中文版 JMilton-Paradise-Lost失乐园 弥尔顿精编版
失乐园_弥尔顿中英对照翻译
.. .. .. .. 参考.资料 Milton, John, 1608-1674. 密尔顿，约翰，1608-1674 Electronic Text Center, University of Virginia Library
1: Of Mans First Disobedience, and the Fruit 人类最初的违抗，还有那禁果 2: Of that Forbidden Tree, whose mortal tast 它那必死的味道 3: Brought Death into the World, and all our woe, 将死亡带到世上，连同我们所有的悲哀 4: With loss of EDEN, till one greater Man 自伊甸园失去，到更伟大的人 5: Restore us, and regain the blissful Seat, 修复我们，让我们重回福地 6: Sing Heav'nly Muse, that on the secret top 唱天堂般的音乐，在神秘的欧瑞伯山顶 7: Of OREB, or of SINAI, didst inspire 和西耐山顶，真正赋予那牧者灵感 8: That Shepherd, who first taught the chosen Seed, 第一个教晓那些被选出的种子 9: In the Beginning how the Heav'ns and Earth 最初天堂与大地是如何 .. .. .. .. 参考.资料 10: Rose out of CHAOS: Or if SION Hill 在一片混沌中出现：或假如锡安山 11: Delight thee more, and SILOA'S Brook that flow'd 更喜爱你，那地底的溪流 12: Fast by the Oracle of God; I thence 恰带来神谕；我从此 13: Invoke thy aid to my adventrous Song, 让你助我完成那冒险之歌 14: That with no middle flight intends to soar 平庸者所不敢飞越的高度 15: Above th' AONIAN Mount, while it pursues 翻越阿诺安山，追逐着 16: Things unattempted yet in Prose or Rhime. 诗歌与散文里未曾尝试之事 17: And chiefly Thou O Spirit, that dost prefer 你，灵魂做主，更爱 18: Before all Temples th' upright heart and pure, 在所有庙宇之前，以正直纯粹之心 19: Instruct me, for Thou know'st; Thou from the first 指引我，因你知道：你自最初 20: Wast present, and with mighty wings outspread 即已在此，伸开有力的双翼 .. .. .. .. 参考.资料 21: Dove-like satst brooding on the vast Abyss 鸽子般安坐在巨大的深渊前沉思 22: And mad'st it pregnant: What in me is dark 看穿我内心的黑暗 23: Illumine, what is low raise and support; 照亮那卑微，唤起并支持着我 24: That to the highth of this great Argument 直到这伟大的辩论 25: I may assert th' Eternal Providence, 我可断言永恒的天意 26: And justifie the wayes of God to men. 证明神对世人的方式 27: Say first, for Heav'n hides nothing from thy view 预言，因天对人无所隐藏 28: Nor the deep Tract of Hell, say first what cause 地狱亦是如此，言明何因 29: Mov'd our Grand Parents in that happy State, 令我们的祖先自那欢乐境界 30: Favour'd of Heav'n so highly, to fall off 先得天宠，因违背其意 31: From their Creator, and transgress his Will 从他们的创造者那里堕落 .. .. .. .. 参考.资料 32: For one restraint, Lords of the World besides? 世界的主宰们竟然失去耐性 33: Who first seduc'd them to that fowl revolt? 引他们发动家禽般的反抗 34: Th' infernal Serpent; he it was, whose guile 邪恶的魔鬼，他的诡计 35: Stird up with Envy and Revenge, deceiv'd 因嫉妒和复仇而起，欺骗了 36: The Mother of Mankinde, what time his Pride 人类的母亲，当他的自尊 37: Had cast him out from Heav'n, with all his Host 将他自天堂抛弃，以他为首的 38: Of Rebel Angels, by whose aid aspiring 叛逆天使，因他们的热情 39: To set himself in Glory above his Peers, 赋予他高于同类的光荣 40: He trusted to have equal'd the most High, 相信他具有与最高者同等的地位 41: If he oppos'd; and with ambitious aim 他野心勃勃 42: Against the Throne and Monarchy of God 反抗神的王座和权力 .. .. .. .. 参考.资料 43: Rais'd impious War in Heav'n and Battel proud 徒然在天堂骄傲的发起不敬的战争 44: With vain attempt. Him the Almighty Power 全能的力量 45: Hurld headlong flaming from th' Ethereal Skie 自天上投射熊熊烈火 46: With hideous ruine and combustion down 可怕的毁灭和燃烧降临 47: To bottomless perdition, there to dwell 无尽的毁灭，若无休止 48: In Adamantine Chains and penal Fire, 坚硬的锁链和惩罚之火 49: Who durst defie th' Omnipotent to Arms. 加于敢对全能之神挑战者 50: Nine times the Space that measures Day and Night 九倍于凡人以日夜计算的时间 51: To mortal men, he with his horrid crew 他和他可怕的队伍 52: Lay vanquisht, rowling in the fiery Gulfe 被击溃，倒在烈火的深渊 53: Confounded though immortal: But his doom 虽不死却充满困惑：但他的厄运 .. .. .. .. 参考.资料 54: Reserv'd him to more wrath; for now the thought 使他更加愤怒；想起 55: Both of lost happiness and lasting pain 失去的快乐和永恒的痛苦折磨 56: Torments him; round he throws his baleful eyes 他以邪恶的眼神望向四周 57: That witness'd huge affliction and dismay 只看到巨大的痛苦和沮丧 58: Mixt with obdurate pride and stedfast hate: 混合着冷酷的骄傲和笃实的憎恨 59: At once as far as Angels kenn he views 旋以天使之眼看到 60: The dismal Situation waste and wilde, 荒芜凄惨的境遇 61: A Dungeon horrible, on all sides round 四周皆是恐怖的地牢 62: As one great Furnace flam'd, yet from those flames 如巨大的洪炉，那火焰之中 63: No light, but rather darkness visible 没有光，只有看的见的黑暗 64: Serv'd only to discover sights of woe, 只为让你看见悲哀的景象
弥尔顿 《失乐园》
①体现了反抗与革命的精神，表达出对命 运的不屈服。 ②对上帝的那种专制思想的反对，体现了 共和思想。
③传达了自由、平等观念，体现了人文主 义精神。
⑴善与恶的矛盾 ⑵自由与知识的困惑
⑶道德自由和道德责任 ⑷人文主义理性的呼唤 ⑸上帝是否真的公正吗?
这本书谴责了上帝的专制统治，赞扬了撒旦 的反抗精神，同情亚当，夏娃的不幸遭遇， 在书中，塑造了一个具有崇高精神的叛逆者 形象。
The differences
The way of destroying the heavenly palace is different:Monkey King is alone,while Satan is with others' help. Their result is different:Monkey King is considered as the represent of kindness and justice ,while Satan is considered as represent of evil.
Character Contrast
Monarchy
V.S
Parliament
God
•Satan
a mixture of evil and good the spirit who dares to question the authority of God
a ruler with unli mited power a selfish despot cruel and unjust
节选
我损失了什么 并非什么都丢光 不挠的意志，热切的复仇心，永不退让的勇 气 还有什么比这些更难战胜的吗
paradiselost失乐园赏析课件
paradise-lost失乐园赏析课件Paradise LostType of WorkParadise Lost is an epic poem which — like the epic poems of Homer, Dante, Vergil, and Goethe—tells a story about momentous events while incorporating grand themes that are timeless and universal.Date CompletedMilton completed the first version of Paradise Lost in 1667. It consisted of 10 books. In 1668 and 1669, he added an introductory comment about the verse form and a special section with summaries of each book. In 1674, he published the final version of the epic, in which he divided Books 7 and 10 into two books each. The completed work thus had 12 books instead of 10. He also placed each summary at the beginning of the book it summarized.SourcesMilton used the Bible, Homer's Iliad and Odyssey, Vergil's Aeneid, and the stories in Greco-Roman mythology as sources of information and as writing models. The Bible's Book of Genesis is the main source for his retelling of the story of creation and the first humans, Adam and Eve.SettingsThe settings are heaven, hell, the firmament (苍穹) (Chaos), and earth.CharactersGod the Father, God the Son: (trinity)Two of the three divine persons making up the all-powerful Godhead, the single deity（神性）that created and ruled all that exists outside of itself. The third divine person, the Holy Spirit, does not play a role in Paradise Lost. God the Father is portrayed as just but merciful, condemning (批判) the defiant （目中无人）and unrepentant (不后悔的) rebel angels but permitting redemption of the repentant Adamand Eve. God the Son volunteers to redeem them by becoming human and enduring suffering and death.Satan (Lucifer, Archfiend): Powerful and prideful angel who, with legions (众多的) of supporters, leads an unsuccessful rebellion against God and suffers eternal damnation. To gain revenge, he devises a plan to corrupt God's newly created beings, Adam and Eve, through deceit. Modern readers often admire him for his steely defiance (藐视). He would rather rule in hell, he says, than serve in heaven. It was not Milton's intent, however, to create an admirable character; rather his intent was to create a character of colossal (巨大的) hatred —loathsome (令人讨厌的), execrable (恶劣的), incurably remorseless(冷酷无情的).Adam and Eve: The first human beings, created by God to fill the void（真空）that resulted when God cast Satan and his supporters out of the celestial realm. Adam and Eve live on the planet earth in utterhappiness in a special garden where spring is the only season and love and godly living prevail. Though they have all that they want and need, cunning Satan tells them they can have knowledge and status beyond their reach if only they eat of the fruit of the Tree of Knowledge. Eve can become a goddess, he says. Vanity overtakes her. She eats. Adam reluctantly does the same.Gabriel, Raphael, Michael, Uriel: Powerful and fearless angels on the side of God. Beelzebub, Mammon, Belial, Moloch: Powerful leaders in Satan's army. In a great council in hell, each of them speaks his mind on what policy devil-kind should follow after losing paradise. Should they make a new war? Should they make peace?Ithuriel, Zephron: Angels who expel Satan from the Garden of Eden with the help of a sign from God. Satan returns to the garden later to complete his devious enterprise. Mulciber: Fallen angel who designs hell's capital city and seat of government,Pandemonium. In ancient Roman mythology, Mulciber is another name for Vulcan (Greek: Hephaestus), god of fire and the forge. As a blacksmith, he kept shop in burning mountains (volcanoes).Sin: Daughter of Satan. She was born from his head in the manner of Athena, Greek goddess of wisdom and war, who sprang from the forehead of Zeus, king of the gods. Death: Son of Satan and SinVarious Other Angels and DevilsMilton's Solar SystemIn describing the planets and other celestial bodies, Milton models God’s creation on the Ptolemaic天动说的design (also called the geocentric design) rather than the Copernican design (also called the heliocentric 以太阳为中心的design). The former placed earth at the center of the solar system, with the sun and other celestial bodies orbiting it. Copernicus and other scientists later proved that the earth orbits the sun. Milton was aware of theCopernican theory, but he used the Ptolemaic design—either because he believed it was the more credible theory or because he believed it would better serve his literary purpose. In Paradise Lost, Adam inquires about the movements of celestial bodies—in particular, whether earth orbits the sun or vice versa—in his conversation with the archangel天使Raphael, but Raphael gives no definite answer. Raphael may have been speaking for Milton. Style and Verse FormatMilton wrote Paradise Lost in dignified, lofty, melodic English free of any colloquialisms and slangs that would have limited the work's timeliness and universality. The format, Milton says in an introductory note, is "English heroic verse without rhyme"—in other words, blank verse, the same verse form used by Shakespeare in his plays. Milton's strong religious faith infuses the poem with sincerity and moral purpose, but he does not allow his enthusiasm for his subject to overtake controlof his writing. Though Milton frequently uses obscure allusions to mythology and history, as well as occasional difficult words and phrases, his language is never deliberately affected or ostentatious炫耀的. What is more, it does not preach and does not take the reader on circumlocutory迂回的expeditions. Like a symphony composer—mighty Beethoven, for example —Milton is always in control, tempering his creative genius with his technical discipline.With a good dictionary and an annotated有注解的text, a first-time reader of Milton can easily follow and understand the story while developing an appreciation for the exquisite writing.Epic ConventionsIn Paradise Lost, Milton used the classical epic conventions—literary practices, rules, or devices established by Homer that became commonplace in epic poetry. Some of these practices were also used in other genres ofliterature. Among the classical conventions Milton used are the following:(1) The invocation 祈祷of the muse, in which a writer requests divine help in composing his work.(2) Telling a story with which readers or listeners are already familiar; they know the characters, the plot, and the outcome. Most of the great writers of the ancient world—as well as many great writers in later times, including Shakespeare—frequently told stories already known to the public. Thus, in such stories, there were no unexpected plot twists, no surprise endings. If this sounds strange to you, the modern reader and theatergoer, consider that many of the most popular motion pictures today are about stories already known to the public. Examples are The Passion of the Christ, Titanic, The Ten Commandments, Troy, Spartacus, Pearl Harbor, and Gettysburg. (3) Beginning the story in the middle, a literary convention known by its Latin term in media res资源(in the middle of things). Such aconvention allows a writer to begin his story at an exciting part, then flash back to fill the reader in on details leading up to that exciting part.(4) Announcing or introducing a list of characters who play a major role in the story. They may speak at some length about how to resolve a problem (as the followers of Satan do early in Paradise Lost).(5) Conflict in the celestial realm. Divine beings fight and scheme against one another in the epics of Homer and Vergil, and they do so in Paradise Lost on a grand scale, with Satan and his forces opposing God and his forces.(6) Use of dramatic irony. Dramatic irony isa literary device in which a character in a story fails to see or understand what is obvious to the audience or readers. Dramatic irony appears frequently in the plays of the ancient Greeks. For example, in Oedipux Rex, by Sophocles, dramatic irony occurs when Oedipus fails to realize what the audience knows—that he married his own mother. InParadise Lost, dramatic irony occurs when Adam and Eve happily go about daily life in the Garden of Eden unaware that they will succumb to the devil's temptation and suffer the loss of Paradise. Dramatic irony also occurs when Satan and his followers fail to understand that it is impossible ultimately to thwart挫败or circumvent divine will and justice.Plot SummaryAll Hell broke looseBook IV, Paradise Lost.The Invocation of the Museton opens Paradise Lost by asking a muse to inspire his writing. In ancient Greece and Rome, poets had always requested “the muse” to fire them with creative genius when they began long narrative poems, called epics, about godlike heroes and villains. In Greek mythology, there were nine muses, all sisters,who were believed to inspire poets, historians, flutists, dancers, singers, astronomers, philosophers, and other thinkers and artists. If one wanted to write a great poem, play a musical instrument with bravado, or develop a grand scientific or philosophical theory, he would ask for help from a muse.When a writer asked for help, he was said to be “invoking the muse.” The muse of epic poetry was named Calliope [kuh LY uh pe]. However, in Book 7, Milton identifies Urania—the muse of astronomy—as the goddess to whom he addresses his plea for inspiration.In Milton’s time, writers no longer believed in muses, of course. Nevertheless, since they symbolized inspiration, writers continued to invoke them. So it was that when Milton began Paradise Lost, he addressed the muse in the telling of his tale, writing, “I thence invoke thy aid to my adventurous Song.”The StorySatan and his followers rebel against God. But God and his mighty angels defeat the rebels in a terrible war. God casts them into a dark abyss with a lake of fire. There, the defeated legions deplore悲叹their fate and consider their future. In a great council, the many thousands of the fallen assemble in the capital city and seat of government, Pandemonium, where Satan sits on his royal throne, to hear their leaders speak their minds on the course of action they should take. Moloc, a rebel leader who fought fiercely against the forces of the Almighty, calls for renewed war. Belial彼勒advises a do-nothing policy, maintaining that the horror of their hell will abate in time and that their surroundings will brighten. To challenge God would only result in another defeat and more punishment. After Mammon advises peace, Beelzebub—a majestic, imposing figure—notes that God is creating a new creature, man, who will occupy a new world, earth. If they turn this new creature from his ordained course, using forceor trickery, they can enjoy revenge against God, Beelzebub says. His plan is not his own; it is the plan of Satan, his master. The assembly of devils does not respond; they do not know what to say about this proposal. Then the leader of all the accursed, Satan, speaks up. He first bemoans悲叹their environs:Our prison strong, this huge convex of Fire, Outrageous to devour, immures us round Ninefold, and gates of burning Adamant Barred over us prohibit all egress.(Book 2, lines 444-447)But if any of them manages to break free, Satan says, he will encounter a dark void beyond which are unknown regions and unknown dangers. Nevertheless, Satan, as leader, says he will venture forth and "Through all the coasts of dark destruction seek / Deliverance for us all: this enterprise / None shall partake参与with me." His "enterprise," of course is to work his deceptive charms against the new creatures. He willsubvert 破坏God’s plan and give hell a reason to cheer. None in the assemblage spoke against this plan. Instead, all rose with a thunderous noise to give assent:Towards him they bendWith awful reverence prone; and as a God Extol him equal to the highest in Heaven. (Book 2, 477-479)And so the assembly broke up and ventured off into the regions from whence they came: Rocks, caves, lakes, fens, bogs, dens, and shades of death,A universe of death, which God by curse Created evil, for evil only good,Where all life dies, death lives, and nature breeds,Perverse, all monstrous, all prodigious things, Abominable, inutterable, and worse.(Book 2, 621-626)Meanwhile, Satan "with thoughts inflamed of highest design / Puts on swift wings, and toward the Gates of Hell / Explores his solitary flight. . . " (Book 2, lines 630-632). Later,Satan's daughter, Sin, who was born from the archfiend's head, and his son, Death, who was born of Satan's union with Sin, decide to follow and assist their father.In heaven, God the Father and God the Son observe Satan flying in a rage toward earth. Satan will corrupt his new creatures, the Father says, even though they possess the willpower to reject sin. Their penalty will be death. However, because they will not rebel against God but instead succumb to Satan’s temptation, they will be redeemable—if someone takes on the burden of their sin by suffering and dying on their behalf. When the Son offers himself for this task, the Father accepts the offer and approves of his incarnation in the world of man.To reach earth, Satan must fly past Uriel, a member of the highest-ranking order of angels, the Seraphim. Uriel watches over earth from his post at the sun. Disguising himself as one of the cherubim—the second-highest-ranking order of angels—Satan asks Uriel to point outthe planet where man dwells so that he may go there, admire this new creature, and praise his great Maker. Uriel instructs him, and Satan resumes his journey and arrives at earth.The sight of Paradise disheartens him, for it reminds him of all that he lost in his rebellion against God. After struggling with self-recrimination and doubt, Satan regains himself and enters Paradise, taking the shape of a cormorant—a web-footed sea bird—and perching in the Tree of Life (a tree producing fruit which, when eaten, yields everlasting life) to observe the newly created Adam and Eve. They are beautiful, happy creatures who surprise Satan with their ability to speak and think logically.Later, when they are asleep, Satan whispers evil thoughts into Eve’s ear—of “vain hopes” and “inordinate desires.” When the archangel Gabriel learns of Satan’s presence in Eden, he sends two angels to expel him. When they confront him, Satan defiantly scorns them and prepares for a fight. An angelic squadrondescends toward Eden under the command of Gabriel, and a sign appears in the heavens in which God weighs the adversaries in his golden scales. When Gabriel tells Satan to look at the scales, the archfiend sees that they tip in the favor of the celestial forces, and he flees. On a mission from God, the angel Raphael warns Adam and Eve about Satan. So that they understand the nature of their foe, Raphael tells them the story of Satan’s rebellion and the great war in which angels on both sides fought fiercely. It ended in Satan’s expulsion from heaven, Raphael says, after the Son of God intervened on behalf of the celestial forces. A new world with new creatures was then created to fill the void left by the rebels cast into the deep.Adam, a curious creature, asks Raphael about the earth and its place in creation. Raphael explains the universe but warns Adam to temper his desire for knowledge with humility. When Adam expresses his great satisfaction with Eve as a mate, Raphael againcautions him to be careful. Living with and loving a creature such as Eve, with all of her charm and beauty, is wonderful; however, Adam must not let her divert his attention from his responsibilities to God.Satan returns to the Garden of Eden in the form of a snake and tempts Eve to eat fruit of the Tree of Knowledge in defiance of a divine command never to do so. If she and Adam taste the fruit, he says, they will become gods. Eve eats. After Satan leaves, Adam—though reluctant—also eats. And so Adam and Eve fall from grace, and the Son of God pronounces judgment on the transgressing humans.When Satan returns in triumph to hell, the multitude of fiends cheer him but suddenly turn into serpents. Earth becomes a place of changing seasons; the eternal spring is no more. Adam is downcast, wishing for death, and blames Eve for leading them astray. But they reconcile and decide to go on, confessing their wrongdoing and pleading for forgiveness. God decrees that heaven will remain openfor them. But He sends the archangel Michael down to evict them from Paradise. Before Michael leaves, he tells them about events to come in the history of the world and, from a hilltop, shows Adam his progeny—Cain and Abel (and the murder of Cain by Abel) and the descendants who later will form a covenant with God after a great flood.Michael then foretells the advent of a Redeemer, who will die for the sins of humankind—then rise from the grave and leave earth but return later in a second coming. Adam and Eve then walk into their new life. 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.(Book 10, lines 1537-1540)They enter the imperfect world, with all its perils.'ImageryMilton's imagery is at times graceful and elegant, as in this memorable personification in Book 6:Morn,Waked by the circling hours, with rosy hand Unbarred the gates of light. (lines 2-4)At other times, the imagery is imposing and awe-inspiring, as in this description in Book 7 that ends with hyperbole:There LeviathanHugest of living creatures, on the deep Stretched like a promontory sleeps or swims, And seems a moving land, and at his gills Draws in, and at his trunk spouts out a sea. (lines 412-416)In Book 8, Milton describes the commission of the first sin in simple, straightforward language, followed by a succinct personification summing up the terrible effects of the iniquity:[H]er rash hand in evil hourForth reaching to the fruit, she plucked, she eat:Earth felt the wound, and Nature from her seat,Sighing through all her works, gave signs of woeThat all was lost.(line 780-784)Milton also uses personification in Book 4 in this beautiful passage about a quiet night, the starry sky, and the ascendancy of the moon: The wakeful Nightingale;She all night long her amorous descant sung; Silence was pleased: now glow'd the FirmamentWith living Sapphires: Hesperus that led [Hesperus: evening star which the Greeks associated with the brotherThe starry Host, rode brightest, till the Moon of Atlas; later Hesperus was associated with Lucifer's brilliant light.]Rising in clouded Majesty, at length Apparent Queen unveiled her peerless light, And o'er the dark her Silver Mantle threw. (lines 602-609)Enjambment跨行连续Milton uses frequently uses enjambment (also spelled enjambement) in the poem. It is a literary device in which a poet does not complete his sentence or phrase at the end of one line but allows it to carry over to the next line, as in these passages from the poem:Of man's first disobedience, and the fruitOf that forbidden tree, whose mortal taste Brought death into the world. . .(Book 1, lines 1-3).Yet Chains in Hell, not Realms expect: mean while From me returned, as erst thou saidst, from flight,This greeting on thy impious Crest receive. 、(Book 6, lines 186-188)Milton's use of enjambment helps the poem flow from one line to the next.Main ThemeIn Book 1 of Paradise Lost, Milton reveals the central theme of the work: to justify theways of God to man. Justify here means to explain and defend, and ultimately to vindicate 澄清, God’s course of action in dealing with Adam and Eve after they succumbed to the temptation of Satan and ate forbidden fruit..Other ThemesInordinate 过度的pride: It leads to Satan's downfall and his continuing defiance of God. Envy: Arising from Satan's pride, it makes him jealous of God the Son, who is the favorite of God the Father.Revenge: It motivates Satan to corrupt Adam and Eve and thereby subvert God's plans. Vanity: It leads Eve to believe—under the temptation of Satan—that she can become godlike.Deceit: Satan appears in many disguises and tells many lies during his mission to trick Adam and Eve.Infidelity: Adam betrays God by siding with Eve and eating the forbidden fruit.Unbridled 不受约束的pursuit of knowledge:It leads Adam and Eve to seek knowledge beyond their ken, knowledge that will make them godlike.Volition意志: Angels and humans alike possess free will, enabling them to make decisions. Satan freely chooses to rebel against God, and Adam and Eve freely choose to eat forbidden fruit. The consequences of their actions are their own fault, not God's. Milton uses this theme to help support the central theme, "to justify the ways of God to man." Disobedience违抗: All sins are acts of disobedience against God, impairing or cutting off the sinner's relationship with God. Adam and Eve and all of the devils disobey God through their sins.Loyalty: Loyalty to God and his ways are necessary for eternal salvation. Loyalty requires obedience. All of the good angels exhibit loyalty.Repentance悔悟: Even though Adam and Eve have disobeyed God, their repentance makes them eligible for eventual salvation.Hope: At the end of Paradise Lost, Adam and Eve enter the imperfect world with hope; they can yet attain eternal salvation.Redemption赎回: Through the suffering and death of the Son of God, sinful man can reconcile himself with God if he is sincerely sorry for his sins.ClimaxThe climax, or turning point, of Paradise Lost occurs when Adam and Eve succumb to Satan's temptations and eat the forbidden fruit. This act of disobedience results in their downfall and eviction from Paradise.What Is an Angel?An angel is a supernatural being that serves God by praising and adoring Him and by carrying out special missions that assist humans. Angels have the additional task of opposing and punishing devils. Devils are angels cast out of heaven because they rebelled against God. The word angel derives from the Greek word angelos, meaning messenger. Themajor western religions—Christianity, Judaism, and Islam—all accept the existence of angels. The rank of angels from highest to lowest is as follows:1. Seraphim (Seraph)2. Cherubim (Cherub)3. Thrones4. Dominations5. Virtues6. Powers7. Principalities8. Archangels9. AngelsStudy Questions and Essay Topics1. What does Satan mean when he says, “Better to reign in hell, then [than] serve in heav’n” (Book 1, line 263)?2. What does Belial mean when he says, "This horror will grow milde, this darkness light"? (Book 2, line 220).3. Explain the allusion in the underlined words:"[H]is Altar breathes / Ambrosial Odours and Ambrosial Flowers" (Mammon, Book 2, lines 243-244)4. Write an essay that reviews Milton's use of epic conventions in Paradise Lost. Be sure to give plenty of examples to support your thesis.5. Write an essay explaining the difference between the Ptolemaic and Copernican models of the solar system. Include in your essay illustrations of both models.。
失乐园弥尔顿中英对照翻译
Milton, Johｎ，1608-1６74。
密尔顿,约翰,１608-1674Electrｏｎic Text Center，Ｕniveｒｓity oｆVirｇiniａLibrarｙ1: Ｏf Mａns Firｓt Ｄisｏbｅdiencｅ， and the Ｆrｕiｔ人类最初的违抗，还有那禁果2: Of ｔｈat ForｂiｄdｅｎＴreｅ， wｈoｓe mortａl tast它那必死的味道3: Brouｇht Deａth ｉnto thｅ Woｒｌd, anｄａｌl our woｅ,将死亡带到世上，连同我们所有的悲哀４：Wｉth lｏsｓ of EDEN, till one ｇｒeater Man自伊甸园失去，到更伟大的人５： Rｅstore ｕs，aｎd ｒegａin ｔｈe bｌissｆuｌ Seat,修复我们，让我们重回福地6：ＳiｎｇＨeav’ｎｌy Muse, that on thｅ seｃreｔｔop唱天堂般的音乐,在神秘的欧瑞伯山顶7: Of OREB, ｏr ｏf SINAI，dｉdst inspire和西耐山顶,真正赋予那牧者灵感8：Ｔｈａt Shephｅrd, ｗho firsｔ tauｇhｔ the chosen Seed，第一个教晓那些被选出的种子9： In ｔhe Bｅgiｎning hｏw the Ｈeａｖ＇ns aｎd Earth最初天堂与大地是如何１0: Rosｅ out of CHAOS： Oｒ if SＩON Ｈｉlｌ在一片混沌中出现:或假如锡安山１1： Delｉght thee ｍｏre, anｄＳＩＬＯA’S Ｂrook tｈａt flｏｗ’ｄ更喜爱你，那地底的溪流１2： Fast by thｅＯracle of Ｇｏｄ； I ｔｈeｎce恰带来神谕；我从此13： Iｎｖoke tｈy ａｉd tｏ mｙ advenｔrous Ｓong,让你助我完成那冒险之歌14：That ｗith ｎo ｍiddｌe fliｇht intendｓ to soａｒ平庸者所不敢飞越的高度15: Ａbｏve ｔh’ AONIAＮMoｕｎt, whiｌｅit pursues翻越阿诺安山，追逐着1６： Thiｎgｓ unaｔtempteｄ yet ｉｎPｒoｓe oｒ Rｈime．诗歌与散文里未曾尝试之事17：And ｃhieｆly ThoｕＯ Spirｉt，tｈａｔｄoｓt pｒｅfer 你，灵魂做主,更爱18: Ｂeforｅall Templｅs tｈ’ upriｇht hｅａｒt and purｅ，在所有庙宇之前,以正直纯粹之心１９: Iｎstrucｔｍe， for Tｈｏu knｏw'ｓt; Tｈou ｆroｍ tｈe fｉｒst 指引我，因你知道：你自最初20：Ｗast pｒeseｎt， and ｗitｈmｉgｈｔｙｗingｓ oｕtspｒeaｄ即已在此,伸开有力的双翼2１： Dove－liｋe satst bｒoodiｎg on the vast Abysｓ鸽子般安坐在巨大的深渊前沉思22： And maｄ＇ｓt ｉt preｇnant： What in me ｉｓ daｒｋ看穿我内心的黑暗23： Illumｉｎe， what is low rａise and support；照亮那卑微，唤起并支持着我24: Ｔｈａｔ to tｈe highth oｆ thｉs greaｔ Arguｍｅnt直到这伟大的辩论25: I ｍａy ａsseｒt th' Eterｎal Providence，我可断言永恒的天意26：Ａnd justifie tｈe wａｙｅｓ oｆ God ｔｏmｅｎ.证明神对世人的方式27：Ｓaｙ fｉrsｔ, foｒＨeａv’n hｉdes nothinｇ fｒoｍ thy vｉew预言,因天对人无所隐藏28： Nor tｈe deep Tｒact of Hell， say first ｗhａt cauｓe地狱亦是如此，言明何因29： Mov＇d oｕr GraｎｄＰａrents in ｔhat happy Sｔate,令我们的祖先自那欢乐境界３０： Faｖour'ｄof Hｅａv＇n sｏ highly, tｏ fall oｆf先得天宠，因违背其意３1: From their Cｒeator, and traｎsgress his Wｉｌl从他们的创造者那里堕落3２: For one restｒａiｎｔ, Loｒds of ｔhe Woｒlｄ beｓｉｄes?世界的主宰们竟然失去耐性33：Who fｉrst seduｃ’ｄｔhem ｔo that ｆowl ｒevolｔ？引他们发动家禽般的反抗3４：Th' iｎfernａｌＳｅrpｅｎt; he it waｓ, whose guilｅ邪恶的魔鬼,他的诡计35: Stird ｕp ｗｉth Enｖy and Ｒevenｇe， decｅiv’ｄ因嫉妒和复仇而起，欺骗了36： Tｈe Mother of Ｍankｉnｄe，ｗhat ｔime his Pride人类的母亲，当他的自尊37: Ｈａｄｃast hiｍoｕt frｏｍＨｅav’n, witｈall ｈiｓ Hosｔ将他自天堂抛弃,以他为首的３８: Of Reｂｅl Angｅls，ｂy whoｓｅ aｉd asｐirinｇ叛逆天使，因他们的热情３９: To seｔ hｉmself in Glory ａbｏve his Ｐeｅrs，赋予他高于同类的光荣40： He ｔrｕsted ｔｏ have eｑual’ｄ thｅ most Hｉgh,相信他具有与最高者同等的地位4１： If he oppos’ｄ; ａｎd ｗith ambiｔious aｉm他野心勃勃４２： Agaｉnst tｈｅ Thronｅａｎｄ Moｎarchy oｆ God反抗神的王座和权力43： Rａis’d impｉouｓＷaｒｉn Heａv＇ｎ aｎｄ Bａｔteｌ pｒoｕd徒然在天堂骄傲的发起不敬的战争44： Wiｔｈｖａｉn aｔｔemｐt．Him the Almiｇhty Power全能的力量4５：Ｈuｒld heaｄｌong ｆlamiｎg ｆroｍｔh＇ Etherｅal Skie 自天上投射熊熊烈火46： Wｉth hidｅｏus ruiｎe ａnd ｃombustion dowｎ可怕的毁灭和燃烧降临47: To boｔtoｍlｅss peｒdiｔioｎ，thｅre tｏ dwell无尽的毁灭,若无休止４8: In Adaｍaｎtiｎe Ｃｈains ａnd penal Fire,坚硬的锁链和惩罚之火４9: Wｈo dｕrst defie th' Oｍniｐoteｎt tｏ Aｒms．加于敢对全能之神挑战者50： Nｉｎｅ times ｔhe Ｓpace thａt mｅaｓurｅs Ｄay and Ｎｉghｔ九倍于凡人以日夜计算的时间５１： To morｔａｌｍen，ｈe with his horrｉd crew他和他可怕的队伍５2： Laｙ vanquisht，ｒowｌing in ｔhe fiery Gulfｅ被击溃，倒在烈火的深渊53： Cｏnfounｄed though imｍortal: But hｉs doom虽不死却充满困惑：但他的厄运５４: Resｅrｖ'd him ｔo ｍｏre wrath；for now tｈｅ thｏuｇｈt使他更加愤怒；想起55： Boｔh of ｌost hapｐiness ａnd lａsting ｐain失去的快乐和永恒的痛苦折磨５6： Tormeｎts him; ｒound he ｔhrows his bａleful eｙes他以邪恶的眼神望向四周5７: That witness'ｄ huge ａｆfliｃｔioｎａnd ｄiｓmａy只看到巨大的痛苦和沮丧５8：Mixt wiｔｈｏｂｄuraｔe ｐｒidｅ and stedfａsｔ hａtｅ: 混合着冷酷的骄傲和笃实的憎恨59： At oｎcｅ as far ａｓ Angｅls kenn hｅ vieｗｓ旋以天使之眼看到60：Ｔhe dｉｓmａｌＳｉtｕatｉoｎwaste and wiｌdｅ,荒芜凄惨的境遇６1：ＡＤｕngeon hoｒｒiｂｌe, ｏn ａll ｓiｄeｓｒound四周皆是恐怖的地牢6２： As one gｒｅat Fｕrnaｃe flam＇d， yeｔ frｏｍ those flaｍes如巨大的洪炉，那火焰之中６3：No light, ｂｕt rather darkｎｅsｓ vｉsｉblｅ没有光,只有看的见的黑暗64: Serv'ｄ only to diｓｃoｖeｒ sighｔs of woe，只为让你看见悲哀的景象6５：Regｉonｓ oｆ soｒｒow， doleｆul sｈadｅs, where pｅａcｅ悲痛的领域，阴沉的影子，6６: And resｔcan ｎeveｒdwｅll， hｏpｅnｅｖｅr comes永无和平与休息，人人都有的希望在这里６7: Ｔhat cｏｍes to alｌ; but toｒture withoｕｔ enｄ永不来临，只有无穷的折磨6８: Stｉll uｒgeｓ， anｄ a fiery Deｌuge, fｅd仍在以燃烧不尽的硫磺，69： With ever—burning Sulｐhuｒｕncｏnｓum＇ｄ:持续那烈火的狂潮70: Ｓｕcｈ pｌａcｅEｔernal Ｊusticｅhad ｐrepar＇ｄ这样的地方是永恒的正义71: For those rｅbｅlliouｓ, herｅ thｅir Ｐrison ｏrdain'd为反叛者所准备，这里注定是他们的监狱72：In ｕｔter ｄarｋness，ａnd ｔheir porｔiｏn sｅt在绝对的黑暗中，他们的身体73: Aｓ far ｒemoｖ'd from Goｄ aｎd light oｆ Heav＇n被置于离神和天堂的光明玄远之地７4： As fｒｏm ｔhe Ｃｅnｔeｒｔhｒicｅto th’ ｕtmｏst Pole.三倍于天堂的中心到最远支柱的距离75: O how unlikｅ thｅ plaｃe ｆrom whｅnｃｅ they feｌl！与他们坠落的地方多么的不同76： Theｒe the compａniｏns of his fall, o＇ｒewhelm’ｄ那和他一起坠落的,是无法抗拒的7７: Wiｔｈ Flooｄｓ and Ｗhirｌwiｎds of tempestuｏus ｆire，有如洪水旋风般的狂暴的火焰７８: He soon discｅｒns，anｄ wｅltｒinｇｂy his ｓide他很快辨认出，在他之旁79： One next himself in poｗeｒ， and next ｉｎcrｉmｅ,和他一样具有权力和罪行的8０： Long aｆter known in PALＥSTINＥ, and nａｍ＇d那以后很久才在巴勒斯坦被名以81：ＢEELＺＥBUＢ．To whom tｈ＇ Arch—Enemy,别卜西以及他们头号敌人的82: And ｔheｎce ｉn Hｅaｖ’n call’ｄＳatan, ｗith ｂoｌd woｒds 当时在天堂被称作撒旦的，８3： Bｒeakｉng ｔhe hoｒrｉd siｌenｃe ｔhus bｅgａn．以大胆言辞打破恐怖的沉默的魔王。
弥尔顿的《失乐园》
ABSTRACTJohn Milton, one of the greatest poets at the end of English Renaissance, whose works have occupied a high position in the history of English literature, culture and ideology. His personal experience and social environment play an important role in the creation of his works. All of Milton’s works, Paradise Lost is extremely complicated and profound. The story were taken from The Old Testament. It is regarded as a summary of the 17th century English social history, as well as powerful weapons against feudalism. The thesis will analyze the rebellious spirit in Paradise Lost.This paper is divided into three chapters. Chapter one is about research status on Paradise Lost. Chapter two is the manifestation of Milton’ rebellious spirit in Paradise Lost. This part includes the reasons for their rebel. Their rebellious spirit is reflected by different characters, Satan, Adam and Eve and their symbolic meaningsin Paradise Lost. Chapter three focus on the reasons for the formation of Milton’s rebellious spirit, mainly from the aspects of his personal experience and social environment.Key words: Milton rebellious spirit personal experiences Paradise Lost摘要约翰弥尔顿，是英国文艺复兴时最伟大的诗人之一。
英美文学讲解弥尔顿-Paradise Lost失乐园汇编
Conclusion
• "Lose paradise " be such one chansons de geste, the author does not participate in fault present age fighting with firsthand , he is expert in but force trying one's best to have white out war within the epic range in fulllength novel , appearance , he return the intrepid spirit back to braveness having sung the praises of his coeval person at the same time not only being to describe heroes' magnificent battle its dreadful author.
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Grinning all the time Thank You
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and Eve from Eden .Satan and his followers
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are banished from heaven and driven into hell, but even here in hell, mist flames and poisonous fumes, Satan and his adherents are not discouraged. The epic shows the writer’s misery after the Restoration, and his determination for revolution. The style of the epic is grand, which is the result of his lifelong classical and biblical study.
PARADISE LOST失乐园
PARADISE LOST ~ MILTON'S SUMMARY In 1667 John Milton bestowed (some overtaxedstudents might say 'inflicted') his greatmasterpiece, Paradise Lost, upon the world. In1674 the revised second edition was published,where he divided the original ten books intotwelve and added the following introductorysummaries or "Arguments" for each book at therequest of confused early readers.BOOK IThis first book proposes, first in brief, thewhole subject: man's disobedience and the lossthereupon of Paradise wherein he was placed;then touches the prime cause of his fall, theserpent, or rather Satan in the serpent, who,revolting from God and drawing to his side manylegions of angels, was by the command of Goddriven out of heaven with all his crew into thegreat deep. Which action past over, the poemhasts into the midst of things, presenting Satanwith his angels now fallen into hell--describedhere, not in the center (for heaven and earth maybe supposed as yet not made, certainly not yetaccursed) but in a place of utter darkness,fitliest called chaos. Here Satan with hisangels lying on the burning Lake, thunder-struckand astonished, after a certain space recovers,as from confusion; calls up him who, next inorder and dignity, lay by him; they confer ofthir miserable fall. Satan awakens all hislegions, who lay till then in the same mannerconfounded. They rise; their numbers, array ofbattle, their chief leaders named, according tothe idols known afterwards in Canaan and thecountries adjoining. To these Satan directs hisspeech, comforts them with hope yet of regainingheaven, but tells them lastly of a new world andnew kind of creature to be created, according toan ancient prophesy or report in heaven; for thatangels were long before this visible creation,was the opinion of many ancient fathers. To findout the truth of this prophesy, and what to determine thereon, he refers to a full council; what his associates thence attempt. Pandemonium, the palace of Satan, rises, suddenly built out of the deep; the infernal peers there sit in counsil.BOOK IIThe consultation begun, Satan debates whether another battle is to be hazarded for the recovery of heaven; some advise it, others dissuade. A third proposal is preferred, mentioned before by Satan, to search the truth of that prophesy or tradition in heaven concerning another world, and another kind of creature, equal or not much inferior to themselves, about this time to be created. Their doubt who shall be sent on this difficult search; Satan, their chief, undertakes alone the voyage; is honored and applauded. The council thus ended, the rest betake them several wayes and to several employments, as their inclinations lead them, to entertain the time till Satan return. He passes on his journey to hell gates, finds them shut, and who sat there to guard them 1 ; by whom at length they are opened, and discover to him the great gulf between hell and heaven; with what difficulty he passes through, directed by chaos, the power of that place, to the sight of this new world which he sought.BOOK IIIGod, sitting on his throne, sees Satan flying towards this world, then newly created; shows him to the Son, who sat at his right hand; foretells the success of Satan in perverting mankind; clears his own justice and wisdom from all imputation, having created man free and able enough to have withstood his tempter; yet declares his purpose of grace towards him, in regard he fell not of his own malice, as did Satan, but by him seduced. The Son of God renders praises to his Father for the manifestation ofhis gracious purpose towards man; but God again declares, that grace cannot be extended towards man without the satisfaction of divine justice; man hath offended the majesty of God by aspiring to godhead, and therefore with all his progeny devoted to death must die, unless someone can be found sufficient to answer for his offence and undergo his punishment. The Son of God freely offers himself a ransom for man; the Father accepts him, ordains his incarnation, pronounces his exaltation above all names in heaven and earth; commands all the angels to adore him; they obey, and hymning to their harps in full choir, celebrate the Father and the Son. Meanwhile Satan alights upon the bare convex of this world's outermost orb, where wandering, he first finds a place since called the Limbo of Vanity; what persons and things fly up thither; thence comes to the gate of heaven, described ascending by stairs, and the waters above the firmament that flow about it. His passage thence to the orb of the sun, he finds there Uriel the regent of that orb, but first changes himself into the shape of a meaner angel, and pretending a zealous desire to behold the new creation and man whom God had placed here, inquires of him the place of his habitation, and is directed; alights first on Mount Niphates.BOOK IVSatan now in prospect of Eden, and nigh the place where he must now attempt the bold enterprise which he undertook alone against God and man, falls into many doubts with himself, and many passions, fear, envy, and despair; but at length confirms himself in evil, journeys on to Paradise, whose outward prospect and situation is described, overleaps the bounds, sits in the shape of a cormormant on the Tree of Life, as highest in the garden, to look about him. The garden described; Satan's first sight of Adam and Eve; his wonder at their excellent form and happy state, but with resolution to work theirfall; overhears their discourse, thence gathers that the Tree of Knowledge was forbidden them to eat of under penalty of death; and thereon intends to found his temptation by seducing them to transgress; then leaves them a while, to know further of their state by some other means. Meanwhile Uriel, descending on a sunbeam, warns Gabriel, who had in charge the gate of Paradise, that some evil spirit had escaped the deep and passed at noon by his sphere in the shape of a good angel, down to Paradise, discovered after by his furious gestures in the mount. Gabriel promises to find him out ere morning. Night coming on, Adam and Eve discourse of going to thir rest; their bower described; their evening worship. Gabriel drawing forth his bands of night-watch to walk the round of Paradise, appoints two strong angels to Adam's bower, lest the evil spirit should be there doing some harm to Adam or Eve sleeping. There they find him at the ear of Eve, tempting her in a dream, and bring him, though unwilling, to Gabriel; by whom questioned, he scornfully answers, prepares resistance, but hindered by a sign from Heaven, flies out of Paradise.BOOK VMorning approached, Eve relates to Adam her troublesome dream. He likes it not, yet comforts her. They come forth to their day labors; their morning hymn at the door of their bower. God, to render man inexcusable, sends Raphael to admonish him of his obedience, of his free estate, of his enemy near at hand--who he is, and why his enemy, and whatever else may avail Adam to know. Raphael comes down to Paradise; his appearance described; his coming discerned by Adam afar off, sitting at the door of his bower. He goes out to meet him, brings him to his lodge, entertains him with the choicest fruits of Paradise got together by Eve; their discourse at table. Raphael performs his message, minds Adam of his state and of his enemy; relates, at Adam'srequest, who that enemy is, and how he came to be so, beginning from his first revolt in heaven, and the occasion thereof; how he drew his legions after him to the parts of the north, and there incited them to rebel with him, persuading all but only Abdiel, a seraph, who in argument dissuades and opposes him, then forsakes him.BOOK VIRaphael continues to relate how Michael and Gabriel were sent forth to battle against Satan and his angels. The first fight described; Satan and his powers retire under night. He calls a council; invents devilish engines, which, in the second day's fight, put Michael and his angels to some disorder; but they at length, pulling up mountains, overwhelmed both the force and machines of Satan. Yet, the tumult not so ending, God on the third day sends Messiah, his Son, for whom he had reserved the glory of that victory. He, in the power of his father, coming to the place and causing all his legions to stand still on either side, with his chariot and thunder driving into the midst of his enemies, pursues them, unable to resist, towards the wall of heaven; which opening, they leap down with horror and confusion into the place of punishment prepared for them in the deep. Messiah returns with triumph to his Father.BOOK VIIRaphael, at the request of Adam, relates how and wherefore this world was first created: that God, after the expelling of Satan and his angels out of heaven, declared his pleasure to create another world, and other creatures to dwell therein; sends his Son with glory and attendance of angels to perform the work of creation in six days; the angels celebrate with hymns the performance thereof, and his reascention into heaven.BOOK VIIIAdam inquires concerning celestial motions, is doubtfully answered, and exhorted to search rather things more worthy of knowledge. Adam assents, and still desirous to detain Raphael, relates to him what he remembered since his own creation: his placing in Paradise, his talk with God concerning solitude and fit society, his first meeting and nuptials with Eve; his discourse with the angel thereupon, who, after admonitions repeated, departs.BOOK IXSatan, having compassed the earth, with meditated guile returns as a mist by night into Paradise; enters into the serpent sleeping. Adam and Eve in the morning go forth to their labors, which Eve proposes to divide in several places, each laboring apart. Adam consents not, alleging the danger lest that enemy of whom they were forewarned should attempt her found alone; Eve, loath to be thought not circumspect or firm enough, urges her going apart, the rather desirous to make trial of her strength; Adam at last yields. The serpent finds her alone; his subtle approach, first gazing, then speaking, with much flattery extolling Eve above all other creatures. Eve, wondering to hear the serpent speak, asks how he attained to human speech and such understanding, not till now. The serpent answers that by tasting of a certain tree in the garden he attained both to speech and reason, till then void of both. Eve requires him to bring her to that tree, and finds it to be the Tree of Knowledge forbidden. The Serpent, now grown bolder, with many wiles and arguments induces her at length to eat. She, pleased with the taste, deliberates a while whether to impart thereof to Adam or not; at last brings him of the fruit; relates what persuaded her to eat thereof. Adam, at first amazed, but perceiving her lost, resolves through vehemence of love to perish with her, and, extenuating the trespass, eats also of the fruit. The effects thereof in themboth; they seek to cover thir nakedness; then fall to variance and accusation of one another.BOOK XMan's transgression known, the guardian angels forsake Paradise and return up to heaven to approve their vigilance, and are approved, God declaring that the entrance of Satan could not be by them prevented. He sends his Son to judge the transgressors, who descends and gives sentence accordingly; then in pity clothes them both, and reascends. Sin and Death sitting till then at the gates of hell, by wondrous sympathy feeling the success of Satan in this new world, and the sin by man there committed, resolve to sit no longer confined in hell, but to follow Satan, their Sire, up to the place of man. To make the way easier from hell to this world to and fro, they pave a broad highway or bridge over chaos, according to the track that Satan first made; then preparing for earth, they meet him, proud of his success returning to hell; their mutual gratulation. Satan arrives at Pandemonium; in full assembly relates, with boasting, his success against man; instead of applause, is entertained with a general hiss by all his audience, transformed, with himself also, suddenly into serpents, according to his doom given in Paradise. Then, deluded with a show of the forbidden tree springing up before them, they, greedily reaching to take of the fruit, chew dust and bitter ashes. The proceedings of Sin and Death; God foretells the final victory of his Son over them, and the renewing of all things; but for the present commands his angels to make several alterations in the heavens and elements. Adam, more and more perceiving his fallen condition, heavily bewails, rejects the condolement of Eve; she persists, and at length appeases him; then to evade the curse likely to fall on their offspring, proposes to Adam violent ways, which he approves not, but, conceiving better hope, puts her in mind of thelate promise made them, that her seed should be revenged on the serpent, and exhorts her with him to seek peace of the offended deity, by repentance and supplication.BOOK XIThe Son of God presents to his Father the prayers of our first parents now repenting, and intercedes for them. God accepts them, but declares that they must no longer abide in Paradise; sends Michael with a band of cherubim to dispossess them, but first to reveal to Adam future things; Michael's coming down. Adam shows to Eve certain ominous signs; he discerns Michael's approach; goes out to meet him; the angel denounces their departure; Eve's lamentation. Adam pleads, but submits; the angel leads him up a high hill; sets before him in vision what shall happen till the flood.BOOK XIIThe angel Michael continues from the flood to relate what shall succeed; then, in the mention of Abraham, comes by degrees to explain who that seed of the woman shall be which was promised Adam and Eve in the fall; his incarnation, death, resurrection, and ascension; the state of the church till his second coming. Adam, greatly satisfied and recomforted by these relations and promises, descends the hill with Michael; wakens Eve, who all this while had slept, but with gentle dreams composed to quietness of mind and submission. Michael in either hand leads them out of Paradise, the fiery sword waving behind them, and the cherubim taking their stations to guard the place.1Editor's note--here's what Milton tastefullyleft out of his summary:Satan finds two creatures guarding the gate ofhell. One is a beautiful woman above the waist,her bottom half that of a snake. The other is adark formless shape, who threatens Satan. Thewoman prevents their fight, and reminds Satan that she is his daughter, called Sin, who sprung from his head when he first conceived his rebellion in heaven. They had made love, the result being this dark son/grandson, named Death, that sits beside her. His violent birth deformed her lower part into its present shape. The monstrous newborn's first act had been to rape his mother, who became pregnant with a pack of hell hounds, which perpetually return to her womb to gnaw at her insides.。
Paradise Lost
Author: Milton Paradise Lost First volume: Satan calling in the army in hell for revenge Second volume: Satan decided to reconnoiter（侦察） human paradise Third volume: the son of God atone for human sin; Satan to fly into Paradise Fourth volume: Satan into the park, was arrested Fifth volume: enemy Satan antecedents Sixth volume: the three day war in the heaven
garden of Eden. The poem reflects the poet's lofty spirit in pursuit of freedom, is a history of literature history, the world very important works.
"Paradise Lost" is not a simple work, from the story, there are two clues, one is the attempt that Satan against God, lost heaven paradise; the second is Adam, Eve tasted of the apple, lost paradise. On the theme of the work, there is a lot of debate has been the western scholars, can be roughly divided into three groups. One is “Satan”, that Satan is the protagonist, think he is the symbol of the dauntless spirit of revolutionary, therefore this is a political poetry. The second group is the “orthodox” （正统的）, tend to explain from the religious point of view, that God is fair, Satan is evil.
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1.人类最初违反天神命令而偷尝禁果，2.把死亡和其他各种各样的灾难带到人间，3.于是失去了伊甸乐园，4.直到出现了一个更伟大的人，5.才为我们恢复了这乐土。
6.天庭的诗神缪斯呀！7.您当年曾点化过那个牧羊人，8.您在那神秘的何烈山头，或西奈的峰巅，9.最初向您的选民宣讲太初天和地怎样从混沌中生出；10.那郇山似乎更加蒙受您的喜悦，11.在神殿近旁弄流的是西罗亚溪水；12.因此我向那儿祈求你给我力量，13.完成这篇大胆冒险的诗歌，追踪一段事迹——14.从未有人尝试缀锦成文，15.吟咏成诗的题材，遐想凌云，16.飞越爱奥尼的高峰。
17.圣灵呀！特别请您，18.您喜爱廉洁和公正的心胸，19.胜过所有的神殿。
20.您无所不知，因此请您教导我；21.混沌之初，您便存在，22.张开巨大的翅膀，像鸽子一样孵伏那洪荒，23.使它怀孕，愿您的光明驱除我心中的蒙昧，24.举起并且支撑我的低微；25.使我能够适应这个伟大主题的崇高境界，26.使我能够阐明恒久的公义，27.向世人昭示天道的公正。
28.天界和地狱深渊，请先说，29.因为在您的眼中，一切都了如指掌；30.为什么我们的始祖，31.在那样的乐土，那样得天独厚，32.除了那惟一的禁令以外，33.他们俩本是世界的主宰，请先讲；34.他们竟背叛而自绝于他们的创造主？35.究竟何人引诱他们犯下这不幸的滔天大罪呢？36.原来是地狱的蛇；37.是嫉妒和仇恨激起他的奸智，38.使他欺骗了人类的母亲。
39.是他的高傲，致使他和他的全部天军被逐出天界，40.造反天军的援助，使他觉得自己无比荣耀，41.他相信：如果他反叛，就能和上帝分庭抗礼；42.由此野心勃勃，觊觎神的宝座和主权，43.枉费心机地在天界掀起了忓逆的战争。
44.全能的神栽葱般，45.把浑身火焰的他从净火天上摔下去，46.这个敢于向全能全力者挑战的神魔迅速坠下，47.一直落到深不可测的地狱，48.被禁锢在金刚不坏的镣铐和永远燃烧的刑火中。
49.大约九天九夜，那是根据人间的计算，50.他和他那一伙可怕的徒众，51.虽属不死之身，却与死者无异，52.沉沦辗转在烈火的深渊中；53.这个刑罚却反激起他更深的愤怒，54.既失去了幸福，又饱受无尽痛苦的折磨。
55.当他抬起忧虑的双眼，环顾四周，56.伴随他的是莫大的隐忧和烦恼，57.交织着顽固的傲气和难消的仇恨。
58.霎时间，他竭尽天使的目力，59.望断天涯，但见悲风弥漫，缥纱无垠，60.可怕的地牢从四面八方围着他61.像一个洪炉的烈火四射，62.但那火焰只是朦朦胧胧的一片，并不发光，63.但能辨认出那儿的苦难情景，64.悲惨的境地和凄怆的暗影。
65.和平和安息从不在此驻扎，66.希望无所不到，这里却是个例外。
67.只有无穷无尽的苦难步步相跟68.永燃的硫磺不断地添注，69.不灭的火焰有如洪水向他们滚滚逼来。
70.正义之神为那些叛逆者准备的，正是这个地方。
71.这个在天外的冥荒中为他们设置的牢狱。
72.那个地方远离天神和天界的亮光，73.相当于天极到中心的三倍那么远。
74.啊，这里和他所从坠落的地方75.简直有天壤之别呀！76.和他一起坠落的伙伴们77.淹没在烈火的洪流和旋风之中，78.他依稀可辨，在他近旁挣扎的，79.论权力和罪行都仅次于他的神魔，80.后来在巴勒斯坦得知他名叫别西卜。
81.这个在天上叫做撒旦的首要神敌，82.以豪壮的言语打破可怕的沉寂，83.这样向他的伙伴说道：84.“是你啊；这是何等的坠落！85.何等的变化呀！86.你原来住在光明的乐土，87.浑身披盖着无比的光辉，88.胜过群星的璀璨你曾和我结盟，89.同仇敌忾，搏击于光荣的大事业之中。
90.现在，我们是从高高在上的天界上，91.沉沦到了不可测的深渊呀！92.他握有雷霆，确实强大，93.谁知道这凶恶的武器竟威力无比呢？94.可是，那强有力的威力，95.那胜利者的狂暴，都不能叫我沮丧，96.或者叫我改变初衷，97.虽然外表的光环消失了，98.但不移的信念和岸然的骄矜决不转变；99.武力的受损，激动了我，100.决心率领无数天军投入剧烈的战斗，101.和强权一决高低，102.他们都厌恶天神的统治而来拥护我，103.拼尽全力同至高的权力抗衡104.在天界疆场上做一次冒险的战斗，105.震撼了他的宝座。
我们损失了什么？106.并不是一无所剩：107.坚定的意志、热切的复仇心、不灭的憎恨，108.以及永不屈服、永不退让的勇气，109.难道还有比这些更难战胜的吗？110.我这份光荣绝不能被夺走，111.不管是他的暴怒，还是威力。
112.经过这一次惨烈的战争，113.好容易才使他的政权动摇；114.若是这时还要卑躬屈膝，115.向他乞求哀怜，拜倒在他的权力之下，116.那才真正是卑鄙、可耻，117.比这次的沉沦还要卑贱。
118.因为我们具有与生俱来的神力，119.赋有轻清的灵质，不能朽坏，120.还因这次事件的教训，121.我们要准备更优良的武器，122.更高明的远见，更有成功的希望，123.以暴力或智力向我们的大敌124.挑起不可调解的持久战争。
125.他现在正沉湎于成功，得意忘形，126.独揽大权，在天上掌握虐政呢。
”127.背叛的天使虽忍痛说出豪言壮语，128.心却为深沉的失望所苦，但他这样说。
129.他那勇敢的伙伴随即反击他说：130.“大王，掌权天使的首长啊，131.在您的指挥之下，132.掌权者们率领英勇的撒拉弗天军去作战133.毫无畏惧，投入到冒险的行动中，134.使天上永生的王陷于危急，135.他支持自己至高无上的权力以及，136.靠的是暴力、侥幸，和命运，137.我目睹了这次可怕的事件，138.哀痛于这可悲的覆没，可耻的败绩。
139.这使我们失去天界；140.这样的大军竟惨遭如此之大的失败，141.沦落于这样的地狱中142.我们原是神灵，气质轻清，143.现在破败到穷途末路144.但因为我们还留有不可战胜的心志和精神，145.不久将元气大振。
146.虽然黑暗驱走我们的全部光辉，147.无尽的悲惨吞噬了我的快乐；148.可是我们的征服者，他使我们还保存这些精力，149.也许是要使我们更能忍受痛苦，150.受尽苦难，承受他那报复的怒火；151.或者是要我们在地狱猛火的中心来干苦活，152.服更大的苦役，把我们当做俘虏，当做奴隶，153.疲命奔走于黑暗的深渊之中。
154.这样，我们将永受无穷刑罚，155.即使是自己觉得力量还没衰退，156.甚至是永生的，但又有何好处？157.大魔王立即用急激的话语回答他：158.“坠落的基路伯呀，示弱是可悲的。
159.无论做事或受苦。
160.行善决不是我们的任务，161.做恶才是我们惟一的乐事，162.这一条是确切的。
163.反抗我们敌对者的高强意志。
164.如果他想要从我们的恶中寻找善的话，165.我们的事业的目标就得颠倒，166.就要探寻由善到恶的途径。
167.这定会屡次奏效，168.使他烦恼，搅乱他周密的计划，169.使它们对不准所预定的目标，170.如果我不失算的话。
你看，171.那愤怒的胜利者已经把复仇和袭击的使者召回天界；172.暴风雨般追击我们的硫磺火霰渐渐平静了，173.迎接我们从天界的悬崖上坠落下来的火焰的洪波也平息些了，174.赭红的闪电和狂暴的愤怒，也日渐消逝了，175.带翅膀的轰雷，大概因为已经用完了弹头，176.现在已经不在这广阔无边的深渊中吼响了。
177.不管这是由于敌人的轻蔑，178.或者是由于他气头已过的机会，179.我们都不要放过这个机会。
180.你没有看见那一片寂寞、荒凉、人迹罕至的原野吗？181.这里不见亮光，只有这么一些黯淡的火星，182.闪着青灰色的，可怕的幽光。
183.我们往那儿去，一避火浪的冲击，184.能休息就休息，重新集合我们疲惫不堪的队伍，185.大家讨论，如何给敌人更大的破坏，186.如何挽回我们的损失，187.如何战胜这个恐怖的灾难，188.从希望中可以获取些帮助，189.或从失望中得到决策。
”190.撒旦这样对他最亲近的伙伴说着，191.他的头露在火焰波浪上面，192.两只眼睛，发射着炯炯的光芒，193.身体的其他部分平伏在火的洪流上，194.肢体又长又大，平浮几十丈，195.体积之大，正像神话中的怪物，196.像那跟育芙作战的地母之子巨人泰坦，197.或像百手巨人布赖利奥斯，198.或是古代那守卫塔苏斯岩洞的百头神台芬，199.或者像那海兽列未坦，200.就是上帝所创造的一切能在汹涌澎湃的大海里游泳的生物中201.最巨大的怪物：按照舟子们所说，202.他有时在汹涌的挪威海面上打瞌睡，203.常有夜航的小舟遇险时，204.以为他是个岛屿，抛锚扎在他的鳞皮上，205.停泊在他身旁的背风处，206.在黑夜的笼罩中等待姗姗来迟的黎明。
207.大魔王就是这样横陈巨体，208.被锁在炎炎的火湖上面，无法起立，209.甚至连昂起头也做不到。
210.但他凭着统治万物的天神的意志和洪量，211.得逞阴谋，一心只想危害别人，212.却终于加重自己的罪行，213.搬起石头砸自己的脚。
214.让他悔恨地看见自己一切的恶意215.怎样在他所引诱的人身上带来无穷的善意、恩惠和怜悯，216.而他自己却惹来了三倍的慌乱、惩罚和报复。
217.火湖中，慢慢屹立起他那庞大的身躯。
218.两旁的火焰向后退避，斜吐尖尖的火舌，219.卷成两条巨浪，中间现出一个可怕的溪谷。
220.他张开翅膀，凌空而上，221.使阴沉的空气十分凝重；222.他降落于一块干燥的陆地上，223.那土地永远被固体的火烧着，224.跟那炎湖被流体的火烧着一样；225.它的颜色，如同皮洛卢斯地岬，226.被地底潜风的强力掀掉227.一个山峰或像爆裂的艾特那火山的斜坡，228.风扇着硫磺猛火，直烧到内部易燃的矿质，229.留下一片焦土，弥漫着毒臭的恶气。
230.这就是他那不幸的脚所停歇的地方。
231.他和他的亲密伙伴飞到何处，232.他们都洋洋自得，飞扬跋扈233.夸耀自己神通广大，234.全凭自己，才能够逃出地狱的火焰，235.而不是由于至尊大能者的默许。
236.那失位的大天使说道：237.“难道这就是我们用天堂换来的土地？238.换来的就是这块地盘，这片疆域？239.天上的光明只换得这可悲的幽冥？240.也罢，既然如今他是统治者，241.他想要怎样就怎样安排吧。
242.论理智，他和我们不相上下，243.论实力，却远超出他的同辈，244.像这样的家伙，滚得越远越好。
245.再见吧，幸福的园地，永乐的住处！246.恐怖，来吧，冥府，来吧！247.还有你，最深的地狱，248.来吧，来欢迎你的新主人吧！249.他带来一颗永不因时地而改变的心，250.这心是它自己的住家，251.能把天堂变地狱，地狱变天堂。