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Milton's Satan in Paradise Lost
After researching Satan and his kingdom, Hell, through the Bible and Paradise Lost to compare and contrast the two characterizations, I realized that Milton must have been a true Bible scholar. Milton’s Satan is described so closely to the Biblical view of Satan that it is often times hard to distinguish the two. Milton changed and elaborated on a few characteristics of his Satan and his Hell in order to create Paradise Lost, but based his characterization and his descriptions on his interpretation of the Bible, using his imagination to form a more vivid picture of how horrible Satan and Hell are in reality.
The action of Book One in Paradise Lost begins immediately after God has thrown Satan and his other fallen angels down to Hell from Heaven. The reader then comes to know that Satan was cast into Hell because he became too proud and believed that his power was equal to God’s own power. He wanted to set himself up on a pedestal in Heaven. Milton writes, “What time his pride had cast him out from Heaven, with all his host of rebel angels, by whose aid aspiring to set himself in glory above his peers, he trusted to have equaled the Most High” (Norton 1819). In the book of Isaiah, the story is relayed very similarly to Milton’s version of how and why Satan fought against God and that he was thrown down into Hell. Milton speaks of Satan as “O how fallen!” (Isaiah 14:12-15). This phrase comes directly from Isaiah 14:12. Isaiah wrote, “How you are fallen from Heaven, O Lucifer, son of the morning!” (Isaiah 14:12). Isaiah continues in the same fashion as Milton in verse...
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.... Abrams, M.H. (editor). The Norton Anthology of English Literature. 7th Edition. Volume 1. New York City, NY: W.W. Norton and Co., 2000. pp. 1815-1825.
2. Abrams, M.H. (editor). The Norton Anthology of English Literature. Volume 2. New York City, NY: W.W. Norton and Co., 1968. pp. 704-707.
3. Coleridge, Samuel Taylor. The Statesman’s Manual; or the Bible the best Guide To Political Skill and Foresight: A Lay Sermon, Addressed to the Higher Classes of Society. London: Gale & Fenner, J. M. Richardson, and J. Hatchard, 1816.
4. Extreme Teen Bible: New King James Version. Ed. Bruce Barton, Christopher Hudson, and David Veerman: Thomas Nelson Publishers, 1999
5. Shelley, Percy Bysshe. A Defense of Poetry. Indianapolis: The Bobbs-Merrill Co., 1904
6. The Nelson Study Bible: New King James Version. Ed. Earl Radmacher,Th.D., Thomas Nelson Publishers, 1997
The Norton Anthology of English Literature, Volume 1c. New York: W.W. Norton & Co, 2006. Print. The.
Greenblatt, Stephen, and M. H. Abrams. The Norton Anthology of English Literature. 9th ed. Vol. A. New York: W.W. Norton, 2012. Print
Glen Duncan's novel I, Lucifer can be read as an infernal reply to the divinely inspired Paradise Lost. This is particularity apparent when comparing the separate accounts of the fall of Satan and the garden of Eden, as well as countless details throughout the stories. These accounts are incredibly similar, but unsurprisingly, due to his use of Satan as narrator, Duncan spins the stories to play up the lack of justice in Satan's treatment. In many ways I, Lucifer can be considered a sequel to Paradise Lost. One passage in particular suggests this to me,
M.H. Abrams, et al; ed., The Norton Anthology of English Literature, Sixth Edition, Volume I. W.W. Norton & Company, New York/London, 1993.
Abrams, M.H., et al. ed. The Norton Anthology of English Literature. 6th ed. 2 Vols. New York: Norton, 1993.
Gomes, Peter J. The Good Book: Reading the Bible with Mind and Heart. New York: Morrow, 1996.
8. Buckley, Rev. Thomas. Introductions to the books of the Bible. Boston: Daughters of St. Paul, 1982.
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.
There have been many different interpretations of John Milton's epic, Paradise Lost. 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. 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.
Seeing paradise only reminds Satan of what he lost as a result of his fall from Heaven. Satan comes to the conclusion that he is the very embodiment of hell, bringing it everywhere he goes : “The Hell within him, for within him Hell /He brings, and round about him, nor from Hell/One step no more then from himself can fly (20-22).” Compared to the Bible, we actually get to see the torment Satan suffers as he lives his life as God’s adversary. Satan actually takes responsibility for his fall , pointing out the flaws that led to it: “Till Pride and worse Ambition threw me down” ( 40 ) . Unlike the Satan in Genesis and Job, Milton’s Satan clearly understands why he has fallen. As Satan continues to ponder his situation , he realizes that even if there was a chance for his redemption, he would never be comfortable being God’s servant. Sooner or later, the same feelings of inferiority and the desire to overthrow God would rise. Satan becomes bitterer as his soliloquy goes on and resolves that his fate is sealed : “So farwel Hope, and with Hope farwel Fear,/ Farwel Remorse: all Good to me is lost;/Evil be thou my Good;”( 108-110). He then goes on to continue his revenge plot on God. Angry with God for putting him in the position to fall , Satan sees the same potential for failure in Adam and Eve. He then explains that it is in fact God’s fault that he must corrupt them and tells them to “ Thank him
Abrams, M.H., ed. The Norton Anthology of English Literature. 6th ed. Vol. 2. New York: Norton, 1993.
Abrams, M. H., et al., The Norton Anthology of English Literature. Vol. 1. New York: Norton, 1986.
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. Helen Gardner addresses this notion, claiming how “Satan is, of course, a character in an epic, and he is 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 Los...
The Norton Anthology: English Literature. Ninth Edition. Stephen Greenblatt, eds. New York: W.W. Norton & Company, 2012. 460. Print.
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.