" Milton's poems invariably depict the decisive instant in a story, a moment of crisis that takes place just before the action undergoes a dramatic change of course. Such instants look backward to a past that is about to be superseded or repudiated and forward, at the same time, to a future that will immediately begin to unfold. Martin Evans identifies this moment of transition as ""the Miltonic Moment."" This provocative new study focuses primarily on three of Milton's best known early poems: ""On the Morning of Christ's Nativity,"" ""A Mask Presented at Ludlow Castle (Comus),"" and ""Lycidas."" These texts share a distinctive perceptual and cognitive structure, which Evans defines as characteristically Miltonic, embracing a single moment that is both ending and beginning. The poems communicate a profound sense of intermediacy because they seem to take place between the boundaries that separate events. The works illuniated here, which also include Samson Agonistes and Paradise Regained, are all about transition from one form to another: from paganism to Christianity, from youthful inexperience to moral maturity, and from pastoral retirement to heroic engagement. This transformation is often ideological as well as historical or biographical. Evans shows that the moment of transition is characteristic of all Milton's poetry, and he proposes a new way of reading one of the seminal writers of the seventeenth century. Evans concludes that the narrative reversals in Milton's poetry suggest his constant attempts to bring about an intellectual revolution that, at a time of religious and political change in England, would transform an age.

Written during the crucial first phase of English empire-building in the New World, Paradise Lost registers the radically divided attitudes toward the settlement of America that existed in seventeenth-century Protestant England. Evans looks at the relationship between Milton's epic and the pervasive colonial discourse of Milton's time. Evans bases his analysis on the literature of exploration and colonialism. The primary sources on which he draws range from sermons about the New World justifying colonization and exhorting virtue among colonists to promotional pamphlets designed to lure people and investment into the colonies. Evans's research allows him to create a richly textured picture of anxiety and optimism, guilt and moral certitude. The central question is whether Milton supported England's colonization or covertly attempted to subvert it. In contrast to those who attribute to Paradise Lost a specific political agenda for the American colonies, Evans maintains that Milton reflects the complexity and ambivalence of attitudes held by English society. Analyzing Paradise Lost against this background, Evans offers a new perspective on such fundamental issues as the narrator's shifting stance in the poem, the unique character of Milton's prelapsarian paradise, and the moral and intellectual status of Adam and Eve before and after the fall. From Satan's arrival in Hell to the expulsion from the garden of Eden, Milton's version of the Genesis myth resonates with the complex thematics of Renaissance colonialism.