This lecture on Books Seven and Eight of Paradise Lost focuses on Milton's account of the Creation. The poet's persistent interest in the imagery of digestion is explored with help from the proto-scientific theories of the seventeenth-century philosopher Paracelsus. The moment at which Milton names and assigns a gender to his muse is examined.

The description of human sexual hierarchy in Book Four of Paradise Lost is contrasted with the depiction of angelic hierarchy in Book Five. Both the Archangel Raphael's and Satan's accounts and theories of creation are examined. The poem's complex and vacillating endorsement of arbitrary decree, on the one hand, and egalitarian self-determination, on the other, is probed. The nature of matter and physical being in Heaven and Eden are explored with particular emphasis placed on the poem's monistic elements.

In this second lecture on Book Three of Paradise Lost, the dialogue between God and the Son in heaven is explored with particular attention paid to Milton's modification of the Calvinist theory of predestination. The terms and implications of Milton's attempt to justify the ways of God to man are considered. Milton's misgivings regarding the doctrine of the Trinity are examined, and the relationship between his theology and seventeenth-century political movements is expounded upon.

The midterm exam consists of ten brief IDs of poetry, prose, names, and terms, drawn from all assigned material up to and including the first 55 lines of Paradise Lost, Book III.

This lecture focuses on the invocation to light at the beginning of Book Three of Paradise Lost. Milton's factual and figurative understanding of his blindness is traced through his letters, Sonnet XXII, and the later epic Samson Agonistes. Particular emphasis is placed on the transformation of blindness in the corpus from a spiritual punishment to a poetic gift. The implications of biographical interpretations of literature are also touched upon.

Milton's characteristic use of simile is explored in Books One and Two of Paradise Lost. Particular attention is paid to how Milton's similes work to support, undermine, and complicate both the depiction of Satan and the broader thematic concerns of the poem, such as the ideas of free will and divine providence. The critical perspectives of Geoffrey Hartman and Stanley Fish are incorporated into an analysis of Satan's shield and spear and the simile of the leaves.

This second lecture on Paradise Lost looks at hell and its inhabitants, as depicted in Books I and II. Milton's struggle both to match and outdo his literary predecessors is examined by way of allusions to the works of Homer and Edmund Spenser, particularly the cave of Mammon episode in Book Two of The Faerie Queene.

The invocation to Paradise Lost is read and analyzed. Milton's tenure as Latin Secretary under the Puritan government, his subsequent imprisonment upon the restoration of the monarchy, and his blindness are all briefly discussed. The poet's subsequent choice of a religious subject, rather than a nationalist one, for his epic is considered in light of the failure of the Puritan regime. His radical poetics, including his stance against rhyme and his unique use of enjambment and double syntax, is closely examined.

Milton's political tract Areopagitica is discussed at length. The author's complicated take on state censorship and licensing, both practiced by the English government with respect to printed materials at the time, is examined. His eclectic use of pagan mythology, Christian scripture, and the metaphors of eating and digestion in defense of his position are probed.

Milton's poem Lycidas is discussed as an example of pastoral elegy and one of Milton's first forays into theodicy. The poetic speaker's preoccupation with questions of immortality and reward, especially for poets and virgins, is probed. The Christian elements of the poem's dilemma are addressed, while the solution to the speaker's crisis is characterized as erotic and oddly paganistic, pointing towards the heterodox nature of much of Milton's thinking.