He leaves only Satan’s side of the story as the reader 's first interpretation of the events. As the fallen Angels awake in the lake of fire, Satan beings his heroic speech; he, being the Angel closest to God, is looked as the leader of the fallen rebels. In his speech, Satan speaks of the tyranny of God and how it is “Better to reign in Hell than serve in Heaven.”(I, 263) The disobedience Milton mentions is that of the Humans Adam and Eve; however, Satan is also disobedient in that he rebelled, not because of God’s tyranny, but because Satan wants what he wants rather than what God wants. In the Demon’s debate about their course of action, Milton describes their words as “cloth’d in reason’s garb.”(II, 226) Satan himself is unaware of his own pride and jealousy. His original disobedience is the reason that Adam and Eve fall; lured by Satan’s seemingly reasonable words, Adam and Eve disobey God as he did.
In Book I of Paradise Lost, through the sympathy, glory, and characteristics Milton gives him, Satan begins to look almost like the hero with the plan, confidence, and team to defeat Omnipotent God and take over heaven. Milton establishes Satan right away as a powerful speaker full of authority and cleverness, but someone who also is tortured by pain and fear. It becomes clear of Satan's motives and the control he will have of the story when in lines 159-162 he says, "To do aught good never will be our task,/ But ever to do ill our sole delight,/ As being the contrary to his high will/ Whom we resist." Satan's main objective is to do evil and cause disturbance to everything in his path causing more trouble for God by trying to undo everything he does; which becomes even more obvious at the end of Book I and into Book II when he talks of God's new creation and the desire to corrupt it. As shown throughout Paradise Lost, but beginning in Book 1 when Satan says "Better to reign in Hell than serve in Heaven", Satan's biggest sin is pride and because of his pride hope is unattainable for him (line 263).
Satan’s journey starts out as a fallen angel with great stature, has the ability to reason and argue, but by Book X the anguish and pain he goes through is more reason for him to follow an evil path instead. Even so, Milton uses literal and figurative imagery in the description of Satan’s character to manipulate the reader’s response to the possibility that Satan may actually be a heroic figure. As the plot of the story unfolds there are moments where the reader can identify with Satan’s desires and relate to his disappointments. In considering Aristotle’s idea of hamartia, someone who is a good person, but fell from grace, and apply it to Satan then it seems reasonable to interpret Satan as having hero like characteristics. Aristotle would say that a courageous person is inspired by confidence, faces dangerous, and acts appropriately to this courage (Nicomachean Ethics).
At the beginning of the poem the Angels who have been cast down to hell speak of the actions they should next take, whether they should seek revenge or should be peaceful and submissive to the lot they have been given. Satan is the strongest advocate for the second battle against God, he wishes to find revenge for the loss of the status of an Arch Angel and for the suffering placed of them in hell. “With rallied Arms to try what may be yet Regain’d in Heav’n, or what more lost in Hell?”(Paradise Lost Book I lines... ... middle of paper ... ... that the Devil often seems to be a hero when he is truly a character with evil intentions. The Satanic character of Milton’s Paradise Lost is given the part of a heroic character. He rallies the other fallen angels and even inspires the readers to be moved by some of the things he states.
We are painfully reminded of our initial affiliation with Satan and his doomed aspirations when Rapheal recounts the war in heaven in book VI. It seems the first epic revolving around Satan was over before it was started, and now our would be underdog threatens us by threatening our new protagonist in Adam. The brief warnings of Raphael are not enough to preserve paradise and save Adam & Eve from the vengence of the Devil. It seems our hero is destined to ruin once again, but this time there is hope. Man turns out to be more repentant than Satan, and God turns out to be a little more leniant to man.
At the start of the play Faustus hadn’t taken into account the consequences his actions would bring, because of his narcissistic nature to reach and occupy the same position as God. Ike Shakespeare, Marlowe uses words like “tormented”, “eternal joys”, “deprived” and “everlasting bliss” to create a huge contrast emphasising the intensity of Mephistopheles’s suffering. This is achieved by comparing it to the privilege he once had to be in the presence of God’s grace. Doctor Faustus could theoretically be referring to Lucifer’s damnation, when he was cast out of heaven trying to occupy the same position of God. Showing that any man, even the most highly educated, could engage in this eternal sin of blasphemy.
Although Faustus has signed a contract with the devil in blood, it is obvious that it is still able to repent. The good angel in the play is trying to make Faustus realize this. Throughout the play the angel encourages Faustus to stay away from dark magic, “Oh Faustus, lay that damned book aside, and gaze not on it lest it tempt thy soul and heap God’s heavy wrath upon thy head.”(p. 26, line 69-71) Faustus’ growing interest in necromancy leads him to give the Lucifer his soul in return for twenty four years of luxurious life. The good angel is always accompanied by an evil angel who supports Faustus’ choice. Both spirits try to advise him on a course of action, with the evil one usually being more influential.
The comedy is supposed to symbolize the world we reside in; and Dante’s journey into the afterlife evaluates the human struggles when confronted with sin whether they conquer or succumb to it. Dante’s imagery is seen how he exemplifies God’s divine retribution and his own intentions of judgement of sinners by creating the circles of hell into a downward spiral. As the spiral descends the worse the sins, the more dreadful the punishment. Dante presents appropriate schematic judgement in the nine circles of hell because it was important to symbolize the judgement his society would endure due to their low levels of morale. In Cantos I, Dante is trying to find his way because he has lost “the straight path” (Dante 1405).
In John Milton’s Paradise Lost, the character of Satan is arrogant and villainous, yet heroic and complex, who crafts himself as the innocent victim, even though “Satan dared to hope he could be defeated.” Milton’s romanticising of Satan highlights and articulates the alluring aspect of a central character designed by Judeo-Christian belief to being menacing. The structure of Milton’s Satan, the romanticizing of this tragic hero and the defining of the character in paralleled response to Milton’s Paradise Regained, will be approached, highlighted and emphasized in this essay. The progression of Satan from Book One to Book Five of Paradise Lost recites Milton’s own poetic divinations and portrayals of him as an epic writer, through the use of developing the characters. This articulates the particulars of and gives the main characters more heroic qualities which make them strong for an epic structure. In Milton’s Paradise Lost, Heaven and Hell, both Judeo-Christian beliefs, are portrayed as themes of good and evil.
Response Paper #5: Prometheus Unbound In his work Prometheus, Percy Bysshe Shelley seeks to show how the sufferings of Prometheus are like those of Satan in Milton’s Paradise Lost, and how the tyranny of Jupiter is like what he sees as the tyranny of Milton’s God. In doing this, Shelly ends up making a Christ of Satan and a Satan of God. The intriguing character of Prometheus performs a change throughout the play. At the beginning of the play, Prometheus described as in great suffering and pain forever. Shelly seeks to make Prometheus a character like unto Milton’s Satan, but with more nobility.