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《失樂園》講述了撒旦率領眾天使反抗上帝失敗后，引誘伊甸園中的亞當和夏娃，偷食智慧樹上的禁果，利用上帝創造的人類反抗上帝的統治。亞當和夏娃最終喪失了永生的權利，被逐出伊甸園，去耕種上帝給予的土地，去面對充滿活力和挑戰的現實生活。全詩暗指當時的資產階級革命由于喪失理性而使得王朝復辟，表達革命失敗后的內心痛苦及反省，揭示了人的原罪與墮落。
作者簡介
約翰·彌爾頓（1608-1674），英國詩人、思想家。其代表作《失樂園》與荷馬的《荷馬史詩》及但丁的《神曲》并稱為西方三大詩歌。他出生于富裕的清教徒家庭，年輕時放棄政府部門的工作，潛心看書并到歐洲各地旅行。英國資產階級革命爆發后，他開始從政，期間寫了許多政治文章，包括言論出版史上里程碑式的文獻——《論出版自由》。1654年，彌爾頓由于過度勞累而失明。王朝復辟后退出政治，全心創作詩歌，完成了《失樂園》和《復樂園》，詩劇《力士參孫》。
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THE VERSE
BOOK I - BOOK XII
BOOK I - BOOK XII
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BOOK I
THE ARGUMENT
THIS first Book proposes, first in brief, the whole subject – Man’s disobedience, and the loss thereupon of Paradise, wherein he was placed: then touches the prime cause of his fall – the Serpent, or rather Satan in the Serpent; who, revolting from God, and drawing to his side many legions of Angels, was, by the command of God, driven out of Heaven, with all his crew, into the great Deep. Which action passed over, the Poem hastens into the midst of things; presenting Satan, with his Angels, now fallen into Hell – described here not in the Centre (for heaven and earth may be supposed as yet not made, certainly not yet accursed), but in a place of utter darkness, fitliest called Chaos. Here Satan, with his Angels lying on the burning lake, thunderstruck and astonished, after a certain space recovers, as from confusion; calls up him who, next in order and dignity, lay by him: they confer of their miserable fall. Satan awakens all his legions, who lay till then in the same manner confounded. They rise: their numbers; array of battle; their chief leaders named, according to the idols known afterwards in Canaan and the countries adjoining. To these Satan directs his speech; comforts them with hope yet of regaining Heaven; but tells them, lastly, of a new world and new kind of creature to be created, according to an ancient prophecy, or report, in Heaven – for that Angels were long before this visible creation was the opinion of many ancient Fathers. To find out the truth of this prophecy, and what to determin 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 council.
Of Man’s first disobedience, and the fruit
Of that forbidden tree whose mortal taste
Brought death into the World, and all our woe,
With loss of Eden, till one greater Man
Restore us, and regain the blissful seat,
Sing, Heavenly Muse, that, on the secret top
Of Oreb, or of Sinai, didst inspire
That shepherd who first taught the chosen seed
In the beginning how the heavens and earth
Rose out of Chaos: or, if Sion hill
Delight thee more, and Siloa’s brook that flowed
Fast by the oracle of God, I thence
Invoke thy aid to my adventurous song,
That with no middle flight intends to soar
Above the Aonian mount, while it pursues
Things unattempted yet in prose or rhyme.
And chiefly thou, O Spirit, that dost prefer
Before all temples the upright heart and pure,
Instruct me, for Thou know’st; Thou from the first
Wast present, and, with mighty wings outspread,
Dove-like sat’st brooding on the vast Abyss,
And mad’st it pregnant: what in me is dark
Illumine, what is low raise and support;
That, to the heighth of this great argument,
I may assert Eternal Providence,
And justify the ways of God to men.
Say first – for Heaven hides nothing from thy view,
Nor the deep tract of Hell – say first what cause
Moved our grand Parents, in that happy state,
Favoured of Heaven so highly, to fall off
From their Creator, and transgress his will
For one restraint, lords of the World besides.
Who first seduced them to that foul revolt?
The infernal Serpent; he it was whose guile,
Stirred up with envy and revenge, deceived
The mother of mankind, what time his pride
Had cast him out from Heaven, with all his host
Of rebel Angels, by whose aid, aspiring
To set himself in glory above his peers,
He trusted to have equalled the Most High,
If he opposed, and with ambitious aim
Against the throne and monarchy of God,
Raised impious war in Heaven and battle proud,
With vain attempt. Him the Almighty Power
Hurled headlong flaming from the ethereal sky,
With hideous ruin and combustion, down
To bottomless perdition, there to dwell
In adamantine chains and penal fire,
Who durst defy the Omnipotent to arms.
THE ARGUMENT
THIS first Book proposes, first in brief, the whole subject – Man’s disobedience, and the loss thereupon of Paradise, wherein he was placed: then touches the prime cause of his fall – the Serpent, or rather Satan in the Serpent; who, revolting from God, and drawing to his side many legions of Angels, was, by the command of God, driven out of Heaven, with all his crew, into the great Deep. Which action passed over, the Poem hastens into the midst of things; presenting Satan, with his Angels, now fallen into Hell – described here not in the Centre (for heaven and earth may be supposed as yet not made, certainly not yet accursed), but in a place of utter darkness, fitliest called Chaos. Here Satan, with his Angels lying on the burning lake, thunderstruck and astonished, after a certain space recovers, as from confusion; calls up him who, next in order and dignity, lay by him: they confer of their miserable fall. Satan awakens all his legions, who lay till then in the same manner confounded. They rise: their numbers; array of battle; their chief leaders named, according to the idols known afterwards in Canaan and the countries adjoining. To these Satan directs his speech; comforts them with hope yet of regaining Heaven; but tells them, lastly, of a new world and new kind of creature to be created, according to an ancient prophecy, or report, in Heaven – for that Angels were long before this visible creation was the opinion of many ancient Fathers. To find out the truth of this prophecy, and what to determin 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 council.
Of Man’s first disobedience, and the fruit
Of that forbidden tree whose mortal taste
Brought death into the World, and all our woe,
With loss of Eden, till one greater Man
Restore us, and regain the blissful seat,
Sing, Heavenly Muse, that, on the secret top
Of Oreb, or of Sinai, didst inspire
That shepherd who first taught the chosen seed
In the beginning how the heavens and earth
Rose out of Chaos: or, if Sion hill
Delight thee more, and Siloa’s brook that flowed
Fast by the oracle of God, I thence
Invoke thy aid to my adventurous song,
That with no middle flight intends to soar
Above the Aonian mount, while it pursues
Things unattempted yet in prose or rhyme.
And chiefly thou, O Spirit, that dost prefer
Before all temples the upright heart and pure,
Instruct me, for Thou know’st; Thou from the first
Wast present, and, with mighty wings outspread,
Dove-like sat’st brooding on the vast Abyss,
And mad’st it pregnant: what in me is dark
Illumine, what is low raise and support;
That, to the heighth of this great argument,
I may assert Eternal Providence,
And justify the ways of God to men.
Say first – for Heaven hides nothing from thy view,
Nor the deep tract of Hell – say first what cause
Moved our grand Parents, in that happy state,
Favoured of Heaven so highly, to fall off
From their Creator, and transgress his will
For one restraint, lords of the World besides.
Who first seduced them to that foul revolt?
The infernal Serpent; he it was whose guile,
Stirred up with envy and revenge, deceived
The mother of mankind, what time his pride
Had cast him out from Heaven, with all his host
Of rebel Angels, by whose aid, aspiring
To set himself in glory above his peers,
He trusted to have equalled the Most High,
If he opposed, and with ambitious aim
Against the throne and monarchy of God,
Raised impious war in Heaven and battle proud,
With vain attempt. Him the Almighty Power
Hurled headlong flaming from the ethereal sky,
With hideous ruin and combustion, down
To bottomless perdition, there to dwell
In adamantine chains and penal fire,
Who durst defy the Omnipotent to arms.
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