Milton's Complex Satan in Paradise Lost
Milton's Satan continues to fascinate critics largely because he is more
complex than the Devil of the Christian tradition appears. Satan's
rebelliousness, his seeking of transcendence, his capacity for action,
particularly unconventional action, endeared him to certain types of minds,
even if their viewpoint might be considered theologically misleading.
Milton often follows the road of intellectual definition for his characters,
of reasoning demonstration. This serves well his theological and
intellectual cohesiveness. However, when his thought becomes more
conceptual rather than metaphoric, it falls trap to its own special kind of
static imprisonment. Most of the images in Paradise Lost
, however, have a
substantial life of their own; they are properties rather than metaphors.
In the presentation of Satan
, Milton is dealing with a special difficulty.
He is not presenting a human intelligence, but an angelic one-a being the
nature of which is almost impossible for the human mind to grasp. Milton
simplifies the matter by making spiritual intelligences more highly refined
versions of human intelligence. He is still left with one problem, that of
introducing a flaws in this refined beings. Because of these refined
intelligence, these creatures should incline solely to good.
"So farwel Hope, and with Hope farwel Fear,
Farwel Remorse: all Good to me is lost;
Evil be thou my Good;"
In this intensely dramatic statement, Satan renounces everything that's
good. His is not a lack of intelligence, or weakness of character, very
simply an acceptance of evil. It almost justifies C. S. Lewis' observation.
"What we see in Satan is the horrible co-existence of a subtle and
incessant intellectual activity with an incapacity to understand anything."
Although the statement "Evil be thou my Good," makes no sense on the
surface, it has a symbolic meaning as an expression of Satan's will to
reject the hierarchy of values set before him. In doing so he creates an
illusory world that reflects his adopted values, which he accepts as
reality. His reality is based on hatred. His hatred makes him
psychologically dependant on that he hates, thus making it all the greater.
Throughout the epic Milton dramatizes this dependence among the devils-
even the hatred that gives them their energy is based on that reality which
they are bent on rejecting.
If Milton's portrait of God does not display sufficient inspiration or
detail, it still does not follow that Milton regarded Satan as the hero.
The artist projects something of himself in his creation (his character);
thus creating "empathy" towards him/her. Moral approval for such projection
is not required or even implied. Moral approval will lie in reason rather
that in emotion. The meaning of good and evil must be reexamined by every
generation. Even though both meanings reside and function reasonably well
on a popular level, these words seldom provide enough cohesiveness to be
analyzed in depth. The solution-at any end-might a dilemma.
One cannot help but feel that the fall of Satan was brought about by an
intellectually interesting temptation. Socrates believed that ignorance led
to subversion, but Satan's curiosity and, to certain extent, jealousy, came
about as a result of God's infinite and omnipotent being. Surely, one must
feel horror at a God who deliberately reduced Satan to such condition.
God's retaliation - turning the rebels into snakes - and then continuing
to work upon mankind is an obvious challenge for power. Genesis (a story to
which Milton adheres) represents the Fall as a lack of knowledge, ignorance.
But if Adam and Eve (and Satan in his time) had no foreknowledge of evil -
since God's creation was void of it - how were they to know and discern.
Therefore, how innocent is Milton' God? He should be able to foresee any
contingency, including that of evil. A theological conundrum remains, for
who is to blame God.
Theological and character discussions of this caliber cannot be resolved or
even postulated in a few paragraphs. Arguments always tend to find their
way to the original intent for creation - life. Milton, however, brought us
a step closer creating a vast array of images and concepts that help our
mundane senses appraise the situation, and give a human face to The Great
"But he that hides a dark soul and foul thoughts
Benighted, walks under the midday sun
Himself is his own dungeon..."