Recall that at the end of Book 1 Satan and his fellow rebels build a palace in Hell called Pandemonium. In Book 2, they gather to discuss their options—which are pretty limited, given that no matter what they do, they are damned for all eternity to suffer separation from God and everlasting Hell-fire. On this last point, however, we must consider Satan’s confession (at 4.73-75) that Hell is none other than anyplace Satan is:
The Council in Hell, which takes the form of several speeches by prominent devils, resembles something like stump speeches during a presidential primary: all candidates are of the same party, but the party is trying to decide (a) which is the best policy, and (b) who is most fit to lead them.
We need not spend much time on this, but here is a brief summary of the various positions:
Moloch (2.40-105): open war, utter
defiance, for we have nothing to lose; and perhaps the deity, his anger roused
even more, might annihilate us and thus end our suffering.
Belial (2.108-225): more cautious;
revenge is impossible (because God, after all, is omnipotent and omniscient);
nor is suicidal annihilation attractive because even suffering is better than
total loss of self; so do nothing, and hope either that God will relieve our
suffering after a time, or that we'll get used to it, for if we retaliate, He
might increase our suffering.
Mammon (2.227-91): exult in Hell,
own our lot proudly; prefer “Hard liberty before the easy yoke / Of servile
Pomp” (256-57).
Beelzebub (2.299-377): spoil God’s
plans to create “some new race call’d Man” (348).
“This,” he says, “would surpass / Common revenge, and interrupt his joy” (371).
Thus we have Milton’s vision of the animating motive for the Fall of Man: the
desire to ease one’s own suffering by making miserable someone else.
The question then becomes, says Beelzebub, “whom shall we send
/ In search of this new world, whom shall we find / Sufficient?” (402-04). Who
else? Satan, of course, “whom now transcendent glory rais’d / Above his fellows,
with Monarchal pride” (427-28). Note Milton’s
word-choice here.
Satan’s departure is followed by a lengthy description of what the devils do to pass the time while waiting for their leader to return (506-627). Identify one of these activities and comment on why you find it interesting or perhaps appropriate.
On his journey out of Hell and toward the newly-created world, Satan encounters two strange creatures and discovers something about himself he’d long forgotten. This episode, lines 647-870, is a demonic parody of the Trinity, the Christian doctrine according to which the godhead consists of three parts, Father, Son, and Holy Spirit. It is also, from a literary perspective, an allegory: a narrative whose characters represent some other set of persons or, as here, abstractions. Sin and Death clearly qualify as allegorical figures. As for Satan, it all depends on whether he is to be regarded as a distinct and autonomous entity, or as the embodiment of the ultimate form of rebellion in Milton’s universe: a mere creature’s rejection of the Creator’s sovereignty.
Read this episode (2.647-870), then comment on aspects and/or specific passages you find most striking.
Book 3, the Council in Heaven, mirrors Book 2’s Council in Hell. Here we are introduced to God’s answer to Satan’s plan: not to stop him (because doing so would be to deny a creature’s freedom and therefore worse than anything that could result from that creature’s choice, however disastrous); but rather to use the Fall of Man as an opportunity to exercise mercy through the saving grace of the Son (i.e. Jesus, whose sacrificial death redeems mankind from its manifold sin and depravity).
The above is an oversimplification, but there you have it:
Whalen’s summary of Milton’s version of felix
culpa, literally the “fortunate fall” or “happy fall”. Originating in St.
Augustine, this is the doctrine according to which evil is explained as part of
a grand plan (or experiment?) that includes the existence of free will in a
world created as perfect by a wholly benevolent, merciful, and loving God.
We are introduced to the unfallen or “prelapsarian” version of that world in Book 4. Read the following passages, then choose one and offer commentary in response:
Eve’s first words to Adam include a recollection of her earliest conscious moments: 4.440-91. Of which mythical story does this remind us and why is it appropriate? What else do you notice about this haunting moment? Other thoughts/comments?
Towards the end of Book 4, Satan disguises himself as a toad and whispers a dream into Eve’s ear as she sleeps (4.797-809). Caught in the act by Ithuriel, one of Eden’s guardian angels, Satan nevertheless succeeds in planting in Eve’s “fancy” (a Renaissance term for “imagination”) a suggestive vision.
Upon waking at the beginning of Book 5, she relates that vision to Adam: 5.28-93. Analyze and comment on this passage, then examine and analyze Adam’s response at 5.95-135.
We’ve covered much ground today, but not nearly as much as I would like. So much Milton, so little time! Still, I would be remiss if I did not give you an opportunity to select a passage or two for its sheer poetic beauty and comment on what you find most striking and why. Any passage cited above is fine, but feel free to choose one we’ve not discussed.