John Milton, Paradise Lost (aff). Edited and notes by John Leonard. (New York: Penguin Books, 2000). 453 pages.
Paradise Lost is a book I have long intended to read. Much of people’s theology, for better or worse, has come from its pages. I am glad I finally took the time to read this classic. John Milton was born in 1608, and he died in 1673. He supported the work of Cromwell and the Puritans to overthrow evil King Charles I. Milton became well-known during the rule of Cromwell. During the restoration of Charles II, Milton was in grave danger of being drawn and quartered for his disloyalty to the crown. He became totally blind in 1652, which may well have saved his life. He had always aspired to write an epic poem. At first he assumed it would be about pagan gods and heroes, but he ultimately chose to chronicle the fall of humanity and the effect it had on creation. Milton uses more than 1,000 English words in his epic poem. He grapples with enormous theological issues, such as the source of evil, why God allows Satan to remain free, and whether people have free will. As a result, this book has exercised enormous influence on the church since its release.
The poem begins with the terrible descent of Satan and his demonic hordes into hell. Milton certainly takes literary license at times. Technically, hell and the lake of fire is reserved as the final destination of Satan and his followers. In this poem, various leading demons debate the best strategy. Beelzebub argues that they should launch a counter-assault on hell, resulting in this famous line: “Better to reign in Hell than serve in Heaven” (9). Milton presents the various pagan gods such as Molech, Beelzebub, Osiris, Isis, Chemosh, and Ashtaroth as demons who impersonate gods on earth (13). Mammon speaks up. Of him it is said, “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, trodden gold, than divine or holy else enjoyed” (20). Mammon suggests they make the best of hell, as it is futile to oppose God. Milton coins the term “pandemonium” as representing the “seat of all demons” (22).
Molech, the strongest and fiercest demon, urges open war. He argues that they need not fear a worse destruction than what they have already suffered: “Fear to be worse destroyed: what can be worse than to dwell here, driv’n out from bliss, condemned in this abhorred deep to utter woe; where pain of inextinguishable fire must exercise us without hope of end” (26). He adds, “Our power is sufficient to disturb his Heav’n” (27). Belial asks, “What if the breath that kindled those grim fires awaked should blow them into sevenfold rage and plunge us into the flames?” (29).
Poignantly, Mammon queries, “Suppose he should relent and publish grace to all, on promise made of new subjection; with what eyes could we stand in his presence humble, and receive strict laws imposed, to celebrate his throne with warbled hymns, and do his Godhead sing forced hallelujahs while he lordly sits . . . this must be our task in Heav’n, this our delight: how wearisome. Eternity so spent in worship paid to whom we hate” (30). Milton suggests that even if God were to forgive the fallen demons, they could not enjoy heaven if it meant worshipping and submitting to him.
The demons prefer to be “free, and to no one accountable . . .” (31). This same sense of freedom will be offered to humanity.
Beelzebub suggests that there is no way to conquer heaven. He notes, “His captive multitude: for he sure in height or depth, still first and last will reign. Sole king, and of his kingdom lose no part by our revolt, but over Hell extend His empire, and with iron scepter rule us here, as with his golden those in Heaven” (32). Instead, a devilish plan is conceived to wage war against God on a new battlefront. The demons desire “To waste his whole creation, or possess all as our own, and drive as we were driven, the puny inhabitants, or if not drive, seduce them to our party, that their God may prove their foe . . .” (34).
As Satan travels to investigate earth, he is met at the gates of hell by Sin and Death. Satan tells them of his mission and invites them to come to earth and reign freely. Satan concludes, “Yours be th’ advantage all, mine the revenge” (49).
Milton also portrays a conversation between God the Father and the Son. He addresses humanity’s free will. God explains, “Sufficient to have stood, though free to fall. . . Freely they stood who stood, and fell who fell” (55). God clarifies why he granted people free will: “Where only what they needs must do, appeared, not what they would? What praise could they receive? What pleasure I from such obedience paid” (55). Only when people freely choose to love, worship, and obey God does he receive the glory due him. God goes on to say, “As if predestination overruled their will, disposed by absolute decree” (55). “Foreknowledge had no influence on their fault . . . as my eternal purposes hath decreed: man shall not quite be lost, but saved who will, yet not of will in him, but grace in me” (57).
In some ways, Milton portrays Satan as a tragic figure. Having lost his rebellion against God, he sees no alternative but to continue to wage war against him. He says to Death and Sin, “Hell shall unfold to entertain you two, her widest gates, and send forth all her kings; there will be room” (83).
Satan focuses on the forbidden fruit. He asks, “Knowledge forbidden? Suspicious, reasonless. Why should their Lord envy them that? Can it be sin to know?” (87). Satan muses, “Live while you may, yet happy pain; Enjoy, till I return, short pleasures, for long woes are to succeed” (87).
Milton depicts an angel warning Adam of the danger they face, and they discuss what has happened in the heavens that led to that point. Milton portrays the tension for Adam and Eve to be blissful on earth but ignorant of what has happened in the heavens. The message to humanity is that we do not need to understand all things, for some issues are beyond our understanding. Milton writes, “man has his daily work of body or mind appointed, which declares his dignity” (89).
One night, Eve ominously dreams that she eats the forbidden fruit (103). Adam claims, “Evil into the mind of god or man may come and go, so unapproved, and leave no spot or blame behind: which gives me hope that what in sleep thou dids’t abhor to dream, waking thou never wilt consent to do” (104). Interestingly, Milton writes, “Attend, that thou art happy, owe to God; that thou continues such, owe to thyself” (115). The angel also declares, “God made you perfect, not immutable” (115).
Milton portrays the moment in heaven when God the Father declared that his Son was next only to him (117). Satan rebels, for he sees himself in that position. Milton writes, “All seemed well pleased; all seemed, but were not all” (117). “If not the first archangel, great in power, in favor and pre-eminence, yet fraught with envy against the Son of God that day” (118). As a result, Satan drew away one-third of heaven’s angels in his rebellion. God sent Michael and Gabriel to lead his forces against the rebels (126). Milton portrays a three-day battle. On the first day, Michael’s forces inflict a grievous defeat on Satan. Milton portrays Satan and his forces as seriously wounded but healing from their wounds after they withdraw for, as spirits, they cannot remain wounded unless they are utterly destroyed (134).
On the second day of battle, Satan’s forces unleash diabolical new weapons that temporarily throw Michael’s forces into disarray. But on the third day, God sends his Son to lead the attack and the Son sweeps everything before him. Satan’s army is then cast into hell. “Yawning received them whole, and on them closed. Hell their fit habitation fraught with fire. Unquenchable, the horror of woe and pain” (148).
Milton suggests that after the loss of one-third of heaven’s inhabitants, God chose to create a new world where he could enjoy fellowship with his creatures. Thus, earth was fashioned. It is for this reason that Satan is eager to bring it to ruin.
An angel encourages Adam to trust in God’s wisdom and not to seek to know more than is necessary: “Wherever placed, let him dispose: Joy thou in what He gives to thee, this Paradise and thy fair Eve; heaven is for thee too high to know what passes there; be lowly wise: think only what concerns thee and thy being” (171).
Eve desires to exercise her independence over Adam and to enter the garden without him. Adam is concerned but yields to her assurances that she can take care of herself. The serpent accosts Eve and explains that he has eaten from the forbidden fruit and no harm has come to him (203). He asks Eve why God would want to keep her low and ignorant. Milton writes, “Into her heart too easy entrance won” (204). “So saying, her rash hand in evil hour forth reaching to the fruit, she plucked, she ate: Earth felt the wound, and Nature from her seat sighing through all her works gave signs of woe, that all was lost” (205).
When Adam learns of Eve’s deed, he is furious. Of course, the Bible indicates that Adam was actually with Eve when she ate from the tree. But ultimately, Adam realizes he cannot live without Eve. He is prepared to share her fate. Adam explains, “How can I live without thee? . . . Nor can I think that God, Creator wise, though threatening, will in earnest so destroy us his prime creatures, dignified so high” (209). Adam adds, “Our state cannot be severed, we are one. One flesh; to lose thee were to lose myself” (210). At first, Adam and Eve exult in their newfound knowledge, but soon they are stricken with remorse and guilt. They blame each other for their sin.
When Adam and Eve speak with an angel again, Adam declares, “and if by prayer incessant I could hope to change the will of him who all things can, I would not cease to weary him with my assiduous cries. But prayer against his absolute decree no more avails than breath against the wind” (255). God then reveals to Adam and Eve the extent of their sin. The future is revealed to them so they can see the devastating effects of sin as well as the gracious work of God to redeem his creation. Interestingly, Milton notes that sin “Disfigur[ed] not God’s likeness, but their own” (260). Michael finally advises the wayward couple, “Nor love thy life, nor hate; but what thou liv’st live well, how long or short permit to Heav’n” (261). Milton also writes, “Law can discover sin, but not remove” (278). As Adam and Eve are finally ushered out of Eden, “Some natural tears they dropped, but wiped them soon. The world was all before them, where to choose their place of rest, and Providence their guide. They hand in hand with wandering steps and slow, through Eden took their solitary way” (288).
When reading this epic poem, it’s clear why it has become a classic. There are numerous references to Greek and Roman mythology and to ancient history. I had to check the notes frequently to understand the allusions. It made me wish I knew the classics better. It also made me read slowly. Though we all know the story of the Fall, Milton speculates on many of the issues the biblical account doesn’t explicitly address. We wonder why God allows Satan to remain free to deceive people. We ponder the relationship between the spirit world and the material world. We question what motivates Satan and his forces to oppose almighty God. We are also baffled how people living in a paradise could ever be convinced that God is being cruel and unfair to them. Even though Milton speculates, he at least offers food for thought.
In the end, we are reminded that humanity is part of a history-long story that is not finished. We live in an epic war zone. The temptations to which Adam and Eve succumbed continue to seduce people today. Like all great literature, it addresses age-old questions and problems. Even if it does not provide all the answers, it makes the reader think. The reader, well versed in Scripture, will notice places in which Milton took poetic license. Nevertheless, one of the advantages of literature is that the author can use his imagination to address life’s great mysteries.
I highly recommend this poem. The editor of the volume I read provided numerous helpful comments along the way. I think you may find yourself swept up in the story even though you already know how it ends.
Rating: 4
