Paradise Lost (Penguin Classics) by John Milton
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Book Reviews of Paradise Lost (Penguin Classics)
Book Review: Rise and Fall
Summary: 5 Stars
First off, let me say that we're not talking here about the famous Qi gong instructor named John Milton. We're talking about the famous 17th-century English poet who wrote _Paradise Lost_ and _Paradise Regained_, two of the most wonderfully overlong Christian poems in the history of Western literature.
Your English teacher will tell you that _Paradise Lost_ "narrates the story of Adam and Eve's disobedience, explains how and why it happened, and places the story within the larger context of Satan's rebellion and Jesus' resurrection." And you know that can't be far wrong, because SparkNotes says the exact same thing.
But the main reason everyone should read Milton's grand epic is that it contains certain secrets about prayer.
In PL, Milton reminds us how important it is, when we pray, to be absolutely specific. The Lord has a strange, often disturbing, sense of humour (PL, books I-XII). If you leave Him wiggle room, He will answer your prayer in a way you never intended, and then say it was your own damned fault, because your prayer contained seven types of ambiguity.
John Milton writes from experience. Example: Almost every time a good-looking woman passed within view of John Milton, he suffered an involuntary erection. Daniel of the Old Testament might well have suffered such a condition without complaining, but John Milton found it onerous. John was both a Puritan and a student of Saint Augustine. He was not happy when he suffered an erection, he hated it, and he especially resented the women who made that thing happen to him.
In a Latin letter to his friend, George Wither, John Milton reports that, in his youth, he would sometimes see a pretty woman even in his dreams at night, and suffer, not just an erection, but the whole nine yards, up to and including a nocturnal emission; which he trained himself to handle according to Scripture, thereby to purify himself (Deut. 23:10); but sometimes he was unable to wait that long before he handled it, which filled his soul full of Puritan remorse and self-reproach.
At age 33, the poet took to wife a 16-year-old lolita named Mary Powell; and you may already have guessed the reason why, which is that she gave him an erection -- more accurately, she gave him "one damned erection after another," without remission. (Giving John Milton an erection was not the girl's conscious intent, but it just happened to him, every time they met.) And since Christian marriage is Saint Paul's only approved method whereby to deal with that kind of torment, John Milton (being an honourable man) thought it best to marry the girl (1 Cor. 7:9).
Frailty, thy name is woman! After two years of marriage - after just two years of witnessing those insufferable erections that could not be beaten down, or at least, not for long - the poet's young Puritan bride ran away and skipped back home to live with her mother, Mrs. Anne Powell, who likewise gave John an erection; which is why John Milton resented his mother-in-law as well as his estranged wife.
Those were the hardest years of the poet's life - nothing but a daily struggle against involuntary erections, yet here he was, trapped in a loveless marriage to a barely pubescent teenager who lived with her entirely-too-attractive mother. Which is partly why John Milton wrote those four revolutionary Christian pamphlets, correcting Moses' and Jesus' hardline policy on divorce (Mark 10:11-12).
In his Latin correspondence, some of which is preserved in the Bodleian Library, John Milton reports that he was fine when alone in his study, or when hobnobbing with Parliamentarians, or even when having a hasty pudding, or a figgy one, over at the Inns of Court; but let just one good-looker cross his path, showing good ankle between the hem of her dress and the top of her shoe, and it was boing! - instant erection, just like a spring-loaded mechanical device; causing John to exclaim bitterly, "Oh, God, please, not again! Save me from this penal fire!"
It even happened to him once when Oliver Cromwell's wife, Elizabeth Bourchier Cromwell, bent over to pick up a handkerchief that had fallen to the floor. On that occasion there was a lamentable accident ("an hard mishap" [verbatim quote]) with John's ordinarily modest codpiece - an incident so humiliating that John never even wrote a poem about it, although he did apologise, profusely, to Oliver Cromwell, and to Mrs. Cromwell, who saw the whole thing, and then fainted. (John at the time was employed as Cromwell's Latin secretary.)
By the way: It was modesty, not arrogance, that moved John Milton, after that embarrassing incident, to wear a baggy codpiece, with plenty of wiggle room.
Which brings me back to the beginning, when I was explaining why you should give the Lord no wiggle room when you pray: John Milton took his problem to the Lord in prayer, stating in his journal, "Father, I pray Thee, let me not suffer a stiffe joynt when I see a beautifull woman."
And here's how the Lord answered that prayer, in 1651: He struck John Milton blind.
At first, John thought that his blindness was a punishment for his own bad behaviour - which is how that whole thing got going, in Anglo-American Christianity, about how, if you are a boy who does what John Milton used to do, it could make you go blind. But God revealed to John, by means of a dream, that his blindness was actually an answer to his own prayers ¬- because the poet had said, "Father, let me not suffer a stiff joint when I see a beautiful woman."
John Milton then said, "Lord, that is not what I meant, at all" - but it was too late to change the outcome, because the prayer was already answered.
The erections that John Milton suffered in the years 1651-1674, and there were many, even after the Lord answered his prayer, were not from seeing a beautiful woman, it was actually because John had a condition that modern physicians call PSAS ("Persistent Sexual Arousal Syndrome"). So the chronic "stiffe joynt" problem was not really the women's fault, and it never was; but John Milton never knew that. Even when he wrote Paradise Lost (by dictation, from 1652-1667), John was still under the impression that women, seen or unseen, were to blame for his condition; which is why he makes all of those snide remarks in blank verse about your mother, Eve, in Books IV-V and IX-X of Paradise Lost. Because whenever he pictured Eve in his mind's eye, it was boing! - the same old problem. And there would come no more blank verse to his head for the next twenty minutes or so, until things settled down. John Milton hated that.
But it all turned out for the best: if God had not answered John Milton's prayer in that unusual way, by blinding him, Paradise Lost might never have been completed, and sold to the publisher, Sam Simmons, in 1667, for £5 - which was a tidy sum for a religious poem during the decadent Restoration era.
It was while writing the early books of Paradise Lost that John was introduced to Katherine, a ship captain's daughter, a fat woman whom he had never seen (because he was blind); whom he nonetheless married in 1656, but not for the same old reason as before: John asked fat Kate to marry him (a.) because he needed secretarial assistance with Paradise Lost, and (b.) because Katherine did not have the same pernicious effect on him as Mary Powell and her mother Anne had done. John could dictate blank verse to Kate all night long without feeling so much as a tingle down there.
Kate's surname was Woodcock. Beelzebub made a little joke about that: he said, "The Lord finally gave John Milton just what he always wanted."
- L.
Book Review: Classic work
Summary: 5 Stars
Of Man's first disobedience and the fruit
Of that forbidden tree whose mortal taste
Brought death into the world and all our woe,
With loss of Eden, till on greater Man
Restore us and regain the blissful seat
Sing, Heavenly Muse...
Not a lot people know that 'Paradise Lost' has as a much lesser known companion piece 'Paradise Regained'; of course, it was true during Milton's time as it is today that the more harrowing and juicy the story, the better it will likely be remembered and received.
This is not to cast any aspersion on this great poem, however. It has been called, with some justification, the greatest English epic poem. The line above, the first lines of the first book of the poem, is typical of the style throughout the epic, in vocabulary and syntax, in allusiveness. The word order tends toward the Latinate, with the object coming first and the verb coming after.
Milton follows many classical examples by personifying characters such as Death, Chaos, Mammon, and Sin. These characters interact with the more traditional Christian characters of Adam, Eve, Satan, various angels, and God. He takes as his basis the basic biblical text of the creation and fall of humanity (thus, 'Paradise Lost'), which has taken such hold in the English-speaking world that many images have attained in the popular mind an almost biblical truth to them (in much the same way that popular images of Hell owe much to Dante's Inferno). The text of Genesis was very much in vogue in the mid-1600s (much as it is today) and Paradise Lost attained an almost instant acclaim.
John Milton was an English cleric, a protestant who nonetheless had a great affinity for catholic Italy, and this duality of interests shows in much of his creative writing as well as his religious tracts. Milton was nicknamed 'the divorcer' in his early career for writing a pamphlet that supported various civil liberties, including the right to obtain a civil divorce on the grounds of incompatibility, a very unpopular view for the day. Milton held a diplomatic post under the Commonwealth, and wrote defenses of the governments action, including the right of people to depose and dispose of a bad king.
Paradise Lost has a certain oral-epic quality to it, and for good reason. Milton lost his eyesight in 1652, and thus had to dictate the poem to several different assistants. Though influenced heavily by the likes of Virgil, Homer, and Dante, he differentiated himself in style and substance by concentrating on more humanist elements.
Say first -- for Heaven hides nothing from thy view,
Nor the deep tract of Hell -- say first what cause
Moved our grand Parents, in that happy state,
Favoured of Heaven so highly, to fall off
From their Creator and transgress his will,
For one restraint, lords of the world besides?
Milton drops us from the beginning into the midst of the action, for the story is well known already, and proceeds during the course of the books (Milton's original had 10, but the traditional epic had 12 books, so some editions broke books VII and X into two books each) to both push the action forward and to give developing background -- how Satan came to be in Hell, after the war in heaven a description that includes perhaps the currently-most-famous line:
Here we may reign secure, and in my choice
To reign is worth ambition though in hell:
Better to reign in hell, that serve in heav'n.
(Impress your friends by knowing that this comes from Book I, lines 261-263 of Paradise Lost, rather than a Star Trek episode!)
The imagery of warfare and ambition in the angels, God's wisdom and power and wrath, the very human characterisations of Adam and Eve, and the development beyond Eden make a very compelling story, done with such grace of language that makes this a true classic for the ages. The magnificence of creation, the darkness and empty despair of hell, the manipulativeness of evil and the corruptible innocence of humanity all come through as classic themes. The final books of the epic recount a history of humanity, now sinful, as Paradise has been lost, a history in tune with typical Renaissance renderings, which also, in Milton's religious convictions, will lead to the eventual destruction of this world and a new creation.
A great work that takes some effort to comprehend, but yields great rewards for those who stay the course.
Book Review: Timeless Classic
Summary: 5 Stars
John Milton's "Paradise Lost" is a timeless classic. It's imagery, based itself upon 1500 years of previous Christian-cultural imagery, has shaped how the Western world views Christianity, sin, the fall, life, death, heaven, and hell.
The open-minded non-Christian reader would do well to read "Paradise Lost" to become a literate student of Christian imagery. The Christian, willing to work through the descriptive poetry, will gain new insight into Creation, Fall, and Redemption. In many ways, Milton bridges eras (the Middle Ages and the Reformation), cultures (Southern Europe and Northern), and religious groups (Catholic and Protestant).
It's interesting how much "folk theology" owes itself to Milton's "Paradise Lost." Modern views of the Devil, in particular, are often unknowingly based upon the poetic images from Milton. Fortunately, Milton is at his best in describing Satan, first as the unfallen Lucifer with all his glorious, God-created brilliance, and then as the fallen False Seducer in all his distorted and tormenting deceit.
For example, Milton speaks of how revenge, dark requital, propelled Satan's monstrous motives:
To waste his whole Creation, or possess all as our own, and drive as we were driven, the puny habitants, or if not drive, seduce them to our Party, that their God may prove their foe, and with repenting hand 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 hurled headlong to partake with us, shall curse their frail Original, and faded bliss, faded so soon (Milton, Paradise Lost, p. 40).
Surpassing common revenge, Satan lives to spite the Author of life.
By Satan, and in part proposed: for whence, but from the Author of all ill could spring so deep a malice, to confound the race of mankind in one root, and Earth with Hell to mingle and involve, done all to spite the great Creator? (Milton, Paradise Lost, p. 41).
Milton's depiction of the temptation in the Garden displays psychological brilliance and biblical insight into the nature of the human personality as designed by God and depraved by sin. Perhaps only C. S. Lewis' "Screwtape Letters" matches Milton's understanding of Satanic seduction.
For instance, so whose fault their fall? Milton, imagining God's words to Christ, declares:
For man will hearken to his glozing lies, and easily transgress the sole Command, sole pledge of his obedience. So will fall he and his faithless Progeny. Whose fault? Whose but his own? Ingrate, he had of me all he could have; I made him just and right, sufficient to have stood, though free to fall (Milton, Paradise Lost, p. 63).
Well put. Sufficient to have stood, though free to fall. Made just and right and able to choose. Adam and Eve had all they could have from the generous hand of God, yet they transgressed the sole command, the sole pledge of loving, trustful obedience. Loving allegiance they chose to grant to non-god rather than to Father God.
Whatever could possess them to trade their birthright for one bite of the one forbidden fruit? When we last spied earth's Villain, he was tumbling toward hell. Having lost the battle for heaven, his hostility and hate triggers a new plan. Why a second siege on heaven's gates, when earth's shores suggest easier prey? As Milton envisioned it:
Nor will occasion want, nor shall we need with dangerous expedition to invade Heaven, whose high walls fear no assault or siege, or ambush from the Deep. What if we find some easier enterprise? There is a place (if ancient and prophetic fame in Heaven err not), another World, the happy seat of some new Race called Man, about this time to be created like to us, though less in power and excellence, but favored more of him who rules above. So was his will pronounced among the Gods, and by an oath, that shook Heaven's whole circumference, confirmed (Milton, Paradise Lost, pp. 39-40).
Readers also could benefit from his less known work, "Paradise Regained." Many have mentioned how difficult it is to write a riveting book about Heaven since the drama of evil is defeated and thus the tension is deflated. Yet Milton captures one possible vision of a future Paradise/Heaven as well as most. (Randy Alcorn's book "Heaven" is, in my opinion, the best modern book on the topic).
Book Review: The Paradise Within
Summary: 5 Stars
"Paradise Lost" by John Milton is the definitive English epic poem (even if it does not always read like one). Much more a dramatic tragedy, Milton's extension of the biblical story of the Fall of both Satan and mankind is timeless. For while Milton may have woven the politics of his own time in regards to tyrannical kings and their heroic counterparts into the battle between heaven and hell, it is a situation that lends itself to any century.
Many critics have often thought the 'problem' with "Paradise Lost" was the fact that Satan seems like the epic hero - the reader immediately begins identifying himself with Satan and rooting for him in his fight against God, an uneasy feeling to be sure. However, as the course of the poem unfolds, Satan's true tragic nature reveals itself and the reader can marvel in Milton's keen ability to bring to life Heaven, Hell, and Paradise (the Garden of Eden). The epic begins in Hell with the fallen angel now known as Satan rousing his troops into further rebellion against God, but the only action they can take is to pollute his newfound paradise and its brand new inhabitants, Adam and Eve. Satan undertakes the journey to spy out the land and learn how to tempt these two to sin. And while he is successful in his attempt to do so, it is a victory that gains Satan no glory, since he does not understand that he can never truly win against God.
Milton set out to answer the question of what (or who) caused Adam and Eve to sin, tracing some of the blame away from Satan and examining the relationship between Adam and Eve in the garden. Milton perhaps raises more questions than he does offer any answers, but that is partly what makes "Paradise Lost" a mirror that still reflects today. Milton includes numerous classical allusions that readers of his day would be familiar with, as well as biblical accounts (including apocryphal works) to flesh out the barebones structure of the biblical account in Genesis. While parts of the poem can be tedious (especially the seemingly somewhat unnecessary books 11 and 12), "Paradise Lost" is a true masterpiece of literature that should be required reading for everyone, regardless of any religious preferences, for at its heart it is an examination of what it means to be.
Book Review: A Humbling Triumph of Emotion, Spirituality and Despair.
Summary: 5 Stars
One of the many results of the increased literacy rate is the ability for every Tom, Dick or Harry to consider themselves literary experts and to opine on the supposed faults of great literature, presuming that it should serve merely their basest pleasures. The correct response to such vulgarity is to rebuke, letting them make their solitary way till one greater man restore them. Before the charge of arrogance is levelled against me, I must too opine that this attitude of literary snobbery should be applied to each one of us when we approach the genius of Milton and Paradise Lost, relenting to the sensation of humility as this epic poem enters our mind. Only by reading in such a frame of mind, can one truly appreciate and enjoy the poetry of Milton.
Paradise Lost is Milton's attempt to recount the debacle of Satan in Heaven, and his role in the Fall of Humanity. While Milton grandly presents his work as an attempt to `justify the ways of God to men' regarding His motivations for our expulson from Paradise, the focus of Paradise Lost is firmly upon Satan and his emotional turmoil at losing Heaven, only to see creature of dirt replace him as God's focus. Of course, the fault from a Catholic perspective of Milton is that his anthropomorphism of the devil is almost too convincing, making Satan appear as a tragic, almost pathetic figure, rather than the merciless deceiver than he is. That is not to say that Milton portrays the devil in a positive frame, but attempts to offer reasons of insecurity, envy and self-righteous hostility for Satan's path of destruction; all too human traits, as many readers will find disconcerting.
As some have noted, while one's grasp and love of the English language should improve at the behest of Milton's poetry, it is unlikely that one will find any theological inspiration from this work. Heresies abound in Paradise Lost; hardly surprising due to the unorthodox religious convictions of Milton. One should attempt to read Milton, not as a theological treatise or an attempt to historically describe the Fall, but as a courageous attempt to venture into the midst of the spiritual, the power of emotion and the capability of both unto despair.
A classic which all will do well to read.