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Milton introduces his subject: “man’s first disobedience” against God and its sorrowful consequences. In the first line Milton refers to the consequences as the “fruit” of disobedience, punning on the fruit of the forbidden Tree of Knowledge, which Adam and Eve will eat against God’s commandment. This single act will bring death and suffering into the world, until “one greater man” will come to restore humanity to purity and paradise. Milton then invokes a Muse, but clarifies that this is a different Muse from the inspirational goddesses the ancient Greek poets called upon – he asks for the Muse that inspired Moses to write Genesis. This Muse is greater than the classical Muse, so Milton hopes that his poem will achieve “things unattempted yet in prose or rhyme.” He associates his Muse with the Holy Spirit, which is part of the Trinity and a force in the creation of the universe. He asks for this divine inspiration that he might “assert Eternal Providence, / And justify the ways of God to men.” After this prologue, Milton asks the Muse to describe what first led to Adam and Eve’s disobedience. He answers himself that they were deceived into “foul revolt” by the “infernal Serpent,” who is Satan. Satan was an angel who aspired to overthrow God, and started a civil war in Heaven. God defeated Satan and his rebel angels and threw them out of Heaven. They fell through an abyss for nine days and then landed in Hell, where they lay stunned for nine more days. The poem then focuses on Satan as he lies dazed in a lake of fire that is totally dark. Next to him is Beelzebub, Satan’s second-in command, and Satan speaks to him, finally breaking the “horrid silence.” Satan laments their current state, and how far they have fallen from their previous glorious state as angels. He admits that he has been defeated, but he does not regret his war against God (though he never calls God by name). He claims that his heavenly essence cannot be killed, and as long as his life and will remains Satan vows to keep fighting against the “tyranny of Heav’n.” Beelzebub answers, saying that God (whom he also avoids naming) seems to be omnipotent as he had originally claimed, and he may have let the rebellious angels live just so they could suffer forever. Satan doesn’t contradict this, but he remains resolved to “ever do ill” and try to pervert God’s works into evil, especially when God “out of our evil seek[s] to bring forth good.” Satan then suggests they leave the burning lake and find shelter on a distant shore. Milton describes the terrible size and appearance of Satan’s body, which is like a whale or a Greek Titan floating on the waves. Slowly Satan drags himself from the “liquid fire.” Beelzebub follows, and they spread their wings and fly over the lake to a place of dry land. They are pleased that they can do this of their own strength and “Not by the sufferance of supernal power.” As they fly Satan laments the desolation of Hell as compared to the glory of Heaven, but he accepts that “The mind is its own place, and in itself / Can make a Heav’n of Hell, a Hell of Heav’n,” so he would no longer be satisfied in Heaven anyway. He resolves to make the best of the situation, and declares that it is “Better to reign in Hell, than serve in Heav’n.” Beelzebub then suggests that Satan summon his armies, as they will answer their leader’s voice. Satan takes up his terrible armor, and he calls to his legions to join him on land and take up the fight again. The rebel angels obey and pull themselves from the fiery lake despite their pain and shame. Milton says that all these angels have had their names erased in Heaven, but they are later given new names by humans and some will be worshipped as false gods. Among these more prominent devils are Moloch, who later becomes a god requiring the sacrifice of children, Astoreth (the ancient fertility goddess called Astarte), the sea-monster Dagon, the animal-headed Egyptian gods, the ancient Greek gods, and lastly Belial, a lustful and violent god who will corrupt places like Sodom. These fallen angels are given hope by Satan’s strong appearance, and they flock to him. They are still dressed in their war gear and have their banners raised, and they create an awesome spectacle as they form ranks and lift their spears. Satan is encouraged by the sight of his glorious army, which is far more magnificent than any of the famous human armies of later wars. Satan feels a moment of remorse for causing the suffering of so many millions by leading them into rebellion, but then he is strengthened in his resolve. He addresses his legions and commits himself to continue his fight against God – his only question now is whether to go back to open war or use more deceitful tactics. He mentions that God had spoken of creating a new world, and that the devils might escape there and make a new home. At Satan’s words the rebel angels all draw their flaming swords and reaffirm their defiance against Heaven. They then fly to a nearby hill and begin to dig into the earth, unearthing gold and other raw minerals. They are urged on by Mammon, a vain devil who even in Heaven kept his eyes always on the ground, admiring the golden pavement. Milton warns the reader about admiring the rich minerals of Hell, as they are nothing but vanity. With their supernatural powers the devils construct a massive temple in a short amount of time. This temple is larger and more magnificent than the pyramids of Egypt or any temple humans ever built. The architect is a devil called Mulciber, who will become the Greek god Hephaestus, thrown by Zeus from Olympus. The devils call the temple “Pandaemonium” (“all demons” in Greek). The devils can change in size and shape, so they shrink from giants into dwarfs and then all the hundreds of thousands enter Pandaemonium. They sit on golden seats and then begin their debate.