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).
Twain’s views manage to ironically uplift Christianity in a way that degrades hypocrisy, evil, and ignorance. Despite religion’s pure reputation, hypocrites constantly attack Huck’s beliefs. After many encounters with religious errors, Huck sees religion as hurtful, finding the countless flaws, immoral followers, confusing ideas, and lack of proof. Huck simply continues his faithfulness to superstition; which seems to be the only way to escape. Religion in the novel The Adventures of Huckleberry Finn not only becomes the main evil, it provides readers with another perspective that judges, lies, deceives, and sins ironically to the point that religion is not seen as a belief, but another useless tool to spread more evil in a world that already dwells in sin.
The devil, in literature, is always a catalyst of change for those who encounter him. He is a force working underground, moving against what is widely considered virtuous and good, and it is contact with him that often changes the course of characters lives, and even the world. In Paradise Lost and a book based on it, The Golden Compass, ‘the devil’, in both cases, is an advocate for moving away from the control of God and the Church. Where the stories differ, is in the author’s intent for these actions. In the former, John Milton uses the devil to display how vanity and pride are the sins that halt us in an opportunity to live blissfully, with and under God.
His pride, his envy and his manipulative nature all cause him to rebel against God and lead to his own downfall. Not unlike Achilles or Oedipus, Satan is portrayed as the engineer of his own misery. This heroic characterisation of the first few books highlights the scope of his fall, from a dashing angel to a deceitful snake, and shows the audience the sneaky ways evil can be tempting. As Russell writes: “Milton also deliberately made Satan appear magnificent at the beginning so that his audience might feel all the glamour of evil” (Russell, chap.12, p.15). And magnificent he is indeed!
These instances displays Milton's portrayal of Satan’s ineptitude to win against God’s supremacy. Although Satan is a dark figure that everyone wants to escape from, Milton maximizes the devil’s qualities to portray him as the oppressed fighter for freedom. Milton also humanizes Satan’s attributes by displaying his weaknesses and defeats in the face of the all knowing Creator. Then he is the absolute enemy that deceives and enchants man to succumb to their weaknesses. Milton deliberately creates a reason why Satan is necessary to God by examining the Scripture and was further elevated by C.S.
Mankind's Evil Exposed in Lord of the Flies Despite the progression of civilization and society's attempts to suppress man's darker side, moral depravity proves both indestructible and inescapable; contrary to culturally embraced views of humanistic tendencies towards goodness, each individual is susceptible to his base, innate instincts. In William Golding's Lord of the Flies, seemingly innocent schoolboys evolve into bloodthirsty savages as the latent evil within them emerges. Their regression into savagery is ironically paralleled by an intensifying fear of evil, and it culminates in several brutal slays as well as a frenzied manhunt. The graphic consequence of the boys' unrestrained barbarity, emphasized by the backdrop of an external war, exigently explores mankind's potential for evil. Dismissing the detonation of an atom bomb and the possible deaths of their parents as merely an "unusual problem" (14), the schoolboys selfishly indulge in their lush jungle environs.
The techniques used include a series of parallels with the parallel between good and evil being first and foremost as well, as symmetry to keep the poem in balance. Paradise Lost is a poem essentially about the origin of sin and evil, as a result, Milton presents evil in a more coercive manner than good. Satan and his followers in Paradise Lost are presented as being more evil than God and his disciples are good. God addresses the Son to be in the likeness of himself in Book three by saying, "The radiant image of his glory sat, his only Son."(Bk. 3, 63-64).
This is a major theme of the story and is seen throughout it. Golding himself even states that “man produces evil as a bee produces honey.” A review of the book states how Golding portrays this “because the boys are suffering from the terrible disease of being human.” Piggy, Ralph, and Simon are the “rational good of mankind” portrayed in the book, and Jack and his hunters are the “evil savagery of mankind.” “The beast” is a symbol for the evil in all humans, and Simon and Piggy, or rationality, are almost helpless in his presence. Simon, though, in a book filled with evil, is a symbol of vision and salvation. He is the one to see the evil as it truly exists, in the hearts of all humanity. When he tries to tell the others of this truth, however, he is killed, much like Christ was trying to bring salvation to the ignorant.
Jack an... ... middle of paper ... ...he war-paint and sticks of Jack and his followers. He too is chasing men in order to kill, and the dirty children mock the absurd civilized attempt to hide the power of evil. And so when Ralph weeps for the end of innocence, the darkness of man's heart, and the death of his true wise friend, Piggy, he weeps for all the human race." (Cox 164) Such a tragic view of the future of mankind and their nature is a perfect window for people to understand how the impact of the war made the world rethink its ethics and how life was thought of as a punishment in the extreme sense and that there was no hope for the future except fear. This view has since changed but not greatly as one would imagine.
“[For humans] an idea is like a virus, resilient, highly contagious. The smallest seed of an idea can grow” (Nolan).The need for this unattainable knowledge “can grow to define or destroy you” (Nolan). Thus, Books I & IX declare that the power of Lucifer ultimately catalyzes the downfall of mankind, including Milton himself. When Milton “wrote of Angels & God, and at liberty when of Devils & Hell, is because he was a true Poet and of the Devils party without knowing it "(Blake). He was a polemicist and a scholarly man of letters who analyzed religious and political conflicts throughout his works.