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Unit 20: Paradise Lost-I (Non-detailed Study): Discussion and Analysis–I

insisting that man possesses free will, even though God can foresee what they will do. God’s speech Notes
here contradicts the Calvinist belief, held by most of Milton’s fellow Puritans, that the fate of every
man’s soul is decided before birth.

Milton refuses to abandon his belief in free will, insisting that man must have free
will in order to prove his sincere love for God. This balance between free will and
virtue is a paradox—man is free to choose, but only truly free when he chooses
the good.

Milton had to confront certain problems inherent in any attempt to represent beings and events
outside of time and human understanding. To have God and the Son appear as separate characters
in a work of fiction poses particular problems and risks in terms of logical consistency. There may
not be a completely coherent way to represent God and the Son as characters who are both
independent and human-like, but at the same time consubstantial, omniscient, omnipresent, and
omnipotent. It was extremely ambitious of Milton to risk heresy by putting words in God’s mouth,
and he lessens this risk by incorporating numerous biblical allusions into the speeches of God and
the Son.
By making God and the Son two different characters, Milton asserts that they are essentially separate
but equal entities. Milton did not believe in the Holy Trinity completely, and believed that the Son
was created after God, not coeternally. The relationship between God and the Son is not fully revealed.
Appearing as separate characters with separate comments, they may still share a mind. Some actions,
like God’s plea for a volunteer, and the Son’s subsequent volunteering, argue that they do not share
a single mind. God asks for a volunteer, yet he must know ahead of time that his Son will be the
only volunteer. The precise nature of the relationship between the two remains mysterious.

20.4 Book – IV

20.4.1 Summary: Prologue and Invocation

Satan lands atop Mount Niphates, just north of Paradise, the Garden of Eden. He becomes gripped
with doubt about the task in front of him; seeing the beauty and innocence of Earth has reminded
him of what he once was. He even briefly considers whether he could be forgiven if he repented.
But Hell follows him wherever he goes—Satan is actually the embodiment of Hell. If he asks the
Father for forgiveness, he knows it would be a false confession; he reasons that if he returned to
Heaven, he still could not bear to bow down. Knowing redemption or salvation cannot be granted
to him, he resolves to continue to commit acts of sin and evil. He does not notice that during his
internal debate, he has inadvertently revealed his devilish nature. He is observed by Uriel, the
archangel he tricked into pointing the way. Uriel notices his conflicting facial expressions, and
since all cherubs have permanent looks of joy on their faces, Uriel concludes that Satan cannot be a
cherub.
Satan now approaches Eden, which is surrounded by a great thicket wall. He easily leaps over it
like a wolf entering a sheep’s pen. Inside he sees an idyllic world, with all varieties of animals and
trees. He can see the tallest of the trees, the Tree of Life—and next to it, the forbidden Tree of
Knowledge. He perches himself on the Tree of Life, disguised as a cormorant, a large sea bird.
Finally, he notices two creatures walking erect among the other animals. They walk naked without
shame, and work pleasantly, tending the garden. Satan’s pain and envy intensifies as he sees this
new beautiful race, created after he and his legions fell. He could have loved them, but now, his
damnation will be revenged through their destruction. He continues to watch them, and the man,

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