angelic plac’t.
560 To whom the Angel with contracted brow.
Accuse not Nature, she hath don her part;
Do thou but thine, and be not diffident° mistrustful
Of Wisdom, she deserts thee not, if thou
Dismiss not her, when most thou needst her nigh,
565 By attributing overmuch to things
Less excellent, as thou thy self perceav’st.
For what admir’st thou, what transports thee so,
An outside? fair no doubt, and worthy well
Thy cherishing, thy honouring, and thy love,
570 Not thy subjection: weigh with her thy self;
Then value: Oft times nothing profits more
Then self esteem, grounded on just and right
Well manag’d; of that skill the more thou know’st,
The more she will acknowledge thee her Head,
575 And to realities yield all her shows:
Made so adorn for thy delight the more,
So awful,° that with honour thou maist love awe-inspiring
Thy mate, who sees when thou art seen least wise.
But if the sense of touch whereby mankind
580 Is propagated seem such dear delight
Beyond all other, think the same voutsaf ’t
To Cattel and each Beast; which would not be
To them made common and divulg’d,° if aught imparted
Therein enjoy’d were worthy to subdue
585 The Soule of Man, or passion in him move.
What higher in her societie thou findst
Attractive, human, rational, love still;
In loving thou dost well, in passion not,
Wherein true Love consists not; love refines
590 The thoughts, and heart enlarges,° hath his seat makes more capacious
557 Greatness of mind. Intellectual excellence and also magnanimity.

574 Head. See 1 Cor. 11:3, “The head of every man is Christ; and the head of the woman is the man; and
the head of Christ is God.”
585 passion. Most commentators on Genesis agreed that Adam and Eve did not feel passion before the Fall.
Raphael seems to indicate that they should not (588–9) but he may not understand the human condition
fully, or he may mean simply that passions, which clearly Adam and Eve do feel in the state of innocence,
must not overthrow reason. See Areopagitica: “Wherefore did he creat passions within us, pleasures round
about us, but that these rightly temper’d are the very ingredients of vertu?”
Book 8 213
In Reason, and is judicious, is the scale

By which to heav’nly Love thou maist ascend,
Not sunk in carnal pleasure, for which cause
Among the Beasts no Mate for thee was found.
595 To whom thus half abash’t Adam repli’d.
Neither her out-side formd so fair, nor aught
In procreation common to all kindes
(Though higher of the genial° Bed by far, marital, generative
And with mysterious reverence I deem)
600 So much delights me as those graceful acts,
Those thousand decencies° that daily flow fitting acts
From all her words and actions mixt with Love
And sweet compliance, which declare unfeign’d
Union of Mind, or in us both one Soule;
605 Harmonie to behold in wedded pair
More grateful then harmonious sound to the eare.
Yet these subject not; I to thee disclose
What inward thence I feel, not therefore foild,° overcome
Who meet with various objects, from the sense
610 Variously representing; yet still free
Approve the best, and follow what I approve.
To love thou blam’st me not, for love thou saist
Leads up to Heav’n, is both the way and guide;
Bear with me then, if lawful what I ask;
615 Love not the heav’nly Spirits, and how thir Love
Express they, by looks onely, or do they mix
Irradiance, virtual or immediate° touch? actual
To whom the Angel with a smile that glow’d
Celestial rosie red, Loves proper hue,
620 Answer’d. Let it suffice thee that thou know’st
Us happie, and without Love no happiness.
591–2 scale. Raphael summarizes the Neoplatonic ladder of love (see Plato, Symposium 211C –D), by which
humans may move from sensual love to higher stages of human love, and ultimately to love of the Good,
or God.
598–600. Adam takes respectful issue with Raphael’s apparent denigration of human sex in his account of
the Neoplatonic ladder. mysterious. At Eph. 5:31–2 Paul speaks of the marital union (“one flesh”)
as a “great mystery,” as it reflects the union of Christ and the Church.
609–10. i.e., “various objects, variously represented to me by my senses.”
619. Red is the color traditionally associated with Seraphim, who burn with ardor. Raphael’s smile also glows
with friendship for Adam, and appreciation of his perceptive inference about angelic sex. Given the monism
Raphael explains in Book 5 (469–500) and demonstrates by eating human food, Raphael has to be made
to qualify his apparent Neoplatonic dualism in seeming so sharply to separate physical and spiritual love.
214 Paradise Lost
Whatever pure thou in the body enjoy’st

(And pure thou wert created) we enjoy
In eminence,° and obstacle find none superlatively
625 Of membrane, joynt, or limb, exclusive barrs:
Easier then Air with Air, if Spirits embrace,
Total they mix, Union of Pure with Pure
Desiring; nor restrain’d conveyance° need restricting sexual organs
As Flesh to mix with Flesh, or Soul with Soul.
630 But I can now no more; the parting Sun
Beyond the Earths green Cape and verdant Isles
Hesperean sets, my Signal to depart.
Be strong, live happie, and love, but first of all
Him whom to love is to obey, and keep
635 His great command; take heed lest Passion sway
Thy Judgment to do aught, which else free Will
Would not admit; thine and of all thy Sons
The weal or woe in thee is plac’t; beware.
I in thy persevering shall rejoyce,
640 And all the Blest: stand fast; to stand or fall
Free in thine own Arbitrement° it lies. decision, choice
Perfet within, no outward aid require;° need
And all temptation to transgress repel.
So saying, he arose; whom Adam thus
645 Follow’d with benediction. Since° to part, since we have
Go heavenly Guest, Ethereal° Messenger, celestial
Sent from whose sovran goodness I adore.
Gentle to me and affable hath been
Thy condescension,° and shall be honour’d ever courtesy
650 With grateful Memorie: thou to mankind
Be good and friendly still, and oft return.
So parted they, the Angel up to Heav’n
From the thick shade, and Adam to his Bowre.
The End of the Eighth Book.
631 Earths green Cape. Cape Verde near Dakar and the islands off that coast are the westernmost
(“Hesperian”) points of Africa.
634–5. Cf. 1 John 5:3: “this is the love of God, that we keep his commandments.”
BOOK 9
THE ARGUMENT
Satan having compast the Earth, with meditated guile returns as a mist by Night
into Paradise, enters into the Serpent sleeping. Adam and Eve in the Morning go forth
to thir labours, which Eve proposes to divide in several places, each labouring apart:
Adam consents not, alledging the danger, lest that Enemy, of whom they were fore-
5 warn’d, should attempt her found alone: Eve loath to be thought not circumspect or
firm enough, urges her going apart, the rather desirous to make tryal of her
strength; Adam at last yields: The Serpent finds her alone; his subtle approach, first
gazing, then speaking, with much flattery extolling Eve above all other Creatures.
Eve wondring to hear the Serpent speak, asks how he attain’d to human speech and
10 such understanding not till now; the Serpent answers, that by tasting of a certain
Tree in the Garden he attain’d both to Speech and Reason, till then void of both:
Eve requires him to bring her to that Tree, and finds it to be the Tree of Knowledge
forbidden: The Serpent now grown bolder, with many wiles and arguments induces
her at length to eat; she pleas’d with the taste deliberates a while whether to impart
15 thereof to Adam or not, at last brings him of the Fruit, relates what perswaded her
to eat thereof: Adam at first amaz’d, but perceiving her lost, resolves through vehe-
mence of love to perish with her; and extenuating the trespass, eats also of the Fruit:
The Effects thereof in them both; they seek to cover thir nakedness; then fall to vari-
ance and accusation of one another.
No more of talk where God or Angel Guest

With Man, as with his Friend, familiar us’d
To sit indulgent,° and with him partake gracious
Rural repast, permitting him the while
5 Venial° discourse unblam’d: I now must change excusable
Those Notes to Tragic; foul distrust, and breach
Disloyal on the part of Man, revolt,
And disobedience: On the part of Heav’n
Now alienated, distance and distaste,° aversion
10 Anger and just rebuke, and judgement giv’n,
That brought into this World a world of woe,
Sinne and her shadow Death, and Miserie
16 amaz’d. Stunned.
1–47. In this fourth Proem, Milton does not invoke the Muse but testifies (21– 2) to her customary nightly
visits, “unimplor’d.”
1–6. The Miltonic Bard declares a shift in mode from the pastoral of “rural repast” and eclogue (which here
includes georgic labor, physical and intellectual) to “Tragic.”
Book 9 217
Deaths Harbinger: Sad task, yet argument° subject

Not less but more Heroic then the wrauth
15 Of stern Achilles on his Foe pursu’d
Thrice Fugitive about Troy Wall; or rage
Of Turnus for Lavinia disespous’d,
Or Neptun’s ire or Juno’s, that so long
Perplex’d° the Greek and Cytherea’s Son; tormented
20 If answerable° style I can obtaine suited to the subject
Of my Celestial Patroness, who deignes
Her nightly visitation unimplor’d,
And dictates to me slumbring, or inspires
Easie my unpremeditated Verse:
25 Since first this Subject for Heroic Song
Pleas’d me long choosing, and beginning late;
Not sedulous° by Nature to indite° eager / write about
Warrs, hitherto the onely Argument
Heroic deem’d, chief maistrie° to dissect art, skill
30 With long and tedious havoc° fabl’d Knights fighting, destruction
In Battels feign’d; the better fortitude
Of Patience and Heroic Martyrdom
Unsung; or to describe Races and Games,
Or tilting Furniture, emblazon’d Shields,
35 Impreses quaint, Caparisons and Steeds;
Bases and tinsel Trappings, gorgious Knights
At Joust and Torneament; then marshal’d Feast
13–19. The Bard proposes that the tragedy of the Fall surpasses the tragic element in several classical epics:
“Achilles” pursuing the fleeing (“Fugitive”) Hector (“his Foe”) three times around “Troy Wall” before killing
him; “Turnus” fighting and then killed by Aeneas, who had received as wife Turnus’ betrothed (“Lavinia
disespous’d”); Odysseus (“the Greek”) tormented by “Neptun’s ire” for blinding his son Polyphemus; and
Aeneas (“Cytherea’s [Venus’s] Son” plagued by “Juno’s” anger because Venus had been judged by Paris to
be more beautiful than Juno or Minerva.
21 Celestial Patroness. Urania, named in 7.1.
22–4 dictates to me slumbering. Milton’s verses seem to pour forth directly (“unpremeditated”) from the
Muse’s inspiration; they are the product of a lifetime of study, thought, and experience. Milton’s nephew,
Edward Phillips, reports that Milton often awoke in the morning with lines of poetry fully formed and
ready to be dictated to an amanuensis.
25–6. See Introduction, pp. xviii–xix, for an account of Milton’s “long” consideration of possible epic sub-
jects and plans.
30–1 Battels feign’d. Milton disparages the customary subjects of epic and romance, with allusion to the
Arthurian matter he once considered as subject for a national epic, but then rejected as merely fables.
34–7. Milton now rejects several familar elements of contemporary romantic epics (Ariosto, Tasso, Spenser).
tilting Furniture. Equipment for jousting. Impreses quaint. Ingenious heraldic devices on shields.
Caparisons. Ornamental coverings or armor for horses. Bases. Cloth coverings for horses.
tinsel Trappings. Coverings over the harness or saddle of horses, ornamented with gold or silver threads.
37 marshal’d Feast. Well ordered, with guests arranged according to rank.
218 Paradise Lost
Serv’d up in Hall with Sewers,° and Seneshals;° waiters / stewards

The skill of Artifice or Office mean,
40 Not that which justly gives Heroic name
To Person or to Poem. Mee of these
Nor skilld nor studious, higher Argument
Remaines, sufficient of it self to raise
That name, unless an age too late, or cold
45 Climat, or Years damp my intended wing
Deprest, and much they may, if all be mine,
Not Hers who brings it nightly to my Ear.
The Sun was sunk, and after him the Starr
Of Hesperus, whose Office is to bring
50 Twilight upon the Earth, short Arbiter° mediator
Twixt Day and Night, and now from end to end
Nights Hemisphere had veild the Horizon round:
When Satan who late° fled before the threats recently
Of Gabriel out of Eden, now improv’d° augmented
55 In meditated fraud and malice, bent
On mans destruction, maugre° what might hap despite
Of heavier° on himself, fearless return’d. heavier punishment
By Night he fled, and at Midnight return’d
From compassing the Earth, cautious of day,
60 Since Uriel Regent of the Sun descri’d° observed
His entrance, and forewarnd the Cherubim
That kept thir watch; thence full of anguish driv’n,
The space of seven continu’d Nights he rode
With darkness, thrice the Equinoctial Line
65 He circl’d, four times cross’d the Carr of Night
From Pole to Pole, traversing each Colure;
On the eighth return’d, and on the Coast averse° the side opposite
From entrance or Cherubic Watch, by stealth
Found unsuspected way. There was a place,
44–6 That name. The designation, heroic poem. age too late. The Restoration era might well be
unreceptive to this poem. cold / Climat. Milton long believed that England’s climate was less amenable
to epic poetry than the warmth of the Mediterranean region. Years. His own advanced age (he was
in his fifties when writing the poem). damp. Benumb. intended wing / Deprest. Purposed
poetic flights held down, kept from soaring.
49–50 Hesperus. The evening star, actually the planet Venus.
62–6. By circling the globe from east to west at the equator (“Equinoctial Line”) for three nights and then
longitudinally for four nights over the north and south poles (“From Pole to Pole”) Satan can remain in
darkness (“rode / With darkness”), keeping himself always in the earth’s shadow, ahead of the advancing
edge of the sun’s light. Carr of Night. The earth’s shadow, imagined as a chariot driven by the
goddess, Night. Colure. The colures were two great circles intersecting at right angles at the poles.
Book 9 219
70 Now not, though Sin, not Time, first wraught the change,
Where Tigris at the foot of Paradise
Into a Gulf shot under ground, till part
Rose up a Fountain by the Tree of Life;
In with the River sunk, and with it rose
75 Satan involv’d in rising Mist, then sought
Where to lie hid; Sea he had searcht and Land
From Eden over Pontus, and the Poole
Mæotis, up beyond the River Ob;
Downward as farr Antartic; and in length
80 West from Orontes to the Ocean barr’d
At Darien, thence to the Land where flowes
Ganges and Indus: thus the Orb he roam’d
With narrow search; and with inspection deep
Consider’d every Creature, which of all
85 Most opportune might serve his Wiles, and found
The Serpent suttlest Beast of all the Field.
Him after long debate, irresolute
Of° thoughts revolv’d, his final sentence° chose among / decision
Fit Vessel, fittest Imp° of fraud, in whom offspring, offshoot
90 To enter, and his dark suggestions hide
From sharpest sight: for in the wilie Snake,
Whatever sleights° none would suspicious mark, artifices
As from his wit and native suttletie
Proceeding, which in other Beasts observ’d
95 Doubt° might beget of Diabolic pow’r suspicion
Active within beyond the sense of brute.
Thus he resolv’d, but first from inward griefe
His bursting passion into plaints thus pour’d:
O Earth, how like to Heav’n, if not preferr’d
100 More justly, Seat worthier of Gods, as built
With second thoughts, reforming what was old!
For what God after better worse would build?
70 Now not. No longer existing.

71 Tigris. Cf. Gen. 2:10, one of the four rivers that flowed out of the garden (“Paradise”).
77–82. A reprise of Satan’s journey in geographical terms. In his north–south circles he passed the Black Sea
(“Pontus”), thence to the Sea of Azov in Russia (“Mœotis”), then beond the River Obi (“Ob”) in Siberia,
which flows into the Arctic Ocean, then south to Antarctica (“Antartic”). His westward circles bring him
from the Syrian river “Orontes” flowing into the Meditteranean Sea, then across the Atlantic which is
“barr’d” at the Isthmus of Panama (“Darien”), then across the Pacific and Asia to India, where the “Ganges”
and “Indus” rivers flow.
86. The serpent is so described in Gen. 3:1.
220 Paradise Lost
Terrestrial Heav’n, danc’t round by other Heav’ns

That shine, yet bear thir bright officious° Lamps, dutiful
105 Light above Light, for thee alone, as seems,
In thee concentring all thir precious beams
Of sacred influence: As God in Heav’n
Is Center, yet extends to all, so thou
Centring° receav’st from all those Orbs; in thee, remaining in the center
110 Not in themselves, all thir known vertue appeers
Productive in Herb, Plant, and nobler birth
Of Creatures animate with gradual° life in graded steps
Of Growth, Sense, Reason, all summ’d up in Man.
With what delight could I have walkt thee round,
115 If I could joy in aught, sweet interchange
Of Hill, and Vallie, Rivers, Woods and Plaines,
Now Land, now Sea, and Shores with Forrest crownd,
Rocks, Dens, and Caves; but I in none of these
Find place or refuge; and the more I see
120 Pleasures about me, so much more I feel
Torment within me, as from the hateful siege
Of contraries; all good to me becomes
Bane,° and in Heav’n much worse would be my state. poison
But neither here seek I, no nor in Heav’n
125 To dwell, unless by maistring Heav’ns Supreame;
Nor hope to be my self less miserable
By what I seek, but others to make such
As I, though thereby worse to me redound:° recoil upon me
For onely in destroying I find ease
130 To my relentless thoughts; and him destroyd,
Or won to what may work his utter loss,
For whom all this was made, all this will soon
Follow, as to him linkt in weal° or woe, happiness
In wo then: that destruction wide may range:
135 To mee shall be the glorie sole among
The infernal Powers, in one day to have marr’d
What he Almightie styl’d, six Nights and Days
Continu’d making, and who knows how long
Before had bin contriving, though perhaps
140 Not longer then since I in one Night freed
105–7. Cf. the different views of the cosmos held by Eve (4.657 – 8), Adam (8.15 – 38), and Raphael (8.98 – 9,
114–78).
Book 9 221
From servitude inglorious welnigh half

Th’ Angelic Name, and thinner left the throng
Of his adorers: hee to be aveng’d,
And to repaire his numbers thus impair’d,
145 Whether such vertue° spent of old now faild power
More Angels to Create, if they at least
Are his Created, or to spite us more,
Determin’d to advance into our room
A Creature form’d of Earth, and him endow,
150 Exalted from so base original,° origin
With Heav’nly spoils, our spoils: What he decreed
He effected; Man he made, and for him built
Magnificent this World, and Earth his seat,
Him Lord pronounc’d, and, O indignitie!
155 Subjected to his service Angel wings,
And flaming Ministers to watch and tend
Thir earthy Charge: Of these the vigilance
I dread, and to elude, thus wrapt in mist
Of midnight vapor glide obscure, and prie
160 In every Bush and Brake, where hap° may finde luck
The Serpent sleeping, in whose mazie foulds
To hide me, and the dark intent I bring.
O foul descent! that I who erst contended
With Gods to sit the highest, am now constraind
165 Into a Beast, and mixt with bestial slime,
This essence to incarnate and imbrute,
That to the hight of Deitie aspir’d;
But what will not Ambition and Revenge
Descend to? who aspires must down as low
170 As high he soard, obnoxious° first or last exposed
To basest things. Revenge, at first though sweet,
Bitter ere long back on it self recoiles;
Let it; I reck° not, so it light well aim’d, care
Since higher I fall short, on him who next
175 Provokes my envie, this new Favorite
Of Heav’n, this Man of Clay, Son of despite,
141–2. Cf. the conflicting estimates of the rebel numbers at 1.632 – 3, 2.692, and 6.156. Cf. Rev. 12:3 – 4, the
casting down of “the third part of the stars of heaven.”
146–7 his Created. Cf. 5.853–63 and 4.43.
151 spoils. Goods seized from a defeated enemy.
156 flaming Ministers. Cf. Heb. 1:7: “Who maketh his angels spirits and his ministers a flame of fire.”
166 imbrute. Satan embodying his “essence” in a snake parodies the Son becoming “incarnate” as man.
222 Paradise Lost
Whom us the more to spite his Maker rais’d

From dust: spite then with spite is best repaid.
So saying, through each Thicket Danck or Drie,
180 Like a black mist low creeping, he held on
His midnight search, where soonest he might finde
The Serpent: him fast sleeping soon he found
In Labyrinth of many a round self-rowld,° coiled
His head the midst, well stor’d with suttle wiles:
185 Not yet in horrid Shade° or dismal Den, bristling shrubs
Nor nocent° yet, but on the grassie Herbe harmful, guilty
Fearless unfeard he slept: in at his Mouth
The Devil enterd, and his brutal° sense, animal
In heart or head, possessing soon inspir’d
190 With act intelligential; but his sleep
Disturbd not, waiting close° th’ approach of Morn. concealed
Now when as sacred Light began to dawne
In Eden on the humid Flours, that breathd
Thir morning incense, when all things that breath,
195 From th’ Earths great Altar send up silent praise
To the Creator, and his Nostrils fill
With grateful° Smell, forth came the human pair pleasing, thankful
And joind thir vocal Worship to the Quire
Of Creatures wanting° voice, that done, partake lacking
200 The season, prime° for sweetest Sents and Aires:° best / breezes, songs
Then commune how that day they best may ply
Thir growing work: for much thir work outgrew
The hands dispatch of two Gardning so wide.
And Eve first to her Husband thus began.
205 Adam, well may we labour still° to dress continually
This Garden, still to tend Plant, Herb and Flour,
Our pleasant task enjoyn’d,° but till more hands commanded
Aid us, the work under our labour grows,
Luxurious° by restraint; what we by day luxuriant
210 Lop overgrown, or prune, or prop, or bind,
One night or two with wanton° growth derides profuse, unruly
Tending to wilde. Thou therefore now advise
Or hear what to my minde first thoughts present,
Let us divide our labours, thou where choice
215 Leads thee, or where most needs, whether to wind
The Woodbine° round this Arbour, or direct honeysuckle
183 Labyrinth. Home of the monstrous Minotaur.

190 act intelligential. Power of intelligent action.
Book 9 223
The clasping Ivie where to climb, while I

In yonder Spring° of Roses intermixt growth, thicket
With Myrtle, find what to redress° till Noon: set upright
220 For while so near each other thus all day
Our taske we choose, what wonder if so near
Looks intervene and smiles, or object new
Casual discourse draw on, which intermits° interrupts
Our dayes work brought to little, though begun
225 Early, and th’ hour of Supper comes unearn’d.
To whom mild answer Adam thus return’d.
Sole° Eve, Associate sole,° to me beyond unrivalled / only
Compare above all living Creatures deare,
Well hast thou motion’d,° well thy thoughts imployd proposed
230 How we might best fulfill the work which here
God hath assign’d us, nor of me shalt pass
Unprais’d: for nothing lovelier can be found
In Woman, then to studie houshold good,
And good workes in her Husband to promote.
235 Yet not so strictly hath our Lord impos’d
Labour, as to debarr us when we need
Refreshment, whether food, or talk between,° at intervals of work
Food of the mind, or this sweet intercourse
Of looks and smiles, for smiles from Reason flow,
240 To brute deni’d, and are of Love the food,
Love not the lowest end of human life.
For not to irksom toile, but to delight
He made us, and delight to Reason joyn’d.
These paths & Bowers doubt not but our joynt hands
245 Will keep from Wilderness with ease, as wide
As we need walk, till younger hands ere long
Assist us: But if much converse perhaps
Thee satiate, to short absence I could yield.
For solitude somtimes is best societie,
250 And short retirement urges sweet returne.
But other doubt possesses me, least harm
Befall thee sever’d from me; for thou knowst
What hath bin warn’d us, what malicious Foe
Envying our happiness, and of his own
231–4. Adam’s praises invite comparison with the qualities of a virtuous wife set forth in Prov. 31, especially
verses 27–8: “She looketh well to the ways of her household, and eateth not the bread of idleness. Her
children arise up and call her blessed; her husband also, and he praiseth her.”
224 Paradise Lost
255 Despairing, seeks to work us woe and shame

By sly assault; and somwhere nigh at hand
Watches, no doubt, with greedy hope to find
His wish and best advantage, us asunder,
Hopeless to circumvent us joynd, where each
260 To other speedie aide might lend at need;
Whether his first design be to withdraw
Our fealtie° from God, or to disturb loyalty, feudal duty
Conjugal Love, then which perhaps no bliss
Enjoy’d by us excites his envie more;
265 Or° this, or worse, leave not the faithful side whether
That gave thee being, still shades thee and protects.
The Wife, where danger or dishonour lurks,
Safest and seemliest by her Husband staies,
Who guards her, or with her the worst endures.
270 To whom the Virgin Majestie of Eve,
As one who loves, and some unkindness meets,
With sweet austeer composure thus reply’d.
Ofspring of Heav’n and Earth, and all Earths Lord,
That such an Enemie we have, who seeks
275 Our ruin, both by thee informd I learne,
And from the parting Angel over-heard
As in a shadie nook I stood behind,
Just then returnd at shut of Evening Flours.
But that thou shouldst my firmness therfore doubt
280 To God or thee, because we have a foe
May tempt it, I expected not to hear.
His violence thou fear’st not, being such,
As wee, not capable of death or paine,
Can either not receave, or can repell.
285 His fraud is then thy fear, which plain inferrs° clearly suggests
Thy equal fear that my firm Faith and Love
Can by his fraud be shak’n or seduc’t;
Thoughts, which how found they harbour in thy brest
Adam, misthought° of her to thee so dear? misjudged
290 To whom with healing words Adam replyd.
270 Virgin. Unspotted, peerless. Virginity in Puritan usage can include chaste marriage. See Calvin, Institutes
4.12:28: “the second sort of virginity is the chaste love of matrimony.” Cf. PL 4.737–73.
275–8 over-heard. Eve had been “attentive” to all of Raphael’s story about Satan (7:51), but evidently hears
his reiterated warnings from a “shadie nook” when she returns from tending her flowers just as he departs
(8:41–51, 633–643).
Book 9 225
Daughter of God and Man, immortal Eve,

For such thou art, from sin and blame entire:° unblemished
Not diffident° of thee do I dissuade distrustful
Thy absence from my sight, but to avoid
295 Th’ attempt it self, intended by our Foe.
For hee who tempts, though in vain, at least asperses° bespatters
The tempted with dishonour foul, suppos’d
Not incorruptible of Faith, not prooff
Against temptation: thou thy self with scorne
300 And anger wouldst resent the offer’d wrong,
Though ineffectual found: misdeem° not then, do not misinterpret
If such affront I labour to avert
From thee alone, which on us both at once
The Enemie, though bold, will hardly dare,
305 Or daring, first on mee th’ assault shall light.
Nor thou his malice and false guile contemn;° disdain
Suttle he needs must be, who could seduce
Angels nor think superfluous others aid.
I from the influence of thy looks receave
310 Access° in every Vertue, in thy sight increase
More wise, more watchful, stronger, if need were
Of outward strength; while shame, thou looking on,
Shame to be overcome or over-reacht° outwitted
Would utmost vigor raise, and rais’d unite.
315 Why shouldst not thou like sense within thee feel
When I am present, and thy trial choose
With me, best witness of thy Vertue tri’d.
So spake domestick Adam in his care
And Matrimonial Love; but Eve, who thought
320 Less° attributed to her Faith sincere, too little
Thus her reply with accent sweet renewd.
If this be our condition, thus to dwell
In narrow circuit strait’nd° by a Foe, confined
Suttle or violent, we not endu’d
325 Single with like° defence, wherever met, equal
How are we happie, still° in fear of harm? always
309–12. In Renaissance Neoplatonism, love (and especially the sight of the beloved) inspired the lover to
virtue.
322–41. Compare and contrast Areopagitica: “I cannot praise a fugitive and cloister’d vertue, unexercis’d &
unbreath’d, that never sallies out and sees her adversary, but slinks out of the race, where that immortall
garland is to be run for, not without dust and heat. Assuredly we bring not innocence into the world, we
bring impurity much rather: that which purifies us is triall, and triall is by what is contrary.”
226 Paradise Lost
But harm precedes not sin: onely our Foe

Tempting affronts° us with his foul esteem insults
Of our integritie: his foul esteeme
330 Sticks no dishonor on our Front,° but turns forehead, face
Foul on himself; then wherefore shund or feard
By us? who rather double honour gaine
From his surmise prov’d false, find peace within,
Favour from Heav’n, our witness from th’ event.° outcome
335 And what is Faith, Love, Vertue unassaid
Alone, without exterior help sustaind?
Let us not then suspect our happie State
Left so imperfet by the Maker wise,
As not secure to single° or combin’d. one alone
340 Fraile is our happiness, if this be so,
And Eden were no Eden thus expos’d.
To whom thus Adam fervently° repli’d. passionately
O Woman, best are all things as the will
Of God ordain’d them, his creating hand
345 Nothing imperfet or deficient left
Of all that he Created, much less Man,
Or aught that might his happie State secure,
Secure from outward force; within himself
The danger lies, yet lies within his power:
350 Against his will he can receave no harme.
But God left free the Will, for what obeyes
Reason, is free, and Reason he made right,
But bid her well beware, and still erect,° always alert
Least by some faire appeering good surpris’d
355 She dictate false, and misinforme the Will
To do what God expresly hath forbid,
Not then mistrust, but tender love enjoynes,° dictates
That I should mind° thee oft, and mind thou me. remind, pay heed to
Firm we subsist,° yet possible to swerve, stand, exist
360 Since Reason not impossibly may meet
Some specious° object by the Foe subornd,° deceptively attractive / corrupted
And fall into deception unaware,
Not keeping strictest watch, as she was warnd.
Seek not temptation then, which to avoide
349–56 Reason he made right. Right Reason, a classical concept accommodated to Christian (Scholastic)
philosophy, is the God-given power to apprehend truth and the moral law. See Christian Doctrine 1.4: “Reason
has been implanted in all, by which they may of themselves resist bad desires.” Also, cf. PL 5.520 – 9.
Book 9 227
365 Were better, and most likelie if from mee

Thou sever not: Trial will come unsought.
Wouldst thou approve° thy constancie, approve° give proof of
First thy obedience; th’ other who can know,
Not seeing thee attempted, who attest?
370 But if thou think, trial unsought may finde
Us both securer° then thus warnd thou seemst, more careless
Go; for thy stay, not free, absents thee more;
Go in thy native innocence, relie
On what thou hast of vertue, summon all,
375 For God towards thee hath done his part, do thine.
So spake the Patriarch of Mankinde, but Eve
Persisted, yet submiss,° though last, repli’d. still submissive
With thy permission then, and thus forewarnd
Chiefly by what thy own last reasoning words
380 Touchd onely, that our trial, when least sought,
May finde us both perhaps farr less prepar’d,
The willinger I goe, nor much expect
A Foe so proud will first the weaker seek;
So bent,° the more shall shame him his repulse. if he does so
385 Thus saying, from her Husbands hand her hand
Soft she withdrew, and like a Wood-Nymph light
Oread or Dryad, or of Delia’s Traine,
Betook her to the Groves, but Delia’s self
In gate° surpass’d and Goddess-like deport,° movement / bearing
390 Though not as shee with Bow and Quiver armd,
But with such Gardning Tools as Art yet rude,
Guiltless of fire had formd, or Angels brought.
To Pales, or Pomona thus adornd,
Likest she seemd, Pomona when she fled
395 Vertumnus, or to Ceres in her Prime,
Yet Virgin of Proserpina from Jove.
Her long with ardent look his Eye pursu’d
386–90 light. Light-footed, quick, but with overtones of fickle or frivolous. Oread. A mountain-nymph.
Dryad. A wood-nymph. Delia. Diana, born on the isle of Delos, hunted with a “Traine” of nymphs,
and with “Bow and Quiver.”
392 Guiltless of fire. Without experience of fire, unneeded in Paradise. So Eve’s gardening tools are neces-
sarily “rude.” A possible allusion also to the guilt of Prometheus, who stole fire from heaven.
393–6 Pales. Goddess of flocks and pastures. Pomona. Goddess of fruit-trees; she was chased by the
wood-god “Vertumnus” in many guises, before surrendering to him. Ceres. Goddess of harvests, in
the springtime (“Prime”) of life before she was impregnated by “Jove” with “Proserpina,” whose abduction
by Pluto to Hades brought winter to the world.
228 Paradise Lost
Delighted, but desiring more her stay.

Oft he to her his charge of quick returne
400 Repeated, shee to him as oft engag’d
To be returnd by Noon amid the Bowre,
And all things in best order to invite
Noontide repast, or Afternoons repose.
O much deceav’d, much failing,° hapless° Eve, erring / unlucky
405 Of thy presum’d return! event perverse!
Thou never from that houre in Paradise
Foundst either sweet repast, or sound repose;
Such ambush hid among sweet Flours and Shades
Waited with hellish rancour imminent° looming
410 To intercept thy way, or send thee back
Despoild of Innocence, of Faith, of Bliss.
For now, and since first break of dawne the Fiend,
Meer Serpent in appearance, forth was come,
And on his Quest, where likeliest he might finde
415 The onely two of Mankinde, but in them
The whole included Race, his purposd prey.
In Bowre and Field he sought, where any tuft
Of Grove or Garden-Plot more pleasant lay,
Thir tendance° or Plantation for delight, object of care
420 By Fountain or by shadie Rivulet
He sought them both, but wish’d his hap° might find luck
Eve separate, he wish’d, but not with hope
Of what so seldom chanc’d, when to his wish,
Beyond his hope, Eve separate he spies,
425 Veild in a Cloud of Fragrance, where she stood,
Half spi’d, so thick the Roses bushing round
About her glowd, oft stooping to support
Each Flour of slender stalk, whose head though gay
Carnation, Purple, Azure, or spect with Gold,
430 Hung drooping unsustaind, them she upstaies
Gently with Mirtle band, mindless° the while, heedless
Her self, though fairest unsupported Flour,
From her best prop so farr, and storm so nigh.
Neerer he drew, and many a walk travers’d
435 Of stateliest Covert,° Cedar, Pine, or Palme, shelter
404–11. The author’s direct address to a character is a Homeric formula.

431–3. Echoing 4:268–72, the conceit of Eve as Proserpine, the flower-gatherer who was herself gathered by
“gloomie Dis.”
Book 9 229
Then voluble° and bold, now hid, now seen gliding, undulating
Among thick-wov’n Arborets° and Flours small trees
Imborderd on each Bank, the hand° of Eve: handiwork
Spot more delicious then those Gardens feign’d
440 Or° of reviv’d Adonis, or renownd either
Alcinous, host of old Laertes Son,
Or that, not Mystic, where the Sapient King
Held dalliance with his fair Egyptian Spouse.
Much hee the Place admir’d, the Person more.
445 As one who long in populous City pent,
Where Houses thick and Sewers annoy° the Aire, make noisome, pollute
Forth issuing on a Summers Morn to breathe
Among the pleasant Villages and Farmes
Adjoynd, from each thing met conceaves delight,
450 The smell of Grain, or tedded° Grass, or Kine,° spread out to dry / cattle
Or Dairie, each rural sight, each rural sound;
If chance with Nymphlike step fair Virgin pass,
What pleasing seemd, for° her now pleases more, because of
She most, and in her look summs all Delight.
455 Such Pleasure took the Serpent to behold
This Flourie Plat,° the sweet recess° of Eve plot / retreat
Thus earlie, thus alone; her Heav’nly forme
Angelic, but more soft, and Feminine,
Her graceful Innocence, her every Aire° manner
460 Of gesture or lest action overawd
His Malice, and with rapine sweet bereav’d
His fierceness of the fierce intent it brought:
That space the Evil one abstracted° stood withdrawn
From his own evil, and for the time remaind
465 Stupidly good,° of enmitie disarm’d, good because in a stupor
Of guile, of hate, of envie, of revenge;
But the hot Hell that alwayes in him burnes,
Though in mid Heav’n, soon ended his delight,
And tortures him now more, the more he sees
440–1 reviv’d Adonis. The Garden of Adonis was a beautiful pleasure garden named for the lovely youth
loved by Venus, killed by a boar, and, in some versions of the myth, revived and enjoyed by Venus in
that garden (cf. Faerie Queene 3.6.29–46). Alcinous. The Phæacian king who entertained “Laertes Son”
Odysseus in magnificent gardens (Odyssey 7.112–35).
442–3 Sapient King. Solomon, noted for his wisdom (sapience) entertained his “fair Egyptian Spouse,” the
queen of Sheba, in a lovely garden (S. of S. 6:2) that was real, not mythic (“Mystic”) as the others were.
461 rapine sweet. From Latin rapere, to seize, the root of both “rape” and “rapture,” underscoring the para-
dox of the ravisher (temporarily) ravished. bereav’d. Took from.
230 Paradise Lost
470 Of pleasure not for him ordain’d: then soon

Fierce hate he recollects, and all his thoughts
Of mischief, gratulating,° thus excites. welcoming
Thoughts, whither have ye led me, with what sweet
Compulsion thus transported° to forget entranced
475 What hither brought us, hate, not love, nor hope
Of Paradise for Hell, hope here to taste
Of pleasure, but all pleasure to destroy,
Save what is in destroying, other joy
To me is lost. Then let me not let pass
480 Occasion which now smiles, behold alone
The Woman, opportune° to all attempts, open, exposed
Her Husband, for I view far round, not nigh,
Whose higher intellectual more I shun,
And strength, of courage hautie,° and of limb exalted
485 Heroic built, though of terrestrial mould,° earthly substance
Foe not informidable, exempt from wound,
I not; so much hath Hell debas’d, and paine
Infeebl’d me, to° what I was in Heav’n. in comparison with
Shee fair, divinely fair, fit Love for Gods,
490 Not terrible,° though terrour° be in Love terrifying / awe
And beautie, not° approacht by stronger hate, unless
Hate stronger, under shew of Love well feign’d,
The way which to her ruin now I tend.
So spake the Enemie of Mankind, enclos’d
495 In Serpent, Inmate bad, and toward Eve
Address’d his way, not with indented° wave, undulating, zigzagging
Prone on the ground, as since, but on his reare,
Circular base of rising foulds, that tour’d° towered
Fould above fould a surging Maze, his Head
500 Crested aloft, and Carbuncle° his Eyes; deep red
With burnisht Neck of verdant Gold, erect
Amidst his circling Spires,° that on the grass coils
Floted redundant:° pleasing was his shape, in swelling waves
And lovely, never since of Serpent kind
505 Lovelier, not those that in Illyria chang’d
Hermione and Cadmus, or the God
505–7 Cadmus. The legendary founder of Thebes, and his wife Harmonia (“Hermione”) were changed to
serpents when they went to “Illyria” (Albania) in old age. the God. Aesculapius, god of healing,
sometimes came forth as a serpent from his temple in “Epidaurus” – erect, crested, and with gilded folds
like Satan’s serpent (Ovid, Metamorphoses 15.622–744).
Book 9 231
In Epidaurus; nor to which transformd

Ammonian Jove, or Capitoline was seen,
Hee with Olympias, this with her who bore
510 Scipio the highth of Rome. With tract° oblique course
At first, as one who sought access, but feard
To interrupt, side-long he works his way.
As when a Ship by skilful Stearsman wrought° worked (sailed)
Nigh Rivers mouth or Foreland, where the Wind
515 Veres oft, as oft so steers, and shifts her Saile;
So varied hee, and of his tortuous Traine° twisting tail
Curld many a wanton° wreath in sight of Eve, luxuriant, sportive
To lure her Eye; shee busied heard the sound
Of rusling Leaves, but minded not, as us’d
520 To such disport before her through the Field,
From every Beast, more duteous at her call,
Then at Circean call the Herd disguis’d.
Hee boulder now, uncall’d before her stood;
But as in gaze admiring: Oft he bowd
525 His turret Crest, and sleek enamel’d° Neck, multicolored, jewel-like
Fawning, and lick’d the ground whereon she trod.
His gentle dumb expression turnd at length
The Eye of Eve to mark his play; he glad
Of her attention gaind, with Serpent Tongue
530 Organic, or impulse of vocal Air,
His fraudulent temptation thus began.
Wonder not, sovran Mistress, if perhaps
Thou canst, who art sole Wonder, much less arm
Thy looks, the Heav’n of mildness, with disdain,
535 Displeas’d that I approach thee thus, and gaze
Insatiate, I thus single, nor have feard
Thy awful° brow, more awful thus retir’d. inspiring awe
Fairest resemblance of thy Maker faire,
507–10 Ammonian Jove. Jupiter Ammon made love to “Olympias” in the form of a serpent, and sired
Alexander the Great. Capitoline. Jupiter Capitolinus in serpent form sired “Scipio” Africanus, the
“highth of Rome” (greatest Roman), who defeated Hannibal.
521–2 Circean call. The witch Circe transformed men into a “Herd disguis’d” of fawning animals (Odyssey
10:212–19; Metamorphoses 14.45f ).
529–30 Organic. Satan either used the actual tongue (organ) of the serpent or else produced vibrations (“impulse”)
in the air to produce speech.
532–48. Satan’s entire speech is couched in the extravagant phrases and conceits of the Petrarchan love tradi-
tion; cf. Eve’s dream at 5.38–93.
232 Paradise Lost
Thee all things living gaze on, all things thine

540 By gift, and thy Celestial Beautie adore
With ravishment beheld, there best beheld
Where universally admir’d; but here
In this enclosure wild, these Beasts among,
Beholders rude, and shallow° to discerne superficial
545 Half what in thee is fair, one man except,
Who sees thee? (and what is one?) who shouldst be seen
A Goddess among Gods, ador’d and serv’d
By Angels numberless, thy daily Train.° retinue
So gloz’d° the Tempter, and his Proem° tun’d; flattered / preface
550 Into the Heart of Eve his words made way,
Though at the voice much marveling; at length
Not unamaz’d she thus in answer spake.
What may this mean? Language of Man pronounc’t
By Tongue of Brute, and human sense exprest?
555 The first at lest of these I thought deni’d
To Beasts, whom God on thir Creation-Day
Created mute to all articulat sound;
The latter I demurre,° for in thir looks hesitate to affirm
Much reason, and in thir actions oft appeers.
560 Thee, Serpent, suttlest beast of all the field
I knew, but not with human voice endu’d;° endowed
Redouble then this miracle, and say,
How cam’st thou speakable° of mute, and how capable of speech
To me so friendly grown above the rest
565 Of brutal kind,° that daily are in sight? the animals
Say, for such wonder claims attention due.
To whom the guileful Tempter thus reply’d.
Empress of this fair World, resplendent Eve,
Easie to mee it is to tell thee all
570 What thou commandst and right thou shouldst be obeyd:
I was at first as other Beasts that graze
The trodden Herb, of abject thoughts and low,
As was my food, nor aught but food discern’d
Or Sex, and apprehended nothing high:
575 Till on a day roaving the field, I chanc’d
A goodly Tree farr distant to behold
Loaden with fruit of fairest colours mixt,
Ruddie and Gold: I nearer drew to gaze;
When from the boughes a savorie° odour blow’n, appetizing
580 Grateful° to appetite, more pleas’d my sense pleasing
Book 9 233
Then smell of sweetest Fenel, or the Teats

Of Ewe or Goat dropping with Milk at Eevn,
Unsuckt of Lamb or Kid, that tend thir play.
To satisfie the sharp desire I had
585 Of tasting those fair Apples, I resolv’d
Not to deferr; hunger and thirst at once,
Powerful perswaders, quick’nd at the scent
Of that alluring fruit, urg’d me so keene.
About the mossie Trunk I wound me soon,
590 For high from ground the branches would require
Thy utmost reach or Adams: Round the Tree
All other Beasts that saw, with like desire
Longing and envying stood, but could not reach.
Amid the Tree now got, where plenty hung
595 Tempting so nigh, to pluck and eat my fill
I spar’d° not, for such pleasure till that hour refrained
At Feed or Fountain never had I found.
Sated at length, ere long I might perceave
Strange alteration in me, to degree
600 Of Reason in my inward Powers, and Speech
Wanted° not long, though to this shape retain’d. lacked
Thenceforth to Speculations high or deep
I turnd my thoughts, and with capacious mind
Considerd all things visible in Heav’n,
605 Or Earth, or Middle,° all things fair and good; regions between
But all that fair and good in thy Divine
Semblance, and in thy Beauties heav’nly Ray
United I beheld; no Fair° to thine beauty
Equivalent or second, which compel’d
610 Mee thus, though importune° perhaps, to come unfit, untimely
And gaze, and worship thee of right declar’d
Sovran of Creatures, universal Dame.° mistress of the universe
So talk’d the spirited sly Snake; and Eve
581–2 sweetest Fenel. According to Pliny serpents ate fennel to aid in shedding their skins and to sharpen
their eyesight; folklore had it that they drank the milk of sheep and goats.
585 fair Apples. Genesis does not identify the forbidden fruit as apples, but that identification became con-
ventional, probably because in Latin malum means both apple and evil (malus).
599–604 to degree. To bring on by degrees “Of Reason.” There is no precedent in Genesis or the interpre-
tative tradition for Satan’s argument by analogy based on the snake’s supposed experience of attaining to
reason and speech by eating the forbidden fruit.
606–12. Satan continues his Petrarchan language of courtship.
613 spirited. Both inspired by and possessed by an evil spirit, Satan.
234 Paradise Lost
Yet more amaz’d unwarie thus reply’d.

615 Serpent, thy overpraising leaves in doubt
The vertue° of that Fruit, in thee first prov’d:° power / tested
But say, where grows the Tree, from hence how far?
For many are the Trees of God that grow
In Paradise, and various, yet° unknown still
620 To us, in such aboundance lies our choice,
As leaves a greater store of Fruit untoucht,
Still hanging incorruptible, till men
Grow up to thir provision,° and more hands what is provided
Help to disburden Nature of her Bearth.° birth, what she bears
625 To whom the wilie Adder, blithe and glad.
Empress, the way is readie,° and not long, nearby
Beyond a row of Myrtles, on a Flat,
Fast by a Fountain, one small Thicket past
Of blowing Myrrh and Balme; if thou accept
630 My conduct, I can bring thee thither soon.
Lead then, said Eve. Hee leading swiftly rowld
In tangles, and made intricate seem strait,
To mischief swift. Hope elevates, and joy
Bright’ns his Crest, as when a wandring Fire
635 Compact of unctuous vapor, which the Night
Condenses, and the cold invirons round,° envelops
Kindl’d through agitation to a Flame,
Which oft, they say, some evil Spirit attends
Hovering and blazing with delusive Light,
640 Misleads th’ amaz’d Night-wanderer from his way
To Boggs and Mires, and oft through Pond or Poole,
There swallow’d up and lost, from succour farr.
So glister’d° the dire Snake, and into fraud° glittered / deception
Led Eve our credulous Mother, to the Tree
645 Of prohibition, root of all our woe;
Which when she saw, thus to her guide she spake.
Serpent, we might have spar’d our coming hither,
Fruitless to mee, though Fruit be here to excess,
The credit of whose vertue° rest with thee, power
650 Wondrous indeed, if cause of such effects.
629 blowing. Blossoming trees that exude the aromatic gums, “Myrrh” and “Balme” (balsam).
634–42 wandring Fire. Will-o’-the-wisp, phosphorescent marsh gas, composed (“compact”) of an oily
(“unctuous”) exhalation kindled through friction (“agitation”) to a “Flame.” Often mistaken for “evil
Spirits,” such fires frightened and misled the bewildered (“amaz’d”) “Night-wanderer” into “Boggs and Mires.”
Book 9 235
But of this Tree we may not taste nor touch;

God so commanded, and left that Command
Sole Daughter of his voice; the rest, we live
Law to our selves, our Reason is our Law.
655 To whom the Tempter guilefully repli’d.
Indeed? hath God then said that of the Fruit
Of all these Garden Trees ye shall not eate,
Yet Lords declar’d of all in Earth or Aire?
To whom thus Eve yet° sinless. Of the Fruit still
660 Of each Tree in the Garden we may eate,
But of the Fruit of this fair Tree amidst
The Garden, God hath said, Ye shall not eate
Thereof, nor shall ye touch it, least ye die.
She scarse had said, though brief, when now more bold
665 The Tempter, but with shew of Zeale and Love
To Man, and indignation at his wrong,
New part° puts on, and as to passion mov’d, role
Fluctuats° disturbd, yet comely and in act moves like a wave
Rais’d, as of som great matter to begin.
670 As when of old som Orator renound
In Athens or free Rome, where Eloquence
Flourishd, since mute, to som great cause addrest,
Stood in himself collected, while each part,
Motion,° each act won audience ere the tongue,° gesture / before speaking
675 Somtimes in highth° began, as no delay the high style
Of Preface brooking through his Zeal of Right.
So standing, moving, or to highth upgrown
The Tempter all impassiond thus began.
653–4 Daughter of his voice. A Hebraism, Bath Kol, daughter of a voice. This is God’s “Sole” direct com-
mandment; otherwise their unfallen “Reason” leads them to understand and follow the moral “Law”
of nature.
659–63. Cf. Gen. 3:1–3: “Now the serpent was more subtil than any beast of the field which the Lord God
had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?
And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: But of the fruit
of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch
it, lest ye die.” Eve’s formulation indicates her “sufficient” understanding of the prohibition.
668–9 act / Rais’d. Drawn up to full dignity.
670–2 som Orator renound. Like the Athenian Demosthenes or the Roman Cicero, defending liberty “som
great cause.” free Rome. Rome when it was a republic. since mute. Such oratory no longer
exists, presumably because such love of liberty (in monarchical Europe, and now including England) no
longer exists.
675–8 brooking. Allowing; Satan omits the usual rhetorical practice of beginning with a “Preface” and
rising by stages to “highth” of style, but rather begins his speech at once in an “impassion’d” high style
(“to highth upgrown”).
236 Paradise Lost
O Sacred, Wise, and Wisdom-giving Plant,

680 Mother of Science,° Now I feel thy Power knowledge
Within me cleere, not onely to discerne
Things in thir Causes, but to trace the wayes
Of highest Agents, deemd however wise.
Queen of this Universe, doe not believe
685 Those rigid threats of Death; ye shall not Die:
How should ye? by the Fruit? it gives you Life
To° Knowledge. By the Threatner? look on mee, leading to
Mee who have touch’d and tasted, yet both live,
And life more perfet have attaind then Fate
690 Meant mee, by ventring higher then my Lot.
Shall that be shut to Man, which to the Beast
Is open? or will God incense° his ire kindle
For such a petty Trespass, and not praise
Rather your dauntless vertue,° whom the pain° courage / punishment
695 Of Death denounc’t,° whatever thing Death be, threatened
Deterrd not from atchieving what might leade
To happier life, knowledge of Good and Evil;
Of good, how just? of evil, if what is evil
Be real, why not known, since easier shunnd?
700 God therefore cannot hurt ye, and be just;
Not just, not God; not feard then, nor obeyd:
Your feare it self of Death removes the feare.
Why then was this forbid? Why but to awe,
Why but to keep ye low and ignorant,
705 His worshippers; he knows that in the day
Ye Eate thereof, your Eyes that seem so cleere,
Yet are but dim, shall perfetly be then
Op’nd and cleerd, and ye shall be as Gods,
Knowing both Good and Evil as they know.
710 That ye should be as Gods, since I as Man,
Internal Man, is but proportion meet,
685 ye shall not Die. Cf. Gen. 3:4, “And the serpent said unto the woman, Ye shall not surely die.”
689 Fate. As often before, Satan ascribes ultimate agency to Fate rather than God.
695 whatever thing Death be. Satan has of course met Death (2.781–814; cf. 4.425– 7).
698–9 if what is evil / Be real. Theologians normally defined evil as a privation of or turning away from
good; on that assumption Satan argues that evil has no real existence.
708 Gods. Satan often equivocates with the term suggesting the angels’ equality with God; throughout this
passage he explicitly describes them as a pantheon of gods (cf. 718–19).
711 proportion meet. Satan invites Adam and Eve to aspire to divinity based on analogy with the supposed
experience of the snake.
Book 9 237
I of brute human, yee of human Gods.

So ye shall die perhaps, by putting off
Human, to put on Gods, death to be wisht,
715 Though threat’nd, which no worse then this can bring.
And what are Gods that Man may not become
As they, participating° God-like food? sharing, partaking of
The Gods are first, and that advantage use
On our belief, that all from them proceeds;
720 I question it, for this fair Earth I see,
Warm’d by the Sun, producing every kind,
Them nothing: If they all° things, who enclos’d produce all
Knowledge of Good and Evil in this Tree,
That whoso eats thereof, forthwith attains
725 Wisdom without their leave? and wherein lies
Th’ offence, that Man should thus attain to know?
What can your knowledge hurt him, or this Tree
Impart against his will if all be his?
Or is it envie, and can envie dwell
730 In Heav’nly brests? these, these and many more
Causes import° your need of this fair Fruit. prove
Goddess humane,° reach then, and freely taste. human, gracious
He ended, and his words replete with guile
Into her heart too easie entrance won:
735 Fixt on the Fruit she gaz’d, which to behold
Might tempt alone, and in her ears the sound
Yet rung of his perswasive words, impregn’d° impregnated, filled
With Reason, to her seeming, and with Truth;
Mean while the hour of Noon drew on, and wak’d
740 An eager appetite, rais’d by the smell
So savorie° of that Fruit, which with desire, appetizing
Inclinable° now grown to touch or taste, disposed
Sollicited her longing eye; yet first
Pausing a while, thus to her self she mus’d.
713–15. Satan perverts the Pauline concept of death to sin (Col. 3:3, 9 –10): “For ye are dead, and your life
is hid with Christ in God . . . ye have put off the old man with his deeds; And have put on the new man,
which is renewed in knowledge after the image of him that created him.”
716–17. Compare and contrast Raphael’s prediction of human evolution (5.491–500).
729–30. An echo of Virgil’s comment on Juno’s anger (Aeneid 1.11), “Can so much anger dwell in heavenly
hearts.”
735–40 eager appetite. Cf. Gen. 3:6: “the woman saw that the tree was good for food, and that it was pleas-
ant to the eyes, and a tree to be desired to make one wise.”
744 Pausing a while. The pause makes Eve’s action a matter of willed choice, not merely impulsive.
238 Paradise Lost
745 Great are thy Vertues,° doubtless, best of Fruits, powers

Though kept from Man, and worthy to be admir’d,
Whose taste, too long forborn, at first assay° trial, test
Gave elocution° to the mute, and taught utterance, eloquence
The Tongue not made for Speech to speak thy praise:
750 Thy praise hee also who forbids thy use,
Conceales not from us, naming thee the Tree
Of Knowledge, knowledge both of good and evil;
Forbids us then to taste, but his forbidding
Commends thee more, while it inferrs° the good implies
755 By thee communicated, and our want:° lack
For good unknown, sure is not had, or had
And yet unknown, is as not had at all.
In plain° then, what forbids he but to know, in plain words
Forbids us good, forbids us to be wise?
760 Such prohibitions binde not. But if Death
Bind us with after-bands,° what profits then later bonds
Our inward freedom? In the day we eate
Of this fair Fruit, our doom is, we shall die.
How dies the Serpent? hee hath eat’n and lives,
765 And knows, and speaks, and reasons, and discerns,
Irrational till then. For us alone
Was death invented? or to us deni’d
This intellectual food, for beasts reserv’d?
For Beasts it seems: yet that one Beast which first
770 Hath tasted, envies° not, but brings with joy begrudges
The good befall’n him, Author unsuspect,° beyond suspicion
Friendly to man, farr from deceit or guile.
What fear I then, rather what know to feare
Under this ignorance of good and Evil,
775 Of God or Death, of Law or Penaltie?
Here grows the Cure of all, this Fruit Divine,
Fair to the Eye, inviting to the Taste,
Of vertue° to make wise: what hinders then power
To reach, and feed at once both Bodie and Mind?
780 So saying, her rash hand in evil hour
Forth reaching to the Fruit, she pluck’d, she eat:
745–81. See Christian Doctrine, ch. 11, on the two parts of sin, evil desire and evil action.
781 eat. Ate, an accepted past tense, pronounced “et.”
Book 9 239
Earth felt the wound, and Nature from her seat

Sighing through all her Works gave signs of woe,
That all was lost. Back to the Thicket slunk
785 The guiltie Serpent, and well might, for Eve
Intent now wholly on her taste, naught else
Regarded, such delight till then, as seemd,
In Fruit she never tasted, whether true
Or fansied so, through expectation high
790 Of knowledg, nor was God-head from her thought.
Greedily she ingorg’d without restraint,
And knew not eating Death: Satiate at length,
And hight’nd as with Wine, jocond° and boon,° merry / jolly
Thus to her self she pleasingly began.
795 O Sovran, vertuous,° precious of all Trees powerful
In Paradise, of operation blest
To Sapience,° hitherto obscur’d, infam’d,° wisdom / slandered
And thy fair Fruit let hang, as to no end
Created; but henceforth my early care,
800 Not without Song, each Morning, and due praise
Shall tend thee, and the fertil burden ease
Of thy full branches offer’d free to all;
Till dieted by thee I grow mature
In knowledge, as the Gods who all things know;
805 Though others envie what they cannot give;
For had the gift bin theirs, it had not here
Thus grown. Experience, next to thee I owe,
Best guide; not following thee, I had remaind
In ignorance, thou op’nst Wisdoms way,
810 And giv’st access, though secret° she retire. hidden
And I perhaps am secret; Heav’n is high,
High and remote to see from thence distinct
Each thing on Earth; and other care perhaps
May have diverted from continual watch
815 Our great Forbidder, safe with all his Spies
About him. But to Adam in what sort° guise
Shall I appeer? shall I to him make known
As yet my change, and give him to partake
782–4. Earth felt the wound. Cf. Rom. 8:22: “we know that the whole creation groaneth and travaileth in
pain together.” See also 9.1000–4 and 10.651–714.
795–807. Cf. Adam and Eve’s morning hymn (5:144–208).
804 Gods. Like Satan, Eve now refers to a pantheon of gods.
240 Paradise Lost
Full happiness with mee, or rather not,

820 But keep the odds° of Knowledge in my power advantage
Without Copartner? so to add what wants° lacks
In Femal Sex, the more to draw his Love,
And render me more equal, and perhaps,
A thing not undesireable, somtime
825 Superior: for inferior who is free?
This may be well: but what if God have seen,
And Death ensue? then I shall be no more,
And Adam wedded to another Eve,
Shall live with her enjoying, I extinct;
830 A death to think. Confirm’d then I resolve,
Adam shall share with me in bliss or woe:
So dear I love him, that with him all deaths
I could endure, without him live no life.
So saying, from the Tree her step she turnd,
835 But first low Reverence don, as to the power
That dwelt within, whose presence had infus’d
Into the plant sciential° sap, deriv’d knowledge-inducing
From Nectar, drink of Gods. Adam the while
Waiting desirous her return, had wove
840 Of choicest Flours a Garland to adorne
Her Tresses, and her rural labours crown,
As Reapers oft are wont thir Harvest Queen.
Great joy he promis’d to his thoughts, and new
Solace in her return, so long delay’d;
845 Yet oft his heart, divine of° somthing ill, anticipating
Misgave him; hee the faultring measure° felt; heartbeat
And forth to meet her went, the way she took
That Morn when first they parted; by the Tree
Of Knowledge he must pass, there he her met,
850 Scarse from the Tree returning; in her hand
A bough of fairest fruit that downie smil’d,
New gatherd, and ambrosial° smell diffus’d. fragrant
To him she hasted, in her face excuse
Came Prologue, and Apologie to prompt,
855 Which with bland° words at will she thus addrest. smooth, coaxing
Hast thou not wonderd, Adam, at my stay?
835–7 low Reverence. Eve’s idolatry of the “power” within the tree recalls the idolatrous reverence the rebel
angels offered to Satan (2.477–9).
853–4 excuse. Eve’s expression as she approached Adam first registered “excuse,” like the “Prologue” in a
play, and “Apologie” ( justification, self-defense) served as prompter to her speech.
Book 9 241
Thee I have misst, and thought it long, depriv’d

Thy presence, agonie of love till now
Not felt, nor shall be twice, for never more
860 Mean I to trie, what rash untri’d I sought,
The pain of absence from thy sight. But strange
Hath bin the cause, and wonderful to heare:
This Tree is not as we are told, a Tree
Of danger tasted, nor to evil unknown
865 Op’ning the way, but of Divine effect
To open Eyes, and make them Gods who taste;
And hath bin tasted such: the Serpent wise,
Or not restraind as wee, or not obeying,
Hath eat’n of the fruit, and is become,
870 Not dead, as we are threatn’d, but thenceforth
Endu’d with human voice and human sense,
Reasoning to admiration,° and with mee produce wonder
Perswasively hath so prevaild, that I
Have also tasted, and have also found
875 Th’ effects to correspond, opener mine Eyes
Dimm erst,° dilated Spirits, ampler Heart, before
And growing up to Godhead; which for thee
Chiefly I sought, without thee can despise.
For bliss, as thou hast part, to me is bliss,
880 Tedious, unshar’d with thee, and odious soon.
Thou therefore also taste, that equal Lot° fortune, fate
May joyne us, equal Joy, as equal Love;
Least thou not tasting, different degree° rank
Disjoyne us, and I then too late renounce
885 Deitie for thee, when Fate will not permit.
Thus Eve with Countnance blithe° her storie told; sprightly, merry
But in her Cheek distemper flushing glowd.
On th’ other side, Adam, soon as he heard
The fatal Trespass don by Eve, amaz’d,
890 Astonied° stood and Blank,° while horror chill turned to stone / dazed
Ran through his veins, and all his joynts relax’d;
From his slack hand the Garland wreath’d for Eve
Down drop’d, and all the faded Roses shed:
Speechless he stood and pale, till thus at length
867 tasted. Proved by tasting, also, experienced, tested.

887 distemper. Disturbance of the balance of humors in the body, here causing agitation and wild excite-
ment, marked by a hectic “flushing.”
242 Paradise Lost
895 First to himself he inward silence broke.

O fairest of Creation, last and best
Of all Gods works, Creature in whom excell’d
Whatever can to sight or thought be formd,
Holy, divine, good, amiable,° or sweet! lovable, lovely
900 How art thou lost, how on a sudden lost,
Defac’t, deflourd, and now to Death devote?° doomed
Rather how hast thou yeelded to transgress
The strict forbiddance, how to violate
The sacred Fruit forbidd’n! som cursed fraud
905 Of Enemie hath beguil’d thee, yet unknown,
And mee with thee hath ruind, for with thee
Certain my resolution is to Die;
How can I live without thee, how forgoe
Thy sweet Converse° and Love so dearly joyn’d, conversation
910 To live again in these wilde Woods forlorn?
Should God create another Eve, and I
Another Rib afford, yet loss of thee
Would never from my heart; no no, I feel
The Link of Nature draw me: Flesh of Flesh,
915 Bone of my Bone thou art, and from thy State
Mine never shall be parted, bliss or woe.
So having said, as one from sad dismay
Recomforted, and after thoughts disturbd
Submitting to what seemd remediless,
920 Thus in calm mood his Words to Eve he turnd.
Bold deed thou hast presum’d, adventrous Eve
And peril great provok’t, who thus hath dar’d
Had it been onely coveting to Eye
That sacred Fruit, sacred° to abstinence, set apart, consecrated
925 Much more to taste it under banne to touch.
But past who can recall, or don undoe?
Not God Omnipotent, nor Fate, yet° so even
Perhaps thou shalt not Die, perhaps the Fact° crime, deed
Is not so hainous now, foretasted Fruit,
930 Profan’d first by the Serpent, by him first
Made common and unhallowd ere our taste;
895–916. Compare Eve in soliloquy (816–33).

914–15. Adam echoes Gen. 2:23–4: “This is now bone of my bones, and flesh of my flesh: . . . Therefore
shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.”
Cf. 8.495 above.
Book 9 243
Nor yet on him found deadly, he yet lives,

Lives, as thou saidst, and gaines to live as Man
Higher degree of Life, inducement strong
935 To us, as likely tasting to attaine
Proportional ascent, which cannot be
But to be Gods, or Angels Demi-gods.
Nor can I think that God, Creator wise,
Though threatning, will in earnest so destroy
940 Us his prime Creatures, dignifi’d so high,
Set over all his Works, which in our Fall,
For us created, needs with us must faile,
Dependent made; so God shall uncreate,
Be frustrate, do, undo, and labour loose,
945 Not well conceav’d of God, who though his Power
Creation could repeate, yet would be loath
Us to abolish, least the Adversary° Satan
Triumph and say; Fickle their State whom God
Most Favors, who can please him long; Mee first
950 He ruind, now Mankind; whom will he next?
Matter of scorne, not to be given the Foe,
However I with thee have fixt my Lot,
Certain° to undergoe like doom, if Death resolved
Consort° with thee, Death is to mee as Life; accompany
955 So forcible within my heart I feel
The Bond of Nature draw me to my owne,
My own in thee, for what thou art is mine;
Our State cannot be severd, we are one,
One Flesh; to loose thee were to loose my self.
960 So Adam, and thus Eve to him repli’d.
O glorious trial of exceeding° Love, exceedingly great, excessive
Illustrious evidence, example high!
Ingaging me to emulate, but short
Of thy perfection, how shall I attaine,
965 Adam, from whose deare side I boast me sprung,
And gladly of our Union heare thee speak,
One Heart, one Soul in both; whereof good prooff
This day affords, declaring thee resolvd,
Rather then Death or aught° then Death more dread anything other
970 Shall separate us, linkt in Love so deare,
To undergoe with mee one Guilt, one Crime,
946–50. Cf. the Son’s plea at 3.156–64.

244 Paradise Lost
If any be, of tasting this fair Fruit,

Whose vertue,° for of good still good proceeds, power
Direct, or by occasion hath presented
975 This happie trial of thy Love, which else
So eminently never had bin known.
Were it° I thought Death menac’t would ensue° if / result from
This my attempt, I would sustain alone
The worst, and not perswade thee, rather die
980 Deserted, then oblige° thee with a fact° bind / deed
Pernicious to thy Peace, chiefly assur’d
Remarkably so late of thy so true,
So faithful Love unequald; but I feel
Farr otherwise th’ event,° not Death, but Life result
985 Augmented, op’nd Eyes, new Hopes, new Joyes,
Taste so Divine, that what of sweet before
Hath toucht my sense, flat seems to° this, and harsh. compared to
On my experience, Adam, freely taste,
And fear of Death deliver to the Windes.
990 So saying, she embrac’d him, and for joy
Tenderly wept, much won that he his Love
Had so enobl’d, as of choice to incurr
Divine displeasure for her sake, or Death.
In recompence (for such compliance bad° unworthy submission
995 Such recompence best merits) from the bough
She gave him of that fair enticing Fruit
With liberal hand: he scrupl’d not to eat
Against his better knowledge, not deceav’d,
But fondly° overcome with Femal charm. foolishly, affectionately
1000 Earth trembl’d from her entrails, as again
In pangs, and Nature gave a second groan,
Skie lowr’d° and muttering Thunder, som sad drops threatened
Wept at compleating of the mortal Sin
Original; while Adam took no thought,
1005 Eating his fill, nor Eve to iterate° repeat
Her former trespass fear’d, the more to soothe
974–5 Direct, or by occasion. The direct or indirect “good” of tasting the fruit has been the “happie trial”
of Adam’s love.
977–81. Cf. Eve’s earlier comment (826–33).
997–9. Cf. 1 Tim. 2:14: “And Adam was not deceived, but the woman being deceived was in the transgres-
sion.”
1003–4 Sin / Original. The theological doctrine that all Adam’s descendants are stained by Adam’s sin and
thereby subject to physical death and (unless saved by grace) to damnation. Cf. Christian Doctrine 1.11.
Book 9 245
Him with her lov’d societie, that now

As with new Wine intoxicated both
They swim in mirth, and fansie that they feel
1010 Divinitie within them breeding wings
Wherewith to scorne the Earth: but that false Fruit
Farr other operation° first displaid, effect
Carnal desire enflaming, hee on Eve
Began to cast lascivious Eyes, she him
1015 As wantonly repaid; in Lust they burne:
Till Adam thus ’gan Eve to dalliance° move. erotic play
Eve, now I see thou art exact of taste,
And elegant,° of Sapience° no small part, refined / wisdom, taste
Since to each meaning savour we apply,
1020 And Palate call judicious; I the praise
Yeild thee, so well this day thou hast purvey’d.° provided food
Much pleasure we have lost, while we abstain’d
From this delightful Fruit, nor known till now
True relish, tasting; if such pleasure be
1025 In things to us forbidden, it might be wish’d,
For this one Tree had bin forbidden ten.
But come, so well refresh’t, now let us play,° have sex
As meet° is, after such delicious Fare; appropriate
For never did thy Beautie since the day
1030 I saw thee first and wedded thee, adorn’d
With all perfections, so enflame my sense
With ardor to enjoy thee, fairer now
Then ever, bountie of this vertuous Tree.
So said he, and forbore not glance or toy° caress
1035 Of amorous intent, well understood
Of Eve, whose Eye darted contagious Fire.
Her hand he seis’d, and to a shadie bank,
Thick overhead with verdant roof imbowr’d
He led her nothing loath; Flours were the Couch,
1040 Pansies, and Violets, and Asphodel,
And Hyacinth, Earths freshest softest lap.
There they thir fill of Love and Loves disport
Took largely, of thir mutual guilt the Seale,
1026 ten. Looks forward to the Mosaic covenant, with its ten commandments.
1029–32. Echoes Zeus’ amorous invitation to Hera (Iliad 14.314 –28), and also Paris to Helen (Iliad 3.441– 6).
1037. Cf. other places where Adam and Eve join and disjoin hands: 4.321, 488 – 9, 9.385– 6, 12.648.
1039–45. Cf. Adam and Eve’s lovemaking in innocence: 4:705–10, 738 – 43, 771–3.
246 Paradise Lost
The solace of thir sin, till dewie sleep

1045 Oppress’d them, wearied with thir amorous play.
Soon as the force of that fallacious° Fruit, deceptive
That with exhilerating vapour bland° pleasing
About thir spirits had plaid, and inmost powers
Made erre, was now exhal’d, and grosser sleep
1050 Bred of unkindly° fumes, with conscious° dreams unnatural / guilty
Encumberd, now had left them, up they rose
As from unrest, and each the other viewing,
Soon found thir Eyes how op’nd, and thir minds
How dark’nd; innocence, that as a veile
1055 Had shadow’d them from knowing ill, was gon,
Just confidence, and native righteousness
And honour from about them, naked left
To guiltie shame: hee cover’d, but his Robe
Uncover’d more. So rose the Danite strong
1060 Herculean Samson from the Harlot-lap
Of Philistean Dalilah, and wak’d
Shorn of his strength, They destitute° and bare bereft
Of all thir vertue: silent, and in face
Confounded long they sate, as struck’n mute,
1065 Till Adam, though not less then Eve abasht,
At length gave utterance to these words constraind.° forced
O Eve, in evil hour thou didst give eare
To that false Worm, of whomsoever taught
To counterfet Mans voice, true in our Fall,
1070 False in our promis’d Rising; since our Eyes
Op’nd we find indeed, and find we know
Both Good and Evil, Good lost, and Evil got,
Bad Fruit of Knowledge, if this be to know,
Which leaves us naked thus, of Honour void,
1075 Of Innocence, of Faith, of Puritie,
Our wonted° Ornaments now soild and staind, former
1058–9 hee. “shame” now “cover’d” them, but revealed (“Uncover’d”) their guilt.
1059–62 Danite. Samson, of the tribe of Dan, told the Philistine “Harlot” “Dalilah” that the secret of his great
strength lay in his hair; she sheared it off while he slept, and when he awoke he was easily captured by
his enemies and blinded.
1067 Eve, in evil hour. Adam’s bitter pun suggests a false etymology for Eve’s name and repudiates the actual
etymology, “life,” which Adam will later reaffirm (11.159– 61).
1071–3. Adam, like most commentators, derives the tree’s name, the Tree of Knowledge of Good and Evil,
from its effect. Cf. Christian Doctrine 1.10: “since Adam tasted it, we not only know evil, but we know
good only by means of evil.”
Book 9 247
And in our Faces evident the signes

Of foul concupiscence; whence evil store;
Even shame, the last of evils; of the first
1080 Be sure then. How shall I behold the face
Henceforth of God or Angel, earst° with joy formerly
And rapture so oft beheld? those heav’nly shapes
Will dazle now this earthly, with thir blaze
Insufferably bright. O might I here
1085 In solitude live savage, in some glade
Obscur’d, where highest Woods impenetrable
To Starr or Sun-light, spread thir umbrage° broad, shadow
And brown as Evening: Cover me ye Pines,
Ye Cedars, with innumerable boughs
1090 Hide me, where I may never see them more.
But let us now, as in bad plight, devise
What best may for the present serve to hide
The Parts of each from other, that seem most
To shame obnoxious,° and unseemliest seen, exposed
1095 Some Tree whose broad smooth Leaves together sowd,
And girded on our loyns, may cover round
Those middle parts, that this new commer, Shame,
There sit not, and reproach us as unclean.
So counsel’d hee, and both together went
1100 Into the thickest Wood, there soon they chose
The Figtree, not that kind for Fruit renown’d,
But such as at this day to Indians known
In Malabar or Decan spreds her Armes
Braunching so broad and long, that in the ground
1105 The bended Twigs take root, and Daughters grow
About the Mother Tree, a Pillard° shade as pillars
High overarch’t, and echoing Walks between;
There oft the Indian Herdsman shunning heate
Shelters in coole, and tends his pasturing Herds
1110 At Loopholes cut through thickest shade: Those Leaves
They gatherd, broad as Amazonian Targe,
1078–80 concupiscence. The theological term for the unruly human passions and desires seen as one effect
of the Fall, and causing an abundance (“store”) of evils. “Shame” is the “last” evil, the “first” is the “foul
concupiscence” that produces it.
1095–1110 broad smooth leaves. The banyan, or Indian fig tree, has small leaves, but the account Milton
draws on from Gerard’s Herbal (1597) contains the several details related in these lines. “Malabar” and “Decan”
(Deccan) are in southern India.
1111 Amazonian Targe. Shield of the Amazons, female warriors of Greek myth.
248 Paradise Lost
And with what skill they had, together sowd,

To gird thir waste, vain Covering if to hide
Thir guilt and dreaded shame; O how unlike
1115 To that first naked Glorie. Such of late
Columbus found th’ American so girt
With featherd Cincture,° naked else and wilde belt
Among the Trees on Iles and woodie Shores.
Thus fenc’t, and as they thought, thir shame in part
1120 Coverd, but not at rest or ease of Mind,
They sate them down to weep, nor onely Teares
Raind at thir Eyes, but high Winds worse within
Began to rise, high Passions, Anger, Hate,
Mistrust, Suspicion, Discord, and shook sore
1125 Thir inward State of Mind, calm Region once
And full of Peace, now tost and turbulent:
For Understanding rul’d not, and the Will
Heard not her lore, both in subjection now
To sensual Appetite, who from beneathe
1130 Usurping over sovran Reason claimd
Superior sway: From thus distemperd brest,
Adam, estrang’d° in look and alterd stile,° unlike himself / manner of speech
Speech intermitted° thus to Eve renewd. interrupted
Would thou hadst heark’nd to my words, and stai’d
1135 With me, as I besought thee, when that strange
Desire of wandring this unhappie Morn,
I know not whence possessd thee; we had then
Remaind still happie, not as now, despoild
Of all our good, sham’d, naked, miserable.
1140 Let none henceforth seek needless cause to approve° give proof of
The Faith they owe; when earnestly they seek
Such proof, conclude, they then begin to faile.
To whom soon mov’d with touch of blame thus Eve.
What words have past thy Lips, Adam severe,
1145 Imput’st thou that to my default, or will
Of wandring, as thou call’st it, which who knows
1120–31. The immediate psychological effects of the Fall are seen in the subjection of reason and will to the
lower faculties of sensual appetite.
1136, 1144 wandring, severe. Both words now take on their fallen meanings. In unfallen Eden wandering
is blameless (4.234, 8.312); at 4.293–4 “severe” means “austerely simple”; here it means “harsh.”
1144 What words . . . Lips. A Homeric formula.
Book 9 249
But might as ill have happ’nd thou being by,

Or to thy self perhaps: hadst thou been there,
Or here th’ attempt, thou couldst not have discernd
1150 Fraud in the Serpent, speaking as he spake;
No ground of enmitie between us known,
Why hee should mean me ill, or seek to harme.
Was I to have never parted from thy side?
As good have grown there still a liveless Rib.
1155 Being as I am, why didst not thou the Head
Command me absolutely not to go,
Going into such danger as thou saidst?
Too facil° then thou didst not much gainsay, easy, mild
Nay, didst permit, approve, and fair dismiss.
1160 Hadst thou bin firm and fixt in thy dissent,
Neither had I transgress’d, nor thou with mee.
To whom then first incenst Adam repli’d,
Is this the Love, is this the recompence
Of mine to thee, ingrateful Eve, exprest
1165 Immutable° when thou wert lost, not I, unchangable
Who might have liv’d and joyd° immortal bliss, enjoyed
Yet willingly chose rather Death with thee:
And am I now upbraided, as the cause
Of thy transgressing? not enough severe,
1170 It seems, in thy restraint: what could I more?
I warn’d thee, I admonish’d thee, foretold
The danger, and the lurking Enemie
That lay in wait; beyond this had bin force,
And force upon free will hath here no place.
1175 But confidence then bore thee on, secure° overconfident
Either to meet no danger, or to finde
Matter of glorious trial; and perhaps
I also err’d in overmuch admiring
What seemd in thee so perfet, that I thought
1180 No evil durst attempt thee, but I rue
That errour now, which is become my crime,
And thou th’ accuser. Thus it shall befall
Him who to worth in Women overtrusting
Lets her will rule; restraint she will not brook,° accept
1185 And left to her self, if evil thence ensue,
1155 Head. see 1 Cor. 11:3, cited at 8.574n above.

250 Paradise Lost
Shee first his weak indulgence will accuse.

Thus they in mutual accusation spent
The fruitless hours, but neither self-condemning,
And of thir vain contest appeer’d no end.
The End of the Ninth Book.

BOOK 10
THE ARGUMENT
Mans transgression known, the Guardian Angels forsake Paradise, and return up
to Heaven to approve thir vigilance, and are approv’d, God declaring that The
entrance of Satan could not be by them prevented. He sends his Son to judge the
Transgressors, who descends and gives Sentence accordingly; then in pity cloaths
5 them both, and reascends. Sin and Death sitting till then at the Gates of Hell, by won-
drous sympathie feeling the success of Satan in this new World, and the sin by Man
there committed, resolve to sit no longer confin’d in Hell, but to follow Satan thir
Sire up to the place of Man: To make the way easier from Hell to this World to and
fro, they pave a broad Highway or Bridge over Chaos, according to the Track that
10 Satan first made; then preparing for Earth, they meet him proud of his success return-
ing to Hell; thir mutual gratulation. Satan arrives at Pandemonium, in full assembly
relates with boasting his success against Man; instead of applause is entertained with
a general hiss by all his audience, transform’d with himself also suddenly into
Serpents, according to his doom giv’n in Paradise; then deluded with a shew of the
15 forbidden Tree springing up before them, they greedily reaching to take of the Fruit,
chew dust and bitter ashes. The proceedings of Sin and Death; God foretels the final
Victory of his Son over them, and the renewing of all things; but for the present
commands his Angels to make several alterations in the Heavens and Elements. Adam
more and more perceiving his fall’n condition heavily bewailes, rejects the condole-
20 ment of Eve; she persists and at length appeases him: then to evade the Curse likely
to fall on thir Ofspring, proposes to Adam violent wayes which he approves not, but
conceiving better hope, puts her in mind of the late Promise made them, that her
Seed should be reveng’d on the Serpent, and exhorts her with him to seek Peace of
the offended Deity, by repentance and supplication.
Meanwhile the hainous and despightfull act

Of Satan done in Paradise, and how
Hee in the Serpent, had perverted Eve,
Her Husband shee, to taste the fatall fruit,
5 Was known in Heav’n; for what can scape the Eye
Of God All-seeing, or deceave his Heart
Omniscient, who in all things wise and just,
Hinder’d not Satan to attempt the minde
Of Man, with strength entire,° and free will arm’d, unimpaired
10 Complete° to have discover’d and repulst fully equipped
2 approve. Make proof of. approved. Pronounced good.

6 sympathie. Influence at a distance.
252 Paradise Lost
Whatever wiles of Foe or seeming Friend.

For still° they knew, and ought to have still° remember’d always
The high Injunction not to taste that Fruit,
Whoever tempted; which they not obeying,
15 Incurr’d, what could they less, the penaltie,
And manifold in sin, deserv’d to fall.
Up into Heav’n from Paradise in haste
Th’ Angelic Guards ascended, mute and sad
For Man, for of his state by this° they knew, this time
20 Much wondring how the suttle Fiend had stoln
Entrance unseen. Soon as th’ unwelcome news
From Earth arriv’d at Heaven Gate, displeas’d
All were who heard, dim sadness did not spare
That time Celestial visages, yet mixt
25 With pitie, violated not thir bliss.
About the new-arriv’d, in multitudes
Th’ ethereal People ran, to hear and know
How all befell: they towards the Throne Supream
Accountable made haste to make appear
30 With righteous plea, thir utmost vigilance,
And easily approv’d; when the most High
Eternal Father from his secret Cloud,
Amidst in Thunder utter’d thus his voice.
Assembl’d Angels, and ye Powers return’d
35 From unsuccessful charge, be not dismaid,
Nor troubl’d at these tidings from the Earth,
Which your sincerest care could not prevent,
Foretold so lately what would come to pass,
When first this Tempter cross’d the Gulf from Hell.
40 I told ye then he should prevail and speed° succeed
On his bad Errand, Man should be seduc’t
And flatter’d out of all, believing lies
Against his Maker; no Decree of mine
Concurring° to necessitate his Fall, agreeing
45 Or touch with lightest moment of impulse
His free Will, to her own inclining left
16 manifold in sin. Having multiple sins. In Christian Doctrine 1.11 Milton suggests that no sin “can be named,
which was not included in this one act.”
29 Accountable. Liable to be called to answer for how they fulfilled their duties (guarding Paradise).
31 easily approv’d. Their plea of “utmost vigilance” was readily accepted.
38–9 Foretold so lately. Cf. 3.80–96.
43–7 no Decree of mine. Cf. 3.96–128.
Book 10 253
In eevn scale. But fall’n he is, and now

What rests° but that the mortal Sentence pass remains
On his transgression, Death denounc’t that day,
50 Which he presumes already vain and void,
Because not yet inflicted, as he fear’d,
By some immediate stroak; but soon shall find
Forbearance no acquittance ere day end.
Justice shall not return as bountie scorn’d.
55 But whom send I to judge them? whom but thee
Vicegerent° Son, to thee I have transferr’d deputy ruler
All Judgement, whether in Heav’n, or Earth, or Hell.
Easie it might be seen that I intend
Mercie collegue with Justice, sending thee
60 Mans Friend, his Mediator, his design’d
Both Ransom and Redeemer voluntarie,
And destin’d Man himself to judge Man fall’n.
So spake the Father, and unfoulding bright
Toward the right hand his Glorie, on the Son
65 Blaz’d forth unclouded Deitie; he full
Resplendent all his Father manifest
Express’d, and thus divinely answer’d milde.
Father Eternal, thine is to decree,
Mine both in Heav’n and Earth to do thy will
70 Supream, that thou in mee thy Son belov’d
Mayst ever rest well pleas’d. I go to judge
On Earth these thy transgressors, but thou knowst,
Whoever judg’d, the worst on mee must light,
When time shall be, for so I undertook
75 Before thee; and not repenting, this obtaine
Of right, that I may mitigate thir doom
On me deriv’d,° yet I shall temper so diverted
Justice with Mercie, as may illustrate most° best show
49–50 Death denounc’t. Formally proclaimed; cf. Gen. 2:17: “But of the tree of the knowledge of good and
evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.” Cf. PL 8:323–33.
53 Forbearance no acquittance. God’s restraint (“Forbearance”) in exacting punishment does not “acquit”
Adam of the punishment due. “Omittance is not quittance” was a proverb.
54. i.e., my justice must not be “scorn’d” as my generosity (“bountie”) has been.
56–7 All Judgement. Cf. John 5:22: “For the Father judgeth no man, but hath committed all judgment unto
the Son.”
60–1 Mediator. Cf. Christian Doctrine 1.15, “The mediatorial office of Christ is that whereby . . . he volun-
tarily performed, and continues to perform, on behalf of man, whatever is requisite for obtaining recon-
ciliation with God, and eternal salvation.”
70 Son belov’d. Cf. Matt. 3:17: “This is my beloved Son, in whom I am well pleased.”
254 Paradise Lost
Them fully satisfied, and thee appease.

80 Attendance none shall need, nor Train,° where none retinue
Are to behold the Judgement, but the judg’d,
Those two; the third best absent is condemn’d,
Convict° by flight, and Rebel to all Law proved guilty
Conviction° to the Serpent none belongs. judgment of guilt
85 Thus saying, from his radiant Seat he rose
Of high collateral° glorie: him Thrones and Powers, side by side
Princedoms, and Dominations ministrant° ministering
Accompanied to Heaven Gate, from whence
Eden and all the Coast° in prospect lay. region
90 Down he descended strait; the speed of Gods
Time counts not, though with swiftest minutes wing’d.
Now was the Sun in Western cadence° low falling mode
From Noon, and gentle Aires due at thir hour
To fan the Earth now wak’d, and usher in
95 The Eevning coole when he from wrauth more coole
Came the mild Judge and Intercessor both
To sentence Man: the voice of God they heard
Now walking in the Garden, by soft windes
Brought to thir Ears, while day declin’d, they heard,
100 And from his presence hid themselves among
The thickest Trees, both Man and Wife, till God
Approaching, thus to Adam call’d aloud.
Where art thou Adam, wont° with joy to meet used before
My coming seen far off ? I miss thee here,
105 Not pleas’d, thus entertaind with solitude,
Where obvious° dutie erewhile appear’d unsaught: plain, coming forward
Or come I less conspicuous, or what change
Absents thee, or what chance detains? Come forth.
He came, and with him Eve, more loth, though first
110 To offend, discount’nanc’t both, and discompos’d;
Love was not in thir looks, either to God
Or to each other, but apparent° guilt, manifest
And shame, and perturbation, and despaire,
Anger, and obstinacie, and hate, and guile.
115 Whence Adam faultring long, thus answer’d brief.
90–1 strait. Immediate; cf. Raphael’s journey from heaven to earth (8.110 –14).
92–102. Cf. Gen. 3:8: “And they heard the voice of the Lord God walking in the garden in the cool of the
day: and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the
garden.”
Book 10 255
I heard thee in the Garden, and of thy voice

Affraid, being naked, hid my self. To whom
The gracious Judge without revile° repli’d. reproach, abuse
My voice thou oft hast heard, and hast not fear’d,
120 But still° rejoyc’t, how is it now become always
So dreadful to thee? that thou art naked, who
Hath told thee? hast thou eaten of the Tree
Whereof I gave thee charge thou shouldst not eat?
To whom thus Adam sore beset repli’d.
125 O Heav’n! in evil strait this day I stand
Before my Judge, either to undergoe
My self the total Crime, or to accuse
My other self, the partner of my life;
Whose failing, while her Faith to me remaines,
130 I should conceal, and not expose to blame
By my complaint; but strict necessitie
Subdues me, and calamitous constraint
Least on my head both sin and punishment,
However insupportable, be all
135 Devolv’d;° though should I hold my peace, yet thou descended
Wouldst easily detect what I conceale.
This Woman whom thou mad’st to be my help,
And gav’st me as thy perfet gift, so good,
So fit, so acceptable, so Divine,
140 That from her hand I could suspect no ill,
And what she did, whatever in it self,
Her doing seem’d to justifie the deed;
Shee gave me of the Tree, and I did eate.
To whom the sovran Presence thus repli’d.
145 Was shee thy God, that her thou didst obey
Before his voice, or was shee made thy guide,
Superior, or but° equal, that to her merely
Thou did’st resigne thy Manhood, and the Place
Wherein God set thee above her made of thee,
150 And for thee, whose perfection farr excell’d
121–3. Cf. Gen. 3:11, “And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof
I commanded thee that thou shouldest not eat?”
137–43. Compare Adam’s speech in Gen. 3:12, “The woman whom thou gavest to be with me, she gave me
of the tree, and I did eat.”
148–50 of thee, / And for thee. Cf. 1 Cor. 11:8–9, “For the man is not of the woman; but the woman of
the man. Neither was the man created for the woman; but the woman for the man.”
256 Paradise Lost
Hers in all real dignitie: Adornd

She was indeed, and lovely to attract
Thy Love, not thy Subjection, and her Gifts
Were such as under Government well seem’d,
155 Unseemly to beare rule, which was thy part° role
And person,° hadst thou known thy self aright. character (persona)
So having said, he thus to Eve in few:° few words
Say Woman, what is this which thou hast done?
To whom sad Eve with shame nigh overwhelm’d,
160 Confessing soon, yet not before her Judge
Bold or loquacious, thus abasht repli’d.
The Serpent me beguil’d and I did eate.
Which when the Lord God heard, without delay
To Judgement he proceeded on th’ accus’d
165 Serpent though brute, unable to transferre
The Guilt on him who made him instrument
Of mischief, and polluted from the end° purpose
Of his Creation; justly then accurst,
As vitiated° in Nature: more to know corrupted
170 Concern’d not Man (since he no further knew)
Nor alter’d his offence; yet God at last
To Satan first in sin his doom apply’d
Though in mysterious° terms, judg’d as then best: symbolic
And on the Serpent thus his curse let fall.
175 Because thou hast done this, thou art accurst
Above all Cattle, each Beast of the Field;
Upon thy Belly groveling thou shalt goe,
And dust shalt eat all the dayes of thy Life.
Between Thee and the Woman I will put
180 Enmitie, and between thine and her Seed;
Her Seed shall bruise thy head, thou bruise his heel.
So spake this Oracle, then verifi’d
157–62. Cf. Gen. 3:13, “And the Lord God said unto the woman, What is this that thou hast done? And the
woman said, The serpent beguiled me, and I did eat.”
165–7. i.e., the serpent was “unable” to “transferre” his own “Guilt” in being “polluted” to Satan, who made
him his “instrument.”
169–70 more to know. Adam and Eve cannot now understand the terms of the judgment on the serpent.
175–8. Cf. Gen. 3:14, which these lines closely paraphrase.
179–81. Cf. Gen. 3:15: “And I will put enmity between thee and the woman, and between thy seed and her
seed; it shall bruise thy head, and thou shalt bruise his heel.” This is the “protoevangelium,” or judgment
of Satan in the serpent, that contains the promise of the redeemer, the woman’s “Seed.” Adam and Eve
do not fully understand it until 12.429–33, 598–605.
Book 10 257
When Jesus son of Mary second Eve,

Saw Satan fall like Lightning down from Heav’n,
185 Prince of the Aire; then rising from his Grave
Spoild° Principalities and Powers, triumpht defeated
In open shew, and with ascention bright
Captivity led captive through the Aire,
The Realm it self of Satan long usurpt,
190 Whom he shall tread at last under our feet;
Eevn hee who now foretold his fatal bruise,
And to the Woman thus his Sentence turn’d.
Thy sorrow I will greatly multiplie
By thy Conception; Children thou shalt bring
195 In sorrow forth, and to thy Husbands will
Thine shall submit, hee over thee shall rule.
On Adam last thus judgement he pronounc’d.
Because thou hast heark’nd to the voice of thy Wife,
And eaten of the Tree concerning which
200 I charg’d thee, saying: Thou shalt not eate thereof,
Curs’d is the ground for thy sake, thou in sorrow
Shalt eate thereof all the days of thy Life;
Thorns also and Thistles it shall bring thee forth
Unbid, and thou shalt eate th’ Herb of th’ Field,
205 In the sweat of thy Face shalt thou eat Bread,
Till thou return unto the ground, for thou
Out of the ground wast taken, know thy Birth,
For dust thou art, and shalt to dust returne.
So judg’d he Man, both Judge and Saviour sent,
210 And th’ instant stroke of Death denounc’t° that day announced
183–4. Cf. Jesus’ comment to his disciples (Luke 10:18), “I beheld Satan as lightning fall from heaven.”
185–8 Prince of the Aire. Cf. Eph. 2:2, where Satan is called “prince of the power of the air”; Col. 2:15, which
states that Christ, “having spoiled principalities and powers, he made a shew of them openly, triumphing
over them”; and Eph. 4:8, declaring that when Christ “ascended up on high, he led captivity captive.”
193–6. Cf. Gen. 3:16: “Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in
sorrow thou shalt bring forth children, and thy desire shall be to thy husband, and he shall rule over thee.”
In Christian Doctrine 1.10 Milton claimed that after the Fall the husband’s power over his wife was
increased.
197–208. Cf. Gen. 3:17–19: “And unto Adam he said, Because thou hast hearkened unto the voice of thy
wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the
ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; Thorns also and thistles shall it
bring forth to thee; and thou shalt eat the herb of the field; In the sweat of thy face shalt thou eat bread,
till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou
return.”
258 Paradise Lost
Remov’d farr off; then pittying how they stood

Before him naked to the aire, that now
Must suffer change, disdain’d not to begin
Thenceforth the form of servant to assume,
215 As when he wash’d his servants feet so now
As Father of his Familie he clad
Thir nakedness with Skins of Beasts, or° slain, either
Or as the Snake with youthful Coate repaid;
And thought not much° to cloath his Enemies: too much
220 Nor hee thir outward onely with the Skins
Of Beasts, but inward nakedness, much more
Opprobrious, with his Robe of righteousness,
Araying cover’d from his Fathers sight.
To him with swift ascent he up returnd,
225 Into his blissful bosom reassum’d
In glory as of old, to him appeas’d
All, though all-knowing, what had past with Man
Recounted, mixing intercession sweet.
Meanwhile ere thus was sin’d and judg’d on Earth,
230 Within the Gates of Hell sate Sin and Death,
In counterview° within the Gates, that now facing each other
Stood open wide, belching outrageous° flame enormous, unrestrained
Farr into Chaos, since the Fiend pass’d through,
Sin opening, who thus now to Death began.
235 O Son, why sit we here each other viewing
Idlely, while Satan our great Author° thrives father, originator
In other Worlds, and happier Seat provides
For us his ofspring deare? It cannot be
But that success attends him; if mishap,
240 Ere this he had return’d, with fury driv’n
By his Avengers, since no place like° this as well as
Can fit his punishment, or their revenge.
Methinks I feel new strength within me rise,
Wings growing, and Dominion giv’n me large
245 Beyond this Deep; whatever drawes me on,
Or sympathie,° or som connatural° force attraction / innate
Powerful at greatest distance to unite
214–17 form of servant. Cf. Phil. 2:7; John 13:5 tells of Jesus washing his disciples’ feet; Gen. 3:21 records
that the “Lord God made coats of skins, and clothed” Adam and Eve.
222–3. Cf. Isa. 61:10: “he hath covered me with the robe of righteousness.”
Book 10 259
With secret amity things of like kinde

By secretest conveyance.° Thou my Shade communication
250 Inseparable must° with mee along: must go
For Death from Sin no power can separate.
But least the difficultie of passing back
Stay his return perhaps over this Gulfe
Impassable, Impervious,° let us try impenetrable
255 Adventrous work, yet to thy power and mine
Not unagreeable, to found° a path build
Over this Maine° from Hell to that new World expanse (Chaos)
Where Satan now prevailes, a Monument
Of merit high to all th’ infernal Host,
260 Easing thir passage hence, for intercourse,° passing back and forth
Or transmigration,° as thir lot shall lead. emigration
Nor can I miss the way, so strongly drawn
By this new felt attraction and instinct.
Whom thus the meager° Shadow answerd soon. emaciated
265 Goe whither Fate and inclination strong
Leads thee, I shall not lag behinde, nor erre° wander from
The way, thou leading, such a sent I draw° inhale
Of carnage, prey innumerable, and taste
The savour of Death from all things there that live:
270 Nor shall I to the work thou enterprisest
Be wanting, but afford thee equal aid.
So saying, with delight he snuff ’d° the smell sniffed
Of mortal change on Earth. As when a flock
Of ravenous Fowl, though many a League remote,
275 Against° the day of Battel, to a Field, anticipating
Where Armies lie encampt, come flying, lur’d
With sent of living Carcasses design’d° marked out
For death, the following day, in bloodie fight.
So sented the grim Feature,° and upturn’d form, shape
280 His Nostril wide into the murkie Air,
Sagacious° of his Quarry from so farr. keenly smelling, wise
Then Both from out Hell Gates into the waste
Wide Anarchie of Chaos damp and dark
Flew divers,° and with Power (thir Power was great) in different directions
285 Hovering upon the Waters; what they met
Solid or slimie, as in raging Sea
Tost up and down, together crowded drove
From each side shoaling° towards the mouth of Hell. assembling
As when two Polar Winds blowing adverse° from opposite directions
260 Paradise Lost
290 Upon the Cronian Sea, together drive

Mountains of Ice, that stop th’ imagin’d way
Beyond Petsora Eastward, to the rich
Cathaian Coast. The aggregated Soyle
Death with his Mace petrific,° cold and dry, turning things to stone
295 As with a Trident smote, and fix’t as firm
As Delos floating once; the rest his look
Bound with Gorgonian rigor not to move,
And with Asphaltic slime,° broad as the Gate, pitch
Deep to the Roots of Hell the gather’d beach° ridge of stones
300 They fasten’d, and the Mole° immense wraught on causeway, sea wall
Over the foaming deep high Archt, a Bridge
Of length prodigious joyning to the Wall° outer shell
Immovable of this now fenceless° world defenseless
Forfeit to Death; from hence a passage broad,
305 Smooth, easie, inoffensive° down to Hell. unobstructed
So, if great things to small may be compar’d,
Xerxes, the Libertie of Greece to yoke,
From Susa his Memnonian Palace high
Came to the Sea, and over Hellespont
310 Bridging his way, Europe with Asia joyn’d,
And scourg’d with many a stroak th’ indignant waves.
Now had they brought the work by wondrous Art
Pontifical, a ridge of pendent Rock
Over the vext° Abyss, following the track tossed by storms
315 Of Satan, to the self same place where hee
First lighted from his Wing, and landed safe
From out of Chaos to the out side bare
Of this round World: with Pinns of Adamant
And Chains they made all fast,° too fast they made secure
320 And durable; and now in little space
The confines° met of Empyrean Heav’n boundaries
290–3 Cronian Sea. The Arctic Ocean. th’imagin’d way. The northeast passage from Pechora
(“Petsora”), a river in Siberia, to north China (Cathay) which Henry Hudson looked for in 1608 but could
only imagine because it was blocked by ice.
294–6 Mace petrific. Death’s materials are the “cold and dry” elements. His mace is associated with
Neptune’s “Trident,” which was said to have “fix’t” the “floating” Greek island “Delos.”
297 Gorgonian rigor. The Gorgon Medusa turned to stone anything she looked upon.
306 great things to small. A familiar Virgilian formula.
307–11. The Persian king “Xerxes” ordered the sea whipped when it destroyed the bridge of ships he built
over the Hellespont ( joining “Europe with Asia”), so as to invade Greece. Susa. The biblical Shusan, Xerxes’
winter residence, was founded by the mythical Prince Memnon (“Memnonian Palace”).
313 Pontifical. Bridge-building, with a pun on “papal.” The pope had the title Pontifex Maximus.
Book 10 261
And of this World, and on the left hand Hell

With long reach interpos’d; three sev’ral wayes
In sight, to each of these three places led.
325 And now thir way to Earth they had descri’d,
To Paradise first tending, when behold
Satan in likeness of an Angel bright
Betwixt the Centaure and the Scorpion stearing
His Zenith, while the Sun in Aries rose:
330 Disguis’d he came, but those his Children dear
Thir Parent soon discern’d, though in disguise.
Hee after Eve seduc’t, unminded° slunk unnoticed
Into the Wood fast by, and changing shape
To observe the sequel, saw his guileful act
335 By Eve, though all unweeting,° seconded unaware
Upon her Husband, saw thir shame that sought
Vain covertures;° but when he saw descend garments
The Son of God to judge them terrifi’d
Hee fled, not hoping to escape, but shun
340 The present, fearing guiltie what his wrauth
Might suddenly inflict; that past, return’d
By Night, and listening where the hapless Paire
Sate in thir sad discourse, and various plaint,
Thence gatherd his own doom, which understood
345 Not instant, but of future time. With joy
And tidings fraught,° to Hell he now return’d, laden
And at the brink of Chaos, neer the foot° end
Of this new wondrous Pontifice,° unhop’t bridge
Met who to meet him came, his Ofspring dear.
350 Great joy was at thir meeting, and at sight
Of that stupendious Bridge his joy encreas’d.
Long hee admiring stood, till Sin, his faire
Inchanting Daughter, thus the silence broke.
O Parent, these are thy magnific deeds,
355 Thy Trophies, which thou view’st as not thine own,
323–4 three sev’ral wayes. The golden staircase or chain linking the universe to Heaven (3.510 –18); the
new bridge linking it to Hell; and the passage through the spheres down to earth (3:526 – 9).
328–9. Satan steered between Sagittarius (“the Centaure”) and Scorpio, thereby passing through Anguis, the
constellation of the Serpent.
342–5 listening. Satan evidently heard the “discourse” and “plaints” of Adam and Eve at 10.720–1096), which
thus precede his return to Hell; he also concluded that his own “doom” was “of future time.”
355 Trophies. Objects or persons captured in battle displayed in the triumphs accorded Roman generals and
emperors who won great military victories; here, the bridge itself is a trophy of victory.
262 Paradise Lost
Thou art thir Author and prime Architect:

For I no sooner in my Heart divin’d,
My Heart, which by a secret harmonie
Still° moves with thine, join’d in connexion sweet, always
360 That thou on Earth hadst prosper’d, which thy looks
Now also evidence, but straight I felt
Though distant from thee Worlds between, yet felt
That I must after thee with this thy Son;
Such fatal consequence° unites us three: relation of cause and effect
365 Hell could no longer hold us in her bounds,
Nor this unvoyageable Gulf obscure
Detain from following thy illustrious track.
Thou hast atchiev’d our libertie, confin’d
Within Hell Gates till now, thou us impow’rd
370 To fortifie thus farr, and overlay
With this portentous° Bridge the dark Abyss. marvelous, ominous
Thine now is all this World, thy vertue° hath won power, courage
What thy hands builded not, thy Wisdom gain’d
With odds° what Warr hath lost, and fully aveng’d advantage
375 Our foile° in Heav’n; here thou shalt Monarch reign, defeat
There didst not; there let him still Victor sway,
As Battel hath adjudg’d, from this new World
Retiring, by his own doom° alienated, judgment
And henceforth Monarchie with thee divide
380 Of all things parted by th’ Empyreal bounds,
His Quadrature, from thy Orbicular World,
Or trie° thee now more dang’rous to his Throne. find by experience
Whom thus the Prince of Darkness answerd glad.
Fair Daughter, and thou Son and Grandchild both,
385 High proof ye now have giv’n to be the Race
Of Satan (for I glorie in the name,
Antagonist of Heav’ns Almightie King)
Amply have merited of me, of all
Th’ infernal Empire, that so neer Heav’ns dore
390 Triumphal with triumphal act have met,
381 Quadrature. The New Jerusalem is described as “foursquare” in Rev. 21:16. Satan’s new conquest, earth,
is an orb (“Orbicular”), so Sin implies its superiority since a sphere was thought to be more perfect than
a cube. Cf. PL 2.1048, where Heaven is said to be “undetermind square or round.”
386–7 Antagonist. The name “Satan” means Adversary or Antagonist.
390. The repeated word emphasizes that Satan is enacting a triumph, passing over a triumphal bridge rather
than through triumphal arches; the scene would likely evoke the Roman-style triumphal processions and
arches celebrating the Restoration of Charles II.
Book 10 263
Mine with this glorious Work, and made one Realm

Hell and this World, one Realm, one Continent° continuous land mass
Of easie thorough-fare. Therefore while I
Descend through Darkness, on your Rode with ease
395 To my associate Powers, them to acquaint
With these successes, and with them rejoyce,
You two this way, among these numerous Orbs
All yours, right down to Paradise descend;
There dwell and Reign in bliss, thence on the Earth
400 Dominion exercise and in the Aire,
Chiefly on Man, sole Lord of all declar’d,
Him first make sure your thrall,° and lastly kill. slave
My Substitutes I send ye, and Create
Plenipotent° on Earth, of matchless might with full power and authority
405 Issuing from mee: on your joynt vigor now
My hold of this new Kingdom all depends,
Through Sin to Death expos’d by my exploit.
If your joynt power prevailes, th’ affaires of Hell
No detriment° need feare, goe and be strong. injury
410 So saying he dismiss’d them, they with speed
Thir course through thickest Constellations held
Spreading thir bane;° the blasted° Starrs lookt wan, poison / ruined
And Planets, Planet-strook, real Eclips
Then sufferd. Th’ other way Satan went down
415 The Causey° to Hell Gate; on either side causeway
Disparted° Chaos over built° exclaimd, divided / built over
And with rebounding surge the barrs assaild,
That scorn’d his indignation: through the Gate,
Wide open and unguarded, Satan pass’d,
420 And all about found desolate; for those
Appointed to sit there, had left thir charge,
Flown to the upper World; the rest were all
Farr to the inland retir’d, about the walls
Of Pandæmonium, Citie and proud seate
425 Of Lucifer, so by allusion calld,
Of that bright Starr to Satan paragond.° compared
There kept thir Watch the Legions, while the Grand
413–14 Planet-strook. The planets, stricken as by the malign influence of an adverse planet, suffered not
merely a temporary but a “real Eclips,” a permanent loss of light.
424–6 Pandæmonium. Literally “place of all demons”; it is termed the “seate” of “Lucifer” (Satan’s name before
his fall), in allusion to and comparison with the morning star named Lucifer (the light-bringer).
427 the Grand. “the grand infernal Peers” (cf. 2.507).
264 Paradise Lost
In Council sate, sollicitous° what chance anxious about

Might intercept thir Emperour sent, so hee
430 Departing gave command, and they observ’d.° obeyed
As when the Tartar from his Russian Foe
By Astracan over the Snowie Plaines
Retires, or Bactrian Sophi from the hornes
Of Turkish Crescent, leaves all waste beyond
435 The Realm of Aladule, in his retreate
To Tauris or Casbeen. So these the late
Heav’n-banisht Host, left desert utmost Hell
Many a dark League, reduc’t° in careful Watch led back
Round thir Metropolis, and now expecting
440 Each hour thir great adventurer from the search
Of Forrein Worlds: he through the midst unmarkt,° unnoticed
In shew Plebeian Angel militant
Of lowest order, past; and from the dore
Of that Plutonian Hall, invisible
445 Ascended his high Throne, which under state° canopy
Of richest texture spred, at th’ upper end
Was plac’t in regal lustre. Down a while
He sate, and round about him saw unseen:
At last as from a Cloud his fulgent° head shining, resplendent
450 And shape Starr bright appeer’d, or brighter, clad
With what permissive° glory since his fall permitted
Was left him, or false glitter: All amaz’d
At that so sudden blaze the Stygian throng
Bent thir aspect,° and whom they wish’d beheld, turned their gaze
455 Thir mighty Chief returnd: loud was th’ acclaime:
Forth rush’d in haste the great consulting Peers,
Rais’d from thir dark Divan,° and with like joy Turkish Council of State
Congratulant approach’d him, who with hand
429–39 the Tartar. The simile compares the fallen angels’ withdrawal from other regions of Hell to guard
their metropolis to Tartars retiring before attacking Russians and to Persians retreating before attacking
Turks. Astracan. A Tartar region near the mouth of the Volga, annexed by Ivan the Terrible in
1556. Bactrian Sophi. Persian Shah (Bactria, modern Afghanistan, was a province of Persia).
Turkish Crescent. Refers both to the Turkish battle formations and to their emblem. Realm of
Aladule. Armenia, whose last Persian ruler before the Turkish conquest, named Aladule, was forced to
retreat before the Turks to Tabriz (“Tauris”) in northwest Persia (Iran) or to Kazvin (“Casbeen”), north of
Tehran.
441–55. Satan’s invisble entry and sudden blazing forth recall the sudden appearance of the Sultan, Solimano,
in Tasso, Gerusalemme Liberata 10:32–50.
444 Plutonian. Infernal, from Pluto, the classical god who rules the underworld.
453 Stygian. Of the river Styx in Hades, the river of hate.
Book 10 265
Silence, and with these words attention won.

460 Thrones, Dominations, Princedoms, Vertues, Powers,
For in possession such, not onely of right,
I call ye and declare ye now, returnd
Successful beyond hope, to lead ye forth
Triumphant out of this infernal Pit
465 Abominable, accurst, the house of woe,
And Dungeon of our Tyrant: Now possess,
As Lords, a spacious World, to our native Heaven
Little inferiour, by my adventure hard
With peril great atchiev’d. Long were to tell
470 What I have don, what sufferd, with what paine
Voyag’d th’ unreal,° vast, unbounded deep formless
Of horrible confusion, over which
By Sin and Death a broad way now is pav’d
To expedite your glorious march; but I
475 Toild out my uncouth° passage, forc’t to ride unfamiliar, strange
Th’ untractable Abysse, plung’d in the womb
Of unoriginal° Night and Chaos wilde, without origin
That jealous of thir secrets fiercely oppos’d
My journey strange, with clamorous uproare
480 Protesting Fate supreame; thence how I found
The new created World, which fame° in Heav’n rumor
Long had foretold, a Fabrick° wonderful structure
Of absolute perfection, therein Man
Plac’t in a Paradise, by our exile
485 Made happie: Him by fraud I have seduc’d
From his Creator, and the more to increase
Your wonder, with an Apple; he thereat
Offended, worth your laughter, hath giv’n up
Both his beloved Man and all his World,
490 To Sin and Death a prey, and so to us,
Without our hazard, labour, or allarme,° call to battle
To range in, and to dwell, and over Man
To rule, as over all he should have rul’d.
True is, mee also he hath judg’d, or rather
495 Mee not, but the brute Serpent in whose shape
460–1. Satan declares that his followers now hold their titles “in possession” (de facto), by reason of his con-
quest of earth, not only “of right” (de jure) – a common legal distinction.
480. Protesting both to and against Fate.
266 Paradise Lost
Man I deceav’d: that which to mee belongs,

Is enmity, which he will put between
Mee and Mankinde; I am to bruise his heel;
His Seed, when is not set, shall bruise my head:
500 A World who would not purchase with a bruise,
Or much more grievous pain? Ye have th’ account
Of my performance: What remains, ye Gods,
But up and enter now into full bliss.
So having said, a while he stood, expecting
505 Thir universal shout and high applause
To fill his eare, when contrary he hears
On all sides, from innumerable tongues
A dismal° universal hiss, the sound dreadful
Of public scorn; he wonderd, but not long
510 Had leasure, wondring at himself now more;
His Visage drawn he felt to sharp° and spare,° pointed / thin
His Armes clung to his Ribs, his Leggs entwining
Each other, till supplanted° down he fell overthrown
A monstrous Serpent on his Belly prone,
515 Reluctant,° but in vaine, a greater power struggling
Now rul’d him, punisht in the shape he sin’d,
According to his doom:° he would have spoke, judgment
But hiss for hiss returnd with forked tongue
To forked tongue, for now were all transform’d
520 Alike, to Serpents all as accessories
To his bold Riot:° dreadful was the din rebellion
Of hissing through the Hall, thick swarming now
With complicated° monsters head and taile, tangled
Scorpion and Asp, and Amphisbæna dire,
525 Cerastes hornd, Hydrus, and Ellops drear,
And Dipsas (not so thick swarm’d once the Soil
Bedropt with blood of Gorgon, or the Isle
503 bliss. Ironically, the final word of Satan’s triumphal speech rhymes with and prepares for the “hiss” that
will soon greet him (508).
511–47. The scene recalls Dante’s vivid description of the thieves metamorphosed into snakes (Inferno 24 –5).
524–6 Scorpion. This has a venomous sting at the tip of the tail. Asp. A small Egyptian viper.
Amphisbœna. A mythical snake with a head at either end. Cerastes. An asp with horny projections
over each eye. Hydrus, and Ellops. Mythical water snakes. Dipsas. A mythical snake whose
bite caused raging thirst.
527–8 Gorgon. Medusa. Ovid explains that the blood dropping from her severed head as Persius flew with
it over Libya accounts for the abundance of snakes in that country (Metamorphoses 4.617– 20). Milton’s cat-
alogue of snakes recalls Lucan’s enumeration of the serpents that sprang from Medusa’s blood (Pharsalia
9.697–733). Ophiusa. Greek, “full of serpents,” the name given to several islands, including Rhodes.
Book 10 267
Ophiusa) but still greatest hee the midst,

Now Dragon grown, larger then whom the Sun
530 Ingenderd in the Pythian Vale on slime,
Huge Python, and his Power no less he seem’d
Above the rest still to retain; they all
Him follow’d issuing forth to th’ open Field,
Where all yet left of that revolted Rout
535 Heav’n-fall’n, in station° stood or just array,° at their posts / on parade
Sublime° with expectation when to see elated, uplifted
In Triumph issuing forth thir glorious Chief;
They saw, but other sight instead, a crowd
Of ugly Serpents; horror on them fell,
540 And horrid sympathie;° for what they saw, corresponding affect
They felt themselvs now changing;° down thir arms, changing into
Down fell both Spear and Shield, down they as fast,
And the dire hiss renew’d, and the dire form
Catcht by Contagion, like in punishment,
545 As in thir crime. Thus was th’ applause they meant,
Turn’d to exploding° hiss, triumph to shame loudly scornful
Cast on themselves from thir own mouths. There stood
A Grove hard by, sprung up with this thir change,
His will who reigns above, to aggravate
550 Thir penance,° laden with fair Fruit, like that punishment
Which grew in Paradise, the bait of Eve
Us’d by the Tempter: on that prospect strange
Thir earnest eyes they fix’d, imagining
For one forbidden Tree a multitude
555 Now ris’n, to work them furder woe or shame;
Yet parcht with scalding thurst and hunger fierce,
Though to delude them sent, could not abstain,
But on they rould in heaps, and up the Trees
Climbing, sat thicker then the snakie locks
560 That curld Megæra: greedily they pluck’d
The Frutage fair to sight, like that which grew
528–32 Dragon. Associated with Satan, cf. Rev. 12:9. Python. A gigantic serpent engendered from the
slime left by Deucalion’s flood; Apollo slew him and appropriated the “Pythian Vale” and shrine at Delphi
(Metamorphoses 1.438–47), a narrative sometimes read as type of Christ’s victory over the “Dragon” Satan.
559–60 Megœra. One of the three Furies with snaky hair, goddesses of vengeance.
561–70 bituminous Lake. The Dead Sea, where “Sodom,” the evil city destroyed by fire and brimstone (“flamed”)
once stood (Gen. 19:24). Apples reputedly grew nearby, which looked good but dissolved into ashes when
touched. Milton’s scene also evokes the myth of Tantalus, from whom water and fruit receded every time
he reached for them to assuage his raging hunger and thirst (Odyssey 11.582 – 92). Cf. the curse on the ser-
pent, “dust shalt thou eat all the days of thy life” (Gen. 3:14).
268 Paradise Lost
Neer that bituminous Lake where Sodom flam’d;

This more delusive, not the touch, but taste
Deceav’d; they fondly° thinking to allay foolishly
565 Thir appetite with gust,° instead of Fruit relish
Chewd bitter Ashes, which th’ offended taste
With spattering noise rejected: oft they assayd,° attempted
Hunger and thirst constraining, drugd° as oft, nauseated
With hatefullest disrelish writh’d thir jaws
570 With soot and cinders fill’d; so oft they fell
Into the same illusion, not as Man
Whom they triumph’d° once lapst. Thus were they plagu’d triumphed over
And worn with Famin, long and ceasless hiss,
Till thir lost shape, permitted, they resum’d,
575 Yearly enjoynd, some say, to undergo
This annual humbling certain number’d days,
To dash thir pride, and joy for Man seduc’t.
However some tradition they dispers’d
Among the Heathen of thir purchase° got, acquisition
580 And Fabl’d how the Serpent, whom they calld
Ophion with Eurynome, the wide-
Encroaching Eve perhaps, had first the rule
Of high Olympus, thence by Saturn driv’n
And Ops, ere yet Dictæan Jove was born.
585 Mean while in Paradise the hellish pair
Too soon arriv’d, Sin there in power before,
Once actual, now in body, and to dwell
Habitual habitant; behind her Death
Close following pace for pace, not mounted yet
590 On his pale Horse: to whom Sin thus began.
Second of Satan sprung, all conquering Death,
What thinkst thou of our Empire now, though earnd
574–6 lost shape. God permitted them to resume their shape as fallen angels, but turned them to serpents
in an “annual humbling.”
578–84 some tradition. The Titan “Ophion” (whose name means “Serpent”) and his wife “Eurynome” (the
wide-ruling or “wide- / Encroaching”) ruled Olympus until driven away by “Saturn” and his wife “Ops”;
they in turn were overthrown by “Dictæan Jove,” who lived in Crete on Mount Dicte. Milton suggests that
these myths represent versions of the fallen angels’ story transmitted by them to “the Heathen.”
586–8. Sin was “in power” in Eden in the actual sins of Adam and Eve; now Sin will dwell “in body,” as a
“Habitual” physical presence in all creatures, due to original sin.
589–90 pale Horse. Cf. Rev. 6:8, “Behold a pale horse: and his name that sat on him was Death, and Hell
followed with him.” Death is “not mounted yet” because that action is predicted for the Last Days.
Book 10 269
With travail° difficult, not better farr labor, travel

Then stil at Hels dark threshold to have sate watch,
595 Unnam’d, undreaded, and thy self half starv’d?
Whom thus the Sin-born Monster answerd soon.
To mee, who with eternal Famin pine,
Alike is Hell, or Paradise, or Heaven,
There best, where most with ravin° I may meet; prey
600 Which here, though plenteous, all too little seems
To stuff this Maw, this vast unhide-bound Corps.
To whom th’ incestuous Mother thus repli’d.
Thou therefore on these Herbs, and Fruits, and Flours
Feed first, on each Beast next, and Fish, and Fowle,
605 No homely° morsels, and whatever thing humble, rude
The Sithe of Time mowes down, devour unspar’d,
Till I in Man residing through the Race,
His thoughts, his looks, words, actions all infect,
And season him thy last and sweetest prey.
610 This said, they both betook them several wayes,
Both to destroy, or unimmortal make
All kinds, and for destruction to mature
Sooner or later; which th’ Almightie seeing,
From his transcendent Seat the Saints among,
615 To those bright Orders utterd thus his voice.
See with what heat these Dogs of Hell advance
To waste and havoc° yonder World, which I ravage, devastate
So fair and good created, and had still
Kept in that State, had not the folly of Man
620 Let in these wastful Furies, who impute
Folly to mee, so doth the Prince of Hell
And his Adherents, that with so much ease
I suffer them to enter and possess
A place so heav’nly, and conniving° seem tacitly agreeing
625 To gratifie my scornful Enemies,
That laugh, as if transported with some fit
Of Passion, I to them had quitted° all, handed over
At random yielded up to their misrule;
And know not that I call’d and drew them thither
601 unhide-bound Corps. Death’s hunger is such that he can never fill out his skin, so his “hide” does not
cling close to his bones.
606 Sithe of Time. A familiar emblem shows Time (and Death) as a mower with a scythe.
620 wastful Furies. Avenging classical deities (the Eumenides), here, Sin and Death,
270 Paradise Lost
630 My Hell-hounds, to lick up the draff° and filth dregs

Which mans polluting Sin with taint hath shed
On what was pure, till cramm’d and gorg’d, nigh burst
With suckt and glutted offal, at one sling
Of thy victorious Arm, well-pleasing Son,
635 Both Sin, and Death, and yawning Grave at last
Through Chaos hurld, obstruct the mouth of Hell
For ever, and seal up his ravenous Jawes.
Then Heav’n and Earth renewd shall be made pure
To sanctitie that shall receive no staine:
640 Till then the Curse pronounc’t on both precedes.° takes precedence
He ended, and the Heav’nly Audience loud
Sung Halleluia, as the sound of Seas,
Through multitude that sung: Just are thy ways,
Righteous are thy Decrees on all thy Works;
645 Who can extenuate° thee? Next, to the Son, disparage
Destin’d restorer of Mankind, by whom
New Heav’n and Earth shall to the Ages rise,
Or down from Heav’n descend. Such was thir song,
While the Creator calling forth by name
650 His mightie Angels gave them several charge,° different duties
As sorted° best with present things. The Sun suited
Had first his precept° so to move, so shine, order
As might affect the Earth with cold and heat
Scarce tollerable, and from the North to call
655 Decrepit Winter, from the South to bring
Solstitial summers heat. To the blanc° Moone white, pale
Her office they prescrib’d, to th’ other five
Thir planetarie motions and aspects° astrological positions
In Sextile, Square, and Trine, and Opposite,
660 Of noxious efficacie, and when to joyne
In Synod° unbenigne, and taught the fixt° conjunction / fixed stars
Thir influence malignant when to showre,
Which of them rising with the Sun, or falling,
638–9. Cf. Rev. 21:1, “And I saw a new heaven and a new earth: for the first heaven and the first earth were
passed away.”
641–5. Cf. Rev. 19:6, “And I heard as it were the voice of a great multitude, and as the voice of many waters,
and as the voice of mighty thunderings, saying, Alleluia” and Rev. 16:7, “Even so, Lord God Almighty,
true and righteous are thy judgments.”
657 other five. Planets, see note to 5.176–8.
659. The positions of 60, 90, 120, and 180 degrees, respectively.
Book 10 271
Should prove tempestuous:° To the Winds they set productive of storms

665 Thir corners, when with bluster to confound
Sea, Aire, and Shoar, the Thunder when to rowle
With terror through the dark Aereal Hall.
Some say he bid his Angels turne ascanse
The Poles of Earth twice ten degrees and more
670 From the Suns Axle; they with labour push’d
Oblique the Centric Globe:° Som say the Sun the earth
Was bid turn Reines from th’ Equinoctial Rode
Like distant breadth to Taurus with the Seav’n
Atlantick Sisters, and the Spartan Twins
675 Up to the Tropic Crab; thence down amaine
By Leo and the Virgin and the Scales,
As deep as Capricorne, to bring in change
Of Seasons to each Clime;° else had the Spring region
Perpetual smil’d on Earth with vernant° Flours, flourishing in Spring
680 Equal in Days and Nights, except to those
Beyond the Polar Circles; to them Day
Had unbenighted° shon, while the low Sun without any night
To recompence his distance, in thir sight
Had rounded still° th’ Horizon, and not known always
685 Or° East or West, which had forbid the Snow either
From cold Estotiland, and South as farr
Beneath Magellan. At that tasted Fruit
The Sun, as from Thyestean Banquet, turn’d
His course intended; else how had the World
690 Inhabited, though sinless, more then now,
Avoided pinching cold and scorching heate?
These changes in the Heav’ns, though slow, produc’d
Like change on Sea and Land, sideral blast,° malign stellar influence
664–5 Winds. Often shown on early maps as blowing from the four “corners” of the earth.
668–80. The poem offers both a Copernican and a Ptolemaic explanation of the shifts made in the cosmos
so as to change the prelapsarian eternal spring, when the sun’s orbit was parallel to the equator,
“Equinoctial Rode.” The Copernican explanation (offered first) proposes that the axis of the earth, “the
Centric Globe,” is now tilted and the “Poles” turned “ascanse” (668 –71). The Ptolemaic explanation is that
the plane of the sun’s orbit is tilted (671–8) so that the sun journeys from Aries through the zodiac. In
spring and summer it passes a like declination (“Like distant breadth”) through “Taurus” and the Pleiades
(“the Seav’n / Atlantick Sisters”), Gemini (“the Spartan Twins”), and Cancer (“the Tropic Crab”). Then at
full speed (“down amaine”) it moves in late summer and autumn through “Leo,” Virgo (“the Virgin”), and
Libra (“the Scales”), to “Capricorne” in winter.
686–7 Estotiland. Northern Labrador. Magellan. The Straits of Magellan, at the tip of South America.
688 Thyestean. Thyestes seduced the wife of his brother Atreus, who, in revenge, served one of Thyestes’
sons to him in a “Banquet.” The sun changed its course in horror.
272 Paradise Lost
Vapour, and Mist, and Exhalation° hot, meteors produced by vapor

695 Corrupt and Pestilent:° Now from the North carrying plague
Of Norumbega, and the Samoed shoar
Bursting thir brazen Dungeon, armd with ice
And snow and haile and stormie gust and flaw,° sudden squall
Boreas and Cæcias and Argestes loud
700 And Thrascias rend the Woods and Seas upturn;
With adverse blast up-turns them from the South
Notus and Afer black with thundrous Clouds
From Serraliona; thwart of these as fierce
Forth rush the Levant and the Ponent Windes
705 Eurus and Zephir with thir lateral noise,
Sirocco, and Libecchio. Thus began
Outrage from liveless things; but Discord first
Daughter of Sin, among th’ irrational,
Death introduc’d through fierce antipathie:
710 Beast now with Beast gan war, and Fowle with Fowle,
And Fish with Fish; to graze the Herb all leaving,
Devourd each other; nor stood much in awe
Of Man, but fled him, or with count’nance grim
Glar’d on him passing: these were from without
715 The growing miseries, which Adam saw
Alreadie in part, though hid in gloomiest shade,
To sorrow abandond, but worse felt within,
And in a troubl’d Sea of passion tost,
Thus to disburd’n sought with sad complaint.
720 O miserable of happie! is this the end
Of this new glorious World, and mee so late
The Glory of that Glory, who now becom
Accurst of blessed, hide me from the face
Of God, whom to behold was then my highth
725 Of happiness: yet well, if here would end
696 Norumbega. Northern New England and maritime Canada. Samoed. Northeastern Siberia.
698–706 Boreas . . . Cœcias . . . Argestes . . . Thrascias. All winds that blow from the north, northeast, and
northwest, bursting from the cave (“brazen Dungeon”) in which Aeolus had imprisoned the winds. “Notus
and Afer” come from Sierra Leone (“Serraliona”) on the west coast of Africa. Blowing across them
(“thwart”) are the “Levant” from the east and specifically the Levant region, and the “Ponent” (western)
winds “Eurus” (east-southeast), “Zephir” (the west wind), “Sirocco” (southeast) and “Libecchio” (southwest).
707 Discord. The classical Discordia was the sister of Death, hence “Daughter of Sin.”
711 graze the Herb all leaving. Vegetation and fruit were the prelapsarian foods of all creatures; meat-
eating began with the Fall.
720 O miserable of happie. Adam’s “sad complaint” begins with the classical formula for a tragic fall, the
change from happiness to misery. Cf. Satan’s soliloquy on Mount Niphates (4.32–113).
Book 10 273
The miserie, I deserv’d it, and would beare

My own deservings; but this will not serve;
All that I eat or drink, or shall beget,
Is propagated° curse. O voice once heard multiplied
730 Delightfully, Encrease and multiply,
Now death to hear! for what can I encrease
Or multiplie, but curses on my head?
Who of all Ages to succeed, but feeling
The evil on him brought by me, will curse
735 My Head, Ill fare our Ancestor impure,
For this we may thank Adam; but his thanks
Shall be the execration;° so besides curse
Mine own that bide upon me, all from mee
Shall with a fierce reflux on mee redound,
740 On mee as on thir natural center light
Heavie, though in thir place. O fleeting joyes
Of Paradise, deare bought with lasting woes!
Did I request thee, Maker, from my Clay
To mould me Man, did I sollicite thee
745 From darkness to promote me, or here place
In this delicious Garden? as my Will
Concurd not to my being, it were but right
And equal° to reduce me to my dust, just
Desirous to resigne, and render back
750 All I receav’d, unable to performe
Thy terms too hard, by which I was to hold
The good I sought not. To the loss of that,
Sufficient penaltie, why hast thou added
The sense of endless woes? inexplicable
755 Thy Justice seems; yet to say truth, too late,
I thus contest; then should have been refusd
Those terms whatever, when they were propos’d:
Thou didst accept them; wilt thou enjoy the good,
Then cavil° the conditions? and though God object to
760 Made thee without thy leave, what if thy Son
738–41 Mine own. Adam’s “own” curse will remain “bide upon” him, and the curses of “all” his descen-
dants will flow back (“redound”) on him as on their “natural center”; objects at that center (“in thir place”)
were thought to be weightless (“light”), but these curses will be “Heavie.”
743–6. Cf. Isa. 45:9: “Woe unto him that striveth with his Maker! . . . Shall the clay say to him that fash-
ioneth it, What makest thou?”
760–5. Cf. Isa. 45:10: “Woe unto him that saith unto his father, What begettest thou?”
274 Paradise Lost
Prove disobedient, and reprov’d, retort,

Wherefore didst thou beget me? I sought it not.
Wouldst thou admit for his contempt of thee
That proud excuse? yet him not thy election,° choice
765 But Natural necessity begot.
God made thee of choice his own, and of his own
To serve him, thy reward was of his grace,
Thy punishment then justly is at his Will.
Be it so, for I submit, his doom° is fair, judgment
770 That dust I am, and shall to dust returne:
O welcom hour whenever! why delayes
His hand to execute what his Decree
Fixd on this day? why do I overlive,
Why am I mockt with death, and length’nd out
775 To deathless pain? how gladly would I meet
Mortalitie my sentence, and be Earth
Insensible, how glad would lay me down
As in my Mothers lap! There I should rest
And sleep secure; his dreadful voice no more
780 Would Thunder in my ears, no fear of worse
To mee and to my ofspring would torment me
With cruel expectation. Yet one doubt
Pursues me still, least all I° cannot die, all of me
Least that pure breath of Life, the Spirit of Man
785 Which God inspir’d, cannot together perish
With this corporeal Clod; then in the Grave,
Or in some other dismal place who knows
But I shall die a living Death? O thought
Horrid, if true! yet why? it was but breath
790 Of Life that sinn’d; what dies but what had life
And sin? the Bodie properly hath neither.
All of me then shall die: let this appease
The doubt, since humane reach° no further knows. understanding
For though the Lord of all be infinite,
795 Is his wrauth also? be it,° man is not so, even if it is
But mortal doom’d. How can he exercise
770 dust. Cf. Gen. 3:19: “dust thou art, and unto dust shalt thou return.”
792. Adam concludes that the soul dies with the body; he has reasoned his way to part of Milton’s Mortalist
heresy (Christian Doctrine 1.13) but not the rest, that both body and soul rise again on the Last Day.
794–808 man is not so. Adam intuits an axiom of Scholastic philosophy, that the action of agents is limited
by the nature of the objects they act upon, so he reasons that “finite” matter cannot suffer “infinite” divine
punishment.
Book 10 275
Wrath without end on Man whom Death must end?

Can he make deathless Death? that were to make
Strange contradiction, which to God himself
800 Impossible is held, as Argument° proof
Of weakness, not of Power. Will he draw out,
For angers sake, finite to infinite
In punisht man, to satisfie his rigour
Satisfi’d never; that were to extend
805 His Sentence beyond dust and Natures Law,
By which all Causes else according still
To the reception of thir matter act,
Not to th’ extent of thir own Spheare. But say
That Death be not one stroak, as I suppos’d,
810 Bereaving° sense, but endless miserie taking away
From this day onward, which I feel begun
Both in me, and without° me, and so last outside of
To perpetuitie; Ay me, that fear
Comes thundring back with dreadful revolution° recurrence
815 On my defensless head; both Death and I
Am found Eternal, and incorporate° both, making one body
Nor I on my part single, in mee all
Posteritie stands curst: Fair Patrimonie
That I must leave ye, Sons; O were I able
820 To waste° it all my self, and leave ye none! use it up
So disinherited how would ye bless
Me now your curse! Ah, why should all mankind
For one mans fault thus guiltless be condemn’d,
If guiltless? But from mee what can proceed,
825 But all corrupt, both Mind and Will deprav’d,
Not to do onely, but to will the same
With me? how can they then acquitted stand
In sight of God? Him after all Disputes
Forc’t° I absolve: all my evasions vain necessarily
830 And reasonings, though through Mazes, lead me still
But to my own conviction: first and last
On mee, mee onely, as the sourse and spring
Of all corruption, all the blame lights due;
799 Strange contradiction. Adam concludes, with the Scholastics and Milton himself, that God cannot do
things that “imply a contradiction” (Christian Doctrine 1.2).
832–4 On mee, mee onely. Cf. the Son’s offer to accept all humankind’s guilt (3.236 –7) and Eve’s similar
offer (10.935–6).
276 Paradise Lost
So might the wrauth. Fond° wish! couldst thou support foolish

835 That burden heavier then the Earth to bear,
Then all the World° much heavier, though divided universe
With that bad Woman? Thus what thou desir’st,
And what thou fearst, alike destroyes all hope
Of refuge, and concludes thee miserable
840 Beyond all past example and future,
To Satan only like both crime and doom.
O Conscience, into what Abyss of fears
And horrors hast thou driv’n me; out of which
I find no way, from deep to deeper plung’d!
845 Thus Adam to himself lamented loud
Through the still Night, not now, as ere man fell,
Wholsom and cool, and mild, but with black Air
Accompanied, with damps° and dreadful gloom, noxious vapors
Which to his evil Conscience represented
850 All things with double terror: On the Ground
Outstretcht he lay, on the cold ground, and oft
Curs’d his Creation, Death as oft accus’d
Of tardie execution, since denounc’t° pronounced
The day of his offence. Why comes not Death,
855 Said hee, with one thrice acceptable stroke
To end me? Shall Truth fail to keep her word,
Justice Divine not hast’n to be just?
But Death comes not at call, Justice Divine
Mends° not her slowest pace for prayers or cries. quickens
860 O Woods, O Fountains, Hillocks, Dales and Bowrs,
With other echo late I taught your Shades
To answer, and resound farr other Song.
Whom thus afflicted when sad Eve beheld,
Desolate where she sate, approaching nigh,
865 Soft words to his fierce passion she assay’d:
But her with stern regard he thus repell’d.
Out of my sight, thou Serpent, that name best
Befits thee with him leagu’d, thy self as false
And hateful; nothing wants,° but that thy shape, is lacking
870 Like his, and colour Serpentine may shew
860–2. Cf. Adam and Eve’s Morning Hymn (5:153–208, esp. 203 – 4).
867. Adam’s misogynistic outcry begins by reference to the patristic tradition that the name “Eve,” aspirated,
means “serpent.” Raphael (5:388–91) and Adam later (11.159 – 61) refer to the tradition that interprets her
name to mean “life”; cf. 9.1067.
Book 10 277
Thy inward fraud, to warn all Creatures from thee

Henceforth; least that too heav’nly form, pretended° made a disguise
To hellish falshood, snare them. But for thee
I had persisted happie, had not thy pride
875 And wandring vanitie, when lest was safe,
Rejected my forewarning, and disdain’d
Not to be trusted, longing to be seen
Though by the Devil himself, him overweening° overconfident
To over-reach,° but with the Serpent meeting outwit
880 Fool’d and beguil’d, by him thou, I by thee,
To trust thee from my side, imagin’d wise,
Constant, mature, proof against all assaults,
And understood not all was but a shew
Rather then solid vertu, all but a Rib
885 Crooked by nature, bent, as now appears,
More to the part sinister° from me drawn, the left side, evil
Well if thrown out, as supernumerarie
To my just number found. O why did God,
Creator wise, that peopl’d highest Heav’n
890 With Spirits Masculine, create at last
This noveltie on Earth, this fair defect
Of Nature, and not fill the World at once
With Men as Angels without Feminine,
Or find some other way to generate
895 Mankind? this mischief had not then befall’n,
And more that shall befall, innumerable
Disturbances on Earth through Femal snares,
And straight° conjunction with this Sex: for either close, intimate
He never shall find out fit Mate, but such
900 As some misfortune brings him, or mistake,
Or whom he wishes most shall seldom gain
Through her perversness, but shall see her gaind
By a farr worse, or if she love, withheld
By Parents, or his happiest choice too late
905 Shall meet, alreadie linkt and Wedlock-bound
To a fell° Adversarie, his hate or shame: bitter
Which infinite calamitie shall cause
884–6 a Rib / Crooked. A commonplace of misogynistic discourses.

887–8 supernumerarie. Some commentators claimed that Adam had thirteen ribs on the left side, so he could
spare one for the creation of Eve and still retain his “just number.”
889–90 Spirits Masculine. Cf. 1.423–5.
891–2 defect / Of Nature. Aristotle (De Generatione) termed the female a defective male.
278 Paradise Lost
To Humane life, and houshold peace confound.

He added not, and from her turn’d, but Eve
910 Not so repulst, with Tears that ceas’d not flowing,
And tresses all disorderd, at his feet
Fell humble, and imbracing them, besaught
His peace, and thus proceeded in her plaint.
Forsake me not thus, Adam, witness Heav’n
915 What love sincere, and reverence in my heart
I beare thee, and unweeting° have offended, unknowing
Unhappilie deceav’d; thy suppliant
I beg, and clasp thy knees; bereave° me not, deprive
Whereon I live, thy gentle looks, thy aid,
920 Thy counsel in this uttermost distress,
My onely strength and stay: forlorn of thee,
Whither shall I betake me, where subsist?
While yet we live, scarse one short hour perhaps,
Between us two let there be peace, both joyning,
925 As joyn’d in injuries, one enmitie
Against a Foe by doom° express assign’d us, judgment
That cruel Serpent: On me exercise not
Thy hatred for this miserie befall’n,
On me alreadie lost, mee then thy self
930 More miserable; both have sin’d, but thou
Against God onely, I against God and thee,
And to the place of judgment will return,
There with my cries importune Heaven, that all
The sentence from thy head remov’d may light
935 On me, sole cause to thee of all this woe,
Mee mee onely just object of his ire.
She ended weeping, and her lowlie plight,° posture
Immovable till peace obtain’d from fault
Acknowledg’d and deplor’d, in Adam wraught
940 Commiseration; soon his heart relented
Towards her, his life so late and sole delight,
Now at his feet submissive in distress,
Creature so faire his reconcilement seeking,
His counsel whom she had displeas’d, his aide;
945 As one disarm’d, his anger all he lost,
And thus with peaceful words uprais’d her soon.
917–18. Eve assumes the posture of a classical suppliant, clasping Adam’s knees as she begs for reconciliation.
936–7 Mee mee only. Cf. Adam’s cry at 832–4 above and the Son’s offer (3.236 – 7).
Book 10 279
Unwarie, and too desirous, as before,

So now of what thou knowst not, who desir’st
The punishment all on thy self; alas,
950 Beare thine own first, ill able to sustaine
His full wrauth whose thou feelst as yet lest part,
And my displeasure bearst so ill. If Prayers
Could alter high Decrees, I to that place
Would speed before thee, and be louder heard,
955 That on my head all might be visited,
Thy frailtie and infirmer Sex forgiv’n,
To me committed and by me expos’d.
But rise, let us no more contend, nor blame
Each other, blam’d enough elsewhere, but strive
960 In offices° of Love, how we may light’n duties
Each others burden in our share of woe;
Since this days Death denounc’t, if ought I see,
Will prove no sudden, but a slow-pac’t evill,
A long days dying to augment our paine,
965 And to our Seed (O hapless Seed!) deriv’d.° passed down
To whom thus Eve, recovering heart, repli’d.
Adam, by sad experiment° I know experience
How little weight my words with thee can finde,
Found so erroneous, thence by just event° outcome
970 Found so unfortunate; nevertheless,
Restor’d by thee, vile as I am, to place
Of new acceptance, hopeful to regaine
Thy Love, the sole contentment of my heart
Living or dying, from thee I will not hide
975 What thoughts in my unquiet brest are ris’n,
Tending to some relief of our extremes,° extremities, hardships
Or end, though sharp and sad, yet tolerable,
As in° our evils, and of easier choice. considering
If care of our descent° perplex° us most, descendants / torment
980 Which must be born to certain woe, devourd
By Death at last, and miserable it is
To be to others cause of misery,
Our own begotten, and of our Loines to bring
Into this cursed World a woful Race,
985 That after wretched Life must be at last
Food for so foule a Monster, in thy power
953 that place. The place of judgment.

280 Paradise Lost
It lies, yet ere Conception to prevent° forestall

The Race unblest, to being yet unbegot.
Childless thou art, Childless remaine:
990 So Death shall be deceav’d° his glut, and with us two cheated of
Be forc’d to satisfie his Rav’nous Maw.
But if thou judge it hard and difficult,
Conversing, looking, loving, to abstain
From Loves due Rites, Nuptial imbraces sweet,
995 And with desire to languish without hope,
Before the present object languishing
With like desire, which would be miserie
And torment less then none of what we dread,
Then both our selves and Seed at once to free
1000 From what we fear for both, let us make short,° lose no time
Let us seek Death, or he not found, supply
With our own hands his Office on our selves;
Why stand we longer shivering under feares,
That shew no end but Death, and have the power,
1005 Of many ways to die the shortest choosing,
Destruction with destruction to destroy.
She ended heer, or vehement° despaire passionate
Broke off the rest; so much of Death her thoughts
Had entertaind, as di’d her Cheeks with pale.
1010 But Adam with such counsel nothing° sway’d, not at all
To better hopes his more attentive minde
Labouring had rais’d, and thus to Eve repli’d.
Eve, thy contempt of life and pleasure seems
To argue in thee somthing more sublime
1015 And excellent then what thy minde contemnes;
But self-destruction therefore saught, refutes
That excellence thought in thee, and implies,
Not thy contempt, but anguish and regret
For loss of life and pleasure overlov’d.
1020 Or if thou covet death, as utmost end
Of miserie, so thinking to evade
The penaltie pronounc’t, doubt not but God
Hath wiselier arm’d his vengeful ire then so
To be forestall’d; much more I fear least Death
1025 So snatcht will not exempt us from the paine
996 present object. Eve herself, who then imagines her own frustrated desire.
1015 What thy minde contemnes. Life, which your mind seems to despise.
Book 10 281
We are by doom° to pay; rather such acts judgment

Of contumacie° will provoke the highest willful disobedience
To make death in us live: Then let us seek
Some safer resolution, which methinks
1030 I have in view, calling to minde with heed
Part of our Sentence, that thy Seed shall bruise
The Serpents head; piteous amends,° unless small consolation
Be meant, whom I conjecture, our grand Foe
Satan, who in the Serpent hath contriv’d
1035 Against us this deceit: to crush his head
Would be revenge indeed; which will be lost
By death brought on our selves, or childless days
Resolv’d, as thou proposest; so our Foe
Shall scape his punishment ordain’d, and wee
1040 Instead shall double ours upon our heads.
No more be mention’d then of violence
Against our selves, and wilful barrenness,
That cuts us off from hope, and savours onely
Rancor and pride, impatience and despite,
1045 Reluctance° against God and his just yoke struggling, resistance
Laid on our Necks. Remember with what mild
And gracious temper he both heard and judg’d
Without wrauth or reviling; wee expected
Immediate dissolution, which we thought
1050 Was meant by Death that day, when lo, to thee
Pains onely in Child-bearing were foretold,
And bringing forth, soon recompenc’t with joy,
Fruit of thy Womb: On mee the Curse aslope
Glanc’d on the ground, with labour I must earne
1055 My bread; what harm? Idleness had bin worse;
My labour will sustain me; and least Cold
Or Heat should injure us, his timely care
Hath unbesaught provided, and his hands
Cloath’d us unworthie, pitying while he judg’d;
1060 How much more, if we pray him, will his ear
Be open, and his heart to pitie incline,
And teach us further by what means to shun
Th’ inclement Seasons, Rain, Ice, Hail and Snow,
1052–4. Adam echoes Elizabeth’s address to Mary, mother of Jesus, “Blessed is the fruit of thy womb” (Luke
1:42), alluding unaware to the promise about the “Seed” of the woman. aslope. Like a spear that
“Glanc’d” aside from its target and hit the ground.
282 Paradise Lost
Which now the Skie with various Face begins

1065 To shew us in this Mountain, while the Winds
Blow moist and keen, shattering° the graceful locks° scattering / leaves
Of these fair spreading Trees; which bids us seek
Som better shroud,° som better warmth to cherish° shelter / keep warm
Our Limbs benumm’d, ere this diurnal Starr° the sun
1070 Leave cold the Night, how we his gather’d beams
Reflected, may with matter sere° foment,° dry / excite
Or by collision of two bodies grinde
The Air attrite° to Fire, as late the Clouds sparked by friction
Justling or pusht with Winds rude in thir shock
1075 Tine the slant Lightning, whose thwart flame driv’n down
Kindles the gummie bark of Firr or Pine,
And sends a comfortable heat from farr,
Which might supplie° the Sun: such Fire to use, add to
And what may else be remedie or cure
1080 To evils which our own misdeeds have wrought,
Hee will instruct us praying, and of Grace
Beseeching him, so as we need not fear
To pass commodiously this life, sustain’d
By him with many comforts, till we end
1085 In dust, our final rest and native home.
What better can we do, then to the place
Repairing where he judg’d us, prostrate fall
Before him reverent, and there confess
Humbly our faults, and pardon beg, with tears
1090 Watering the ground, and with our sighs the Air
Frequenting,° sent from hearts contrite, in sign filling
Of sorrow unfeign’d, and humiliation meek.
Undoubtedly he will relent and turn
From his displeasure; in whose look serene,
1095 When angry most he seem’d and most severe,
What else but favor, grace, and mercie shon?
So spake our Father penitent, nor Eve
Felt less remorse: they forthwith to the place
Repairing where he judg’d them prostrate fell
1100 Before him reverent, and both confess’d
1075–8. Cf. Lucretius, De Rerum Natura 5.1091–5, for the theory that fire was discovered from lightning strik-
ing the forests. Tine. Ignite. thwart. Slanting.
1098–1104. The final six and a half lines repeat almost word for word lines 1086 – 92, only with changed verb
tenses, as Adam’s proposed gesture of repentance is seen to be carried out in every detail.
Book 10 283
Humbly thir faults, and pardon beg’d, with tears

Watering the ground, and with thir sighs the Air
Frequenting, sent from hearts contrite, in sign
Of sorrow unfeign’d, and humiliation meek.
The End of the Tenth Book.

BOOK 11
THE ARGUMENT
The Son of God presents to his Father the Prayers of our first Parents now repent-
ing, and intercedes for them: God accepts them, but declares that they must no longer
abide in Paradise; sends Michael with a Band of Cherubim to dispossess them; but
first to reveal to Adam future things: Michaels coming down. Adam shews to Eve cer-
5 tain ominous signs; he discerns Michaels approach, goes out to meet him: the Angel
denounces thir departure. Eve’s Lamentation. Adam pleads, but submits: The Angel
leads him up to a high Hill, sets before him in vision what shall happ’n till the Flood.
Thus they in lowliest plight repentant stood

Praying, for from the Mercie-seat above
Prevenient Grace descending had remov’d
The stonie from thir hearts, & made new flesh
5 Regenerate grow instead, that sighs now breath’d
Unutterable, which the Spirit of prayer
Inspir’d, and wing’d for Heav’n with speedier flight
Then loudest Oratorie:° yet thir port° prayers / bearing
Not of mean suiters, nor important less
10 Seem’d thir Petition, then when th’ ancient Pair
In Fables old, less ancient yet then these,
Deucalion and chaste Pyrrha to restore
The Race of Mankind drownd, before the Shrine
Of Themis stood devout. To Heav’n thir prayers
15 Flew up, nor missd the way, by envious windes
Blow’n vagabond° or frustrate:° in they passd scattered / thwarted
Dimentionless° through Heav’nly dores; then clad without physical extension
6 denounces. Proclaims.
1 stood. May mean “remained,” or that, after prostrating themselves (10.1099) they prayed standing upright;
their “port” was “Not of mean suiters” (8–9). Cf. 4.720–2.
3–5 Prevenient Grace. Grace preceding human choice, enabling the will (in bondage as a result of sin) to
repent. Cf. Ezek. 11:19, “I will take the stony heart out of their flesh, and will given them an heart of
flesh” – a proof-text for regeneration.
5–7 Unutterable. Cf. Rom. 8:26: “we know not what we should pray for as we ought: but the Spirit itself
maketh intercession for us with groanings which cannot be uttered.”
10–14 ancient Pair. In a Greek myth analogous to the Noah story, “Deucalion” and his wife “Pyrrha” alone
survive a universal flood by building an ark. They then pray to “Themis,” goddess of justice, who tells
them to restore humankind by throwing stones behind them, which turn into men and women
(Metamorphoses 1.318–415).
286 Paradise Lost
With incense, where the Golden Altar fum’d,

By thir great Intercessor, came in sight
20 Before the Fathers Throne: Them the glad° Son pleased
Presenting, thus to intercede began.
See Father, what first fruits on Earth are sprung
From thy implanted Grace in Man, these Sighs
And Prayers, which in this Golden Censer,° mixt incense-burner
25 With Incense, I thy Priest before thee bring,
Fruits of more pleasing savour from thy seed
Sow’n with contrition in his heart, then those
Which his own hand manuring° all the Trees cultivating
Of Paradise could have produc’t, ere fall’n
30 From innocence. Now therefore bend thine eare
To supplication, heare his sighs though mute;
Unskilful with what words to pray, let mee
Interpret for him, mee his Advocate
And propitiation, all his works on mee
35 Good or not good ingraft, my Merit those
Shall perfet, and for these my Death shall pay.
Accept me, and in mee from these receave
The smell of peace toward Mankinde, let him live
Before thee reconcil’d, at least his days
40 Numberd, though sad, till Death, his doom (which I
To mitigate thus plead, not to reverse)
To better life shall yeeld him, where with mee
All my redeemd may dwell in joy and bliss,
Made one with me as I with thee am one.
45 To whom the Father, without Cloud, serene.
All thy request for Man, accepted Son,
Obtain, all thy request was my Decree:
But longer in that Paradise to dwell,
18 incense. Cf. Rev. 8:3, “another angel came . . . having a golden censer; and there was given unto him
much incense, that he should offer it with the prayers of all saints upon the golden altar which was before
the throne.”
25 Priest. In Christian Doctrine 1.15, Milton defines Christ’s priestly function as that whereby he “once offered
himself to God the Father as a sacrifice for sinners, and has always made, and still continues to make inter-
cession for us.”
33–4 Advocate / And propitiation. Cf. 1 John 2:1–2: “We have an advocate with the Father, Jesus Christ
the righteous: And he is the propitiation for our sins.”
34–6 ingraft. The theological term for the Son taking to himself all the “works” of humans, perfecting their
good deeds by his “Merit” and by his “Death” paying the debt due God’s justice for their evil deeds.
42–4 Made one. Cf. John 17:22–3: “that they may be one, even as we are one: I in them, and thou in me,
that they may be made perfect in one.”
Book 11 287
The Law I gave to Nature him forbids:

50 Those pure immortal Elements that know
No gross, no unharmoneous mixture foule,
Eject him tainted now, and purge him off
As a distemper, gross to aire as gross,
And mortal food, as may dispose him best
55 For dissolution wrought by Sin, that first
Distemperd° all things, and of incorrupt destroyed harmony in
Corrupted. I at first with two fair gifts
Created him endowd, with Happiness
And Immortalitie: that fondly° lost, foolishly
60 This other serv’d but to eternize woe;
Till I provided Death; so Death becomes
His final remedie, and after Life
Tri’d in sharp tribulation, and refin’d
By Faith and faithful works, to second Life,
65 Wak’t in the renovation of the just,
Resignes him up with Heav’n and Earth renewd.
But let us call to Synod° all the Blest assembly
Through Heav’ns wide bounds; from them I will not hide
My judgments, how with Mankind I proceed,
70 As how with peccant° Angels late they saw; sinning
And in thir state, though firm, stood more confirmd.
He ended, and the Son gave signal high
To the bright Minister that watchd, hee blew
His Trumpet, heard in Oreb since perhaps
75 When God descended, and perhaps once more
To sound at general Doom. Th’ Angelic blast
Filld all the Regions: from thir blissful Bowrs
Of Amarantin Shade,° Fountain or Spring, unfading trees
By the waters of Life, where ere they sate
80 In fellowships of joy: the Sons of Light
Hasted, resorting° to the Summons high, gathering
And took thir Seats; till from his Throne supream
50–5 pure immortal Elements. These themselves “purge” man as a “distemper” (“unharmoneous” dis-
order), and “Eject” him from Eden to a place where the air and food are more “gross,” like himself,
disposing him for death, the “dissolution wrought by Sin.”
64 Faith and faithful works. Cf. Christian Doctrine 1.22: “we are justified by faith without the works of the
law, but not without the works of faith” – a qualification of the reformed doctrine of Sola Fides.
65 renovation. The resurrection and renewal of body and soul at the Last Day.
74–6. A trumpet sounded on Mount “Oreb” when God delivered the Ten Commandments to Moses (Exod.
19:19); it will sound again at the Last Judgment (“general Doom”).
288 Paradise Lost
Th’ Almighty thus pronouncd his sovran Will.

O Sons, like one of us Man is become
85 To know both Good and Evil, since his taste
Of that defended° Fruit; but let him boast forbidden
His knowledge of Good lost, and Evil got,
Happier, had suffic’d him to have known
Good by it self, and Evil not at all.
90 He sorrows now, repents, and prayes contrite,
My motions° in him, longer then they move, impulses
His heart I know, how variable and vain
Self-left. Least therefore his now bolder hand
Reach also of the Tree of Life, and eat,
95 And live for ever, dream at least to live
For ever, to remove him I decree,
And send him from the Garden forth to Till
The Ground whence he was taken, fitter soile.
Michael, this my behest have thou in charge,
100 Take to thee from among the Cherubim
Thy choice of flaming Warriours, least the Fiend
Or° in behalf of Man, or to invade either
Vacant possession° som new trouble raise: abandoned property
Hast thee, and from the Paradise of God
105 Without remorse drive out the sinful Pair,
From hallowd ground th’ unholie, and denounce° announce
To them and to thir Progenie from thence
Perpetual banishment. Yet least they faint° become depressed, swoon
At the sad Sentence rigorously urg’d,
110 For I behold them softn’d and with tears
Bewailing thir excess,° all terror hide. violation of law
If patiently thy bidding they obey,
Dismiss them not disconsolate; reveale
To Adam what shall come in future dayes,
115 As I shall thee enlighten, intermix
My Cov’nant in the womans seed renewd;
So send them forth, though sorrowing, yet in peace:
83–98. Several phrases in God’s speech are closely quoted from Gen. 3:22–3: “And the Lord God said, Behold,
the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take
also of the tree of life, and eat, and live for ever: Therefore the Lord God sent him forth from the garden
of Eden, to till the ground from whence he was taken.” Milton adds the phrase, “dream at least to live /
For ever” (95–6) to signal that some of God’s statements (84 –5, 94 –5) are ironic.
115 As I shall thee enlighten. God, it seems, reveals the “future” events to Michael at the same time as
Michael presents them to Adam (see 12:128).
Book 11 289
And on the East side of the Garden place,

Where entrance up from Eden easiest climbes,
120 Cherubic watch,° and of a Sword the flame sentinels
Wide waving, all approach farr off to fright,
And guard all passage to the Tree of Life:
Least Paradise a receptacle prove
To Spirits foule, and all my Trees thir prey,
125 With whose stol’n Fruit Man once more to delude.
He ceas’d; and th’ Archangelic Power prepar’d
For swift descent, with him the Cohort bright
Of watchful Cherubim; four faces each
Had, like a double Janus, all thir shape
130 Spangl’d with eyes more numerous then those
Of Argus, and more wakeful then to drouze,
Charm’d with Arcadian Pipe, the Pastoral Reed
Of Hermes, or his opiate Rod. Mean while
To resalute the World with sacred Light
135 Leucothea wak’d, and with fresh dews imbalmd
The Earth, when Adam and first Matron Eve
Had ended now thir Orisons, and found,
Strength added from above, new hope to spring
Out of despaire, joy, but with fear yet linkt;
140 Which thus to Eve his welcome words renewd.° resumed
Eve, easily may Faith admit, that all
The good which we enjoy, from Heav’n descends;
But that from us ought° should ascend to Heav’n anything
So prevalent° as to concerne the mind influential, potent
145 Of God high-blest, or to incline his will,
Hard to belief may seem; yet this will Prayer,
Or one short sigh of humane breath, up-borne
Ev’n to the Seat of God. For since I saught
By Prayer th’ offended Deitie to appease,
150 Kneel’d and before him humbl’d all my heart,
Methought I saw him placable° and mild, forgiving
118–22. Cf. Gen. 3:24: “So he drove out the man; and he placed at the east of the garden of Eden Cherubims,
and a flaming sword which turned every way, to keep the way of the tree of life.”
128–9 Cherubim; four faces each. Cf. Ezek. 1:10 and PL 6.753– 6. Janus. The Roman god of door-
ways had two faces – in one version, four, corresponding to the four seasons and the four quarters of
the earth.
129–33 Argus. Argus, with one hundred eyes, was set by Juno to watch Jove’s mistress Io, but “Hermes” (Mercury)
put all of his eyes to sleep with his music (“Arcadian Pipe”) and his sleep-inducing caduceus (“opiate Rod”).
135 Leucothea. Roman goddess of the dawn.
290 Paradise Lost
Bending his eare; perswasion in me grew

That I was heard with favour; peace returnd
Home to my Brest, and to my memorie
155 His promise, that thy Seed shall bruise our Foe;
Which then not minded° in dismay, yet now attended to
Assures me that the bitterness of death
Is past, and we shall live. Whence Haile to thee,
Eve rightly call’d, Mother of all Mankind,
160 Mother of all things living, since by thee
Man is to live, and all things live for Man.
To whom thus Eve with sad° demeanour meek. serious, grave
Ill worthie I such title should belong
To me transgressour, who for thee ordaind
165 A help, became thy snare; to mee reproach
Rather belongs, distrust and all dispraise:
But infinite in pardon was my Judge,
That I who first brought Death on all, am grac’t
The sourse of life; next favourable thou,
170 Who highly thus to entitle me voutsaf ’st,
Farr other name deserving. But the Field
To labour calls us now with sweat impos’d,
Though after sleepless Night; for see the Morn,
All unconcern’d with our unrest, begins
175 Her rosie progress smiling; let us forth,
I never from thy side henceforth to stray,
Wherere our days work lies, though now enjoind
Laborious, till day droop; while here we dwell,
What can be toilsom in these pleasant Walkes?
180 Here let us live, though in fall’n state, content.
So spake, so wish’d much-humbl’d Eve, but Fate
Subscrib’d not; Nature first gave Signs, imprest
On Bird, Beast, Aire, Aire suddenly eclips’d° darkened
After short blush of Morn; nigh in her sight
185 The Bird of Jove, stoopt from his aerie tour,
Two Birds of gayest plume before him drove:
Down from a Hill the Beast that reigns in Woods,° the lion
First hunter then, pursu’d a gentle brace,° pair
155 promise. Cf. 10.179–81

158–60. Cf. Raphael’s salutation at 5.385–91. The name “Eve” is cognate with the Hebrew word meaning life.
172 sweat impos’d. Part of the punishment for the Fall, “In the sweat of thy face shalt thou eat bread” (Gen.
3:19). Cf. PL 10.205.
185–6 Bird of Jove. The eagle swooped (“stoopt”) from his towering flight (“aerie tour”).
Book 11 291
Goodliest of all the Forrest, Hart and Hinde;

190 Direct to th’ Eastern Gate was bent thir flight.
Adam observ’d, and with his Eye the chase
Pursuing, not unmov’d to Eve thus spake.
O Eve, some furder change awaits us nigh,
Which Heav’n by these mute signs in Nature shews
195 Forerunners of his purpose, or to warn
Us haply° too secure° of our discharge perhaps / overconfident
From penaltie, because from death releast
Some days; how long, and what till then our life,
Who knows, or more then this, that we are dust,
200 And thither must return and be no more.
Why else this double object in our sight
Of flight pursu’d in th’ Air and ore the ground
One way the self-same hour? why in the East
Darkness ere Dayes mid-course, and Morning light
205 More orient° in yon Western Cloud that draws bright
O’re the blew Firmament a radiant white,
And slow descends, with somthing heav’nly fraught.° stored
He err’d not, for by this° the heav’nly Bands by this time
Down from a Skie of Jasper lighted° now alighted, shone
210 In Paradise, and on a Hill made alt,° came to a halt
A glorious Apparition, had not doubt
And carnal° fear that day dimm’d Adams eye. bodily
Not that more glorious, when the Angels met
Jacob in Mahanaim, where he saw
215 The field Pavilion’d with his Guardians bright;
Nor that which on the flaming Mount appeerd
In Dothan, cover’d with a Camp of Fire,
Against the Syrian King, who to surprize
One man, Assassin-like had levied Warr,
220 Warr unproclam’d. The Princely Hierarch
In thir bright stand,° there left his Powers° to seise formation / army
Possession of the Garden; hee alone,
To find where Adam shelterd, took his way,
194–5 mute signs. Both scenes portray a regal creature (eagle, lion) driving forth a superlatively lovely pair.
Without making a specific interpretation Adam infers that they may be “Forerunners” of God’s purpose.
214–15 Mahanaim. “Jacob” gave this name, meaning “armies” or “camps” (“field Pavilion’d”) to a place where
he saw an army of angels (Gen. 32:1–2).
216–20 flaming Mount. The “Syrian King” had “levied Warr” against “Dothan” in an effort to capture Elisha
the prophet (“One man”), but God surrounded him on a mountain with horses and chariots of fire (2 Kgs
6:17).
292 Paradise Lost
Not unperceav’d of Adam, who to Eve,

225 While the great Visitant approachd, thus spake.
Eve, now expect great tidings, which perhaps
Of us will soon determin,° or impose make an end
New Laws to be observ’d; for I descrie
From yonder blazing Cloud that veils the Hill
230 One of the heav’nly Host, and by his Gate
None of the meanest, some great Potentate
Or of the Thrones above, such Majestie
Invests him coming; yet not terrible,
That I should fear, nor sociably mild,
235 As Raphael, that I should much confide,
But solemn and sublime, whom not to offend,
With reverence I must meet, and thou retire.
He ended; and th’ Arch-Angel soon drew nigh,
Not in his shape Celestial, but as Man
240 Clad to meet Man; over his lucid° Armes bright
A militarie Vest of purple flowd
Livelier then Melibœan, or the graine
Of Sarra, worn by Kings and Hero’s old
In time of Truce; Iris had dipt the wooff;
245 His starrie Helme unbuckl’d shew’d him prime
In Manhood where Youth ended; by his side
As in a glistering Zodiac° hung the Sword, belt of constellations
Satans dire dread, and in his hand the Spear.
Adam bowd low, hee Kingly from his State° regal bearing
250 Inclin’d not, but his coming thus declar’d.
Adam, Heav’ns high behest no Preface needs:
Sufficient that thy Prayers are heard, and Death,
Then due by sentence when thou didst transgress,
Defeated° of his seisure° many dayes cheated / possession
255 Giv’n thee of Grace, wherein thou may’st repent,
And one bad act with many deeds well done
Mayst cover: well may then thy Lord appeas’d
Redeem thee quite from Deaths rapacious claime;
But longer in this Paradise to dwell
260 Permits not; to remove thee I am come,
240. Cf. Raphael’s appearance at 5.277–85.

242–4 Melibœan. Both Meliboea in Thessaly and “Sarra” (Tyre) were famous for purple dye (“grain”). “Iris”
as goddess of the rainbow (also the sign of God’s “Truce”) dyed the “wooff ” (threads woven across a
warp).
Book 11 293
And send thee from the Garden forth to till

The ground whence thou wast tak’n, fitter Soile.
He added not, for Adam at the newes
Heart-strook with chilling gripe° of sorrow stood, spasm
265 That all his senses bound;° Eve, who unseen seized up
Yet all had heard, with audible lament
Discover’d° soon the place of her retire.° revealed / retreat
O unexpected stroke, worse then of Death!
Must I thus leave thee Paradise? thus leave
270 Thee Native Soile, these happie Walks and Shades,
Fit haunt of Gods? where I had hope to spend,
Quiet though sad, the respit° of that day delay
That must be mortal to us both. O flours,
That never will in other Climate grow,
275 My early visitation, and my last
At Eev’n, which I bred up with tender hand
From the first op’ning bud, and gave ye Names,
Who now shall reare ye to the Sun, or ranke
Your Tribes,° and water from th’ ambrosial Fount? species
280 Thee lastly nuptial Bowre, by mee adornd
With what to sight or smell was sweet; from thee
How shall I part, and whither wander down
Into a lower World, to° this obscure compared to
And wilde, how shall we breath in other Aire
285 Less pure, accustomd to immortal Fruits?
Whom thus the Angel interrupted milde.
Lament not Eve, but patiently resigne
What justly thou hast lost; nor set thy heart,
Thus over-fond, on that which is not thine;
290 Thy going is not lonely, with thee goes
Thy Husband, him to follow thou art bound;
Where he abides, think there thy native soile.
Adam by this° from the cold sudden damp° by this time / stupor
Recovering, and his scatterd spirits returnd,
295 To Michael thus his humble words addressd.
Celestial, whether among the Thrones, or nam’d
Of them the Highest, for such of shape may seem
269–70 Native Soile. Unlike Adam, Eve was created in the “Paradise” of Eden.
277. Milton departs from Gen. 2:19–20, in which Adam alone gives names. The action of naming the flowers
(like Adam’s naming of the beasts, 8.352–5) signifies intuitive knowledge of their nature.
279 ambrosial Fount. See 4.237–40, describing the fount in Eden that “Ran Nectar.”
294 Paradise Lost
Prince above Princes, gently hast thou tould

Thy message, which might else in telling wound,
300 And in performing end us; what besides
Of sorrow and dejection and despair
Our frailtie can sustain, thy tidings bring,
Departure from this happy place, our sweet
Recess,° and onely consolation left refuge
305 Familiar to our eyes, all places else
Inhospitable appeer and desolate,
Nor knowing us nor known: and if by prayer
Incessant I could hope to change the will
Of him who all things can,° I would not cease knows, can do
310 To wearie him with my assiduous cries:
But prayer against his absolute Decree
No more availes then breath against the winde,
Blown stifling back on him that breaths it forth:
Therefore to his great bidding I submit.
315 This most afflicts me, that departing hence,
As from his face I shall be hid, deprivd
His blessed count’nance; here I could frequent,
With worship, place by place where he voutsaf ’d
Presence Divine, and to my Sons relate;
320 On this Mount he appeerd, under this Tree
Stood visible, among these Pines his voice
I heard, here with him at this Fountain talk’d:
So many grateful° Altars I would reare showing gratitude
Of grassie Terfe, and pile up every Stone
325 Of lustre from the brook, in memorie,
Or monument to Ages, and thereon
Offer sweet smelling Gumms and Fruits and Flours:
In yonder nether World where shall I seek
His bright appearances, or footstep trace?
330 For though I fled him angrie, yet recall’d
To life prolongd and promisd Race,° I now descendants
Gladly behold though but his utmost skirts° distant signs
Of glory, and farr off his steps adore.
To whom thus Michael with regard benigne.
335 Adam, thou know’st Heav’n his, and all the Earth,
Not this Rock onely; his Omnipresence fills
316. Cf. Gen. 4:14, Cain’s response to his punishment: “from thy face shall I be hid.”
323–6. The patriarchs raised “Altars” wherever God appeared to them.
Book 11 295
Land, Sea, and Aire, and every kinde that lives,

Fomented° by his virtual° power and warmd: nurtured / exerting influence
All th’ Earth he gave thee to possess and rule,
340 No despicable gift; surmise not then
His presence to these narrow bounds confin’d
Of Paradise or Eden: this had been
Perhaps thy Capital Seate, from whence had spred
All generations, and had hither come
345 From all the ends of th’ Earth, to celebrate
And reverence thee thir great Progenitor.
But this præeminence thou hast lost, brought down
To dwell on eeven ground now with thy Sons:
Yet doubt not but in Vallie and in plaine
350 God is as here, and will be found alike
Present, and of his presence many a signe
Still following thee, still compassing° thee round surrounding
With goodness and paternal Love, his Face
Express, and of his steps the track Divine.
355 Which that thou mayst beleeve, and be confirmd
Ere thou from hence depart, know I am sent
To shew thee what shall come in future dayes
To thee and to thy Ofspring; good with bad
Expect to hear, supernal° Grace contending heavenly
360 With sinfulness of Men; thereby to learn
True patience, and to temper joy with fear
And pious sorrow, equally enur’d° tempered
By moderation either state to beare,
Prosperous or adverse: so shalt thou lead
365 Safest thy life, and best prepar’d endure
Thy mortal passage when it comes. Ascend
This Hill; let Eve (for I have drencht her eyes)
Here sleep below while thou to foresight wak’st,
As once thou slepst, while Shee to life was formd.
370 To whom thus Adam gratefully repli’d.
Ascend, I follow thee, safe Guide, the path
Thou lead’st me, and to the hand of Heav’n submit,
However chast’ning, to the evil turne
My obvious° breast, arming to overcom exposed, vulnerable
357–8 future dayes. Prophetic visions are a common feature of epic, e.g., Aeneas’ vision of his descendants
culminating in the Roman empire (Aeneid 6.754–854).
367 drencht. Placed in her eyes a soporific liquid (drench).
296 Paradise Lost
375 By suffering, and earne rest from labour won,

If so I may attain. So both ascend
In the Visions of God: It was a Hill
Of Paradise the highest, from whose top
The Hemisphere of Earth in cleerest Ken
380 Stretcht out to the amplest reach of prospect lay.
Not higher that Hill nor wider looking round,
Whereon for different cause the Tempter set
Our second Adam in the Wilderness,
To shew him all Earths Kingdomes and thir Glory.
385 His Eye might there command wherever stood
City of old or modern Fame, the Seat
Of mightiest Empire, from the destind Walls
Of Cambalu, seat of Cathaian Can
And Samarchand by Oxus, Temirs Throne,
390 To Paquin of Sinæan Kings, and thence
To Agra and Lahor of great Mogul
Down to the golden Chersonese, or where
The Persian in Ecbatan sate, or since
In Hispahan, or where the Russian Ksar
395 In Mosco, or the Sultan in Bizance,
Turchestan-born; nor could his eye not ken° see
Th’ Empire of Negus to his utmost Port
Ercoco and the less Maritim Kings
Mombaza, and Quiloa, and Melind,
381–4. When Satan tempted Christ (the subject of Milton’s brief epic, Paradise Regained) he took him to “an
exceeding high mountain” and showed him “all the kingdoms of the world, and the glory of them” (Matt.
4:8). Cf. Paradise Regained 3.251–4.169.
383–92. Christ, the “second Adam” (but not Adam, who is shown “nobler sights,” 411), will first view “des-
tined” (yet to come) kingdoms in Asia: “Cambalu,” capital of Cathay (north China), ruled by such Khans
as Ghenghis and Kublei, “Cathaian Can”; “Temir” (Tamburlaine), ruled “Samarchand” (Samarkand), near
the “Oxus” river in modern Uzbekistan; “Paquin” (Peking, Beijing), of “Sinæan Kings” (Chinese); “Agra and
Lahor” (Lahore), “Mogul” capitals in northern India and Pakistan; “golden Chersonese,” the Malay peninsula
east of India, fabled for wealth.
393–6. Then Christ will see “Persian,” Russian, and Turkish kingdoms. In Persia (Iran), he will see “Ecbatan”
(Hamadan), a summer residence of Persian kings, and “Hispahan” (Isfahan), which became the Persian
capital in the sixteenth century. “Bizance” (Byzantium, Constantinople, Istanbul) was capital of the
Ottoman empire and ruled by “Sultans” after falling to the Turks in 1453.
397–401. In Africa he will see Abyssinia (northern Ethiopia), empire of the “Negus” (ruler) reaching to “Ercoco”
(Arkiko), a Red Sea port. Then “Mombaza” (Mombasa) and “Melind” (Malindi) in Kenya and “Quiloa” (Kilwa),
an island port off the coast of Tanzania; “Sofala,” a port in Mozambique, sometimes identified with the
biblical “Ophir,” from which Solomon took gold for his temple (1 Kgs 9:28); and “Congo” and “Angola” on
the west coast.
Book 11 297
400 And Sofala thought Ophir, to the Realme

Of Congo, and Angola fardest South;
Or thence from Niger Flood to Atlas Mount
The Kingdoms of Almansor, Fez and Sus,
Marocco and Algiers, and Tremisen;
405 On Europe thence, and where Rome was to sway
The World: in Spirit perhaps he also saw
Rich Mexico the seat of Motezume,
And Cusco in Peru, the richer seat
Of Atabalipa, and yet unspoil’d
410 Guiana, whose great Citie Geryons Sons
Call El Dorado: but to nobler sights
Michael from Adams eyes the Filme remov’d
Which that false Fruit that promis’d clearer sight
Had bred; then purg’d with Euphrasie and Rue
415 The visual Nerve, for he had much to see;
And from the Well of Life three drops instill’d.
So deep the power of these Ingredients pierc’d,
Eevn to the inmost seat of mental sight,
That Adam now enforc’t to close his eyes,
420 Sunk down and all his Spirits became intranst:° in a trance
But him the gentle Angel by the hand
Soon rais’d, and his attention thus recall’d.
Adam, now ope thine eyes, and first behold
Th’ effects which thy original crime hath wrought
425 In some to spring from thee, who never touch’d
Th’ excepted° Tree, nor with the Snake conspir’d, forbidden
Nor sinn’d thy sin, yet from that sin derive
Corruption to bring forth more violent deeds.
402–4. In North Africa, looking from the “Niger” river in west Africa flowing eastward to the Atlantic to the
“Atlas” mountains in Morocco (or possibly to Mout Atlas in Mauritania), he sees the kingdom of various
Muslim rulers called Al Mansur (“Almansor”), probably referring to Abu’Amir al Ma-Ma’afiri, Caliph of Cordova.
That empire takes in “Fez,” capital of Morocco, Tunis (“Sus”), “Algiers, “ and “Tremisen” (Tlemeen), part
of Algeria.
406–11. Christ will see places in the New World only “in Spirit,” probably because they lie on the other side
of the spherical earth: “Mexico” the seat of Montezuma (“Motezume”), the last Aztec emperor; “Cusco in
Peru” seat of Atahualpa (“Atabalipa”), the last Inca emperor, murdered by Pizarro; “yet unspoil’d / Guiana”
(a region including Surinam, Guyana, and parts of Venezuela and Brazil) – not yet discovered and plun-
dered by the Spanish. Its chief city, Manoa, was identified with the mythical city of gold, “El Dorado,” by
“Geryons Sons” (the Spanish); in Spenser’s Faerie Queene Geryon, a mythical three-headed monster killed
by Hercules, is an allegory of the great power and oppression of Spain.
414 Euphrasie and Rue. Both herbs were thought to sharpen eyesight.
298 Paradise Lost
His eyes he op’nd, and beheld a field,

430 Part arable and tilth, whereon were Sheaves
New reapt, the other part sheep-walks° and foulds; pasture
Ith’ midst an Altar as the Land-mark° stood boundary-marker
Rustic, of grassie sord;° thither anon turf
A sweatie Reaper from his Tillage brought
435 First Fruits, the green Eare, and the yellow Sheaf,
Uncull’d,° as came to hand; a Shepherd next unselected
More meek came with the Firstlings of his Flock
Choicest and best; then sacrificing, laid
The Inwards and thir Fat, with Incense strew’d,
440 On the cleft Wood, and all due Rites perform’d.
His Offring soon propitious° Fire from Heav’n favoring
Consum’d with nimble glance,° and grateful° steame; quick flash / pleasing
The others not, for his was not sincere;
Whereat hee inlie rag’d, and as they talk’d,
445 Smote him into the Midriff with a stone
That beat out life; he fell, and deadly pale
Groand out his Soul with gushing bloud effus’d.
Much at that sight was Adam in his heart
Dismai’d, and thus in haste to th’ Angel cri’d.
450 O Teacher, some great mischief° hath befall’n harm, injury
To that meek man, who well had sacrific’d;
Is Pietie thus and pure Devotion paid?
T’ whom Michael thus, hee also mov’d, repli’d.
These two are Brethren, Adam, and to come
455 Out of thy loyns; th’ unjust the just hath slain,
For envie that his Brothers Offering found
From Heav’n acceptance; but the bloodie Fact° crime
Will be aveng’d, and th’ others Faith approv’d
Loose no reward, though here thou see him die,
460 Rowling in dust and gore. To which our Sire.
Alas, both for the deed and for the cause!
But have I now seen Death? Is this the way
429–47. Milton’s version of the Cain and Abel story provides a clear reason for God’s acceptance of Abel’s
sacrifice, as Gen. 4:1–16 does not. Michael does not name any of the biblical personages or places in Book
11; he sees the scenes but may not know the names these persons or places will bear.
430–1 arable. Land capable of being ploughed. tilth. Cultivated.
434–7 A sweatie Reaper. Cain. Cf. Gen. 4:2: “And Abel was a keeper of sheep, but Cain was a tiller of the
ground.”
441–2. Acceptable sacrifices were often consumed by “Fire from Heav’n”; Cf. Lev. 9:24 and Judg. 6:21.
455. Adam has to be told that these are his own sons, not simply descendants.
Book 11 299
I must return to native dust? O sight

Of terrour, foul and ugly to behold,
465 Horrid to think, how horrible to feel!
To whom thus Michael. Death thou hast seen
In his first shape on man; but many shapes
Of Death, and many are the wayes that lead
To his grim Cave, all dismal;° yet to sense dreadful
470 More terrible at th’ entrance then within.
Some, as thou saw’st, by violent stroke shall die,
By Fire, Flood, Famin, by Intemperance more
In Meats and Drinks, which on the Earth shall bring
Diseases dire, of which a monstrous crew
475 Before thee shall appear; that thou mayst know
What miserie th’ inabstinence of Eve
Shall bring on men. Immediately a place
Before his eyes appeard, sad,° noysom,° dark, distressing / foul-smelling
A Lazar-house it seemd, wherein were laid
480 Numbers of all diseas’d, all maladies
Of gastly Spasm, or racking torture, qualmes
Of heart-sick Agonie, all feavorous kinds,
Convulsions, Epilepsies, fierce Catarrhs,
Intestin Stone and Ulcer, Colic pangs,
485 Dæmoniac Phrenzie, moaping Melancholie
And Moon-struck madness, pining Atrophie
Marasmus and wide-wasting Pestilence,
Dropsies, and Asthma’s, and Joint-racking Rheums.
Dire was the tossing, deep the groans, despair
490 Tended the sick busiest from Couch to Couch;
And over them triumphant Death his Dart
Shook, but delaid to strike, though oft invokt
With vows, as thir chief good, and final hope.
Sight so deform what heart of Rock could long
495 Drie-ey’d behold? Adam could not, but wept,
477–95. This is the only non-biblical sight presented to Adam, a “Lazar-house” or hospital for leprosy and
other infectious diseases, named for Lazarus (Luke 16:19 –25).
484–8 Stone. Morbid concretion. Dæmoniac Phrenzie. Manic frenzy, often attributed to posses-
sion by evil spirits. Moon-struck madness. Lunacy. pining Atrophie. Emaciation.
Marasmus. A wasting away of the body. wide-wasting Pestilence. Plague (the Great Plague of
1665 had killed over 60,000 Londoners). Rheums. Rheumatic pains.
491. For Death’s “Dart” see 2.672, 786.
300 Paradise Lost
Though not of Woman born; compassion quell’d

His best of Man,° and gave him up to tears manliness, courage
A space, till firmer thoughts restraind excess,
And scarce recovering words his plaint renew’d.
500 O miserable Mankind, to what fall
Degraded, to what wretched state reserv’d!
Better end heer unborn. Why is life giv’n
To be thus wrested from us? rather why
Obtruded° on us thus? who if we knew forced
505 What we receive, would either not accept
Life offer’d, or soon beg to lay it down,
Glad to be so dismist in peace. Can thus
Th’ Image of God in man created once
So goodly and erect, though faultie since,
510 To such unsightly sufferings be debas’t
Under inhuman pains? Why should not Man,
Retaining still Divine similitude
In part, from such deformities be free,
And for his Makers Image sake exempt?
515 Thir Makers Image, answerd Michael, then
Forsook them, when themselves they villifi’d° debased
To serve ungovern’d appetite, and took
His Image whom they serv’d, a brutish vice,
Inductive° mainly to the sin of Eve. leading on, traceable
520 Therefore so abject is thir punishment,
Disfiguring not Gods likeness, but thir own,
Or if his likeness, by themselves defac’t
While they pervert pure Natures healthful rules
To loathsom sickness, worthily,° since they deservedly
525 Gods Image did not reverence in themselves.
I yield it just, said Adam, and submit.
But is there yet no other way, besides
These painful passages, how we may come
To Death, and mix with our connatural° dust? sharing nature
530 There is, said Michael, if thou well observe
The rule of not too much, by temperance taught
In what thou eatst and drinkst, seeking from thence
496 not of Woman born. A man’s tears and softer feelings were attributed to his feminine part; Adam was
created of the dust of the earth, not born of woman. Cf. Macbeth 5.8.13 –18.
511–13. Cf. Christian Doctrine 1.12: “some remnants of the divine image still exist in us, not wholly extin-
guished by this spiritual death.”
518 His Image. Man does not now bear God’s image but that of “ungovern’d appetite.”
Book 11 301
Due nourishment, not gluttonous delight,

Till many years over thy head return:
535 So maist thou live, till like ripe Fruit thou drop
Into thy Mothers lap, or be with ease
Gatherd, not harshly pluckt, for death mature:
This is old age; but then thou must outlive
Thy youth, thy strength, thy beauty, which will change
540 To witherd weak and gray; thy Senses then
Obtuse,° all taste of pleasure must forgoe, dull
To° what thou hast, and for the Aire of youth in comparison to
Hopeful and cheerful, in thy blood will reigne
A melancholly damp of cold and dry
545 To weigh thy Spirits down, and last consume
The Balme° of Life. To whom our Ancestor. preservative essence
Henceforth I flie not Death, nor would prolong
Life much, bent rather how I may be quit
Fairest and easiest of this combrous charge,
550 Which I must keep till my appointed day
Of rendring up, and patiently attend° await
My dissolution. Michael repli’d,
Nor love thy Life, nor hate; but what thou livst
Live well, how long or short permit° to Heav’n: leave
555 And now prepare thee for another sight.
He lookd and saw a spacious Plaine, whereon
Were Tents of various hue; by some were herds
Of Cattel grazing: others, whence the sound
Of Instruments that made melodious chime
560 Was heard, of Harp and Organ; and who moovd
Thir stops and chords was seen: his volant° touch moving rapidly, flying
Instinct° through all proportions° low and high impelled / musical harmonies
Fled and pursu’d transverse the resonant fugue.
In other part stood one who at the Forge
542–4 Aire of youth. In assigning elements and humors to the several ages, “Aire” and the sanguine (“cheer-
ful”) temperament arising from the blood were associated with youth; earth, and the melancholy tem-
perament produced by phlegm and black bile (“cold and dry”) were associated with age. Cf. Robert Burton,
Anatomy of Melancholy (1621), 1.2.2, 1.3.5. damp. Depression of spirits.
556–97 spacious Plaine. Adam’s third vision is based on Gen. 4:20 –2, of the three sons of Lamech, descen-
dants of Cain.
557–8 Tents . . . Cattel. These identify the persons in the first part of this vision with Jabel, “the father of
such as dwell in tents, and of such as have cattle” (Gen. 4:20).
558–63 Instruments. Gen. 4:21 describes his brother Jubel as “father of all such as handle the harp and organ.”
563 fugue. Musical form in which one statement of the theme seems to chase another.
564–73 one who at the forge. Tubal-Cain, the third brother, was “an instructer of every artificer in brass
and iron” (Gen. 4:22).
302 Paradise Lost
565 Labouring, two massie° clods of Iron and Brass massive

Had melted (whether found where casual° fire accidental
Had wasted woods on Mountain or in Vale,
Down to the veins of Earth, thence gliding hot
To som Caves mouth, or whether washt by stream
570 From underground) the liquid Ore he dreind
Into fit moulds prepar’d; from which he formd
First his own Tooles; then, what might else be wrought
Fusil° or grav’n° in mettle. After these, cast / sculpted
But on the hether side a different sort
575 From the high neighbouring Hills, which was thir Seat,
Down to the Plain descended: by thir guise
Just men they seemd, and all thir study bent
To worship God aright, and know his works
Not hid, nor those things last which might preserve
580 Freedom and Peace to men: they on the Plain
Long had not walkt, when from the Tents behold
A Beavie of fair Women, richly gay° ornamented
In Gems and wanton dress; to the Harp they sung
Soft amorous Ditties, and in dance came on:
585 The Men though grave, ey’d them, and let thir eyes
Rove without rein, till in the amorous Net
Fast caught, they lik’d, and each his liking chose;
And now of love they treat° till th’ Eevning Star talk
Loves Harbinger appeerd; then all in heat° animal desire
590 They light the Nuptial Torch, and bid invoke
Hymen, then first to marriage Rites invok’t;
With Feast and Musick all the Tents resound.
Such happy interview and fair event° outcome
Of love and youth not lost, Songs, Garlands, Flours,
595 And charming Symphonies° attach’d the heart harmonious music
Of Adam, soon enclin’d to admit delight,
The bent° of Nature; which he thus express’d. end, inclination
True opener of mine eyes, prime Angel blest,
Much better seems this Vision, and more hope
574–80 a different sort. The descendants of Seth, Adam’s third son (Gen. 4:25 – 6). hether side. The
Western (or hither) side, away from the east where Cain’s sons lived.
578–9 works / Not hid. Seth’s descendants were traditionally credited with the discovery of astronomy, a
lawful science not involving the “matters hid” that Raphael warned against. Or, perhaps, a contrast to
Tubal-Cain’s delving for hidden metals (cf. 1.687–8).
588–9 Eevning Star. Venus, planet of love.
591 Hymen. God of marriage.
Book 11 303
600 Of peaceful dayes portends, then those two past;

Those were of hate and death, or pain much worse,
Here Nature seems fulfilld in all her ends.
To whom thus Michael. Judg not what is best
By pleasure, though to Nature seeming meet,
605 Created, as thou art, to nobler end
Holie and pure, conformitie divine.
Those Tents thou sawst so pleasant, were the Tents
Of wickedness, wherein shall dwell his Race
Who slew his Brother; studious they appere
610 Of Arts that polish Life, Inventers rare,
Unmindful of thir Maker, though his Spirit
Taught them, but they his gifts acknowledg’d none.
Yet they a beauteous ofspring shall beget;
For that fair femal Troop thou sawst, that seemd
615 Of Goddesses, so blithe, so smooth, so gay,
Yet empty of all good wherein consists
Womans domestic honour and chief praise;
Bred onely and completed° to the taste fully equipped
Of lustful appetence,° to sing, to dance, desire
620 To dress, and troule° the Tongue, and roule the Eye. move, lick the lips
To these that sober Race of Men, whose lives
Religious titl’d them the Sons of God,
Shall yield up all thir vertue, all thir fame
Ignobly, to the traines° and to the smiles wiles, snares
625 Of these fair Atheists, and now swim in joy,
(Erelong to swim at large) and laugh; for which
The world erelong a world of tears must weepe.
To whom thus Adam of short joy bereft.
O pittie and shame, that they who to live well
630 Enterd so faire, should turn aside to tread
Paths indirect, or in the mid way faint!
But still I see the tenor of Mans woe
Holds on the same, from Woman to begin.
From Mans effeminate slackness it begins,
613–14 a beauteous ofspring. The “Beavie of fair Women” (582).

621–5 Sons of God. Like most exegetes of Gen. 6:2, Milton identifies them as the descendants of Seth; the
women they wed (termed the daughters of men) are the descendants of Cain. Another tradition held that
angels lay with these women (cf. 3.461–3).
625–6 swim. An anticipation of the Flood to come, which Adam does not yet understand.
632–3 woe / . . . Woman. Adam produces another false etymological pun (a misogynist cliché), like his
earlier pun on “Eve . . . evil” (9.1067).
304 Paradise Lost
635 Said th’ Angel, who should better hold his place
By wisdome, and superiour gifts receav’d.
But now prepare thee for another Scene.
He lookd and saw wide Territorie spred
Before him, Towns, and rural works between,
640 Cities of Men with lofty Gates and Towrs,
Concours° in Arms, fierce Faces threatning Warr, hostile encounters
Giants of mightie Bone, and bould emprise;° enterprise, prowess
Part wield thir Arms, part courb the foaming Steed,
Single or in Array of Battel rang’d° drawn up in ranks
645 Both Horse and Foot, nor idely mustring stood;
One way a Band select° from forage drives of picked men
A herd of Beeves, faire Oxen and faire Kine
From a fat° Meddow ground; or fleecy Flock, fertile
Ewes and thir bleating Lambs over the Plaine,
650 Thir Bootie; scarce with Life the Shepherds flye,
But call in aide, which makes a bloody Fray;
With cruel Tournament the Squadrons joine;
Where Cattle pastur’d late, now scatterd lies
With Carcasses and Arms th’ensanguind° Field bloodstained
655 Deserted: Others to a Citie strong
Lay Seige, encampt; by Batterie, Scale, and Mine,
Assaulting; others from the wall defend
With Dart and Jav’lin, Stones and sulfurous Fire;
On each hand slaughter and gigantic deeds.
660 In other part the scepter’d Haralds call
To Council in the Citie Gates: anon
Grey-headed men and grave, with Warriours mixt,
Assemble, and Harangues are heard, but soon
In factious opposition, till at last
665 Of middle Age one rising, eminent
In wise deport, spake much of Right and Wrong,
Of Justice, of Religion, Truth and Peace,
And Judgment from above: him old and young
638–73 Adam’s fourth vision is of the Giant offspring of the previous marriages (683–5). Cf. Gen. 6:4: “There
were giants in the earth in those days, and also after that, when the sons of God came in unto the daugh-
ters of men, and they bare children to them, the same became mighty men which were of old, men
of renown.” Some details recall scenes from the shield of Achilles – siege, cattle raid, battle, assembly
(Iliad 18.490–616).
656 Batterie. Battering rams. Scale. Ladders. Mine. Tunnels under the walls.
665–71 one rising. Enoch, who “walked with God, and he was not, for God took him” (Gen. 5:24). He was
translated to heaven at 365 years of age, “middle Age” compared to other patriarchs (Adam 930, Seth 912).
Book 11 305
Exploded° and had seiz’d with violent hands, mocked, drove out
670 Had not a Cloud descending snatch’d him thence
Unseen amid the throng: so violence
Proceeded, and Oppression, and Sword-Law
Through all the Plain, and refuge none was found.
Adam was all in tears, and to his guide
675 Lamenting turnd full sad; O what are these,
Deaths Ministers, not Men, who thus deal Death
Inhumanly to men, and multiply
Ten thousandfould the sin of him who slew
His Brother; for of whom such massacher
680 Make they but of thir Brethren, men of men?
But who was that Just Man, whom had not Heav’n
Rescu’d, had in his Righteousness bin lost?
To whom thus Michael. These are the product
Of those ill mated Marriages thou saw’st:
685 Where good with bad were matcht, who of themselves
Abhor to joyn; and by imprudence mixt,
Produce prodigious° Births of bodie or mind. monstrous
Such were these Giants, men of high renown;
For in those dayes Might onely shall be admir’d,
690 And Valour and Heroic Vertu call’d;
To overcome in Battle, and subdue
Nations, and bring home spoils with infinite
Man-slaughter, shall be held the highest pitch
Of human Glorie, and for Glorie done
695 Of triumph, to be styl’d great Conquerours,
Patrons of Mankind, Gods, and Sons of Gods,
Destroyers rightlier call’d and Plagues of men.
Thus Fame shall be atchiev’d, renown on Earth,
And what most merits fame in silence hid.
700 But hee the seventh from thee, whom thou beheldst
The onely righteous in a World perverse,
And therefore hated, therefore so beset
689–99 Might only. The traditional values of epic, which Milton critiques in the Proem to Book 9.
what most merits fame. Cf. 9.31–3, “the better fortitude / Of Patience and Heroic Martyrdom /
Unsung.”
700–9. Jude 14 identifies Enoch as “the seventh from Adam.” Some details are drawn from Jude 14–15, describ-
ing Enoch’s prophecy of God’s pronouncing judgment with “ten thousand of his saints” on those “that
are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their
hard speeches which ungodly sinners have spoken against him.” The “Cloud with winged Steeds” may be
taken from Elijah’s translation to heaven (2 Kgs 2:11), often associated with Enoch’s.
306 Paradise Lost
With Foes for daring single to be just,

And utter odious Truth, that God would come
705 To judge them with his Saints: Him the most High
Rapt in a balmie Cloud with winged Steeds
Did, as thou sawst, receave, to walk with God
High in Salvation and the Climes of bliss,
Exempt from Death; to shew thee what reward
710 Awaits the good, the rest what punishment;
Which° now direct thine eyes and soon behold. to which
He look’d, and saw the face of things quite chang’d,
The brazen Throat of Warr had ceast to roar,
All now was turn’d to jollitie and game,
715 To luxurie° and riot,° feast and dance, lust / debauchery
Marrying or prostituting, as befell,
Rape or Adulterie, where passing° faire surpassing, passing by
Allurd them; thence from Cups to civil Broiles.
At length a Reverend Sire among them came,
720 And of thir doings great dislike declar’d,
And testifi’d against thir wayes; hee oft
Frequented thir Assemblies, whereso met,
Triumphs° or Festivals, and to them preachd triumphal processions
Conversion and Repentance, as to Souls
725 In prison under Judgments imminent:
But all in vain: which when he saw, he ceas’d
Contending, and remov’d his Tents farr off;
Then from the Mountain hewing Timber tall,
Began to build a Vessel of huge bulk,
730 Measur’d by Cubit, length, and breadth, and highth,
Smeard round with Pitch, and in the side a dore
Contriv’d, and of provisions laid in large
For Man and Beast: when loe a wonder strange!
Of every Beast, and Bird, and Insect small
735 Came seavens, and pairs, and enterd in, as taught
Thir order: last the Sire, and his three Sons
703 daring single to be just. Cf. Abdiel at 6.30–2.

712–53. Adam’s fifth vision, of the general depravity of humans, the Flood, and Noah (“a Reverend Sire,”
719) is based on Gen. 6:5–9:17. The “Sea without shoar” (750) and some other details of lines 738–53 are
taken from the story of Deucalion’s Flood in Metamorphoses 1.262–347.
730 Cubit. Ancient unit of measurement, from the elbow to the fingertip; the ark was 300 by 50 by 30 cubits
(Gen. 6:15).
735 seavens, and pairs. Cf. Gen. 7:2, “Of every clean beast thou shalt take to thee by sevens, the male and
his female; and of beasts that are not clean by two, the male and his female.”
Book 11 307
With thir four Wives; and God made fast the dore.
Meanwhile the Southwind rose, and with black wings
Wide hovering, all the Clouds together drove
740 From under Heav’n; the Hills to their supplie° assistance
Vapour, and Exhalation dusk° and moist, dark mist
Sent up amain;° and now the thick’nd Skie with main force
Like a dark Ceeling stood; down rush’d the Rain
Impetuous, and continu’d till the Earth
745 No more was seen; the floating Vessel swum
Uplifted; and secure with beaked prow
Rode tilting o’re the Waves, all dwellings else
Flood overwhelmd, and them with all thir pomp
Deep under water rould; Sea cover’d Sea,
750 Sea without shoar; and in thir Palaces
Where luxurie late reign’d, Sea-monsters whelp’d
And stabl’d; of Mankind, so numerous late,
All left, in one small bottom° swum imbark’t. boat
How didst thou grieve then, Adam, to behold
755 The end of all thy Ofspring, end so sad,
Depopulation; thee another Floud,
Of tears and sorrow a Floud thee also drown’d,
And sunk thee as thy Sons; till gently reard
By th’ Angel, on thy feet thou stoodst at last,
760 Though comfortless, as when a Father mourns
His Children, all in view destroyd at once;
And scarce° to th’ Angel utterdst thus thy plaint. barely able
O Visions ill foreseen! better had I
Liv’d ignorant of future, so had borne
765 My part of evil onely, each dayes lot
Anough to beare; those now, that were dispenst° given
The burd’n of many Ages, on me light° alight
At once, by my foreknowledge gaining Birth
Abortive, to torment me ere thir being,
770 With thought that they must be. Let no man seek
Henceforth to be foretold what shall befall
Him or his Childern, evil he may be sure,
764–6. Cf. Matt. 6:34: “Sufficient unto the day is the evil thereof.”
768 foreknowledge. The term suggests that Adam is experiencing something akin to God’s foreknowledge,
which the poem insists is not predestination. Adam knows what is to happen but can neither cause it nor
prevent it.
768–9 Birth / Abortive. Their birth seems to Adam both monstrous and too soon born.
308 Paradise Lost
Which neither his foreknowing can prevent,

And hee the future evil shall no less
775 In apprehension then in substance feel
Grievous to bear: but that care now is past,
Man is not whom° to warne: those few escapt No one is left
Famin and anguish will at last consume
Wandring that watrie Desert: I had hope
780 When violence was ceas’t, and Warr on Earth,
All would have then gon well, peace would have crownd
With length of happy dayes the race of man;
But I was farr deceav’d; for now I see
Peace to corrupt no less then Warr to waste.
785 How comes it thus? unfould, Celestial Guide,
And whether here the Race of man will end.
To whom thus Michael. Those whom last thou sawst
In Triumph and luxurious wealth, are they
First seen in acts of prowess eminent
790 And great exploits, but of true vertu void;
Who having spilt much blood, and don much waste
Subduing Nations, and achievd thereby
Fame in the World, high titles, and rich prey,
Shall change thir course to pleasure, ease, and sloth,
795 Surfet, and lust, till wantonness and pride
Raise out of friendship hostil deeds in Peace.
The conquerd also, and enslav’d by Warr
Shall with thir freedom lost all vertu loose
And fear of God, from whom thir pietie feign’d
800 In sharp contest of Battel found no aide
Against invaders; therefore coold in zeale
Thenceforth shall practice how to live secure,
Worldlie or dissolute, on what thir Lords
Shall leave them to enjoy; for th’ Earth shall bear
805 More then anough, that temperance may be tri’d:° tested
So all shall turn degenerate, all deprav’d,
Justice and Temperance, Truth and Faith forgot;
One Man except, the onely Son of light
In a dark Age, against example good,
810 Against allurement, custom, and a World
797–806. These lines may also allude to the backsliding Puritans who betrayed the Commonwealth in 1660
and have now taken on the vices of the restored royalists.
808 One Man except. Noah.
Book 11 309
Offended;° fearless of reproach and scorn, hostile

Or violence, hee of wicked wayes
Shall them admonish, and before them set
The paths of righteousness, how much more safe,
815 And full of peace, denouncing° wrauth to come proclaiming
On thir impenitence; and shall returne
Of them derided, but of God observd
The one just Man alive; by his command
Shall build a wondrous Ark, as thou beheldst,
820 To save himself and houshold from amidst
A World devote° to universal rack.° doomed / destruction
No sooner hee with them of Man and Beast
Select° for life shall in the Ark be lodg’d, chosen
And shelterd round, but all the Cataracts° floodgates
825 Of Heav’n set open on the Earth shall powre
Raine day and night, all fountains of the Deep
Broke up, shall heave the Ocean to usurp
Beyond all bounds, till inundation rise
Above the highest Hills: then shall this Mount
830 Of Paradise by might of Waves be moovd
Out of his place, pushd by the horned floud,
With all his verdure spoil’d, and Trees adrift
Down the great River to the op’ning Gulf,
And there take root an Iland salt and bare,
835 The haunt of Seales and Orcs,° and Sea-mews° clang. whales / gulls
To teach thee that God attributes to place
No sanctitie, if none be thither brought
By Men who there frequent, or therein dwell.
And now what further shall ensue, behold.
840 He lookd, and saw the Ark hull° on the floud, drift
Which now abated, for the Clouds were fled,
Drivn by a keen North-winde, that blowing drie
Wrinkl’d the face of Deluge, as decai’d;
And the cleer Sun on his wide watrie Glass
845 Gaz’d hot, and of the fresh Wave largely drew,
As after thirst, which made thir flowing shrink
From standing lake to tripping ebbe,° that stole running ebbtide
With soft foot towards the deep, who now had stopt
831 horned floud. Classical river gods were often depicted as horned.
833 the great River. The Euphrates (see Gen. 15:18). the op’ning Gulf. The Persian Gulf.
844–6. Cf. 5.423–6.
310 Paradise Lost
His Sluces,° as the Heav’n his windows shut. gates

850 The Ark no more now flotes, but seems on ground
Fast on the top of som high mountain fixt.
And now the tops of Hills as Rocks appeer;
With clamor thence the rapid Currents drive
Towards the retreating Sea thir furious tyde.
855 Forthwith from out the Arke a Raven flies,
And after him, the surer messenger,
A Dove sent forth once and agen to spie
Green Tree or ground whereon his foot may light;
The second time returning, in his Bill
860 An Olive leafe he brings, pacific signe:
Anon drie ground appeers, and from his Arke
The ancient Sire descends with all his Train;
Then with uplifted hands, and eyes devout,
Grateful° to Heav’n, over his head beholds expressing gratitude, pleasing,
865 A dewie Cloud, and in the Cloud a Bow
Conspicuous with three listed colours gay,
Betok’ning peace from God, and Cov’nant new.
Whereat the heart of Adam erst° so sad previously
Greatly rejoyc’d, and thus his joy broke forth.
870 O thou who future things canst represent
As present, Heav’nly instructer, I revive
At this last sight, assur’d that Man shall live
With all the Creatures, and thir seed preserve.
Farr less I now lament for one whole World
875 Of wicked Sons destroyd, then I rejoyce
For one Man found so perfet and so just,
That God voutsafes to raise another World
From him, and all his anger to forget.
But say, what mean those colourd streaks in Heavn,
880 Distended° as the Brow of God appeas’d, spread out
Or serve they as a flourie verge° to binde border, boundary
The fluid skirts of that same watrie Cloud,
Least it again dissolve and showr the Earth?
851 som high mountain. Mount Ararat (Gen. 8:4).

857–60 once and agen. Noah sent forth a “Dove” twice; the first time it failed to “spie” land, the second
time it returned with an “Olive leafe” (Gen. 8:8–12), a sign of peace (“pacific signe”).
866 three listed colours. Bands of the primary colors, red, blue, and yellow. gay. Bright.
867 Cov’nant new. See below, 892–5 and note.
876–8. The language invites recognition of Noah as a type (foreshadowing) of Christ, the one “perfet” and
“just” who will cause God to forget “his anger.”
Book 11 311
To whom th’ Archangel. Dextrously thou aim’st;

885 So willingly doth God remit his Ire,
Though late repenting him of Man deprav’d,
Griev’d at his heart, when looking down he saw
The whole Earth fill’d with violence, and all flesh
Corrupting each thir way; yet those remoov’d,
890 Such grace shall one just Man find in his sight,
That he relents, not to blot out mankind,
And makes a Covenant never to destroy
The Earth again by flood, nor let the Sea
Surpass his bounds, nor Rain to drown the World
895 With Man therein or Beast; but when he brings
Over the Earth a Cloud, will therein set
His triple-colour’d Bow, whereon to look
And call to mind his Cov’nant: Day and Night,
Seed time and Harvest, Heat and hoary Frost
900 Shall hold thir course, till fire purge all things new,
Both Heav’n and Earth, wherein the just shall dwell.
The End of the Eleventh Book.
886–7. Cf. Gen. 6:6: “it repented the Lord that he had made man on the earth, and it grieved him at his
heart.”
892–5. This covenant marked by the rainbow – that God will not again destroy the earth by flood (Gen.
9:15–17) – is a type of the covenant of grace through which God will save humankind.
899. Cf. Gen. 8:22: “While the earth remaineth, seedtime and harvest, and cold and heat, and summer and
winter, and day and night shall not cease.”
900–1. The restoration of nature following the Flood is seen as a type of the renewal of all things after the
final conflagration at the Last Judgment, “new heavens and a new earth, wherein dwelleth righteousness”
(2 Pet. 3:13).
BOOK 12
THE ARGUMENT
The Angel Michael continues from the Flood to relate what shall succeed; then, in
the mention of Abraham, comes by degrees to explain, who that Seed of the Woman
shall be, which was promised Adam and Eve in the Fall; his Incarnation, Death,
Resurrection, and Ascention; the state of the Church till his second Coming. Adam
5 greatly satisfied and recomforted by these Relations and Promises descends the Hill
with Michael; wakens Eve, who all this while had slept, but with gentle dreams com-
pos’d to quietness of mind and submission. Michael in either hand leads them out
of Paradise, the fiery Sword waving behind them, and the Cherubim taking thir
Stations to guard the Place.
As one who in his journey bates° at Noone, stops for refreshment

Though bent on speed, so heer the Archangel paus’d
Betwixt the world destroy’d and world restor’d,
If Adam aught perhaps might interpose;
5 Then with transition sweet new Speech resumes.
Thus thou hast seen one World begin and end;
And Man as from a second stock proceed.
Much thou hast yet to see, but I perceave
Thy mortal sight to faile; objects divine
10 Must needs impaire and wearie human sense:
Henceforth what is to com I will relate,
Thou therefore give due audience, and attend.
This second sours of Men, while yet but few;
And while the dread of judgement past remains
15 Fresh in thir mindes, fearing the Deitie,
With some regard to what is just and right
Shall lead thir lives and multiplie apace,
Labouring° the soile, and reaping plenteous crop, tilling
Corn wine and oyle; and from the herd or flock,
20 Oft sacrificing Bullock, Lamb, or Kid,
With large Wine-offerings pour’d, and sacred Feast,
Shal spend thir dayes in joy unblam’d, and dwell
1 succeed. Follow after.
7 second stock. from Noah himself, but also as a type of Christ in whom believers are ingrafted; see 3.287–89.
9 mortal sight to faile. Adam no longer sees the visions or pageants as before, but simply listens to Michael’s
narration; cf. Rom. 10:17, “So then faith cometh by hearing, and hearing by the word of God.” Michael,
however, continues to see the visions (128).
Book 12 313
Long time in peace by Families and Tribes

Under paternal rule; till one shall rise
25 Of proud ambitious heart, who not content
With fair equalitie, fraternal state,
Will arrogate Dominion undeserv’d
Over his brethren, and quite dispossess
Concord and law of Nature from the Earth,
30 Hunting (and Men not Beasts shall be his game)
With Warr and hostile snare such as refuse
Subjection to his Empire tyrannous:
A mightie Hunter thence he shall be styl’d
Before the Lord, as in despite of Heav’n,
35 Or from Heav’n claming second Sovrantie;
And from Rebellion shall derive his name,
Though of Rebellion others he accuse.
Hee with a crew, whom like Ambition joyns
With him or under him to tyrannize,
40 Marching from Eden towards the West, shall finde
The Plain, wherein a black bituminous gurge° whirlpool
Boiles out from under ground, the mouth of Hell;
Of Brick, and of that stuff they cast° to build decide
A Citie and Towre, whose top may reach to Heav’n;
45 And get themselves a name,° least far disperst reputation
In foraign Lands thir memorie be lost
Regardless whether good or evil fame.
But God who oft descends to visit men
Unseen, and through thir habitations walks
50 To mark thir doings, them beholding soon,
24–35 one. Nimrod. Cf. Gen. 10:8–10: “And Cain begat Nimrod: he began to be a mighty one in the earth.
He was a mighty hunter before the Lord . . . And the beginning of his kingdom was Babel.” Milton identifies
Nimrod as the first king, in terms that equate kingship with tyranny. He explains “before the Lord” as
meaning either that he openly defied God (“despite,” 34) or that he claimed divine right (“second
Sovrantie,” 35) from heaven, like the Stuart kings.
29 law of Nature. Grounded in reason, and dictating a government based on “fair equalitie, fraternal state” (26).
36–7. Drawing upon a false etymology linking the name Nimrod with the Hebrew “to rebel,” Milton
associates Nimrod with kingship generally (cf. 1.484 and 6.199 for other rebel kings). The lines allude also
especially to Charles I, who accused the Puritans of rebellion in the Civil War but who in Milton’s view
was himself a rebel against God for usurping the absolute monarchy belonging only to God.
40–59 Plain. The plain of Shinar in ancient Babylon (“Sennaar,” 3.467). Gen. 11:4 describes the building of
the “Towre” of Babel and refers to the “Citie” (Babylon). “And they said, Go to, let us build us a city and
a tower, whose top may reach unto heaven, and let us make us a name, lest we be scattered abroad upon
the face of the whole earth.” Though Genesis does not directly associate Nimrod with the tower, he was
traditionally made responsible for both tower and city (Gen. 10:9 –10).
314 Paradise Lost
Comes down to see thir Citie, ere the Tower

Obstruct Heav’n Towrs, and in derision sets
Upon thir Tongues a various° Spirit to rase° divisive / obliterate
Quite out thir Native Language, and instead
55 To sow a jangling noise of words unknown:
Forthwith a hideous gabble rises loud
Among the Builders; each to other calls
Not understood, till hoarse, and all in rage,
As mockt they storm; great laughter was in Heav’n
60 And looking down, to see the hubbub strange
And hear the din; thus was the building left
Ridiculous, and the work Confusion nam’d.
Whereto thus Adam fatherly displeas’d.
O execrable Son so to aspire
65 Above his Brethren, to himself assuming
Authoritie usurpt, from God not giv’n:
He gave us onely over Beast, Fish, Fowl
Dominion absolute; that right we hold
By his donation; but Man over men
70 He made not Lord; such title to himself
Reserving, human left from human free.
But this Usurper his encroachment proud
Stayes not on° Man; to God his Tower intends stops not with
Siege and defiance: Wretched man! what food
75 Will he convey up thither to sustain
Himself and his rash Armie, where thin Aire
Above the Clouds will pine° his entrails gross, waste away
And famish him of Breath, if not of Bread?
To whom thus Michael. Justly thou abhorr’st
80 That Son, who on the quiet state of men
Such trouble brought, affecting° to subdue aspiring
Rational Libertie; yet know withall,
Since thy original lapse, true Libertie
Is lost, which alwayes with right Reason dwells
62 Confusion. Taken to be the meaning of “Babel,” where God in punishment confounded the original lan-
guage of humans into multiple languages (Gen. 11:9).
64–71 aspire / Above his Brethren. Adam’s response suggests that republicanism is a matter of natural law,
clearly understood as such by Adam; he echoes an argument Milton often invoked to support republi-
canism against monarchy.
81–90 Rational Libertie. As Milton often did and as Abdiel did earlier (6.179 – 81), Michael links political to
psychological servility, and political liberty to inner freedom, i.e., the exercise of “right Reason” and con-
trol of passions.
Book 12 315
85 Twinn’d, and from her hath no dividual° being: separate

Reason in man obscur’d, or not obeyd,
Immediately inordinate desires
And upstart Passions catch° the Government seize
From Reason, and to servitude reduce
90 Man till then free. Therefore since hee permits
Within himself unworthie Powers to reign
Over free Reason, God in Judgement just
Subjects him from without to violent Lords;
Who oft as undeservedly enthrall
95 His outward freedom: Tyrannie must be,
Though to the Tyrant thereby no excuse.
Yet somtimes Nations will decline so low
From vertue, which is reason, that no wrong,
But Justice, and some fatal curse annext
100 Deprives them of thir outward libertie,
Thir inward lost: Witness th’ irreverent Son
Of him who built the Ark, who for the shame
Don to his Father, heard this heavie curse,
Servant of Servants, on his vitious Race.
105 Thus will this latter, as the former World,
Still tend from bad to worse, till God at last
Wearied with their iniquities, withdraw
His presence from among them, and avert
His holy Eyes; resolving from thenceforth
110 To leave them to thir own polluted wayes;
And one peculiar Nation to select
From all the rest, of whom to be invok’d,
A Nation from one faithful man to spring:
90–101. This passage, presenting loss of liberty as often (though not always) God’s punishment for a nation’s
servility. implicitly interprets the Restoration of Charles II as a divine judgment on the baseness of the
English.
101–4 th’ irreverent Son. Ham, son of Noah, looked on the nakedness of his father and brought down Noah’s
curse upon himself and his “vitious Race” (depraved descendants): “Cursed be Canaan; a servant of ser-
vants shall he be unto his brethren” (Gen. 9:25). Milton is probably thinking of the Canaanites (descen-
dants of Ham’s son Canaan), since “Race” did not carry its modern meaning. Noah’s curse was used, however,
to justify black slavery, as blacks came to be classed among Ham’s descendants.
111 one peculiar Nation. Israel, specially chosen by God, cf. Deut. 14:2, “The Lord hath chosen thee to be
a peculiar people unto himself.” In Christian Doctrine 1.4 Milton notes the “national election, by which
God chose the whole nation of Israel for his own people.” And, like many Puritans, he thought for a time
that God had chosen England as a new Israel.
113 one faithful man. Abraham, whose name means “father of many nations.” Lines 113 –51 are based on
Gen. 11:27–17:9.
316 Paradise Lost
Him on this side Euphrates yet residing,

115 Bred up in Idol-worship; O that men
(Canst thou believe?) should be so stupid grown,
While yet the Patriark liv’d, who scap’d the Flood,
As to forsake the living God, and fall
To worship thir own work in Wood and Stone
120 For Gods! yet him God the most High voutsafes
To call by Vision from his Fathers house,
His kindred and false Gods, into a Land
Which he will shew him, and from him will raise
A mightie Nation, and upon him showre
125 His benediction so, that in his Seed
All Nations shall be blest; he straight° obeys immediately
Not knowing to what Land, yet firm believes:
I see him, but thou canst not, with what Faith
He leaves his Gods, his Friends, and native Soile
130 Ur of Chaldæa, passing now the Ford
To Haran, after a cumbrous Train
Of Herds and Flocks, and numerous servitude;° servants and slaves
Not wandring poor, but trusting all his wealth
With God, who call’d him, in a land unknown.
135 Canaan he now attains, I see his Tents
Pitcht about Sechem, and the neighbouring Plaine
Of Moreh; there by promise he receaves
Gift to his Progenie of all that Land;
From Hamath Northward to the Desert South
140 (Things by thir names I call, though yet unnam’d)
115 Bred up in Idol-worship. Tereh, Abraham’s father, worshiped idols.

117 Patriark. Noah, who lived 350 years after the Flood.
125–6 his Seed. Cf. Gen. 12:3: “in thee shall all families of the earth be blest.” Michael restates that prophecy
and applies it to the Messiah, the Seed of the woman (148 –50).
127–9 with what Faith. Cf. Heb. 11:8: “By faith Abraham, when he was called . . . obeyed; and he went
out, not knowing whither he went.” Adam, who no longer sees the visions, must accept the story of Abraham
by “Faith,” analogous to the faith Abraham himself displays.
130 Ur. A city on the west bank of the Euphrates, in the region of “Chaldæa.”
131 Haran. A city in northwestern Mesopotamia (now Turkey), reached by a “Ford” across one of the trib-
utaries of the Euphrates.
135 Canaan. The Promised Land of the Hebrews, in the area of modern Israel and the West Bank.
136 Sechem. Modern Nablus, a city in central Canaan.
137–46 by promise. Cf. God’s promise to Abraham (Gen. 12:7), “Unto thy seed will I give this land.” Also
Gen. 17:8, “I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the
land of Canaan, for an everlasting possession.” The Promised Land was bounded on the north by
“Hamath,” a city on the Orontes river in west Syria; on the south by the wilderness (“Desert”) of Zin; on
the east by “Mount Hermon”; and on the west by the Mediterranean Sea, the “great Western Sea.”
Book 12 317
From Hermon East to the great Western Sea,

Mount Hermon, yonder Sea, each place behold
In prospect, as I point them; on the shoare
Mount Carmel; here the double-founted stream
145 Jordan, true limit Eastward; but his Sons
Shall dwell to Senir, that long ridge of Hills.
This ponder, that all Nations of the Earth
Shall in his Seed be blessed; by that Seed
Is meant thy great deliverer, who shall bruise
150 The Serpents head; whereof to thee anon
Plainlier shall be reveald. This Patriarch blest,
Whom faithful Abraham due time shall call,
A Son, and of his Son a Grand-childe leaves,
Like him in faith, in wisdom, and renown;
155 The Grandchilde with twelve Sons increast, departs
From Canaan, to a land hereafter call’d
Egypt, divided by the River Nile;
See where it flows, disgorging at seaven mouthes
Into the Sea: to sojourn in that Land
160 He comes invited by a yonger Son
In time of dearth,° a Son whose worthy deeds famine
Raise him to be the second in that Realme
Of Pharao: there he dies, and leaves his Race
Growing into a Nation, and now grown
165 Suspected to° a sequent° King, who seeks by / succeeding
To stop thir overgrowth,° as inmate° guests overpopulation / foreign
Too numerous; whence of guests he makes them slaves
Inhospitably, and kills thir infant Males:
Till by two brethren (those two brethren call
170 Moses and Aaron) sent from God to claime
His people from enthralment, they return
With glory and spoile back to thir promis’d Land.
143–7 Mount Carmel. A mountain range near Haifa, on the Mediterranean coast of Israel. Jordan. The
river was thought incorrectly to have two sources (“double-founted”), the Jor and the Dan. Senir.
A ridge of Mount Hermon.
152 faithful Abraham. This is the first personal name Michael identifies; he later supplies several names of
persons and places. Abraham is given the epithet “faithful” by Paul in Gal. 3:9.
153 Son. Isaac. Grand-childe. Jacob.
155–64. Jacob’s son Joseph, the next youngest of his twelve sons, rose to a high position in Egypt and invited
his father and brothers to that land to escape famine; his story is told in Gen. 37–50.
158. Adam can evidently see geographical features, but not the scenes or persons Michael sees and describes.
165–214. The story of the Israelites enslaved in Egypt and freed by “Moses” and “Aaron” is told in Exod. 1–14.
172 spoile. “jewels of silver, and jewels of gold, and raiment” (Exod. 12:35).
318 Paradise Lost
But first the lawless Tyrant, who denies° refuses

To know thir God, or message to regard,
175 Must be compelld by Signes and Judgements dire;
To blood unshed the Rivers must be turnd,
Frogs, Lice and Flies must all his Palace fill
With loath’d intrusion, and fill all the land;
His Cattel must of Rot and Murren° die, plagues affecting cattle
180 Botches° and blaines° must all his flesh imboss, boils, tumors / blisters
And all his people; Thunder mixt with Haile,
Haile mixt with fire must rend th’ Egyptian Skie
And wheel on th’ Earth, devouring where it rouls;
What it devours not, Herb, or Fruit, or Graine,
185 A darksom Cloud of Locusts swarming down
Must eat, and on the ground leave nothing green:
Darkness must overshadow all his bounds,
Palpable darkness, and blot out three dayes;
Last with one midnight stroke all the first-born
190 Of Egypt must lie dead. Thus with ten wounds° plagues
The River-dragon tam’d at length submits
To let his sojourners depart, and oft
Humbles his stubborn heart, but still as Ice
More hard’nd after thaw, till in his rage
195 Pursuing whom he late dismissd, the Sea
Swallows him with his Host, but them lets pass
As on drie land between two christal walls,
Aw’d by the rod of Moses so to stand
Divided, till his rescu’d gain thir shoar:
200 Such wondrous power God to his Saint° will lend, holy person
Though present in his Angel, who shall goe
Before them in a Cloud, and Pillar of Fire,
By day a Cloud, by night a Pillar of Fire,
175–90 Signes and Judgements. The ten plagues God sent upon the Egyptians to force Pharaoh to release
the Israelites.
191 River-dragon. Literally, the crocodile, here referring to the Egyptian Pharaoh, termed “the great dragon
that lieth in the midst of his rivers” (Ezek. 29:3).
193–4 Ice / More hard’nd. Ice which thawed and then was refrozen was thought to be harder than never-
melted ice.
194–214 Sea / Swallows him. Pharaoh’s forces (“Host”) were drowned in the Red Sea as it rushed back
after the “rod of Moses” caused it to divide, forming “two crystal walls” which the Israelites passed between
(Exod. 14:5–31.).
201–4 present in his Angel. Milton’s explanation, here and also in Christian Doctrine 1.5, as to how the Lord
guided his people in a “Cloud” and a “Pillar of Fire” (Exod. 13:21–2).
Book 12 319
To guide them in thir journey, and remove

205 Behinde them, while th’ obdurat King pursues:
All night he will pursue, but his approach
Darkness defends° between till morning Watch; prevents
Then through the Firey Pillar and the Cloud
God looking forth will trouble all his Host
210 And craze° thir Chariot wheels: when by command shatter
Moses once more his potent Rod extends
Over the Sea; the Sea his Rod obeys;
On thir imbattelld ranks the Waves return,
And overwhelm thir Warr:° the Race elect° armies / chosen people
215 Safe towards Canaan from the shoar advance
Through the wilde Desert, not the readiest way,
Least entring on the Canaanite allarmd° aroused, called to arms
Warr terrifie them inexpert,° and feare inexperienced, unskilled
Return them back to Egypt, choosing rather
220 Inglorious life with servitude; for life
To noble and ignoble is more sweet
Untraind in Armes, where rashness leads not on.
This also shall they gain by thir delay
In the wide Wilderness, there they shall found
225 Thir government, and thir great Senate choose
Through the twelve Tribes, to rule by Laws ordaind:
God from the Mount of Sinai, whose gray top
Shall tremble, he descending, will himself
In Thunder Lightning and loud Trumpets sound
230 Ordaine them Lawes; part such as appertaine
To civil Justice, part religious Rites
Of sacrifice, informing them, by types
And shadowes, of that destind Seed to bruise
The Serpent, by what meanes he shall achieve
235 Mankinds deliverance. But the voice of God
216 not the readiest way. The Israelites’ passage through the desert lasted thirty-eight years (Exod.
13:17–18).
225 great Senate. The Seventy Elders of the Sanhedrin (Num. 11:16 –25), which Milton cites as a divinely
ordained pattern of republican government in his Readie and Easie Way (1660).
226–32 Laws. God delivered ceremonial, civil, and moral/religious laws (the Ten Commandments) to Moses
on “the Mount of Sinai,” with “Thunder Lightning and loud Trumpets” (Exod. 19 –23).
232–3 types / And shadowes. The principle of typology, whereby persons and events in the Hebrew Bible
are understood to prefigure Christ or matters pertaining to his life or to the church.
320 Paradise Lost
To mortal eare is dreadful; they beseech

That Moses might report to them his will,
And terror cease; he grants what they besaught
Instructed that to God is no access
240 Without Mediator, whose high Office now
Moses in figure beares, to introduce
One greater, of whose day he shall foretell,
And all the Prophets in thir Age the times
Of great Messiah shall sing. Thus Laws and Rites
245 Establisht, such delight hath God in Men
Obedient to his will, that he voutsafes
Among them to set up his Tabernacle,
The holy One with mortal Men to dwell:
By his prescript a Sanctuary is fram’d
250 Of Cedar, overlaid with Gold, therein
An Ark, and in the Ark his Testimony,
The Records of his Cov’nant, over these
A Mercie-seat of Gold between the wings
Of two bright Cherubim, before him burn
255 Seaven Lamps as in a Zodiac° representing like the planets
The Heav’nly fires; over the Tent a Cloud
Shall rest by Day, a fiery gleame by Night,
Save when they journie, and at length they come,
Conducted by his Angel to the Land
260 Promisd to Abraham and his Seed: the rest
Were long to tell, how many Battels fought,
How many Kings destroyd, and Kingdoms won,
Or how the Sun shall in mid Heav’n stand still
A day entire, and Nights due course adjourne,
265 Mans voice commanding, Sun in Gibeon stand,
And thou Moon in the vale of Aialon,
236–8. Cf. the Israelites’ plea to Moses, “Speak thou with us and we will hear: but let not God speak with
us, lest we die” (Exod. 20:19).
240–4 Mediator. Moses is a type (“figure”) of Christ in his role as mediator between the people and God;
“all the Prophets”: in Christian typological explication, the prophets of the Hebrew Bible were read as
foretelling Christ as Messiah.
247–56 Tabernacle. A portable “Sanctuary” (Exod. 25–6).
256–7. Cloud . . . fiery gleame. Described in Exod. 40:38.
259–60 Land. Canaan; see 137–46 and note.
263–9. At Joshua’s bidding, the sun stood still in “Gibeon,” and the moon in “Aialon,” (both a few miles north
of Jerusalem) “until the people had avenged themselves upon their enemies,” the Amorites ( Josh.
10:12–13). Israel. Isaac’s son Jacob was named Israel (“He that striveth with God”) and his descen-
dants (“descent”) would come to be known as the Children of Israel (Gen. 32:28).
Book 12 321
Till Israel overcome; so call the third

From Abraham, Son of Isaac, and from him
His whole descent, who thus shall Canaan win.
270 Here Adam interpos’d. O sent from Heav’n,
Enlightner of my darkness, gracious things
Thou hast reveald, those chiefly which concerne
Just Abraham and his Seed: now first I finde
Mine eyes true op’ning, and my heart much eas’d,
275 Erwhile perplext with thoughts what would becom
Of mee and all Mankind; but now I see
His day, in whom all Nations shall be blest,
Favour unmerited by me, who sought
Forbidd’n knowledge by forbidd’n means.
280 This yet I apprehend not, why to those
Among whom God will deigne to dwell on Earth
So many and so various Laws are giv’n;
So many Laws argue° so many sins indicate
Among them; how can God with such reside?
285 To whom thus Michael. Doubt not but that sin
Will reign among them, as of thee begot;
And therefore was Law given them to evince° make evident
Thir natural pravitie,° by stirring up depravity (original sin)
Sin against Law to fight; that when they see
290 Law can discover sin, but not remove,
Save by those shadowie expiations weak,
The bloud of Bulls and Goats, they may conclude
Some bloud more precious must be paid for Man,
Just for unjust, that in such righteousness
295 To them by Faith imputed, they may finde
Justification towards God, and peace
Of Conscience, which the Law by Ceremonies
Cannot appease, nor Man the moral part
Perform, and not performing cannot live.
273–7 Mine eyes true op’ning. Adam supposes that the promise made to him pertains to Abraham’s seed,
but he has yet to understand that Abraham is, in this, a type of Christ (see below, 446 –50).
291–9 shadowie expiations. The ceremonial sacrifices of “Bulls and Goats” under the Law are types point-
ing to Christ’s efficacious sacrifice, which alone can win “Justification” for humankind, by Christ’s merits
being “imputed,” attributed vicariously, to them through “Faith.” The theological doctrine of justification
holds that fallen humans cannot perform the commandments of the Law, or appease God through cere-
monial sacrifices. Cf. Gal. 2:16: “A man is not justified by the works of the law, but by the faith of Jesus
Christ.”
322 Paradise Lost
300 So Law appears imperfet, and but° giv’n only

With purpose to resign° them in full time yield
Up to a better Cov’nant, disciplin’d
From shadowie Types to Truth, from Flesh to Spirit,
From imposition of strict Laws, to free
305 Acceptance of large Grace, from servil fear
To filial, works of Law to works of Faith.
And therefore shall not Moses, though of God
Highly belov’d, being but the Minister
Of Law, his people into Canaan lead;
310 But Joshua whom the Gentiles Jesus call,
His Name and Office bearing, who shall quell
The adversarie Serpent, and bring back
Through the worlds wilderness long wanderd man
Safe to eternal Paradise of rest.
315 Meanwhile they in thir earthly Canaan plac’t
Long time shall dwell and prosper, but° when sins except
National interrupt thir public peace,
Provoking God to raise them enemies:
From whom as oft he saves them penitent
320 By Judges first, then under Kings; of whom
The second, both for pietie renownd
And puissant deeds, a promise shall receive
Irrevocable, that his Regal Throne
For ever shall endure; the like shall sing
325 All Prophecie, That of the Royal Stock
Of David (so I name this King) shall rise
A Son, the Womans Seed to thee foretold,
Foretold to Abraham, as in whom shall trust
All Nations, and to Kings foretold, of Kings
300–6. A more complete exposition of the theological concept of typology, according to which Judaism fore-
shadows and is perfected by Christianity, the Old Law of justice is fulfilled in the New Law of love, and
the covenant made with Moses is superseded by a “better Cov’nant,” the covenant of grace (cf. Heb. 8:6).
310–14 Jesus. The Greek equivalent of the Hebrew “Joshua,” who, rather than Moses, led the Children of
Israel into the promised land of Canaan, being in this a type of Christ leading his people to the heavenly
paradise.
320–34 Judges. Military leaders. The history briefly summarized here is recounted in Judges, 1 and 2 Sam.,
and 1 and 2 Kgs.
321–4 The second. The second king of Israel was David, promised by the prophet Nathan that “thy throne
shall be established for ever” (2 Sam. 7:16).
325–7 Royal Stock. The Messiah was prophesied to come of David’s lineage, and Jesus was referred to as
Son of David (Luke 1:32).
Book 12 323
330 The last, for of his Reign shall be no end.

But first a long succession must ensue,
And his next Son for Wealth and Wisdom fam’d,
The clouded Ark of God till then in Tents
Wandring, shall in a glorious Temple enshrine.
335 Such follow him, as shall be registerd
Part good, part bad, of bad the longer scrowle,
Whose foul Idolatries, and other faults
Heapt° to the popular° summe, will so incense added / people’s
God, as to leave them, and expose thir Land,
340 Thir Citie, his Temple, and his holy Ark
With all his sacred things, a scorn and prey
To that proud Citie, whose high Walls thou saw’st
Left in confusion, Babylon thence call’d.
There in captivitie he lets them dwell
345 The space of seventie years, then brings them back,
Remembring mercie, and his Cov’nant sworn
To David, stablisht as the dayes of Heav’n.
Returnd from Babylon by leave of Kings
Thir Lords, whom God dispos’d,° the house of God inclined (to permit)
350 They first re-edifie, and for a while
In mean estate live moderate, till grown
In wealth and multitude, factious they grow;
But first among the Priests dissension springs,
Men who attend the Altar, and should most
355 Endeavour Peace: thir strife pollution brings
Upon the Temple it self: at last they seise
The Scepter, and regard not Davids Sons,° descendants
Then loose it to a stranger, that the true
Anointed King Messiah might be born
332–4 his next Son. Solomon, noted for “Wisdom,” built a “glorious Temple” to house the Ark of the Covenant
(1 Kgs 6–7). clouded Ark. So called because “a cloud covered the tent of the congregation” which
held the Ark when the Israelites wandered in the desert (Exod. 40:34).
339–45 proud Citie. Babylon. The Babylonian captivity and the destruction of the Temple (sixth century
BCE) are recounted in 2 Kgs 25 and Jer. 39:1–10.
346–50 Cov’nant sworn. The promise to David to make “his throne as the days of heaven” (Ps. 89:29).
leave of Kings. The Persian kings Cyrus the Great, Darius, and Artaxerxes allowed the Israelites to return
from Babylon and rebuild the Temple (Ezra).
353–7 Priests dissension. Strife among the priests allowed the Selucid king Antiochus IV to sack Jerusalem
and pollute the Temple; then one of the priestly family of the Maccabees, Aristobulus I, seized the “Scepter,”
disregarding the claims of David’s dynasty.
358 stranger. Antipater the Idumean, father of Herod the Great who ruled at the time of Christ’s birth, was
procurator of Judaea from 47 BCE.
324 Paradise Lost
360 Barr’d of his right; yet at his Birth a Starr

Unseen before in Heav’n proclaims him com,
And guides the Eastern Sages,° who enquire the Magi
His place, to offer Incense, Myrrh, and Gold;
His place of birth a solemn° Angel tells awe-inspiring
365 To simple Shepherds, keeping watch by night;
They gladly thither haste, and by a Quire
Of squadrond Angels hear his Carol sung.
A Virgin is his Mother, but his Sire
The Power of the most High; he shall ascend
370 The Throne hereditarie, and bound his Reign
With earths wide bounds, his glory with the Heav’ns.
He ceas’d, discerning Adam with such joy
Surcharg’d,° as had like grief bin dew’d in tears, overwhelmed
Without the vent of words, which these he breathd.
375 O Prophet of glad tidings, finisher
Of utmost hope! now clear I understand
What oft my steddiest thoughts have searcht in vain,
Why our great expectation should be call’d
The seed of Woman: Virgin Mother, Haile,
380 High in the love of Heav’n, yet from my Loynes
Thou shalt proceed, and from thy Womb the Son
Of God most High; So God with man unites.
Needs must the Serpent now his capital° bruise on the head, fatal
Expect with mortal paine: say where and when
385 Thir fight, what stroke shall bruise the Victors heel.
To whom thus Michael. Dream not of thir fight,
As of a Duel, or the local wounds
Of head or heel: not therefore joynes the Son
Manhood to God-head, with more strength to foil
390 Thy enemie; nor so is overcome
Satan, whose fall from Heav’n, a deadlier bruise,
Disabl’d not to give thee thy deaths wound:
Which hee, who comes thy Saviour, shall recure,° heal
Not by destroying Satan, but his works
395 In thee and in thy Seed: nor can this be,
But by fulfilling that which thou didst want,° lack
360–9. The story of the birth of Jesus is recounted in Matt. 1–2 and Luke 1–2.
370–1. An echo of Virgil’s prophecy of Augustus (Aeneid 1.287), “imperium Oceano, famam qui terminet
astris” (“he will bound his empire with the ocean, his glory with the stars”).
379. Cf. 5.385–7 and Luke 1:28.
Book 12 325
Obedience to the Law of God, impos’d

On penaltie of death, and suffering death,
The penaltie to thy transgression due,
400 And due to theirs which out of thine will grow:
So onely can high Justice rest appaid.° satisfied
The Law of God exact° he shall fulfill strict, perfect
Both by obedience and by love, though love
Alone fulfill the Law; thy punishment
405 He shall endure by coming in the Flesh
To a reproachful life and cursed death,
Proclaiming Life to all who shall believe
In his redemption, and that his obedience
Imputed becomes theirs by Faith, his merits
410 To save them, not thir own, though legal works.
For this he shall live hated, be blasphem’d,
Seis’d on by force, judg’d, and to death condemnd
A shameful and accurst, naild to the Cross
By his own Nation, slaine for bringing Life;
415 But to the Cross he nailes thy Enemies,
The Law that is against thee, and the sins
Of all mankinde, with him there crucifi’d,
Never to hurt them more who rightly trust
In this his satisfaction;° so he dies, payment of penalty
420 But soon revives, Death over him no power
Shall long usurp; ere the third dawning light
Returne, the Starres of Morn shall see him rise
Out of his grave, fresh as the dawning light,
Thy ransom paid, which Man from death redeems,
425 His death for Man, as many as offerd Life
Neglect° not, and the benefit imbrace disregard
By Faith not void of workes: this God-like act
Annuls thy doom, the death thou shouldst have dy’d,
400 theirs. Your descendants’ transgressions which grow out of “thine.”

401–10. Michael restates the theological doctrine that Christ as “Saviour” will stand in place of humankind,
redressing their disobedience by his perfect “obedience” and suffering the “death” that was their punish-
ment. Humans can only be saved by Christ’s “merits” attributed to them vicariously (“Imputed”), not by
their own good works even if “legal,” conforming to God’s law.
403–4 love. Cf. Rom. 13:10, “Love is the fulfilling of the law.”
406. Cf. Gal. 3:13, “Cursed is every one that hangeth on a tree.”
426–7 Faith not void of workes. Humans can obtain the “benefit” of Christ’s merits only by “Faith,” but
not without the “workes” that flow from faith. Cf. 11.64 and note, and also Jas. 2:26, “faith without works
is dead.”
326 Paradise Lost
In sin for ever lost from life; this act

430 Shall bruise the head of Satan, crush his strength
Defeating Sin and Death, his two maine armes,
And fix farr deeper in his head thir stings° deadly effects
Then temporal° death shall bruise the Victors heel, temporary, bodily
Or theirs whom he redeems, a death like sleep,
435 A gentle wafting to immortal Life.
Nor after resurrection shall he stay
Longer on Earth then certaine times to appeer
To his Disciples, Men who in his Life
Still follow’d him; to them shall leave in charge
440 To teach all nations what of him they learn’d
And his Salvation, them who shall beleeve
Baptizing in the profluent° streame, the signe flowing
Of washing them from guilt of sin to Life
Pure, and in mind prepar’d, if so befall,
445 For death, like that which the redeemer dy’d.
All Nations they shall teach; for from that day
Not onely to the Sons of Abrahams Loines
Salvation shall be Preacht, but to the Sons
Of Abrahams Faith wherever through the world;
450 So in his seed all Nations shall be blest.
Then to the Heav’n of Heav’ns he shall ascend
With victory, triumphing through the aire
Over his foes and thine; there shall surprise
The Serpent, Prince of aire, and drag in Chaines
455 Through all his Realme, and there confounded leave;
Then enter into glory, and resume
His Seat at Gods right hand, exalted high
Above all names in Heav’n; and thence shall come,
When this worlds dissolution shall be ripe,
460 With glory and power to judge both quick° and dead, living
To judge th’ unfaithful dead, but to reward
His faithful, and receave them into bliss,
Whether in Heav’n or Earth, for then the Earth
Shall all be Paradise, far happier place
465 Then this of Eden, and far happier daies.
So spake th’ Archangel Michael, then paus’d,
447–50. Michael here makes explicit the meaning of the promise offered typologically to Abraham’s seed.
454 Prince of aire. One of Satan’s titles; cf. Eph. 2:2, “prince of the power of the air.”
Book 12 327
As at the Worlds great period;° and our Sire endpoint, consummation

Replete with joy and wonder thus repli’d.
O goodness infinite, goodness immense!° boundless
470 That all this good of evil shall produce,
And evil turn to good; more wonderful
Then that which by creation first brought forth
Light out of darkness! full of doubt I stand,
Whether I should repent me now of sin
475 By mee done and occasiond, or rejoyce
Much more, that much more good thereof shall spring,
To God more glory, more good will to Men
From God, and over wrauth grace shall abound.
But say, if our deliverer up to Heav’n
480 Must reascend, what will betide the few
His faithful, left among th’ unfaithful herd,
The enemies of truth; who then shall guide
His people, who defend? will they not deale
Wors with his followers then with him they dealt?
485 Be sure they will, said th’ Angel; but from Heav’n
Hee to his own a Comforter will send,
The promise of the Father, who shall dwell° make to dwell
His Spirit within them, and the Law of Faith
Working through love, upon thir hearts shall write,
490 To guide them in all truth, and also arme
With spiritual Armour, able to resist
Satans assaults, and quench his fierie darts,
What° Man can do against them, not affraid, as much as
Though to the death, against such cruelties
495 With inward consolations recompenc’t,
And oft supported so as shall amaze
Thir proudest persecuters: for the Spirit
Powrd first on his Apostles, whom he sends
To evangelize° the Nations, then on all convert
469–78. These lines do not affirm a simple concept of felix culpa – that the Fall was fortunate in bringing
humans greater happiness than they would otherwise have enjoyed – but rather, that the Fall provided
God an occasion to bring still greater good out of evil. Cf. 5.496 –503 for the prelapsarian plan for Adam
and Eve’s growth in perfection.
486 Comforter. The Holy Spirit, who for Milton is much subordinate to both Father and Son.
489 upon thir hearts. Cf. Heb. 8:10, “I will put my laws into their mind, and write them in their hearts.”
491–2 spiritual Armour. Cf. Eph. 6:11–16: “Put on the whole armour of God, that ye may be able to stand
against the wiles of the devil . . . Above all, taking the shield of faith, wherewith ye shall be able to quench
all the fiery darts of the wicked.”
328 Paradise Lost
500 Baptiz’d, shall them with wondrous gifts endue° endow

To speak all Tongues, and do all Miracles,
As did thir Lord before them. Thus they win
Great numbers of each Nation to receave
With joy the tidings brought from Heav’n: at length
505 Thir Ministry perform’d, and race well run,
Thir doctrine and thir story written left,
They die; but in thir room, as they forewarne,
Wolves shall succeed for teachers, grievous Wolves,
Who all the sacred mysteries of Heav’n
510 To thir own vile advantages shall turne
Of lucre and ambition, and the truth
With superstitions and traditions taint,
Left onely in those written Records pure,
Though not but by the Spirit understood.
515 Then shall they seek to avail themselves of names,° honors
Places° and titles, and with these to joine offices
Secular power, though feigning still to act
By spiritual, to themselves appropriating
The Spirit of God, promisd alike and giv’n
520 To all Beleevers; and from that pretense,° assertion of right
Spiritual Lawes by carnal° power shall force fleshly, worldly
On every conscience; Laws which none shall finde
Left them inrould,° or what the Spirit within written (in the Bible)
Shall on the heart engrave. What will they then
525 But force the Spirit of Grace it self, and binde
His consort Libertie; what, but unbuild
His living Temples, built by Faith to stand,
Thir own Faith not anothers: for on Earth
501 speak all Tongues. Cf. Acts. 2:4–7, where the apostles speak in many tongues.
506 story written. In the Gospels and Epistles.
507–11 Wolves. Cf. Acts 20:29: “after my departing shall grievous wolves enter in among you, not sparing
the flock.” See “Lycidas,” 113–29.
513–14. The Bible (“those written Records pure”) can only be rightly understood by the illumination of the
Spirit in each Christian.
515–37. The history summarized is of the corruption of the Church and persecutions of conscience in patris-
tic times and after, under the popes and Christian rulers, but the passage also alludes to what Milton saw
as the revival of “popish” superstitions in the English Church after the Restoration and the fierce perse-
cution of dissenters.
526 his consort Libertie. Cf. 2 Cor. 3:17: “Where the Spirit of the Lord is, there is liberty.” Milton insisted
in his prose tracts that Christ’s gospel and the Spirit of God promote liberty, civil and religious.
527 living Temples. Individual Christians, cf. 1 Cor. 3:16: “Know ye not that ye are the temple of God.”
Book 12 329
Who against Faith and Conscience can be heard

530 Infallible? yet many will presume:
Whence heavie persecution shall arise
On all who in the worship persevere
Of Spirit and Truth; the rest, farr greater part,
Will deem in outward Rites and specious formes
535 Religion satisfi’d; Truth shall retire
Bestuck with slandrous darts, and works of Faith
Rarely be found: so shall the World goe on,
To good malignant, to bad men benigne,
Under her own waight groaning till the day
540 Appeer of respiration° to the just, respite
And vengeance to the wicked, at return
Of him so lately promiss’d to thy aid
The Womans seed, obscurely then foretold,
Now amplier known thy Saviour and thy Lord,
545 Last in the Clouds from Heav’n to be reveald
In glory of the Father, to dissolve
Satan with his perverted World, then raise
From the conflagrant mass,° purg’d and refin’d, burning world
New Heav’ns, new Earth, Ages of endless date
550 Founded in righteousness and peace and love
To bring forth fruits Joy and eternal Bliss.
He ended; and thus Adam last reply’d.
How soon hath thy prediction, Seer blest,
Measur’d this transient World, the Race of time,
555 Till time stand fixt: beyond is all abyss,
Eternitie, whose end no eye can reach.
Greatly instructed I shall hence depart,
Greatly in peace of thought, and have my fill
Of knowledge, what° this Vessel can containe; as much as
560 Beyond which was my folly to aspire.
Henceforth I learne, that to obey is best,
And love with feare the onely God, to walk
As in his presence, ever to observe
His providence, and on him sole depend,
529–30 Infallible. An attack on papal claims of infallibility, asserted though not proclaimed as doctrine until
1870; the attack extends to all religious or civil leaders who attempt to impose an orthodoxy.
543–51. With the account of the Second Coming of Christ, the Last Judgment, and the renewal of all things,
the meaning of the “Womans seed” destroying Satan’s works is made fully explicit. Cf. 2 Pet. 3:13, “we,
according to his promise, look for new heavens and a new earth.”
330 Paradise Lost
565 Mercifull over all his works, with good

Still° overcoming evil, and by small continually, always
Accomplishing great things, by things deemd weak
Subverting worldly strong, and worldly wise
By simply meek; that suffering for Truths sake
570 Is fortitude to highest victorie,
And to the faithful Death the Gate of Life;
Taught this by his example whom I now
Acknowledge my Redeemer ever blest.
To whom thus also th’ Angel last repli’d:
575 This having learnt, thou hast attained the summe
Of wisdom; hope no higher, though all the Starrs
Thou knewst by name, and all th’ ethereal Powers,
All secrets of the deep, all Natures works,
Or works of God in Heav’n, Aire, Earth, or Sea,
580 And all the riches of this World enjoydst,
And all the rule, one Empire; onely add
Deeds to thy knowledge answerable,° add Faith, corresponding
Add vertue, Patience, Temperance, add Love,
By name to come call’d Charitie, the soul
585 Of all the rest: then wilt thou not be loath
To leave this Paradise, but shalt possess
A paradise within thee, happier farr.
Let us descend now therefore from this top° hill, summit
Of Speculation; for the hour precise
590 Exacts° our parting hence; and see the Guards, requires
By mee encampt on yonder Hill, expect
Thir motion,° at whose Front a flaming Sword, signal
In signal of remove,° waves fiercely round; departure
We may no longer stay: go, waken Eve;
595 Her also I with gentle Dreams have calm’d
Portending good, and all her spirits compos’d
To meek submission: thou at season fit
Let her with thee partake what thou hast heard,
Chiefly what may concern her Faith to know,
600 The great deliverance by her Seed to come
(For by the Womans Seed) on all Mankind.
567–68 weak / Subverting worldly strong. Cf. 1 Cor. 1:27: “God hath chosen the weak things of the world
to confound the things which are mighty.”
587 paradise within thee. Compare Satan’s interior state at 4.20 –2, 75.
589 Speculation. Both extensive view and theological inquiry.
Book 12 331
That ye may live, which will be many dayes,

Both in one Faith unanimous though sad,
With cause° for evils past, yet much more cheer’d good reason
605 With meditation on the happie end.
He ended, and they both descend the Hill;
Descended, Adam to the Bowre where Eve
Lay sleeping ran before, but found her wak’t;
And thus with words not sad she him receav’d.
610 Whence thou returnst, and whither wentst, I know;
For God is also in sleep, and Dreams advise,
Which he hath sent propitious, some great good
Presaging, since with sorrow and hearts distress
Wearied I fell asleep: but now lead on;
615 In mee is no delay; with thee to goe,
Is to stay here; without thee here to stay,
Is to go hence unwilling; thou to mee
Art all things under Heav’n, all places thou,
Who for my wilful crime art banisht hence.
620 This further consolation yet secure
I carry hence; though all by mee is lost,
Such favour I unworthie am voutsaft,
By mee the Promis’d Seed shall all restore.
So spake our Mother Eve, and Adam heard
625 Well pleas’d, but answer’d not; for now too nigh
Th’ Archangel stood, and from the other Hill
To thir fixt Station, all in bright array
The Cherubim descended; on the ground
Gliding meteorous,° as Ev’ning Mist like a meteor
630 Ris’n from a River o’re the marish ° glides, marsh
And gathers ground fast at the Labourers heel
Homeward returning. High in Front advanc’t,
The brandisht Sword of God before them blaz’d
Fierce as a Comet; which with torrid heat,
635 And vapour° as the Libyan Air adust,° smoke / scorched
611–13 Dreams advise. The lines suggest that Eve’s dream was also a vehicle of prophecy to her. Cf. Num.
12:6: “If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will
speak unto him in a dream.”
615–18 with thee to goe. Eve’s last love lyric in the poem invites comparison with her prelapsarian lyric
(4.641–56); it also echoes Ruth’s promise to accompany her mother-in-law Naomi: “whither thou goest,
I will go; and where thou lodgest, I will lodge” (Ruth 1:16).
621–3. In these lines Eve describes herself as the central epic protagonist of the poem, through whom “all”
is lost and “all” is restored.
332 Paradise Lost
Began to parch that temperate Clime; whereat

In either hand the hastning Angel caught
Our lingring Parents, and to th’ Eastern Gate
Led them direct, and down the Cliff as fast
640 To the subjected° Plaine; then disappeer’d. low-lying
They looking back, all th’ Eastern side beheld
Of Paradise, so late thir happie seat,
Wav’d over by that flaming Brand,° the Gate sword
With dreadful° Faces throng’d and fierie Armes: fearsome
645 Som natural tears they drop’d, but wip’d them soon;
The World was all before them, where to choose
Thir place of rest, and Providence thir guide:
They hand in hand with wandring steps and slow,
Through Eden took thir solitarie way.
THE END
Textual Notes
Citations are to the 1674 and 1667 editions and to the manuscript (MS) for Book 1; citations
to the Arguments are to 1674 and 1668/9. The chosen reading is listed first. I have reversed
italic and roman type in the prefatory Latin poem by Samuel Barrow, in the note on the
verse, and in the Arguments.
Book 1
Argument
14. hope (1674, 1668) hopes (1669)
2. Forbidden (1674, 1667) forbidd’n (MS)

71. those (1674, 1667) these (MS) / thir (1674, MS) their (1667)
82. Satan (italics supplied)
97. lustre, (MS) lustre; (1674, 1667)
128. Powers ] Powers, (1667, 1674) powers (MS) The omitted comma in the MS allows an
arguably better reading, i.e., many princes (“Throned Powers”) under Satan’s conduct led
the embattled Seraphim.
314. Deep (1674, 1667) deeps (MS).
362. memorial, (1667) memoriall, (MS) memorial (1674)
432. those (1674, 1667) these (MS)
478. thir (1674) their (1667, MS)
504–5. “In Gibeah, when the hospitable door / Expos’d a Matron to avoid worse rape.” (1674)
“In Gibeah, when hospitable Dores / Yielded thir Matrons to prevent worse rape.” (1667)
“In Gibeah, when hospitable doors / Yeilded thir Matrons to avoid worse rape.” (MS)
543. Night (italics supplied to conform to usual practice in referring to the character)
603. courage (1667, 1674) valour (MS)
703. founded (MS, 1667) found out (1674). Founded (melted) is preferable; the “ribs of gold”
were already found out at lines 688–90.
334 Textual Notes
Book 2
Argument
5. shall (1674) should (1668/9)
53. now (1674) now. (1667)

247. Heav’n (1674) Heav’n, (1667)
282. where (1667) were (1674). Either reading is possible but “where” suits the context better.
310. heav’n, (1667) heav’n (1674)
323. sure, (1667) sure (1674)
375. Original (1674) Originals (1667). Either is possible; the 1674 reading emphasizes Adam’s
role as the source of all humankind, including Eve.
414. wee (errata sheet 1668 and 1669) we (1674, 1667)
483. thir (1667) her (1674)
527. his (1667) this (1674). “His” conforms to pronouns in the passage.
628. Gorgons and Hydras, and Chimeras ] Gorgons and Hydra’s and Chimera’s (1674, 1667). The
apostrophes are evidently a printer’s error (see the correct plural “Gorgons”).
631. towards (1674) toward (1667)
712. Level’d (1667) Level d (1674)
801. Afresh (1667) A fresh (1674)
840. Death (italics supplied to conform to usual practice in referring to the character)
845. Death (italics supplied)
859. confin’d (1667) confin d (1674)
894. Night (italics supplied)
973. way (1667) way, (1674)
1001. [y]our (emendation) our (1667, 1674) It is the intestine broils in heaven, resulting in
the creation of hell and the universe, that have encroached on Chaos, not its own per-
petual civil wars.
1024. Sin and Death (italics supplied to conform to usual practice in referring to the characters)
1039. brok’n (1667) brok’d (1674)
Book 3
Argument
2. his (1674) the (1668/9)
21. plac’t here, (1674, 1668) plac’t there, (1669)
515. Heav’n. ] Heav’n (1674) Heav’n. (1667)

592. Metal (emendation) Medal (1674, 1667)
630. impure (1674 some copies 1667) impure; (some copies 1667)
653. accostes. (some copies 1667) accostes; (some copies 1667, 1674). A period is usual before
quoted speech.
Textual Notes 335
694. No indentation in 1674 or 1667, but the usual practice in both editions is to begin a new
verse paragraph when the speaker changes.
741. in (1674, some copies 1667) with (some copies 1667)
Book 4
Argument
15. find him (1674) find him out (1668/9)
136. grottesque (1667) gottesque (1674)

194. Life, (1667) Life (1674)
412. Power (1667) power (1674)
451. of (1674) on (1667).
627. walk (1674) walks (1667). The context supports either reading.
705. shadier (1667) shadie (1674). The context invites the comparative.
720. stood, (1667) stood (1674)
751. ofspring (1667) ofsspring (1674)
841. be sure (emendation) besure (1674, 1667)
929. thy (1674) the (1667)
Book 5
Argument
6. appearance (1674) appearing (1668/9)
193. Breathe (1674, 1668 errata), Breath (1667)

506. repli’d. (1667) replied, (1674). The period is usual before quoted speech.
617. all. (1667) all (1674)
627. Eevning now approach’d (1674) Eevning approach’d (1667)
635–40. This passage contains three added lines and other changes from 1667. 1674 reads:
Fruit of delicious Vines, the growth of Heav’n.
On flours repos’d, and with fresh flourets crownd,
They eate, they drink, and in communion sweet
Quaff immortalitie and joy, secure
Of surfet where full measure onely bounds
Excess, before th’ all bounteous King, who showrd
1667 reads:
Fruit of delicious Vines, the growth of Heav’n.
They eat, they drink, and with refection sweet
Are fill’d, before th’ all bounteous King, who showrd
From this point on in Book 5 line numbers in 1667 differ by three lines from those of 1674.
336 Textual Notes
650. God). Th’ Angelic ] Period omitted in both editions, evidently by accident as the capital
indicates.
Book 6
311. small, if ] small, If (1674, 1667). The capital is clearly an error, as what follows com-
pletes the epic simile begun in line 310.
568. So scoffing in ambiguous words, he scarce (1667) So scoffing in ambiguous words he
scarce, (1674)
620. mood. (1667) mood, (1674). The period is usual before quoted speech.
666. under ground (1667) under ground, (1674). The added comma is probably a printer’s
error.
846. Wheels, (1667) Wheels (1674)
Book 7
Book 7 of the 1667 edition in ten books is divided into Books 7 and 8 in the 1674 edition,
with lines 1–640 of Book 7 (1667) becoming the new Book 7 (1674).
Argument
The Argument to Book 7 (1674) contains the first half of the Argument to Book 7 as printed
in 1668 and 1669.
321. swelling (Bentley’s emendation) ] smelling (1667, 1674) The emendation is widely
accepted; the printer’s eye probably registered “smelling” from line 319.
322. and (1674) add (1667)
366. her (1674) his (1667) “her” would refer to Venus as the morning star, “his” to Lucifer.
The change seems deliberate, not accidental.
370. First in the East his glorious Lamp (Fletcher’s plausible emendation) ] First in his East
the glorious Lamp (1667, 1674). The printer evidently transposed “his” and “the.”
451. Soul (Bentley’s emendation) ] Foul (1674), Fowle (1667). The emendation is almost
certainly correct, as the creation of Fowles was treated in lines 417–46. The attempted
correction in 1674 mistakenly kept F for the intended S.
494. needless (emendation) ] needlest (1674, 1667), probably an error, though it could be an
intended variant.
563. stations (1667) station (1674)
588. Father, for ] Father (for (1674, 1667). The parenthesis should be a comma, given the
opening and closing parentheses in lines 589 and 590.
Book 8
Book 8 (1674) comprises lines 641–1290 of Book 7 in the 1667 edition.
Textual Notes 337
Argument
The Argument to Book 8 (1674) contains the last half of the Argument to Book 7 as printed
in 1668 and 1669.
1. Adam inquires (1674) Adam then inquires (1668/9)
2. search (1674) seek (1668/9)
1–3. added in 1674 when Book 7 (1667) was split.

4. Then as new wak’t thus gratefully repli’d. (1674) To whom thus Adam gratefully repli’d.
(7.641, 1667)
269 as (7.906, 1667) and (1674)
313. appeer’d (1674) appeer’d, (7.950, 1667)
466 warme, (7.1103, 1667) (1674?). There is a faint mark above the comma in all 1674 copies
examined, likely foul case rather than a semicolon.
The usual line “The end of the . . . Book” was omitted for the 1667 Book 7.
Book 9
Argument
The Argument to Book 9 is the same as that for Book 8 as printed in 1668 and 1669.

186. Nor (1674) Not (1667)
213. hear (1667) bear (1674)
272. reply’d. (1667) reply’d, (1674). The period is usual before quoted speech.
339. combin’d. (1667, 1674?). Possibly a comma but probably a period.
394. Likest (1667) Likeliest (1674)
581. Fenel, (1667) Fenel (1674). No comma prints in any copy of 1674, but space is left for it.
620 aboundance (1674) abundance (1667)
632 made (1674) make (1667)
687 Knowledge. By the Threatner? ] Knowledge? By the Threatner (1674, 1667). Question
mark is almost certainly misplaced in both editions.
745. Fruits, (1667) Fruits. (1674)
922. hath (1674) hast (1667)
949. long; (1674) long? (1667)
979. thee, (1667) thee (1674)
1016. move. (1667) move, (1674). The period is usual before quoted speech.
1019. we (1667) me (1674)
1058. shame: hee (colon added) ] shame hee (1674, 1667)
1059. more. So (1667) more, so (1674)
1092–3. for . . . from (1667) from . . . for (1674). The 1674 compositor evidently transposed
these words in the two lines.
1098 unclean. (1667) unclean, (1674)
The End of the Ninth Book (1674) The End of the Eighth Book (1667)
338 Textual Notes
Book 10
Argument
The Argument to Book 10 is the same as that for Book 9 as printed in 1668 and 1669.
3. Son (1674, 1668), Angels (1669)

9. Track (1674, 1668) tract (1669) meet (1674, 1668) met (1669)
11. in full assembly (1668, 1669) in full of assembly (1674).
15. take (1674) taste (1668, 1669)
58. might (1674) may (1667)

184, 189. Satan (italics supplied)
230, 234. Sin . . . Death (italics supplied to conform to usual practice in referring to the
characters)
241. Avengers (1674) Avenger (1667)
271. aid. (1667) aid, (1674)
294. Death (italics supplied)
352. Sin (italics supplied)
397. these (1674) those (1667)
408. prevailes (1674) prevaile (1667)
473. sin . . . Death (italics supplied)
550. with fair Fruit (1667) with Fruit (1674)
706. Libecchio. (1667) Libecchio, (1674)
762. not. (1667) not (1674)
778. lap! ] lap? (1674, 1667). The question mark was often substituted for an exclamation point
in printing houses of the period.
801. he draw out, ] he, draw out, (1674, 1667)
827. they then acquitted (1674) they acquitted (1667)
835. bear, (1667) bear (1674)
989–90. “So Death” As Patrick Hume first pointed out (1695), these words at the beginning
of line 990 (1667, 1674) should perhaps have been printed at the end of line 989, which is
otherwise the only line in the poem with only eight syllables, while line 990 has twelve.
But this metrical irregularity has considerable rhetorical power.
997. miserie (1667) meserie (1674)
The End of the Tenth Book (1674) The End of the Ninth Book (1667)
Book 11
Book 10 of the 1667 edition is divided to form Books 11 and 12 of the 1674 edition. Book 11
contains lines 1–897 of the 1667 Book 10.
Textual Notes 339
Argument
The Argument of Book 11 (1674) is roughly the first half of the Argument to Book 10 as
printed in 1668 and 1669.
2. but (1674, 1668) and (1669)

3. Cherubim (1674, 1668) Cherubims (1669)
233. coming; (1667) coming? (1674). Conceivably, the question mark was substituted for an
exclamation point.
329. footstep trace (1667) foot step-trace (1674)
335. Earth, (1667) Earth. (1674)
380. to the amplest reach (1674) to amplest reach (1667). 1667 conforms to the meter, but
the change may be intended.
427. that sin derive (1667) that derive (1674)
485–7. added in 1674
Dæmoniac Phrenzie, moaping Melancholie
And Moon-struck madness, pining Atrophie
Marasmus and wide-wasting Pestilence,
lines 484–5 in 1667 read:
Intestin Stone and Ulcer, Colic Pangs,
Dropsies, and Asthma’s, and Joint-racking Rheums. (line 488 in 1674)
551–2. Of rendring up and patiently attend / My dissolution. Michael repli’d, (1674) Of ren-
dring up. Michael to him repli’d (10.548, 1667)
579. last (1674, 1669 errata) lost (1667)
651. makes (1674) tacks (1667)
710. punishment; (1667) punishment? (1674)
787. New verse paragraph. Neither 1674 nor 1667 indent, but new speeches are normally
indented. This speech begins a new page so the compositor may have missed it.
870. who (1674) that (1667)
Book 12
The 1674 edition begins with five added lines, and contains lines 898–1541 of the 1667 Book 10.
Argument
The Argument to Book 12 is roughly the last half of the Argument to Book 10 in 1668 and
1669. Much of the first sentence is new:
The Angel Michael continues from the Flood to relate what shall succeed; then, in the men-
tion of Abraham, comes by degrees to explain, who that Seed of the Woman shall be, which
was promised Adam and Eve in the Fall; his Incarnation, Death, Resurrection, and Ascention;
the state of the Church till his Second Coming. Adam greatly satisfied. . . (1674)
340 Textual Notes
. . . thence from the Flood relates, and by degrees explains, who that Seed of the Woman
shall be; his Incarnation, Death, Resurrection, and Ascention; the state of the Church till his
second Coming. Adam greatly satisfied. . . (1667)
9. Place. (1668, 1669) Place, (1674)
1–5 added in 1674. Lines 897–8 of Book 10 (1667) read: “Both Heav’n and Earth, wherein
the just shall dwell. / Thus thou hast seen one World begin and end;” In 1674 these are
line 901 of Book 11 and line 6 of Book 12. The paragraph inception at line 6 is new to the
1674 edition.
191. The (1674) This (1667)
238. he grants what they besaught (1674) he grants them thir desire (1667)
300. Law (1667) law (1674)
534. Will deem (1667) Well deem (1674)
Appendix
Sketches for a drama on the subject of the Fall, from Milton’s notebook (the Trinity
manuscript). The first two sketches have lines drawn through them, apparently delet-
ing them. In the last two sketches, some items are heavily crossed out.
the Persons the Persons
Michael Heavenly Love Moses or (Divine (Wisdome

Chorus of Angels Michael. Justice. Mercie
Lucifer Heavenly Love
Adam The Evening Starre Hesperus
with the serpent) Chorus of Angels
Eve Lucifer
Conscience Adam
Death Eve
Conscience
Labour 5 Death
Sicknesse 4
Discontent 6 mutes Labour 5
Ignorance 4 Sicknesse 4
with others7 Discontent 4
6 mutes
Faith Ignorance 4
Hope Feare 4
Charity Death 7
Faith
Hope
Charity
342 Sketches for Dramas on the Fall
Paradise Lost The Persons
his
Moses προλογζε [prologizei] recounting how he assum’d a true bodie, that it
corrupts not because of his with god in the mount declares the like of Enoch
and Eliah, besides the purity of ye pl[ace] that certaine pure winds, dues,
and clouds præserve it from corruption whence Heavenly Love [ex]horts
to the sight of god, tells they cannot se Adam in the state of innocence by
reason of sin thire sin
Justice 5 Mercie
6 debating what should become of man if he fall
Mercie 7
Wisdome
(hymne of ye creation)
Chorus of Angels sing a
Act 2
Heavenly Love
Evening starre
chorus sing the mariage song and describe Paradice
Act 3
Lucifer contriving Adams ruine
Chorus feares for Adam and relates Lucifers rebellion and fall
Act 4
Adam 5
fallen 6
Eve 7
Conscience cites them to Gods examination
chorus bewails and tells the good Adam hath lost
Act 5
Adam and Eve, driven out of Paradice
presented by an angel with
Labour greife hatred Envie warre famine Pestilence
sicknesse 5
mutes to whome he gives
discontent 4
thire names
Ignorance 6
likewise winter, heat, Tempest &c
Feare 4
enterd into ye world
Death 7
Sketches for Dramas on the Fall 343
Faith 5
Hope 6 comfort him and i[n]struct him
Charity 7
chorus breifly concludes
Several pages later Milton sketched another plan under the title Adams Banishment,
crossed out and replaced by the title
Adam unparadiz’d
Adams Banishment
The angel Gabriel either descending or entering, shewing since
(in earth, as in heaven, describes Paradise. next
this globe was created, his frequency as much\
next first the chorus shewing the reason of his comming to keep his watch in Paradise
after Lucifers rebellion by command from god, & withall expressing his desire to
see, & know more concerning this excellent new creature man. the angel Gabriel as
by his name signifying a prince of power tracing paradise with a more free office
comes passes by the station of ye chorus & desired by them relates what he knew
of man as the creation of Eve with thire love, & mariage. after this Lucifer appeares
after his overthrow, bemoans himself, seeks revenge on man the chorus prepare
resistance at his first approach at last after discourse of enmity on either side he
departs wherat the chorus sings of the battell, & victorie in heavn against him & his
accomplices, as before after the first act was sung a hymn of the creation.
[[sentence inserted from opposite leaf ]] heer again may appear Lucifer relating,
& insulting in what he had don to the destruction of man.
man next & Eve having by this time bin seduc’d by the serpent appeares confusedly
cover’d with leaves conscience in a shape accuses him, Justice cites him to the
place whither Jehova call’d for him in the mean while the chorus entertains the
stage, & his [is] inform’d by some angel the manner of his fall.
[[sentence inserted from foot of page]] heer the chorus bewailes Adams fall.
Adam then & Eve returne accuse one another but especially Adam layes the blame
to his wife, is stubborn in his offence Justice appeares reason with him convinces
him [[sentence inserted from foot of page]] the chorus admonisheth Adam, & bids
him beware by Lucifers example of impenitence
the Angel is sent to banish them out of paradice but before causes to passe before
his eyes in shapes a mask of all the evills of this life & world he is humbl’d relents,
dispaires. at last appeares Mercy comforts him & brings in faith hope & charity promises
the Messiah, then calls in faith, hope, & charity, instructs him he repents gives
god the glory, submitts to his penalty the chorus breifly concludes. compare
this with the former draught.
Select Bibliography
Major Editions (in chronological order)

Paradise lost. A Poem Written in Ten Books. London, 1667.
Paradise Lost. A Poem in Twelve Books. London, 1674.
Paradise Lost. London, 1688.
P[atrick] H[ume], ed. Paradise Lost, with Hume’s commentary. London, 1695.
Richard Bentley, ed. Milton’s Paradise Lost: A New Edition. London, 1732.
Jonathan Richardson (Father and Son), eds. Explanatory Notes and Remarks on Milton’s
“Paradise Lost.” London, 1734.
Thomas Newton, ed. Paradise Lost: A Poem in Twelve Books, 2 vols. London, 1749–52.
Henry J. Todd, ed. The Poetical Works of John Milton, 6 vols. London, 1801; 4th edn. 1842.
Helen Darbishire, ed. The Manuscript of Milton’s “Paradise Lost,” Book I. Oxford: Clarendon
Press, 1931.
F. A. Patterson, et al., eds. The Works of John Milton, 18 vols in 21, with 2-vol. index. New
York: Columbia University Press, 1931–8.
Harris Francis Fletcher, ed. John Milton’s Complete Poetical Works, Reproduced in Photographic
Facsimile, 4 vols. Urbana: University of Illinois Press, 1943–8.
Helen Darbishire, ed. The Poetical Works of John Milton, 2 vols. Oxford: Clarendon Press, 1952–5.
Merritt Y. Hughes, ed. John Milton: Complete Poetry and Major Prose. New York: Odyssey, 1957;
repr. Indianapolis and Cambridge, MA: Hackett, 2003.
John T. Shawcross, ed. The Complete Poetry of John Milton. Garden City, NY: Doubleday, 1971.
Alastair Fowler, ed. Paradise Lost. London: Longman, 1968; 2nd edn. 1998.
David Scott Kastan, ed. John Milton: Paradise Lost. Indianapolis and Cambridge: Hackett, 2005.
Major Biographies and Biographical Resources (in chronological order)

David Masson. The Life of John Milton, Narrated in Connection with the Political, Ecclesiastical,
and Literary History of his Time, 7 vols. London: Macmillan, 1859–94; repr. Gloucester, MA:
Peter Smith, 1965.
Helen Darbishire, ed. The Early Lives of Milton. London: Constable, 1932. Contains contem-
porary lives by John Aubrey, [Cyriak Skinner], Anthony à Wood, Edward Phillips, John
Toland, and Jonathan Richardson.
John S. Diekhoff. Milton on Himself: Milton’s Utterances upon Himself and his Works. New York:
Oxford University Press, 1933; repr. New York: Humanities, 1965.
J. Milton French, ed. The Life Records of John Milton, 5 vols. New Brunswick, NJ: Rutgers University
Press, 1949–58.
Harris F. Fletcher. The Intellectual Development of John Milton, 2 vols. Urbana: University of
Illinois Press, 1956–62.
William Riley Parker. Milton: A Biography, 2 vols. Oxford: Clarendon Press, 1968; rev.
Gordon Campbell. Oxford: Clarendon Press, 1996.
Gordon Campbell. A Milton Chronology. London: Macmillan, 1997.
Christopher Hill. Milton and the English Revolution. London: Faber & Faber, 1977.
Barbara K. Lewalski. The Life of John Milton: A Critical Biography. Oxford: Blackwell, 2000;
rev. 2003.
John Shawcross. The Arms of the Family: The Significance of John Milton’s Relatives and Associates.
Lexington: University Press of Kentucky, 2004.
Scholarly Resources
Boswell, Jackson C. Milton’s Library: A Catalogue of the Remains of John Milton’s Library and an
Annotated Reconstruction of Milton’s Library and Ancillary Readings. New York: Garland, 1975.
Corns, Thomas, ed. A Companion to Milton. Oxford: Blackwell, 2001.
Danielson, Dennis, ed. A Cambridge Companion to Milton, 2nd edn. Cambridge: Cambridge
University Press, 1999.
Frye, Roland Mushat. Milton’s Imagery and the Visual Arts. Princeton: Princeton University
Press, 1978.
Gilbert, A. H. A Geographical Dictionary of Milton. New Haven: Yale University Press, 1919.
Huckabay, Calvin. John Milton: An Annotated Bibliography, 1929–1968, rev. edn. Pittsburgh:
Duquesne University Press, 1970.
—— John Milton: An Annotated Bibliography, 1968–1988, ed. Paul J. Klemp. Pittsburgh:
Hunter, William B., et al., eds. A Milton Encyclopedia, 9 vols. Lewisburg, PA: Bucknell
University Press, 1978–83.
Ingram, William, and Kathleen Swaim, eds. A Concordance to Milton’s English Poetry. Oxford:
Clarendon Press, 1972.
Kirkconnell, G. Watson. The Celestial Cycle: The Theme of Paradise Lost in World Literature with
Translations of the Major Analogues. Toronto: University of Toronto Press, 1952; repr. New
York: Gordian, 1967.
Miner, Earl, ed., with William Moeck and Steven Jablonski. Paradise Lost 1688–1968: Three
Centuries of Commentary. Lewisburg, PA: Bucknell University Press, 2004.
Patrides, C. A., and Raymond B. Waddington, eds. The Age of Milton. Totowa, NJ: Barnes,
1980.
Rogal, Samuel. An Index to the Biblical References, Parallels, and Allusions in the Poetry and Prose
of John Milton. Lewiston, NY: Mellen, 1994.
Shawcross, John, ed. Milton 1732–1801: The Critical Heritage. London and Boston: Routledge,
1972.
Williams, Arnold. The Common Expositor: An Account of the Commentaries on Genesis, 1527–1633.
Chapel Hill: University of North Carolina Press, 1948.
346 Select Bibliography
Wittreich, Joseph A., Jr. The Romantics on Milton: Formal Essays and Critical Asides. Cleveland:
Press of Case Western Reserve University, 1970.
Milton Quarterly, 1970– .
Milton Studies, 1969– .
Critical Books (relating to Paradise Lost)

Achinstein, Sharon. Milton and the Revolutionary Reader. Princeton: Princeton University
Press, 1994.
Addison, Joseph. Critical Essays from “The Spectator,” ed. Donald F. Bond. Oxford: Oxford
Armitage, David, Armand Himy, and Quentin Skinner, eds. Milton and Republicanism.
Cambridge: Cambridge University Press, 1995.
Bauman, Michael. Milton’s Arianism. New York: Lang, 1987.
Belsey, Catherine. John Milton: Language, Gender, Power. Oxford: Blackwell, 1988.
Benet, Diana, and Michael Lieb, eds. Literary Milton: Text, Pretext, Context. Pittsburgh:
Bennett, Joan. Reviving Liberty: Radical Christian Humanism in Milton’s Great Poems.
Cambridge, MA: Harvard University Press, 1989.
Blessington, Francis C. “Paradise Lost” and the Classical Epic. London: Routledge, 1979.
Bloom, Harold. The Anxiety of Influence: A Theory of Poetry. New York: Oxford University Press,
1973.
Bock, Gisela, Quentin Skinner, and Maurizio Viroli, eds. Machiavelli and Republicanism.
Cambridge: Cambridge University Press, 1990. See especially Blair Worden, “Milton’s
Republicanism and the Tyranny of Heaven.”
Bowra, C. M. From Virgil to Milton. London: Macmillan, 1945.
Bridges, Robert. Milton’s Prosody, with a Chapter on Accentual Verse. Oxford: Oxford University
Press, 1923.
Broadbent, John. Some Graver Subject: An Essay on “Paradise Lost.” London: Chatto & Windus,
1960.
Budick, Sanford. The Dividing Muse: Images of Sacred Disjunction in Milton’s Poetry. New
Haven: Yale University Press, 1985.
Burden, Dennis H. The Logical Epic: A Study of the Argument of “Paradise Lost.” London: Routledge,
1967.
Burrow, Colin. Epic Romance: Homer to Milton. Oxford: Clarendon Press, 1993.
Cable, Lana. Carnal Rhetoric: Milton’s Iconoclasm and the Poetics of Desire. Durham, NC: Duke
Corns, Thomas M. Milton’s Language. Oxford: Blackwell, 1990.
—— Regaining “Paradise Lost.” New York: Longman, 1994.
Cummins, Juliet, ed. Milton and the Ends of Time. Cambridge: Cambridge University Press, 2003.
Curry, Walter Clyde. Milton’s Ontology, Cosmogony and Physics. Lexington: University Press
of Kentucky, 1957.
Daniells, Roy. Milton, Mannerism and Baroque. Toronto: Toronto University Press, 1963.
Danielson, Dennis. Milton’s Good God: A Study in Literary Theodicy. Cambridge: Cambridge
Davies, Stevie. Images of Kingship in Paradise Lost: Milton’s Politics and Christian Liberty.
Columbia: University of Missouri Press, 1983.
Demaray, John G. Milton’s Theatrical Epic: The Invention and Design of “Paradise Lost.”
Cambridge, MA: Harvard University Press, 1980.
DiCesare, Mario, ed. Milton in Italy: Contexts, Images, Contradictions. Binghamton, NY:
Medieval and Renaissance Texts and Studies, 1991.
Dobranski, Stephen B. Milton, Authorship, and the Book Trade. Cambridge: Cambridge
Dobranski, Stephen B., and John Rumrich, eds. Milton and Heresy. Cambridge: Cambridge
Duncan, Joseph E. Milton’s Earthly Paradise: A Historical Study of Eden. Minneapolis:
University of Minnesota Press, 1972.
DuRocher, Richard. Milton and Ovid. Ithaca: Cornell University Press, 1985.
Edwards, Karen. Milton and the Natural World: Science and Poetry in “Paradise Lost.”
Eliot, T. S. “Milton I” and “Milton II,” in On Poetry and Poets. London: Faber & Faber, 1957.
Emma, Robert, and John T. Shawcross, eds. Language and Style in Milton. New York: Ungar,
1967.
Empson, William. Milton’s God. 1961; rev. edn. London: Chatto & Windus, 1965.
Entzminger, Robert. Divine Word: Milton and the Redemption of Language. Pittsburgh:
Evans, J. Martin. “Paradise Lost” and the Genesis Tradition. Oxford: Clarendon Press, 1968.
—— Milton’s Imperial Epic: “Paradise Lost” and the Discourse of Colonialism. Ithaca: Cornell
Fallon, Robert Thomas. Divided Empire: Milton’s Political Imagery. University Park:
Pennsylvania State University Press, 1995.
Fallon, Stephen. Milton among the Philosophers: Poetry and Materialism in Seventeenth-Century
England. Ithaca: Cornell University Press, 1991.
Ferry, Anne Davidson. Milton’s Epic Voice: The Narrator in “Paradise Lost.” Cambridge, MA:
Harvard University Press, 1963.
Fiore, Peter A., ed. “Th’Upright Heart and Pure”: Essays on John Milton Commemorating the
Tercentenary of the Publication of “Paradise Lost.” Pittsburgh: Duquesne University Press, 1967.
Fish, Stanley Eugene. Surprised by Sin: The Reader in “Paradise Lost.” New York: St. Martins
Press, 1967; rev. edn. Cambridge, MA: Harvard University Press, 1998.
—— How Milton Works. Cambridge, MA: Harvard University Press, 2001.
Fixler, Michael. Milton and the Kingdoms of God. Evanston, IL: Northwestern University Press,
1964.
Forsyth, Neil. The Satanic Epic. Princeton: Princeton University Press, 2003.
Freeman, James A. Milton and the Martial Muse: “Paradise Lost” and European Traditions of War.
Princeton: Princeton University Press, 1980.
Frye, Northrop. The Return of Eden: Five Essays on Milton’s Epics. Toronto: University of Toronto
Press, 1965.
Gardner, Helen. A Reading of “Paradise Lost.” Oxford: Oxford University Press, 1968.
Giamatti, A. Bartlett. The Earthly Paradise and the Renaissance Epic. Princeton: Princeton
Gilbert, Sandra M., and Susan Gubar. The Madwoman in the Attic: The Woman Writer and
the Nineteenth-Century Literary Imagination. New Haven: Yale University Press, 1979. See
especially “Patriarchal Poetry and Women Readers: Reflections on Milton’s Bogey.”
Greene, Thomas. The Descent from Heaven: A Study in Epic Continuity. New Haven: Yale University
Press, 1963.
Gregerson, Linda. The Reformation of the Subject: Spenser, Milton, and the English Protestant Epic.
Grose, Christopher. Milton’s Epic Process: “Paradise Lost” and its Miltonic Background. New Haven:
Yale University Press, 1973.
Grossman, Marshall. “Authors to Themselves”: Milton and the Revelation of History. Cambridge:
Cambridge University Press, 1987.
Guillory, John. Poetic Authority: Spenser, Milton, and Literary History. New York: Columbia
Hale, John K. Milton’s Languages: The Impact of Multilingualism on Style. Cambridge: Cambridge
Halkett, John. Milton and the Idea of Matrimony: A Study of the Divorce Tracts and “Paradise Lost.”
New Haven: Yale University Press, 1970.
Hanford, James Holly. John Milton: Poet and Humanist. Cleveland: Press of Western Reserve
University, 1966.
Harding, Davis P. Milton and the Renaissance Ovid. Urbana: University of Illinois Press, 1946.
—— The Club of Hercules. Urbana: University of Illinois Press, 1962.
Haskin, Dayton. Milton’s Burden of Interpretation. Philadelphia: University of Pennsylvania Press,
1994.
Helgerson, Richard. Self-Crowned Laureates: Spenser, Jonson, Milton, and the Literary System. Berkeley:
University of California Press, 1983.
Hiltner, Ken. Milton and Ecology. Cambridge: Cambridge University Press, 2003.
Hollander, John. The Figure of Echo: A Mode of Allusion in Milton and After. Berkeley: University
of California Press, 1983.
Hughes, Merritt Y. Ten Perspectives on Milton. New Haven: Yale University Press, 1965.
Hunter, William B. The Descent of Urania: Studies in Milton, 1946–1988. Lewisburg, PA:
Bucknell University Press, 1989.
Jacobus, Lee. “Sudden Apprehension”: Aspects of Knowledge in “Paradise Lost.” The Hague: Mouton,
1976.
Johnson, Samuel. “Milton,” in Lives of the English Poets, ed. George Birkbeck-Hill. Oxford:
Clarendon Press, 1995, 1.184–200.
Kelley, Maurice. “This Great Argument”: A Study of Milton’s “De Doctrina Christiana” as a Gloss
on “Paradise Lost.” Princeton: Princeton University Press, 1989.
Kendrick, Christopher. Milton: A Study in Ideology and Form. London and New York:
Methuen, 1986.
Kerrigan, William. The Prophetic Milton. Charlottesville: University of Virginia Press, 1974.
—— The Sacred Complex: On the Psychogenesis of “Paradise Lost.” Cambridge, MA: Harvard
King, John M. Milton and Religious Controversy: Satire and Polemic in “Paradise Lost.”
Knoppers, Laura Lunger. Historicizing Milton: Spectacle, Power, and Poetry in Restoration
England. Athens: University of Georgia Press, 1994.
Knott, John R. Milton’s Pastoral Vision: An Approach to “Paradise Lost.” Chicago: University of
Chicago Press, 1971.
Kranidas, Thomas, ed. New Essays on “Paradise Lost.” Berkeley: University of California Press,
1969. See especially Barbara K. Lewalski, “Innocence and Experience in Milton’s Eden.”
Leonard, John. Naming in Paradise: Milton and the Language of Adam and Eve. Oxford:
Clarendon Press, 1990.
Lewalski, Barbara K. Paradise Lost and the Rhetoric of Literary Forms. Princeton: Princeton University
Press, 1985.
Lewis, C. S. A Preface to “Paradise Lost.” London: Oxford University Press, 1942; repr. 1961.
Lieb, Michael. The Dialectics of Creation: Patterns of Birth and Regeneration in “Paradise Lost.”
Amherst: University of Massachusetts Press, 1970.
—— Poetics of the Holy: A Reading of “Paradise Lost.” Chapel Hill: University of North
Carolina Press, 1981.
—— Milton and the Culture of Violence. Ithaca: Cornell University Press, 1994.
—— Theological Milton: Deity, Discourse, and Heresy in the Miltonic Canon. Pittsburgh:
Loewenstein, David. Milton and the Drama of History. Cambridge: Cambridge University Press,
1990.
—— Milton: “Paradise Lost.” Cambridge: Cambridge University Press, 1993.
—— Representing Revolution in Milton and his Contemporaries: Religion, Politics, and Polemics in
Radical Puritanism. Cambridge: Cambridge University Press, 2001.
MacCaffrey, Isabel. “Paradise Lost” as Myth. Cambridge, MA: Harvard University Press, 1959.
MacCallum, Hugh. Milton and the Sons of God: The Divine Image in Milton’s Epic Poetry.
Toronto: University of Toronto Press, 1986.
Madsen, William. From Shadowy Types to Truth: Studies in Milton’s Symbolism. New Haven:
Yale University Press, 1968.
Martin, Catherine Gimelli. The Ruins of Allegory: “Paradise Lost” and the Metamorphosis of Epic
Convention. Durham: University of North Carolina Press, 1998.
—— ed. Milton and Gender. Cambridge: Cambridge University Press, 2004.
Martz, Louis L. Poet of Exile: A Study of Milton’s Poetry. New Haven: Yale University Press,
1964.
McColgan, Kristin P., and Charles W. Durham, eds. Arenas of Conflict: Milton and the
Unfettered Mind. Selinsgrove, PA: Associated University Presses, 1997.
McColley, Diane. Milton’s Eve. Urbana: University of Illinois Press, 1983.
—— A Gust for Paradise: Milton’s Eden and the Visual Arts. Urbana: University of Illinois Press,
1993.
Moyles, R. G. The Text of “Paradise Lost”: A Study in Editorial Procedure. Toronto: University
of Toronto Press, 1985.
Mulryan, John, ed. Milton and the Middle Ages. Lewisburg, PA: Bucknell University Press, 1982.
Murrin, Michael. The Allegorical Epic: Essays in its Rise and Fall. Chicago: University of
Chicago Press, 1980.
—— History and Warfare in the Renaissance Epic. Chicago: University of Chicago Press, 1994.
Norbrook, David. Writing the English Republic: Poetry, Rhetoric, and Politics, 1627–1660.
Nyquist, Mary, and Margaret W. Ferguson, eds. Re-membering Milton: Essays on Texts and
Traditions. London: Methuen, 1987.
Parry, Graham, and Joad Raymond, eds. Milton and the Terms of Liberty. Cambridge: D. S.
Brewer, 2002.
Patrides, C. A. Milton and the Christian Tradition. Oxford: Clarendon Press, 1966.
—— ed. Milton’s Epic Poetry: Essays on “Paradise Lost” and “Paradise Regained.”
Harmondsworth: Penguin, 1967.
—— ed. Approaches to Paradise Lost: The York Tercentenary Lectures. London: Arnold, 1968.
Patterson, Annabel, ed. John Milton. New York: Longman, 1992.
Prince, F. T. The Italian Element in Milton’s Verse. Oxford: Oxford University Press, 1954.
Quilligan, Maureen. Milton’s Spenser: The Politics of Reading. Ithaca: Cornell University Press, 1983.
Quint, David. Epic and Empire: Politics and Generic Form from Virgil to Milton. Princeton:
Princeton University Press, 1993.
Radzinowicz, Mary Ann. Milton’s Epics and the Book of Psalms. Princeton: Princeton
Rajan, Balachandra. Paradise Lost and the Seventeenth-Century Reader. London: Chatto &
Windus, 1947.
—— ed. Paradise Lost: A Tercentenary Tribute. Toronto: University of Toronto Press, 1969.
—— The Lofty Rhyme: A Study of Milton’s Major Poetry. Coral Gables: University of Miami Press,
1970.
Rajan, Balachandra, and Elizabeth Sauer, eds. Milton and the Imperial Vision. Pittsburgh:
Revard, Stella Purce. The War in Heaven: “Paradise Lost” and the Tradition of Satan’s Rebellion.
Ithaca: Cornell University Press, 1980.
Ricks, Christopher. Milton’s Grand Style. Oxford: Clarendon Press, 1963.
Riggs, William. The Christian Poet in “Paradise Lost.” Berkeley: University of California Press,
1972.
Rogers, John. The Matter of Revolution: Science, Poetry, and Politics in the Age of Milton. Ithaca:
Cornell University Press, 1996.
Rosenblatt, Jason. Torah and Law in “Paradise Lost.” Princeton: Princeton University Press,
1994.
Roston, Murray. Milton and the Baroque. London: Methuen, 1980.
Rumrich, John. Matter of Glory: A New Preface to “Paradise Lost.” Pittsburgh: University of
Pittsburgh Press, 1987.
—— Milton Unbound: Controversy and Reinterpretation. Cambridge: Cambridge University
Press, 1996.
Rumrich, John, and Stephen Dobranski, eds. Milton and Heresy. Cambridge: Cambridge
Samuel, Irene. Milton and Dante: The “Commedia” and “Paradise Lost.” Ithaca: Cornell
Sauer, Elizabeth. Barbarous Dissonance and Images of Voice in Milton’s Epics. Montreal and Buffalo:
McGill-Queens University Press, 1996.
Schwartz, Regina. Remembering and Repeating: Biblical Creation in “Paradise Lost.” Cambridge:
Cambridge University Press, 1988.
Sharpe, Kevin, and Steven N. Zwicker, eds. Politics of Discourse: The Literature and History of
Seventeenth-Century England. Berkeley: University of California Press, 1987. See especially
Mary Ann Radzinowicz, “The Politics of Paradise Lost.”
Shawcross, John T. John Milton: The Self and the World. Lexington: University Press of
Kentucky, 1993.
Shumaker, Wayne. Unpremeditated Verse: Feeling and Perception in “Paradise Lost.” Princeton:
Princeton University Press, 1967.
Sims, James H. The Bible in Milton’s Epics. Gainsville: University of Florida Press, 1962.
Smith, Nigel. Literature and Revolution in England, 1640–1660. New Haven: Yale University Press,
1994.
Sprott, Ernest S. Milton’s Art of Prosody. Oxford: Blackwell, 1953.
Stanwood, P. G., ed. Of Poetry and Politics: New Essays on Milton and his World. Binghamton,
NY: Medieval and Renaissance Texts and Studies, 1995.
Steadman, John M. Milton and the Renaissance Hero. Oxford: Clarendon Press, 1967.
—— Milton’s Biblical and Classical Imagery. Pittsburgh: Duquesne University Press, 1984.
—— Moral Fiction in Milton and Spenser. Columbia: University of Missouri Press, 1995.
Stein, Arnold. Answerable Style: Essays on “Paradise Lost.” Seattle: University of Washington
Press, 1953.
—— The Art of Presence: The Poet and “Paradise Lost.” Berkeley: University of California Press,
1977.
Stevens, Paul. Imagination and the Presence of Shakespeare in “Paradise Lost.” Madison:
University of Wisconsin Press, 1985.
Summers, Joseph. The Muse’s Method: An Introduction to “Paradise Lost.” Cambridge, MA: Harvard
Svendsen, Kester. Milton and Science. Cambridge, MA: Harvard University Press, 1969.
Swaim, Kathleen M. Before and After the Fall: Contrasting Modes in “Paradise Lost.” Amherst:
University of Massachusetts Press, 1980.
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Press, 1979.
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Paradise Lost

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JOHN MILTON

“Teachers and scholars will welcome Barbara Lewalski’s Blackwell edition of

All rights reserved. No part of this publication may be reproduced, stored in a

First published 2007 by Blackwell Publishing Ltd

Library of Congress Cataloging-in-Publication Data

Milton, John, 1608–1674.

Set in 11/13.5pt Dante

For further information on

Note on This Edition vi

In Paradisum Amissam Summi Poetæ (S[amuel] B[arrow] M.D.) 5

Textual Notes 333

1 Engraved portrait of Milton at age 62 (William Faithorne) v

Milton’s Life Historical and Literary Events

Dec. 9, born in Bread Street, Cheapside 1608

Milton’s Life Historical and Literary Events

Takes BA degree (March). 1629 Charles I dissolves Parliament.

Milton’s Life Historical and Literary Events

Writes Epitaphium Dæmonis 1640 Long Parliament convened

Milton’s Life Historical and Literary Events

Daughter Mary born (Oct. 26). 1648 Second Civil War.

Milton’s Life Historical and Literary Events

Writes sonnet, “Avenge O Lord 1655 Massacre of the Protestant Vaudois

Milton’s Life Historical and Literary Events

Publishes Accidence Commenc’t 1669

“Things Unattempted Yet in Prose or Rhime”

(12.24–95) presents republicanism as humankind’s proper natural state, as Adam

Some natural tears they drop’d, but wip’d them soon;

As expected in an epic style, Milton incorporates many epic similes, lengthy

passionate complaint beginning with a pain-racked, despairing outcry, “O miserable

of each page. There is no front matter – no dedicatory or commendatory poems,

Figure 2 First title page to Paradise Lost, 1667

80 But since thou hast voutsaf ’t

Through all Eternitie so late to build

The illustrations to Books 2, 5, 8, 9, and 11 (Figures 4, 5, 6, 7, and 8) are from the

Ad pœnas fugiunt, & ceu foret Orcus asylum

On the Paradise Lost of the most excellent poet,

And above humane flight dost soar aloft

Of Mans First Disobedience, and the Fruit

That Shepherd, who first taught the chosen Seed,

Who first seduc’d them to that foul revolt?

That comes to all; but torture without end

Innumerable force of Spirits arm’d

105. Cf. 6.833–4.

In horrible destruction laid thus low,

Or satiate° fury yield it from our Foe. satisfied

183–91. Five of these lines rhyme.

Had ris’n or heav’d his head, but that the will

Above his equals. Farewel happy Fields

254–6. Compare Satan’s soliloquy, 4:75–8.

285 Ethereal temper, massy,° large and round, solid, weighty

285. Ethereal. Tempered with celestial fire.

315 Of Hell resounded. Princes, Potentates,

Pour’d never from her frozen loyns, to pass

Jehovah thundring out of Sion, thron’d

To do him wanton rites, which cost them woe.

445 Beguil’d by fair Idolatresses, fell

For one of Syrian mode, whereon to burn

Witness the Streets of Sodom, and that night

Of Trumpets loud and Clarions° be upreard small, shrill trumpets

Darts his experienc’t eye, and soon traverse° across