7. 1- 39:

The speaker is speaking in the opening lines of Book 7, and these lines deal with the legitimizing of a muse invoked. The muse chosen is Urania and she is explained as being from heaven despite being a Greek Goddess, as is stated: "For thou art Heavn'ly" (7. 39). This clarification seemed to be nessisary so as to maintain the Christian basis of the document despite the use of sources that are at least partially based in classical mythology.

7. 40 - 69:

In lines 40-69, the speaker continues to invoke the muse Urania with the intention of bringing the story back to that of Raphael and Adam. The speaker wishes to know if the archangel has forewarned Adam of the example of apostasy that has taken place in Heaven and if Adam is aware of the consequences that will befall man should he choose a similar fate. Both Milton and the Book of Genesis outline that this fate will be determined by Adam and Eve's will to resist eating the fruit from the “interdicted tree”. Adam and Eve listen to the stories of apostasy in heaven with disbelief as it seems unimaginable that hate or war can exist “so neer the Peace of God”. The speaker informs us that any doubts that Adam had in his faith were quickly repealed, and we are told that Adam wants Raphael to tell him of “how this World / Of Heav’n and Earth” came to be. Adam has a new thirst for knowledge and asks Raphael of the world: “When, and whereof created, for what cause, / What within Eden or without has done".

7. 70 - 108:

In the beginning of the section from lines 70-108, Adam thanks Raphael for relaying his information about what will happen if he and Eve disobey God, and for telling the story of the war in Heaven. He tells Raphael that his message came at a good time, which implies that Adam believed he and Eve may have transgressed already had the warning come any later. In the lines, "Not to explore the secrets aske / Of his Eternal Empire, but the more / To magnifie his works, the more we know," (7.95-97) Adam asserts that information from Raphael will make it so that mankind will understand God's might and worship Him even more than they currently do. He asks about the stars, which he describes as "moving Fires adorn'd / Innumerble," (7.87-88) and about the air "which yeelds or fills / All space ... wide interfus'd / Imbracing round this florid Earth" (7.88-90). He then asks why God decided to make the Earth (and presumably humans) out of Chaos. Adam says that if Raphael is not forbidden from telling them such information, then he should do so. While Adam may say that he wishes to know more so that he and Eve can better worship God, what we see in this passage is the emergence of curiosity, which is beginning to replace unqualified loyalty and contentment. Adam is looking for answers, which, if continued, could be seen as an equivalent to Eve eating from the Tree of Knowledge. Also in this passage, particularly from lines 98-108, there is a reemergence of nature imagery (which is found throughout prior books), and personification of things such as the sun, the moon, the evening star, night, and sleep. By telling Raphael that these elements of nature wish to hear his stories, Adam resists personal accountability for his own curiosity, which speaks to his character in Milton's account.

7. 111 - 38:

Raphael is replying to Adam in this section to his request to hear more about the creation of Earth and man. He says that he shall continue his story in the ways that Adam can understand (language and it is just so amazing that he can't begin to describe how amazing God is). Raphael says that while it is challenging to put it into words, he will do his best so that Adam fully understands the creation of the world since he was sent from God to answer these questions. He wants to complete his mission from God, to satisfy Adam, and to make God look better, "To glorifie the Maker (God), and inferr / Thee also happier, shall not be withheld / Thy hearing, such Commission from above/I have receav'd" (7.116-119). However, he warns Adam about obtaining too much knowledge and that he should understand that he cannot know everything (he isn't God of course). He describes knowledge as a good where you should eat when you're hungry and to ration out food (This reminds me of the sin Gluttony, how to not spoil yourself and how to constantly want more is not a glorified thing). Raphael continues to tell Adam that he should know his limits and make sure to not continue to search for more knowledge because eventually he will be a fool and he will lose real "nourishment" (because knowledge is a food). He ends the section with just a little intro or transition to his main story. He says that after the fall of Satan and the angels into Hell, the Son returned victorious to his father's throne and to the other angels and he began to speak.

Things to think about:
Surfet (Surfeit):
To feed or supply to excess, satiety, or disgust.
Overindulgence in food or drink.
An excessive amount.

This is the first time I believe when we are told the difference between "Satan" and "Lucifer" where Raphael says that Satan was called Lucifer because he was brighter than the brightest star. This could be relating to how Lucifer is sometimes the name given to the planet Venus when it rises in the morning which is one of the brightest things in the sky at this time (or sun set).

Finally, the warning to Adam about not looking for more knowledge is a foreshadow to how Eve will take from the Tree of Knowledge. This is a huge red flag in the story and should be noted by all readers in how knowledge is a mental and physical thing in the poem.

7. 139 - 73:

Here the Father addresses the Son (within the context of Raphael recounting these events to Adam at his request.)

The Father states that despite Lucifer (now Satan) luring many angels to his side, the majority still remain in Heaven after the battle's end (7.139-49). Still, concerned that Satan will see the depopulation of Heaven as a victory, he declares that he shall create a new world (Earth) and populate it with the descendants of Adam. Earth and Heaven shall be as one (7.150-161). The Father sends the Son to create the Earthly universe and explains how his will is not subject to chance, but is the arbiter of fate.

Two things stand out here. First, that the Father acknowledges that only a minority of the angels fell, whereas before he's implied it was half. Second, that the Son is the one to actually create Earth. This seems like a sort of extension of the idea that the universe was created by the force of the Holy Spirit.

7. 174 - 215:

The speaker is speaking for this part. This part starts by explaining that the "Acts of God" [176] act at a speed that humans cannot comprehend so it is being explained to Adam in a way that people of earth can understand. This helps explain any inconsistencies that may exist in the poem because it would be told to us in a way that we can understand. All of Heaven was then rejoicing over Gods will and they believe that mankind will have a dwelling of peace, obviously not knowing the inevitable fall. "Good out of evil to create" [188] shows that the creation of mankind was during, and perhaps because of, the victory celebrations. Also mankind is referred to as the better race so that could say that they are better than all angels or just the rebel angels who have fallen.

The son then appears and starts his work to create. He is described to be both omnipotent and to have his father shining in him. This shows the son is equal to God in this moment. The son creates numberless spirits and other various things to open heaven gates. Heaven is also described as "her" [206]. After the gates are open the Son and the newly created beings stand at the edge of heaven and view the immeasurable abyss that is, possibly, chaos. The areas described is very violent and suffers through harsh weather.

7. 216 - 17:

God's son is speaking to the vast deepness of space in which the Earth will be created. He calls for peace and for the chaos to calm, as he will begin the creation of the Earth and fill the roiling and turbulent space.

7. 218 - 42:

In this passage, Raphael continues to tell the story of Creation. The Son rides into Chaos with a host of angels, who are there “to behold Creation, and the wonders of his might.” (7. 22-3) He finds a spot that seems suitable, then uses his Father’s compasses to measure the circumference of Earth. He forms the earth using his powers of warmth and virtue, combining the elements of Chaos in a physical mass. The word “tartareous” interested me, as I thought it was a reference to mythology concerning the Underworld, but it seems it just describes something tar-like. It is also important to note that the poem once again uses a geocentric model for the Universe.

7. 243 - 60:

In this section we have Raphael continuing to tell Adam how Heaven and Earth was created. At this point in the creation story, God creates night and day, using light and darkness. God sees that the light is good (l. 249). This leads me to question if God created the light or discovered it because he "saw the Light was good" (l. 249). Since God claimed light as good, he created day and gave light to it, while giving night darkness (ll.251-2). This created a divide between light and darkness, and possibly good and evil. I also think that this was a foreshadowing of the divide between Heaven and Hell. This was the birth of Heaven and Earth, like all births, it was celebrated to no end. The angels "touch'd thir Golden Harps, and hymning prais'd / God and his works" (ll. 258-9).

At this point God has created day and night, with only the singular light shining during day. I believe that this is referring to God being the singular "light" to all beings or the singular God. On the fourth day, God creates the sun, the moon, and the stars. Here God creates other forms of light; this could be referring to him creating other religions. During the day, we have the sun but we also have light, with or without the sun present. This could be a reminder to people that thought there are other religions and practices, He is above all other religions.

7. 261 - 75:

Raphael is relaying the story of Creation to Adam in this section, which follows his narration of the great battle in Heaven between God's army and Satan's army of the last book. After God created Light on the first day, Raphael now recounts the second day of creation, in which God creates the Firmament, or air (the atmosphere). Raphael explains that the Firmament was created to separate "the Waters from the Waters" (7.263), i.e. the water of Earth from the supposed "water" of the "uttermost convex" (footnotes, pg. 172) which contained the stars.

He continues by describing the newly created Earth as a peaceful place, with "Crystalline Ocean, and the loud misrule / Of Chaos far remov'd, lest fierce extremes / Contiguous might distemper the whole frame" (7.271-273). We get the idea that God did not want the serene Earth to be anywhere near Chaos, because he wanted to reduce any chances of the former being contaminated by the nature of the latter. Raphael concludes with the same sort of words as when the first day of Creation was done: that is, evening and morning came, and it was over.

7. 276 - 338:

In these lines, Raphael retells events of the third day. He begins by saying that at this point, the earth was formed but not yet born, comparing it to a baby in the womb. However in this case, it is the water that surrounds the immature earth, fermenting and maturing it. He then tells of when God commanded the water to separate into oceans so that dry land may be seen. This is followed by a detailed description of the water receding to reveal the dry terrain of the earth underneath. Although this passage is about the birth of dry land, it is the water that is focused on as Raphael says, “Easie, e're God had bid the ground be drie,/ All but within those banks, where Rivers now/ Stream, and perpetual draw thir humid traine” (7. 304-6). These lines emphasize God’s omnipotent control, as he wills the land dry and separates it completely from the water.

Raphael then describes the creation of grass, plants, seed, and fruit. He lists the vegetation in order of creation; first grass, then herbs that flower, then vines with gourd, next reed and shrub and bush, then finally trees with fruit. This seems to create a hierarchy of plant life in which the tree is the greatest.

Finally, earth is compared to heaven as a place that Gods might live or wander. In these final lines, it seems as though the earth’s potential is being described. Words such as “Seem’d” (7. 329) and “might”(7. 329), suggest that because of the beauty and greatness of this space, it was suitable for the Gods; however, it instead is a place for Man. Almost as if earth had the potential to be both sacred and pure, but failed. Raphael then mentions that although God had not yet watered the earth, a mist rose from the earth and showered every plant. This seems to suggest that God has created something self-sufficient that has the ability to care for itself.

7. 339 - 86:

My passage is of the fourth day of creation. The speaker explains that the all mighty (God) speaks again and he is describing the day with imagery of the sun rise and sun set: "High in th' expanse of Heaven to divide / The Day from Night; and let them be for Signes, / For Seasons, and for Dayes, and circling Years" (7.340-342). God made two lights, the sun for man to work by day and the moon "And set them in the Firmament of Heav'n To illuminate the Earth, and rule the Day" (7.350). Describes the sun rising in the east and setting in the west. "Glad Eevning and glad Morn crownd the fourth day" (7.386). In this section, God describes the notion of time in a day as well as set times throughout a year with seasons. It is really interesting to read about the creation of time because it is something that I never thought of before.

7. 387 - 448:

This section describes the fifth day of creation. It is essentially an elaboration on Genesis 1:20 - 23, with Raphael both quoting God and offering his own descriptions of fish and fowl.

The sense of classification is not so pronounced with Raphael's account of the water creatures, but there seems to be an upward progression from the fish that "glide under the green Wave" (7.402) to mollusks dwelling "under Rocks" (7. 408), all the way to the surface of the sea where "the Seal / and bended Dolphins play" (7.409-10). Finally, the Leviathan, introduced in Book 1, retains his title of ìHugest of living creaturesî (7.413; cf. 1.202). The poet doesnít expressly allude to the fierce, militant version of Leviathan found in Job 41, instead taking a more lighthearted approach similar to the psalmist David in Psalm 104 (cf. Ps. 104:26).

Again, Raphael presents Adam with a somewhat ordered sweep of a class of animal life, this time the fowls. From the ocean to the shores, the action swiftly shifts to "Cliffs and Cedar tops" (7.424) where high-ranking avian, ìthe Eagle and the Storkî (7.423) build their nests. Not only are eagles wise and "Intelligent of seasons" (7.427), their geographic placement above the world is significant as it begins a poetic decent through the "mid Aerial Sky" toward the ground, represented by the cock and peacock.

Without covering each species in turn, I would argue that the broad trend of this entire passage is to tacitly situate human life between two extremes, underwater and high in the air, while showing that the various geographies sustain their respective animal inhabitants. It functions as a combination of the Genesis creation story and the majestic descriptions of creation the book of Job to both inform and impress Adam. Each list of creatures moves from the respective extreme and toward the ordinary position of man as a land-dwelling, air-breathing creature.

7. 449 - 504:

7. 504 - 18:

In lines 504-518, Raphael is continuing to tell Adam about the creation of the earth and the process of each creation on each day. By the sixth day the land, water, animals etc. has been created except for man. Still to be created is the “Master work” (7.505) which is a “creature who not prone / And Brute as other Creatures, but endu’d / With Sanctity of Reason” (7.506-508). This creation will not be like anything that has already been created. The creation will look different physically and act different mentally. The new creation will also be made to worship God. The lines end with God about to speak to his son.

7. 519 - 49:

In lines 519-49 God is talking to his Son, explaining the creation of Adam and Eve. He wants to make "Man in our image, Man / in our similitude" (7.519-20). God creates Adam to be in His image and makes him out of dust. He then created Eve as a consort for Adam, and she was "to be fruitful, multiplie, and fill the earth" (7.531). Both Adam and Eve rule over the other creatures God created for Earth. God put Adam and Eve in the Garden of Eden and provided them with all the fruit they could ever want. He told them that the tree of knowledge was forbidden to eat from, and the consequence of disobeying Him would be death.

7. 550 - 73:

7. 574 - 640:

In this section Raphael is wrapping up the creation story for Adam. The Son and his heavenly entourage have just finished creating the world in six days. They are making their way back through Heaven and Raphael takes this opportunity to relay a bit more detail on the physical attributes of “God’s Eternal house” (576): there are fiery gates, wide roads, gold dust, and starry pavement.

While the Son makes his way back to Heaven and takes his seat next to the Father, the sun rises on Earth to begin the seventh day. Due to the fact that all the work had been completed to satisfaction the Son takes this opportunity to rest thus, as Raphael explains, marked the birth of the Sabbath day. Although no work is to be done on this day activities that are associated with worship (ie. music and incense) are still expected to be performed. The Angels who play instruments begin a symphonic adoration extolling the work of the Son.

The Angels’ chorus can be boiled down to three essential parts or verses. Lines 602-615 acknowledge the Son’s power and superiority over all of creation especially over those “created to destroy” (606). The second verse, lines 617-625 beg witness to the magnificence of the Son’s creation with special mention of his creation of men. In keeping with the theme of men the angels conclude their chorus in lines 625-632 by outlining that mankind’s purpose on Earth was to: dwell, worship, rule, multiply, and persevere in righteousness.

Raphael completes his explanation of the beginning of the world by stating that this combination of resting and worshipping the Trinity is the essence of the Sabbath and asks if Adam has any further inquiries.

I was left with an interesting question or perhaps it is instead evidence to prove a previously stated claim of who are the pawns in God’s game of chess. I am referring to lines 602-615 where the Angels extol the Son for being greater than Satan and his demons. The Son has the ability to create whereas the fallen angels were created to destroy. If God made them from the beginning for the purpose of destruction are not the demons, rather than the humans, the pawns in God’s big chess game- used to test righteous perseverance of man (who are created in the Son’s image)?