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Proper interpretation of the bible
Milton's Satan as the villain of the story
Miltons satan as heroic figure
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Throughout time, John Milton's Paradise Lost has been studied by many people and comprehended in many different fashions, developing all kinds of new interpretations of the great epic. There have been many different interpretations of this great epic. Milton's purpose in writing the epic was to explain the biblical story of Adam and Eve. Although the epic is similar to the Bible story in many ways, Milton's character structure differs from that of the Bible's version. All through out the epic Milton describes the characters in the way he believes they are. In book II of Paradise Lost, Milton portrays Satan as a rebel who exhibits certain heroic qualities, but who turns out not to be a hero.
Milton's introduction of Satan shows the reader
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"In the forefront of the battle, where we expect him, is Milton's Satan, the great rebel of Paradise Lost" (Hamilton 7). Hamilton also introduces the idea of an underdog, describing Satan as a person fighting against an inferior power, with extreme odds against a victory for his side (14). In the scenes around the battle in heaven, Milton shows how Satan is viewed as a leader by the other fallen angels.
There are other speeches of war in the epic that arouse the reader. One of the most significant is after Satan has made a meeting in the new Capitol of Hell, Pandemonium. "To have built Heaven high towers; Nor did he scape \ By all his engines but was headlong sent \ With industrious crew to build in Hell" (Milton 55). Following the rapid building, all the fallen angels gather for their meeting asking shall it be war or peace. "Their rising all at one was as the sound \ Of thunder heard remote. Towards him they bend \ With awful reverence prone, and as a god" (Milton 79). When his followers cheer Satan on, the reader notices how much he likes the attention. This is another sign of how Milton shows the significant role that Satan's pride plays in his decisions. In many different encounters Satan lets his pride interfere with his actions. In doing this, Satan begins to worry only about himself and the opinions his followers hold of him. Satan continues with the speech saying, "Should we again provoke \ Our Stronger, some worse way his wrath may find \ To our destruction" (Milton
Milton’s Paradise Regained tells the story of The Son of God’s temptations by Satan. Milton takes his own version of how he imagines the biblical story. We see the temptations of Christ throughout Paradise Regained amplify in intensity and put spiritual last through Milton’s choice of order. Previously Satan has attempted to tempt The Son of God with food, turning stone to bread, even after fasting for forty days. The Son of God stood his ground and rightfully resisted even though it would not only feed him but others as well. Milton abided by the version of Luke temptations and continues next with the temptation of kingdoms. Satan in attempt to further his argument discusses the idea of glory with the Son of God. Satan then continues to tempt worldly power, dominion, and authority through the Kingdom of Rome. Again, The Son of God resists. The Son of God replies that Job and Socrates were not motivated by glory or conquering but still “lives now/ Equal in fame to proudest conquerors (PR.3.98-99).” Through lines 108-120 of Book 3, we hear Satan’s argument for glory, that God seeks glory and it mustn’t be such a bad thing. Oftentimes, we focus on the Son of God’s rebuttals with Satan but the idea that Satan tempts The Son of God to be more like God, who wants glory truly intrigued me.
From the very moment that Satan is introduced he presents this unwavering passion to defeat his all-mighty creator. Satan says in book one, “By force, hath overcome but half his foe. (1:648-649). Here, Satan states in his second speech that they have not lost the battle of Heaven vs. Hell completely. God was stronger than they expected but they were going to overcome their first loss and win the next one. Not...
Furthermore, within these two main models of heroism critics mostly attempt to define the characters of Satan, Adam and the Son of God, depending on their characteristics throughout the poem. Historically, it has been the character of Satan who is defined as the hero of Milton's epic, one who was defined by the Romantics as a 'tragic-hero'. At the beginning of the poem he is presented as one with an iron fast will, who will overcome his challenges in order to gain a victory, like the heroes of the classical epics. Upon waking up, cast out of Heaven by God, Satan's first action is to attempt to rally his troops, defiantly proclaiming that they can “make a heaven of hell, a hell of heaven. ”4 (PL, I: 255, p.156) Milton manages to create a Satan so vivid and compelling it is little wonder that so many were drawn to this figure,
In Milton's Paradise Lost, he writes the story of the fall of Satan, his followers, and mankind. Many critics often view Satan as the unlikely or tragic hero of the epic poem. Satan is, obviously, the main character throughout most of the poem, but not necessarily the hero. Satan's main purpose is to fight G-d, and try to be on the same level as Him. The important thing is to realize that Satan is sin, and being humans, who are all born into sin, we can easily relate to a sinful character. G-d is holy and perfect. This is something which we, being fallible humans, cannot begin to comprehend. Satan does, at the beginning, follow many of the attributes which coincide with Aristotle's definition of a tragic hero; however, after the first few Books, Satan looses his status as a tragic hero rather rapidly. Along with this, Satan's thoughts parallel the idea of "Evil, be thou my good," (p76, line 110) which is the opposite of what G-d intends.
Milton’s Satan in Paradise Lost is a complex character meant to be the evil figure in the epic poem. Whenever possible Satan attempts to undermine God and the Son of God who is the true hero of the story. Throughout the story Milton tells the readers that Satan is an evil character, he is meant not to have any redeeming qualities, and to be shown completely as an unsympathetic figure. Satan’s greatest sins are pride and vanity in thinking he can overthrow God, and in the early part of the poem he is portrayed as selfish while in Heaven where all of God’s angels are loved and happy. 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.
Although the epic poem centers around the story of the fall of man, it is interesting that Milton intertwines in this story the fall of Satan from heaven and the consequences it has not only for Satan himself, but for Adam, Eve, and the world as a whole. Milton allows the reader to see the fall from the point of view of Satan, God, as well as Adam and Eve. Because Milton gives insight into these characters feelings regarding the fall, it is no surprise that he uses “eternal providence” in conjunction with the stories of Satan, Adam, and Eve. The providence being described here is the knowledge of good and evil. However, ev...
Helen Gardner addresses this notion, claiming how “Satan is, of course, a character in an epic, and he is in no sense the hero of the epic as a whole. But he is a figure of heroic magnitude and heroic energy, and he is developed by Milton with dramatic emphasis and dramatic intensity” (Baker/Helen, 208). Satan is without a doubt the antichrist, or “villain” in the biblical scriptures, however one must take into consideration his alternative and more ambiguous portrayal in Paradise Lost. In this paper, I will analyze Satan’s actions, physical portrayal and speeches in Book I of Paradise Lost, and argue that from the textual evidence, these aspects of Satan are ultimately ambivalent, thus Satan cannot be categorized as either the extreme hero or the extreme villain, but rather as a dramatic figure with both heroic and villainous characteristics. The preliminary depiction of Satan’s actions in Paradise Lost appears after Milton describes God, his kingdom of heaven, and his children Adam and Eve.... ...
Satan possesses similar qualities to the epic heroes of antiquity, except in a distorted and unorthodox manner. By placing a villainous character as the seeming hero of his work, Milton satirizes the epic tradition. As stated by Matt Wallace in his essay, “A Devil of a Problem: Satan as Hero in Paradise Lost”, “Milton wrote Paradise Lost as an inverted epic or anti-epic. He has twisted and reversed the epic conventions to conform them to his retelling of the Biblical account of Creation and the Fall as given in Genesis” (Wallace). The epic tradition calls for the hero to possess distinct traits and experience certain events, all of which Satan embodies and encounters.
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's introduction of Satan shows the reader how significant Satan is to Paradise Lost. He uses Satan's heroic qualities to his followers, and his ability to corrupt to show the thin line between good and evil. Satan was one of the highest angels in Heaven and was know as Lucifer, meaning, light bearer. This shows he was once a good angel. Milton makes the reader see him as a leader and a strong influence to all in his presence. He best describes Satan's ways when stating, "His pride/ had cast him out from Heaven, with all his host. / Of rebel angels, by whose aspiring/ To set himself in glory above his peers" (Milton Book I). Satan's pride was the main reason that God banned him from heaven. Satan always tried to be number one and a leader, instead of following in God's shadow. He would of lived a life in Paradise forever, but he had to follow his feelings as he states, "Better to reign in Hell than serve in Heaven" (Milton 31). This shows how strongly he felt about not being above everybody else.
To begin Paradise Lost, Milton discusses God's creation and satan’s retaliation against God, resulting in the fall of man (Silverman 154). “Who first seduced them to that foul revolt?/The infernal Serpent; he it was, whose guile,/Stirred
As Satan and his followers were thrown from the heavens by God, during the poem, the fallen Angel seeks his revenge by creating another revolt against the Lord. 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...
The identity of the true protagonist in Paradise Lost is a mystery. One would gather that Milton, a Puritan, would have no problem casting God as the hero, and Satan as the antagonist. However, looking back in history, Milton saw that most epic heroes had conflicts that prevented them from accomplishing their goals. God and his Son have no conflict, and Adam’s story does not really begin until the Fall of Man. Therefore, Milton was forced to select Satan as the hero of Paradise Lost because he adheres to the guidelines of epic poetry set by Homer, Virgil and others. There are many examples of how Milton uses and edits the tradition of these previous epics in the formation of the Devil as a hero. One of the most basic examples of heroism in epic poetry is the exhortation of the leader to his followers. In The Odyssey, Homer lets Odysseus give a speech that would convince anyone they could survive the journey to the Strait of Messina, "Then we die with our eyes open, if we are going to die, or know what death we baffle if we can. (Ln.1243-1245)" After passing the Sirens, the ship approaches the Strait, and the crew sees the twin terrors of Scylla and Charybdis, they are mortified. Odysseus again lifts their spirits with this speech, "Friends, have we ever been in danger before this? More fearsome, is it now, than when the Cyclops penned us in his cave? What power he had! Did I not keep my nerve, and use my wits to find a way out for us?
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)
Throughout Paradise Lost, Milton uses various tools of the epic to convey a traditional and very popular Biblical story. He adds his own touches to make it more of an epic and to set forth new insights into God's ways and the temptations we all face. Through his uses of love, war, heroism, and allusion, Milton crafted an epic; through his references to the Bible and his selection of Christ as the hero, he set forth a beautifully religious Renaissance work. He masterfully combined these two techniques to create a beautiful story capable of withstanding the test of time and touching its readers for centuries.