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John MiltonA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Paradise Regained begins with an invocation of divine power; the poem’s narrator calls upon God’s spirit to inspire his song, much as God has inspired acts of Christian virtue and excellence such as Jesus’s repudiation of Satan. Milton’s narrator then describes how John the Baptist called a congregation to the Jordan River. Among those present was Jesus, who was recognized at the Baptism as the Son of God when the heavens opened above him.
This proclamation of Jesus’s role discomforts Satan. Retreating to an assembly of his fellow evil beings, Satan calls attention to their current dominion over the affairs of men and points out that such rule is now in jeopardy. After recounting the dramatic manner in which the clouds parted and the spirit of God (in the form of a dove) appeared at the baptism, Satan declares that he will go forth to oppose Jesus. He is convinced that, already having led Adam and Eve into evil, he may succeed here, as well.
Satan’s fellow spirits approve of the plan that has been announced to them. Yet God is well aware of Satan’s scheme as well, and explains to the angel Gabriel that Satan’s proposed temptations actually fit into a divine plan. Born of the virgin Mary, Jesus is meant to face Satan. Through virtues that appear to be signs of meekness and powerlessness, but in fact are signs of personal resolve, Jesus will overcome his foe. Once this explanation runs its course, the spirits that surround God break into song, confident that Jesus will emerge victorious.
For his part, Jesus is overcome with the intensity of his thoughts and wanders away from Betharaba, where he had been staying. He journeys into a desert. There, Jesus reflects on his past; in his younger years, he had energetically studied the prophets and had at times dreamed of raising Israel to new glory. Mary herself was aware of the heroic role her son would play as a descendant of David who would bring salvation, and whose role in a divine plan was signaled at his birth in Bethlehem and affirmed by the predictions of Simeon and Anna. Jesus himself is not sure where his life is leading, but is confident that God will offer the guidance needed.
Jesus passes forty days in the desert. He remains in complete isolation until he meets an old man; this inhabitant of the tough desert landscape knows of the recent baptism and asks Jesus to prove that he is the Son of God by producing nourishment in this wilderness. Yet, Jesus declares that God provides for those who need help and, in the course of his explanation, recognizes the old man as Satan in disguise. Satan admits that it is he, then recounts his history: having fallen out of God’s grace, he now moves among men and (he claims) feels admiration for what is good and virtuous rather than desire for further conflict and suffering. However, Jesus immediately declares that Satan is lying. Satan, in Jesus’s understanding, harms righteous men such as the biblical Job out of cruelty and malice. It is Jesus’s role to address Satan’s wily, devious reasoning and to correct the systems of false values and false beliefs Satan has propagated in the world.
In response, Satan insists that any damage he has inflicted on humanity was motivated by his own misery. He also states that he feels a desire to hear Jesus’s true and virtuous words, and Jesus dispassionately replies that he will not prevent Satan from interacting with him. Satan disappears as night falls on the desert.
Milton opens Paradise Regained by situating his poem firmly within the epic literary tradition, and does so with a series of narrative maneuvers that are both subtle and decisive. Readers of classical epics such as the Odyssey and the Aeneid—and of Milton’s own earlier Christian epic, Paradise Lost—will recognize several of the epic poetry conventions in Paradise Regained’s opening section. Although this epic is told mostly through third person narration and dialogue, Milton does briefly use first person to open his story—defining the narrator as “I, who erewhile the happy garden sung” (I.1) This epic invocation leads into segments guided by other epic conventions: councils of super-human or godly beings, records of heroic events, and instances of prophecy and foreshadowing.
Despite the poem’s epic pedigree, Paradise Regained represents a departure from previous epics in significant ways. By the end of Book I, it is clear that the primary conflict will involve little in the way of battle, travel, or even physical struggle—all motifs of Greek epics such as the Odyssey and important to key sections (Books I-VI) of Paradise Lost. The real conflict in Paradise Regained will be moral and ideological. For Satan, the primary task will be to single-handedly overcome Jesus’s resistances to various forms of vice: “to subvert whom he suspected raised / To end his reign on Earth so long enjoyed” (I.124-125). For Jesus, the challenge will be to resist such temptation, and in the process to prove himself a “perfect man” (I.166), as God describes Jesus in a moment of prophecy and confidence.
Jesus’s ability to oppose Satan will depend largely on individual virtue and self control. But even though Jesus is facing Satan in one-on-one ideological combat, the Son of God is not truly isolated from good advice and wise counsel. Indeed, he is capable of drawing on Hebrew scripture as a source of guidance, and does so in his first real bout with Satan, in which the tempter urges Jesus to produce food in the wilderness. Jesus retorts that “In the Mount / Moses was forty days, nor eat nor drank; / And forty days Elijah without food” (I.351-353). The prophets Moses and Elijah are Jesus’s models of conduct—men whom Jesus should emulate but whom, as the God-ordained “perfect man,” Jesus is fated to surpass.
By John Milton