VR虚拟现实-PARADISE LOST失乐园 精品
paradise lost读后感
paradise lost读后感
《失乐园》是约翰·弥尔顿的一部史诗，描述了亚当和夏娃在伊甸园中的生活，以及他们违背上帝的禁令而遭受的惩罚。
本书不仅包含了宗教和哲学的思考，还有强烈的叙事性和诗歌感。
本人在读完《失乐园》后，深受其所感动。
这部作品展示了人类的历史和人性的多面性，其中包括安逸、欲望、罪恶和羞耻等情感。
这些情感都是人类生活中必须面对的，这让我感到非常深刻。
本书中的角色和场景都极为鲜活，如亚当和夏娃在伊甸园中的日常生活、撒旦引诱夏娃等等，这些情节都让人感到非常震撼。
此外，该作品对于对抗邪恶的探讨也非常深刻，值得每位读者深思。
总的来说，《失乐园》是一部充满思考和内涵的作品，它让我更深刻地了解了人类的历史和人性。
它既是一部文学作品，也是一部哲学和宗教作品，它的作用非常深远，值得每位读者去认真阅读和思考。
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失乐园赏析课件
Paradise LostType of WorkParadise Lostis 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 andOdyssey, 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 (批评 ) the defiant （旁若无人） and unrepentant ( 不后悔的 ) rebel angels but permitting redemption of the repentant Adam and Eve. God the Son volunteers to redeem themby becoming human and enduring sufferingand 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 (渺视 ). 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 (令人厌烦的 ), execrable (恶劣的 ), incurably remorseless (冷峻无情的 ).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 utter happiness in a special garden where spring is the only season and love and godly living prevail. Though they have all thatthey 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: Powerfuland 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 peaceIthuriel, Zephron: Angels who expel Satanfrom 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 ablacksmith, 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’ screation 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 the Copernican theory, but he used the Ptolemaic design—either because he believed it was the more credible theory or because he believed it would betterserve 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 control of his writing. Though Milton frequently uses obscure allusions to mythology and history, as well as occasional difficult words and phrases, his language is never deliberatelyaffected or ostentatious 夸耀的 . 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 有讲解的 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 of literature. Among the classical conventions Milton used are the following:(1)The invocation 祷告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 a convention 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 Loston a grand scale, with Satan and his forces opposing God and his forces.(6)Use of dramatic irony. Dramatic irony is a 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. In Paradise 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 orcircumvent divine will and justice.Plot SummaryAll Hell broke looseBook IV, Paradise Lost.The Invocation of the Museton opens Paradise Lostby asking a muse to inspire his writing. In ancient Greece and Rome, poets had always requested “ the muse fire them with creative genius when they beganlong narrative poems, called epics, about godlike heroes and villains. In Greek mythology, there were nine muses, all sisters, who were believedto inspire poets, historians, flutists, dancers, singers, astronomers, philosophers, and other thinkers and artists. If one wanted to write agreat poem, play a musical instrument with bravado, or develop a grand scientific or philosophical theory, he would ask for help froma muse.When a writer asked for help, he was said tobe “ invoking the muse.” The muse of epic poe 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 thetelling of his tale, writing,“ I thence invo 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 哀叹 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 onhis royal throne, to hear their leaders speak theirminds 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 force or 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哀叹 their environs: Our prison strong, this huge convex of Fire, Outrageous to devour, immures us round Ninefold, and gates of burning AdamantBarred 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 参加 with me." His "enterprise," of course is to work his deceptive charms against the new creatures. He will subvert 损坏 God’ splan 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 aGod Extol him equal to the highest inHeaven. (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 bycurse 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'sunion 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 butinstead succumb to Satan ’ s temptation, they wi be redeemable—if someone takes on the burdenof 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 out the 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 ofa 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. Theyare beautiful, happy creatures who surprise Satan with their ability to speak and think logically.Later, when they are asleep, Satan whispersevil thoughts into Eve’ s ear—of“ vain ho “ inordinate desires.” When the archangel Ga learns of Satan ’ s presenceEdn,inhe sends two angels to expel him. When they confront him, Satan defiantly scorns them and prepares for a fight. An angelic squadron descends 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 tellsthem the story of Satan ’ s rebellion and the gre war in which angels on both sides fought fiercely.It ended in Satan ’expulsion from heaven,Raphael says, after the Son of God intervened onbehalf 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 again cautions 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, themultitude 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 open for 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 woe That 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 Firmament With living Sapphires: Hesperus that led [Hesperus: evening star which the Greeks associated with the brotherThe starry Host, rode brightest, till the Moonof Atlas; later Hesperus was associated with Lucifer's brilliant light.]Rising in clouded Majesty, at lengthApparent 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 the ways 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 过分的 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 不受拘束的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悔过 : Even though Adam and Evehave 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 actof disobedience results in their downfall and eviction from Paradise.What Is an AngelAn 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. Theword angel derives from the Greek word angelos, meaning messenger. The major western religions—Christianity, Judaism, and Islam—all accept the existence of angels. The rank ofangels 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, “ Be 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" (Book2, 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.。
paradise lost修辞手法
"失乐园"（Paradise Lost）是约翰·弥尔顿（John Milton）创作的一部史诗诗歌，其修辞手法丰富多样，体现了文学的高度艺术性。
以下是其中一些常见的修辞手法：
1. 史诗才情：弥尔顿使用了史诗才情，通过叙述英雄事迹和超凡脱俗的场景，塑造了庄严宏大的史诗氛围。
2. 拟人：通过拟人，将抽象的概念或自然元素赋予人的特性。
例如，描绘天使和恶魔，以及对抽象概念如死亡、胜利的拟人。
3. 对仗：使用押韵、平仄、格律等手法，创造出旋律感强烈的韵律，增强语言的音韵美。
4. 修辞比喻：运用比喻手法，将抽象概念具象化。
例如，对于失乐园的描绘，弥尔顿通过比喻来表达人类的堕落和原罪。
5. 重复：弥尔顿在叙事中使用了重复手法，通过反复出现的词语或短语，强调主题，增强表达的力度。
6. 对照：通过对照手法，突显作品中的矛盾和冲突，使叙事更加丰富。
7. 借用古典：弥尔顿借鉴了古希腊和古罗马史诗的传统，采用了一些古典的修辞手法和表达方式。
总体而言，"失乐园" 是一部修辞手法丰富、语言华美、庄重高远的文学巨著，充分展示了约翰·弥尔顿在文学创作上的卓越才华。
失乐园
Masque （假面剧）: Comus （1634） Pastoral elegy:Lycidas《利希达斯》 （1637） Prose Pamphlet： Of Reformation in England ; Defence of the English People; Second Defence of the English People
• an English poet, polemicist(辩论家), a scholarly man of letters（学 者）,a civil servant for the Commonwealth of England under Oliver Cromwell（奥 利弗· 克伦威尔 ） • Renaissance and Reformation
Analysis
Paradise Lost Narrator:
The narrator of Paradise Lost is an omniscient(无所不知的)third person.
Paradise Lost Writing Style: Elevated(严肃的), Latinate(从拉丁文衍生的) Milton writes in a very elevated, allusive style. If we had to pick one word to sum up his style that word would be Latinate. Latinate means characteristic of the Latin language.
The creation
Satan’s revolt against the God
Satan’s temptation of Eve
失乐园
God is omnipresent, omniscient, loving all things. Decide the order in things, the characteristics of the rational power
God's mercy and tolerance
人不会全无可救药，愿意的全 救， 不是由于他的意志，而是由 于我 慷慨的恩赐。我将重新恢复 他们丧失的力量，虽然已因为 役 使于欲壑难填的罪恶被剥夺； 有 的我额外开恩已经选中， 比别的 分外钟爱；我愿意就如此： 其余 的将听我召唤，常常给提醒 他们罪恶的身份，趁施恩时节 可资利用，及时抚慰盛怒的 神明；我将清涤他们愚昧的 感官，使恰如其分，柔化铁石心， 我长期的容忍和我的开恩日他们 充耳不闻将决不能尝到这甜头； 铁石心肠的更铁石，盲目的更盲目
Shelley
Milton has a popular idea of damage to such a degree that he does not believe his God in virtue must be higher than his devil. Milton so boldly ignored a direct moral purpose , which is the most sufficient proof of his extremely towering genius.
Paradise Lost of John Milton失乐园
Torments him; round he throws his baleful eyes
他抬起忧虑的双眼，环视周遭，
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(9)obdurate [‘ɒbdjʊrət] ：stubbornly persistent in wrongdoing 顽固的；执拗的
(9)steadfast [‘stedfɑːst; -fəst]：marked by firm determination or resolution; not shakable 坚定的； 不变的 Mixed with obdurate pride and steadfast hate: 顽固的傲气和难消的憎恨交织着。 (10) At once as far as angels ken he views 霎时间，他竭尽天使的目力，望断
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（3）vanquish [‘væŋkwɪʃ] ：come out better in a competition, race, or conflict 征服；击败；克制
Lay vanquished, rolling in the fiery gulf
沉沦辗转在烈火的深渊中
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Paradise Lost
John Milton
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选篇出自《得乐土》第一部，被挨败的叛顺天使向撒旦乞 助，撒旦暗示本身与上帝不共戴天、要从上帝脚中攫取天 堂的决意。在这一部分里，诗人以雄伟活泼的语言，从头 刻绘了基督教《圣经》中的撒旦形象，二心气自豪，不怕 权势巨子，不惧得败，永不伏输，一曲皆具有奋发的斗争 意志，同时还具有很年夜的推翻性，这使他的叛顺精神具 有了较着的史诗性和英雄主义特点，也具有古典英雄史诗 中超人般主人公的风致。《得乐土》中的洒旦形象，一曲 被觉得是世界文教中刻绘最成功的人物形象之一。另中， 选段中描画天堂时所用的语言和意象，将这一惨烈之天栩 栩如生天托在读者少远，同时也在相当程度上增进了诗篇 道道的恢弘气质。
paradise lost译本
paradise lost译本
《Paradise Lost》的中文译本有很多，如《失乐园》
《失乐园》是英国政治家、学者约翰·弥尔顿创作的史诗。
《失乐园》讲述诗中叛逆之神撒旦，因为反抗上帝的权威被打入地狱，却毫不屈服，为复仇寻至伊甸园。
亚当与夏娃受被撒旦附身的蛇的引诱，偷吃了上帝明令禁吃的知识树上的果子。
最终，撒旦及其同伙遭谴全变成了蛇，亚当与夏娃被逐出了伊甸园。
该作说明人类从不识不知的原始社会进入生产劳动的文明社会，必须依靠知识和劳动。
同时，宇宙间本身就有正反相对、相互矛盾的两种势力存在，人类历史上也反复出现过变革、斗争的流血事件，出现过失乐园的悲剧。
《失乐园》与荷马的《荷马史诗》、阿利盖利·但丁的《神曲》并称为西方三大诗歌。
Paradise__Lost(失乐园中撒旦形象的分析)
Satan is comparable in many ways to the tragic heroes of classic Greek literature but, Satan's hubris far surpasses those of previous tragedies. 撒旦在许多方面相当经典的希腊文学的悲剧英雄,但撒旦的傲慢远远超过之前的悲剧。
Formerly the most beautiful of all angels in Heaven, he's a tragic figure曾经最美丽的天使在天堂,他是一个悲剧性人物The image of Satan in Paradise Lost is extremely complex and subtle. He seems to be almost heroic in the earlier portion of the poem, grand and majestic in appearance, fearless in character. 弥尔顿在《失乐园》中撒旦的形象是极其复杂和微妙。
他似乎几乎英雄在前面部分的诗,和雄伟的外观,无所畏惧的性格。
but when facing with the god`s cruel punishment, although it so heavy a burden for him to bear, he got through it, he was not scared to quivered. Instead, he made his mind to oppose god. He soon recovering from defeat and he called on all his followers to regain their courage. He told them to do good reparation to the future fight. 这会让人感觉绝望,痛苦将深化在这样的环境中。
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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 mand of God drivenout of heaven with all his crew into the greatdeep. Which action past over, the poem hasts intothe midst of things, presenting Satan with hisangels now fallen into hell--described here, notin the center (for heaven and earth may besupposed 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, forts 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; mands 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 es 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 ing 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 forts her. They e 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 es down to Paradise; his appearance described; his ing 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's request, 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, ing 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 passed 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 mitted, 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 mands 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 ing 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, es 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 ing. Adam, greatly satisfied and reforted by these relations and promises, descends the hill with Michael; wakens Eve, who all this while had slept, but with gentle dreams posed 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.。