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Paradise Lost
Light Association, Shaping Our Understanding
Altering an audience's opinion is a struggle that many writers face; it is always possible, however, to unite the reader with the speaker's position. In Paradise Lost by John Milton, the author attempted to persuade his readers into thinking that the theme of obedience to God will keep you in a blissful state and disobedience will keep you in a wretched state by the use of light in his books. God is associated with a radiant white light; while on the other hand, Satan is affiliated with a dark shady black. With this use of this contrast of symbolism of light and dark, there is a clear distinction that light is righteousness and more desired than the darkness, which is evilness and bad.
John Milton tries to connect everything religious with light. It is a sign of pleasantness and delight. For instance, Milton said, "As far remov'd from God and light of Heav'n" [1.73].This light is expressed in the same way in the Judeo-Christian traditions. In Genesis, it says, "God separated the light from the darkness" [1:4]. This light is powerful and better than the darkness and comes directly from God. The origin of light is from God and it's an important imagery symbol in religious concepts of goodness. This quote by Milton is saying, without God there is no light. The absence of light is a place in which no one in society wishes to be in because it is what makes them see and enjoy the things around them. The absence of this light is also a symbol of God's grace being removed. Milton took the words straight from the source, the bible.
In addition, Milton also said, "Dwell not unvisited of Heav'ns fair Light Secure, and at the brightening Orient beam" [2.299]. Heave...
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... the night time to give his reader vivid imagery of what is taking place so they too can hate Satan and he deserves to be punished for the evil he has done.
In conclusion, though Milton's bias thoughts, subliminal messages of society, of which he lived and his word choice he chose to use, he successfully persuaded his audience. He Elevated the use of light when referring to god and lowered the status of Satan by associating darkness with him. The idea of light and dark tells the reader which side Milton was on and what he tried to portray to his audience. Also, he used the symbols to portray light as day or positive and he used darkness as night, or something negative.
Citations:
Hewitt, Raymond "Light Versus Dark" The Unspoken Bible. 2004
http://www.usbible.com/Satan/light_versus_dark.htm
Milton, John. Paradise Lost. New York: Norton and Company, 2005.
He could only see by the light of a candle. Light also represents discovery. Not only does it represent discovery in this book, but also in life. When you discover something everyone knows the saying is a light bulb in your head going off. Equality 7-2521 and the golden one find a new discovery of light. They called it the power of light and we call it electricity. See, they discovered an old invention to use but a very new invention to them. This is so important because this discovery is what brings the climax of the story. The discovery of light is what brings pain to Equality 7-2521 and the Golden One at first when they are lashed, but in the end their discovery brought them to a house full of new and exciting things to them. Light made this story and light makes the world go
As a result of Milton's failed political aspirations, he believes that individuals do not construct truth, or decide for themselves what the truth is; instead, individuals receive the truth directly or indirectly from God. Conversely, deception comes from Satan. In Paradise Lost, Milton sets up this idea by forcing good to result only from obedience to God's will and evil to result whenever God is disobeyed. Dr. Evans' argument that Milton's ultimate point in all this is to express a moral position that is very extreme, that no quality or action can be innately good or evil, is firmly rooted in this model. What determines the morality of anything we do is in whose service we do it. Since Raphael was sent from God, his warning is true and divine. Since Satan disobeyed God, his ideas are all false lies. Part of Milton's ideology may have come from his own life experiences. After the restorat...
The Light-Dark relationship is prominent throughout the story and demonstratively uses the polar opposites hope and despair. The relationship between good and evil is the most basic example of this symbolism. In Beloved, it
The struggle between good and evil, the rewards of Heaven, and the consequences of sin are all Christian themes shared in the works of Hildegard, Dante, and Milton. While their works vary in style and substance, they are informed by a common religious background and understanding. Hildegard’s Ordo Virtutum, Dante’s Inferno, and Milton’s Paradise Lost all have a common character in Satan. Satan in both the Ordo Virtutum and Inferno appears in a significant, but limited role. In Paradise Lost, Satan is a primary character and expresses a full range of traits and provokes a wide range of responses from the audience.
Hero can be distinct as an individual who is accepted or idealized for bravery, exceptional accomplishment, or dignified traits. On the other hand, Satan is known as the leader of all wickedness. With these descriptions in mind, one can determine that John Milton’s character, Satan, in Paradise Lost, is in fact the epic’s hero. Although non-traditional, one can determine that Satan is the epic hero because of textual evidence found in all twelve books of Paradise Lost. The implications implied throughout the twelve books of Paradise Lost entail Satan as the hero because of the information Milton provides to the reader about Satan’s actions and results thereof.
In John Milton’s, The Paradise Lost, Milton’s representation of Satan makes us uncomfortable due to the recognition of his humanizing and relatable reaction to what happened to him. The reader expects Satan to be an evil, and malevolent figure who does evil acts because he loves it and there is no defense for it. While these aspects are prevalent in his character in the poem, Satan does not come across as a completely wicked person but instead, a victim. The representation of Satan has a personifying quality that any of us may have and do not want to admit. In book one, Milton’s portrayal of Satan makes us uneasy because we relate to his actions, which are ordinary human responses to similar situations. It is troubling to say that in this particular poem, Satan resembles humans. However, our human nature is to have an instant reflex to justify our actions without taking any responsibility, which resembles the way Satan justifies his mischievous acts in this poem. Most of the time, we would never think of Satan as a victim; yet, we find ourselves discovering our human nature in Satan’s rationalizations. So, what humanizes this monstrous figure? After thoroughly reading book one, there are many instances when Satan justifies what he has done to make sense of it. Satan believes that God deceived him because he did not know how much power he possessed. According to Satan, God did unjust things that justified his actions. Satan has a whole rationale that God had arbitrary power that caused Satan to become the way he is in the poem. This perception serves as Satan’s foundation on behalf of his justification, which we all can relate to because he does not take responsibility but pr...
When a person hears Satan, a streak of fear, and the thought of evil arises. People fear Satan, and think of him as evil, but in John Milton’s Paradise Lost, he displays a thought of the Father being the evil being, and Satan a tragic hero. In Paradise Lost, Book 1 and 2, the minor areas where God is shown, He is displayed as hypocritical. He contradicts himself by creating the humans to be of free will, but when Satan displays free will, he is shunned. Satan could be described in many terms, and by many people, but all can be disputed. According to my sources, Satan is displayed as the hero, while God is the evil deity, and Milton was wrong for writing Him as so. In this essay, I will show my thoughts on the subject of Satan as an evil deity, and other’s opinions on the matter.
First to consider is that the poem used in The Norton Anthology of English Literature is an edited version from The Complete Poetry and Major Prose of Milton, edited by Merritt Y. Hughes. The poem that will be considered here is the 1673 text printed in The Riverside Milton, edited by Roy Flannagan. The decision of Riverside was not to intervene into the text, but to leave as it was written. Hughes’ changes insert punctuation, capitalization and spelling to update it to a modern audience. By modernizing the poem Hughes has effectively changed the meaning to what he as the editor had in mind. Milton wanted good readers, readers that read deeper than surface meanings and by changing the text the art of Milton’s words are compromised for the poem was designed to confuse the reader. Milton as a wordsmith is preparing the reader for a spiritual confusion that leads one to a question. Hughes’ editing reinforces the binary aspects of the poem that sets up one speaker in the octave and one speaker in the sestet, the problem in the octave then the solution in the sestet, if one likes. If one leaves out the editorial changes, the octave speaker and the sestet speaker become erased...
The question of whether Satan is the hero or the villain of John Milton’s Paradise Lost has been largely debated by scholars over the centuries. The ones who believe Satan is the villain of the epic, more commonly known as the Anti-Satanists, tend to argue that Satan is too foolish to be considered a hero, as his “hostility to Almighty power” is ultimately a futile endeavour (as God’s power is omnipotent) (Carey, 135). C. W. Lewis, also an anti-Satanist, goes as far as to claim that to “admire Satan, then, is to give one’s vote not only for a world of misery, but also for a world of lies and propaganda, of wishful thinking” (Lewis, 203). The ones who claim Satan is the hero of the epic, the Satanists, perceive him as the rebellious angel who rises up and defies God’s monarchy and “the tyranny of Heav’n” (174).They choose to focus on Satan’s “nobler qualities, his loyalty in leadership, fortitude in adversity, unflinching courage and splendid recklessness” (Satan/Promo, 3). While these two positions are both valid, this paper will be focusing on a third position: the individuals who believe that Satan is neither the hero nor the villain of the epic.
Satan, can be viewed as the protagonist of this poem, because he deals with the constant struggle of overcoming one of his biggest enemies, himself. HE must come to terms with his doubts and weaknesses in order to become his own hero. Milton creates a character in Satan, one so seductive, that it causes us to resonate with him, sympathize his mistakes, even if it is against our own ideals. Milton’s creation of Satan is a metaphor for evil’s abilities to lure us in, even when we don’t realize it. He does however possess a complex character, a reflection of ourselves, making his role in the epic understandable and much more relatable. Satan represents human error, and his character embodies our own feelings of envy and despair. Satan is a dynamic individual that requires a closer look at ourselves, in order to begin his evaluation. Now Milton’s God, in Paradise Lost, is a underdeveloped character, simply a bundle of vast ideas. He is not a character that can be related to, lacking emotion. He is Flat, a 2 dimensional static individual with no depth whatsoever. He narrates, explains why things occur the way they do. God allows the bad to exist by offering his Son as sacrifice. The son is the connection between God and Milton’s
John Milton created an epic poem unlike any other. He created the poem while going blind, and recited it in its entirety, after he went completely blind, for his daughters to record. Paradise Lost is arguably the greatest epic poem ever written, though not the most well-known. It is so great because it is so modern. Other epics, such as The Iliad or The Odyssey written by Homer are poems of the past. They incorporate a religion that is no longer followed, and are something of science fiction today. Milton’s Paradise Lost is based on Christian Theology, and contains, what many believe, a hero that should not be considered a hero at all. Milton places Satan as the epic hero in his epic poem. Satan is the main character, and the reader understands most of the story of Paradise Lost through Satan’s eyes. Satan is a peculiar character, as he constantly displays conflicting emotions about being forced into Hell; his motivations throughout the poem give him some qualities, as seen in lines 242-270 of Book 1, that traditional epic heroes have, but there are also characteristics that make Sat...
It is thus that Books I and II of "Paradise Lost" are so unique, as is the alternative, and less-frequently explored world of the devils, is probed in such a. fascinating manner of the story. Milton uses the story of the fallen angels to open up on numerous eras, civilisations, myths and stories, allowing him to convey his own. perception of the world's history, as the reader is guided through various. points in time to be made. Before we are introduced to the individuals, Milton. depicts an enormous army of different species, each of changeable size and.
Milton uses many events like the ones listed above to encourage the reader to view Satan as a hero. "Satan is described to be the brightest and most important angel" (McColley 32). These traits of Satan show...
Reichert, John. Milton's Wisdom: Nature and Scripture in Paradise Lost. Ann Arbor, The University of Michigan Press. 1992
Paradise Lost is one of the finest examples of the epic tradition in all of literature. In composing this extraordinary work, John Milton was, for the most part, following in the manner of epic poets of past centuries: Barbara Lewalski notes that Paradise Lost is an "epic whose closest structural affinities are to Virgil's Aeneid . . . "; she continues, however, to state that we now recognize as well the influence of epic traditions and the presence of epic features other than Virgilian. Among the poem's Homeric elements are its Iliadic subject, the death and woe resulting from an act of disobedience; the portrayal of Satan as an Archillean hero motivated by a sense of injured merit and also as an Odyssean hero of wiles and craft; the description of Satan's perilous Odyssey to find a new homeland; and the battle scenes in heaven. . . . The poem also incorporates a Hesiodic gigantomachy; numerous Ovidian metamorphoses; an Ariostan Paradise of Fools; [and] Spenserian allegorical figures (Sin and Death) . . . . (3)