RamistThomist
Puritanboard Assessor
Milton, John. Paradise Regained.
And so Milton concludes the argument from his earlier epic. And that hints at another problem: for beginners of Milton, this might be a better place to start. The storyline is more focused. But by that same token, it lacks the heights of awe and grandeur one finds in Paradise Lost.
The poem retells the temptation narrative in the desert, and in doing so illustrates the virtues. Like his other works, it is written in iambic pentameter. As such, it does not rhyme, but it does read quite smoothly.
Although this is a heroic epic, Milton insists he writes of “deeds/Above Heroic, though in secret done” (I-14-15). Echoing the Satanic council of Paradise Lost, Satan again convenes a council, seeking advice from his minions on how to thwart Christ. Summoning
“Demonian Spirits now, from the Element
Each of his reign allotted, rightlier call’d
Powers of Fire, Air, Water, and Earth beneath” (II:122-125),
He seeks their council. On an interesting side-note, Milton reflects the argument in Deuteronomy 32 that there was an allotment of authorities following Babel. He goes on to connect the sons of God with heavenly beings who united with women (II:178-180).
Moving to the actual temptation scenes, we first note Milton’s comments on Virtue. Rebutting Satan’s offer of kingship, Jesus reminds him that “Wealth without these three (i.e., Virtue, Valor, Wisdom) is impotent” (II:432-433). In fact,
“For therein stands the office of a King,
His Honour, Virtue, Merit and chief Praise,
That for the Public all this weight he bears.
Yet he who reigns within himself, and rules
Passions, Desires, and Fears, is more a king” (II:463-467).
Speaking of kingship, Milton, the republican, lets a few things slip. Christ easily rebuts Satan’s offer of people’s praise, noting
“And what the people but a herd confus’d,
A miscellaneous rabble, who extol
Things vulgar, and well-weigh’d, scarce worth the
Praise” (III:49-52).
You know the rest of the story. If Paradise Lost is too difficult, begin with this volume.
And so Milton concludes the argument from his earlier epic. And that hints at another problem: for beginners of Milton, this might be a better place to start. The storyline is more focused. But by that same token, it lacks the heights of awe and grandeur one finds in Paradise Lost.
The poem retells the temptation narrative in the desert, and in doing so illustrates the virtues. Like his other works, it is written in iambic pentameter. As such, it does not rhyme, but it does read quite smoothly.
Although this is a heroic epic, Milton insists he writes of “deeds/Above Heroic, though in secret done” (I-14-15). Echoing the Satanic council of Paradise Lost, Satan again convenes a council, seeking advice from his minions on how to thwart Christ. Summoning
“Demonian Spirits now, from the Element
Each of his reign allotted, rightlier call’d
Powers of Fire, Air, Water, and Earth beneath” (II:122-125),
He seeks their council. On an interesting side-note, Milton reflects the argument in Deuteronomy 32 that there was an allotment of authorities following Babel. He goes on to connect the sons of God with heavenly beings who united with women (II:178-180).
Moving to the actual temptation scenes, we first note Milton’s comments on Virtue. Rebutting Satan’s offer of kingship, Jesus reminds him that “Wealth without these three (i.e., Virtue, Valor, Wisdom) is impotent” (II:432-433). In fact,
“For therein stands the office of a King,
His Honour, Virtue, Merit and chief Praise,
That for the Public all this weight he bears.
Yet he who reigns within himself, and rules
Passions, Desires, and Fears, is more a king” (II:463-467).
Speaking of kingship, Milton, the republican, lets a few things slip. Christ easily rebuts Satan’s offer of people’s praise, noting
“And what the people but a herd confus’d,
A miscellaneous rabble, who extol
Things vulgar, and well-weigh’d, scarce worth the
Praise” (III:49-52).
You know the rest of the story. If Paradise Lost is too difficult, begin with this volume.
