中文版 JMilton-Paradise-Lost失乐园 弥尔顿精编版

.. .. .. .. 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

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.。

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。

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。

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.。

JohnMilton--ParadiseLost弥尔顿的《失乐园》John Milton--Paradise Lost 失乐园John Milton, a poet and political commenter of the English Bourgeois Revolution, is the most sublime and most lonely figure in English literature, whose importance is acknowledged all over the world. He is the last rearguard of the Renaissance and the primary promoter of Enlightenment. The love of every form of human culture and the steadfast devotion to duty as the highest object in human life have shaped his entire career.Of all his great works, Paradise Lost is the most complicated and most profound one, which wins him endless honor. It is indeed the only generally recognized epic in English literature since Beowulf and a heroic poem in Renaissance style. It deals with revolt from God, with sin and fall, and with the possi ble salvation. It presents the author’s views in an allegoric religious form, and readers will easily discern its basic idea—exposure of the ways of Satan and justification of the ways of God to men. It is the reflection of the reactionary forces of Milton’s time and the passionate appeal for freedom.As the main character of Paradise Lost, Satan is definitely impressive and powerful, whose ambivalenc e catches all critics’ eyes and leads to centuries’ disputes. Those commenters can be classified into three groups. The first group mainly consists of revolutionists. They traditionally readthis epic with strong political inclination, putting Satan at the place of protagonist and considering him a symbol of revolution, which must be influenced greatly by those western romantic poets such as William Blake and Percy B. Shelley (Fowler 45). They are generally called pro-Satanists.Short Comment on Satan in Paradise Lostsince Apollo’s divine word “to understand yourself”, the western literature has been always fulfilling such pursuit and being in continuous self-questioning. Like Puluomixius’ rejection to divinity, 亚哈’s to nature, Satan’s fighting against God also ended up with failure. They are showing people with the limitation of mankind, reminding people o...“Paradise Lost” is Minton’s masterpiece .It is a long epic in 12 books, written in blank verse. The story were taken from the Old Testament: the creationof the earth and Adam and Eve, the fallen angels in hell plotting against God, Satan’s tempt ation of Eve, and the departure of Adam and Eve from Eden .Satan and his followers 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 poem ,as we are told at the outset, was “to justify the ways of God to man”,ie to advocate submission to the Almighty.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 life-long classical and biblical study.简介：This Norton Critical Edition is designed to make Paradise Lost accessible for student readers, providing invaluable contextual and biographical information and the tools students need to think critically about this landmark epic. Gordon Teskey's freshly edited text of Milton's masterpiece is accompanied by a new introduction and substantial explanatory annotations. Spelling and punctuation have been modernized, the latter, importantly,within the limits imposed by Milton's syntax."Sources and Backgrounds" collects relevant passages from the Bible and Milton's prose writings, including selections from The Reason of Church Government and the full text of Areopagitica."Criticism" brings together classic interpretations by Andrew Marvell, John Dryden, Victor Hugo, and T. S. Eliot, among others, and the most important recent criticism and scholarship surrounding the epic, including essays by Northrop Frye, Barbara Lewalski, Christopher Ricks, and Helen Vendler.A Glossary and Selected Bibliography are also included.About the Series: No other series of classic texts equals the caliber of the Norton Critical Editions. Each volume combines the most authoritative text available with the comprehensive pedagogical apparatus necessary to appreciate the work fully. Careful editing, first-rate translation, and thorough explanatory annotations allow each text to meet the highest literary standards while remaining accessible to students. Each edition is printed on acid-free paper and every text in the series remains in print. Norton Critical Editions are the choice for excellence in scholarship for students at more than 2,000 universities worldwide.内容简介Written at a time of personal and political crisis in Milton's ca-reer (1658-65), Paradise Lost is the greatest epic poem in English literature. Ithad an immense influence on the English Roman-tics and, through them, on modern poetry This Norton Critical Edition is based on the 1674 edition of the poem, the last to ap-pear in Milton's lifetime, with a few emendations and adoptions from thefirst edition and from the scribal manuscript, as noted.Gordon Teskey provides readers with a freshly edited text in-tended for those approaching Milton for the first time. Spelling and punctuation have been modernized, the latter within the limits imposed by Milton's syntax. The text is accompanied by an introduction, an account of Milton's life, ample annotations, a glossary,and suggestions for further reading."Sources and Backgrounds" includes selections from the Bible and from Milton's prose writings, including his greatest prose work, Areopagitica, in its entirety.An unusually rich "Criticism" section collects forty-eight di-verse commentaries and interpretations, culled from the enor-mous body of scholarly writing on the poem. Classic assess-ments are provided by John Dryden, V oltaire, Samuel Johnson,William Blake, Samuel Taylor Coleridge, Percy Bysshe Shelle Victor Hugo, and T. S. Eliot, among others. Modern contribu-tors include C. S. Lewis, William Empson, Douglas Bush,Northrop Frye, Barbara Lewalski, Balachandra Rajan, Stanley Fish, Mary Ann Radzinowicz, Christopher Ricks, Regina Schwartz, Julia Walker, and Helen Vcndler.整理2009-12-31时间：Paradise Lost is an epic poem in blank verse by the 17th-century English poet John Milton. It was originally published in 1667 in ten books. A second edition followed in 1674, redivided into twelve books (in the manner of the division of Virgil's Aeneid) with minor revisions throughout and a note on the verification.The poem concerns the Christian story of the Fall of Man: the temptation of Adam and Eve by the fallen angel Satan and theirexpulsion from the Garden of Eden. Milton's purpose, stated in 小说Book I, is to "justify the ways of God to men"[1] and elucidate the 简介：conflict between God's eternal foresight and free will.Milton incorporates Paganism, classical Greek references, and Christianity within the poem. It deals with diverse topics from marriage, politics (Milton was politically active during the time of the English Civil War), and monarchy, and grapples with many difficult theological issues, including fate, predestination, the Trinity, and the introduction of sin and death into the world, as well as angels, fallen angels, Satan, and the war in heaven. Miltondraws on his knowledge of languages, and diverse sources —primarily Genesis, much of the New T estament, thedeuterocanonical Book of Enoch, and other parts of the Old Testament.《失乐园》以史诗一般的磅礴气势揭示了人的原罪与堕落。

John Milton--Paradise Lost 失乐园John Milton, a poet and political commenter of the English Bourgeois Revolution, is the most sublime and most lonely figure in English literature, whose importance is acknowledged all over the world. He is the last rearguard of the Renaissance and the primary promoter of Enlightenment. The love of every form of human culture and the steadfast devotion to duty as the highest object in human life have shaped his entire career.Of all his great works, Paradise Lost is the most complicated and most profound one, which wins him endless honor. It is indeed the only generally recognized epic in English literature since Beowulf and a heroic poem in Renaissance style. It deals with revolt from God, with sin and fall, and with the possi ble salvation. It presents the author’s views in an allegoric religious form, and readers will easily discern its basic idea—exposure of the ways of Satan and justification of the ways of God to men. It is the reflection of the reactionary forces of Milton’s time and the passionate appeal for freedom.As the main character of Paradise Lost, Satan is definitely impressive and powerful, whose ambivalence catches all critics’ eyes and leads to centuries’ disputes. Those commenters can be classified into three groups. The first group mainly consists of revolutionists. They traditionally readthis epic with strong political inclination, putting Satan at the place of protagonist and considering him a symbol of revolution, which must be influenced greatly by those western romantic poets such as William Blake and Percy B. Shelley (Fowler 45). They are generally called pro-Satanists.Short Comment on Satan in Paradise Lostsince Apollo’s divine word “to understand yourself”, the western literature has been always fulfilling such pursuit and being in continuous self-questioning. Like Puluomixius’ rejection to divinity, 亚哈’s to nature, Satan’s fighting against God also ended up with failure. They are showing people with the limitation of mankind, reminding people o...“Paradise Lost” is Minton’s masterpiece .It is a long epic in 12 books, written in blank verse. The story were taken from the Old Testament: the creationof the earth and Adam and Eve, the fallen angels in hell plotting against God, Satan’s tempt ation of Eve, and the departure of Adam and Eve from Eden .Satan and his followers 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 poem ,as we are told at the outset,was “to justify the ways of God to man”,ie to advocate submission to the Almighty.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 life-long classical and biblical study.简介：This Norton Critical Edition is designed to make Paradise Lost accessible for student readers, providing invaluable contextual and biographical information and the tools students need to think critically about this landmark epic. Gordon Teskey's freshly edited text of Milton's masterpiece is accompanied by a new introduction and substantial explanatory annotations. Spelling and punctuation have been modernized, the latter, importantly, within the limits imposed by Milton's syntax."Sources and Backgrounds" collects relevant passages from the Bible and Milton's prose writings, including selections from The Reason of Church Government and the full text of Areopagitica."Criticism" brings together classic interpretations by AndrewMarvell, John Dryden, Victor Hugo, and T. S. Eliot, among others, and the most important recent criticism and scholarship surrounding the epic, including essays by Northrop Frye, Barbara Lewalski, Christopher Ricks, and Helen Vendler.A Glossary and Selected Bibliography are also included.About the Series: No other series of classic texts equals the caliber of the Norton Critical Editions. Each volume combines the most authoritative text available with the comprehensive pedagogical apparatus necessary to appreciate the work fully. Careful editing, first-rate translation, and thorough explanatory annotations allow each text to meet the highest literary standards while remaining accessible to students. Each edition is printed on acid-free paper and every text in the series remains in print. Norton Critical Editions are the choice for excellence in scholarship for students at more than 2,000 universities worldwide.内容简介Written at a time of personal and political crisis in Milton's ca-reer (1658-65), Paradise Lost is the greatest epic poem in English literature. Ithad an immense influence on the English Roman-tics and, through them, on modern poetry This Norton Critical Edition is based on the 1674 edition of the poem, the last to ap-pear in Milton's lifetime, with a few emendations and adoptions from the first edition and from the scribal manuscript, as noted.Gordon Teskey provides readers with a freshly edited text in-tended for those approaching Milton for the first time. Spelling and punctuation have been modernized, the latter within the limits imposed by Milton's syntax. The text is accompanied by an introduction, an account of Milton's life, ample annotations, a glossary,and suggestions for further reading."Sources and Backgrounds" includes selections from the Bible and from Milton's prose writings, including his greatest prose work, Areopagitica, in its entirety.An unusually rich "Criticism" section collects forty-eight di-verse commentaries and interpretations, culled from the enor-mous body of scholarly writing on the poem. Classic assess-ments are provided by John Dryden, V oltaire, Samuel Johnson,William Blake, Samuel Taylor Coleridge, Percy Bysshe Shelle Victor Hugo, and T. S. Eliot, among others. Modern contribu-tors include C. S. Lewis, William Empson, Douglas Bush,Northrop Frye, Barbara Lewalski, Balachandra Rajan, Stanley Fish, Mary Ann Radzinowicz, Christopher Ricks, Regina Schwartz, Julia Walker, and Helen Vcndler.整理2009-12-31时间：Paradise Lost is an epic poem in blank verse by the 17th-century English poet John Milton. It was originally published in 1667 in ten books. A second edition followed in 1674, redivided into twelve books (in the manner of the division of Virgil's Aeneid) with minor revisions throughout and a note on the verification.The poem concerns the Christian story of the Fall of Man: the temptation of Adam and Eve by the fallen angel Satan and their expulsion from the Garden of Eden. Milton's purpose, stated in 小说Book I, is to "justify the ways of God to men"[1] and elucidate the 简介：conflict between God's eternal foresight and free will.Milton incorporates Paganism, classical Greek references, and Christianity within the poem. It deals with diverse topics from marriage, politics (Milton was politically active during the time of the English Civil War), and monarchy, and grapples with many difficult theological issues, including fate, predestination, the Trinity, and the introduction of sin and death into the world, aswell as angels, fallen angels, Satan, and the war in heaven. Miltondraws on his knowledge of languages, and diverse sources —primarily Genesis, much of the New Testament, thedeuterocanonical Book of Enoch, and other parts of the OldTestament.《失乐园》以史诗一般的磅礴气势揭示了人的原罪与堕落。

Milton, John, 1608-1674. 密尔顿，约翰，1608-1674Electronic Text Center, University of Virginia Library1: 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65: Regions of sorrow, doleful shades, where peace悲痛的领域，阴沉的影子，66: And rest can never dwell, hope never 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 Sulphur unconsum'd:持续那烈火的狂潮70: Such place Eternal Justice had 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 Center thrice to 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 weltring by his side他很快辨认出，在他之旁79: One next himself in power, and next in crime,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'd Satan, 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欢迎您的下载，资料仅供参考！致力为企业和个人提供合同协议，策划案计划书，学习资料等等打造全网一站式需求。

失乐园《失乐园》(Paradise Lost)，全文12卷，以史诗一般的磅礴气势揭示了人的原罪与堕落。

诗中叛逆天使撒旦，因为反抗上帝的权威被打入地狱，却仍不悔改，负隅反抗，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分辨善恶的树上的果子。

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。

该诗体现了诗人追求自由的崇高精神，是世界文学史、思想史上的一部极重要的作品。

作者简介弥尔顿（1608～1 约翰·弥尔顿674）英国诗人、政论家。

1608年12月9日出生于伦敦一个富裕的清教徒家庭。

父亲爱好文学，受其影响，弥尔顿从小喜爱读书，尤其喜爱文学。

1625年16岁时入剑桥大学，并开始写诗，1632年取得硕士学位。

因目睹当时国教日趋反动，他放弃了当教会牧师的念头，闭门攻读文学6 年，一心想写出能传世的伟大诗篇。

1638年弥尔顿为增长见闻到当时欧洲文化中心意大利旅行，拜会了当地的文人志士，其中有被天主教会囚禁的伽利略。

弥尔顿深为伽利略在逆境中坚持真理的精神所感动。

翌年听说英国革命即将爆发，便中止旅行，仓促回国，投身革命运动。

1641年，弥尔顿站在革命的清教徒一边，开始参加宗教论战，反对封建王朝的支柱国教。

他在一年多的时间里发表了5本有关宗教自由的小册子，1644年又为争取言论自由而写了《论出版自由》。

1649年，革命阵营中的独立派将国王推上断头台，成立共和国。

弥尔顿为提高革命人民的信心和巩固革命政权，发表《论国王与官吏的职权》等文，并参加了革命政府工作，担任拉丁文秘书职务。

1652年因劳累过度，双目失明。

1660年，王朝复辟，弥尔顿被捕入狱，不久又被释放。

从此他专心写诗，为实现伟大的文学抱负而艰苦努力，在亲友的协助下，共写出3首长诗：《失乐园》(1667)，《复乐园》(1671)和《力士参孙》(1671)。

1674年11月8日卒于伦敦。

2作品概述《失乐园》（Paradise Lost），全文12卷，以史诗一般的磅6 《失乐园》各种版本书籍封面图片礴气势揭示了人的原罪与堕落。