The Consequences of Wrong Choices in John Milton's Paradise Lost

John Milton a” Paradise Lost", develops the Genesis account of man's creation and fall to create both plot and character. His goal is to justify the ways of God to men, he considers some parts to further clarify and address different issues during his time. Consequently, many disparities between the Genesis account and Paradise Lost emerge. One main demon that he describes and which is the main character is Satan.

Milton relates the story of the fall of mankind as a series of inseparable events: as a consequence of disobedience there is a lost conversation between man and God, which brings fallen conversation between Adam and Eve, and consequentially, shallow connections between all of humanity. Milton first depicts how language and artifice become interconnected through the temptation in the Garden of Eden. Artifice is first presented to Eve through Satan's crafty speech and appearance. Milton describes how Satan “to evry Limb / Sutable grace diffus'd, so well he feign'd”(iii. 638-39) his appearance in his attempt to contrive the fall of mankind. Eve, surprised by the snake's ability and intelligence asks “How cam'st thou speakable of mute?”(9.463); however, Satan - now fallen from his former glory and envious of Eve's perpetual bliss - answers with a lie. He promises that if they eat of the forbidden tree “[they] should be as Gods, since [he] [is] as Man / Internal Man” (9.711). That is to say, language is presented as a form of elevation that can reach higher and higher towards God. Little does Eve know that the language that beguiles her is fallen. Throughout many passages in “Paradise Lost” Milton places a lot of importance on the nature of language; he seems to believe that although it is inherently fallen - fallen as it is used as artifice to hide the emptiness of the human soul - it remains the only medium through which humanity can reach a greater understanding. Essentially, Milton recognizes that the reader cannot understand the loss of innocence, but at the same time, it can understand the loss of lyricism.

Milton contrasts that difference between the original perfect state of the Patriarchs with that of fallen humanity. He presents Adam and Eve as innocent beings “So pass'd they naked on, nor shund the sight / Of God or Angel, for they thought no ill.”(4. 319-20) There is no need for shame because they know no evil. Furthermore, Adam and Eve are presented as having all the freedom, “By nature free, not over-rul'd by Fate” (5.527). Adam's innocence and confidence allows him communion with -what is now called - the invisible world. While listening to the stories of Raphael, Adam exclaims “For while I sit with thee, I seem in Heav'n”(8.210). Adam and Eve, whose “Inward and outward both [resemble ] His image fair,”(8.221) are completely united and intimate. When looking at Eve Adam proclaims “Bone of my Bone, Flesh of my Flesh, my Self / Before me.”(8.495-96) However, even in this ...