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Religious themes in american literature
Religious themes in american literature
The character of satan
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Edward Spencer celebrated allegorical writing with his classic romantic epic "The Faerie Queen." Even as Milton criticized the use of allegory, he indubitably implemented the use of it in "Paradise Lost." Although Milton does use allegory, his use of the form tremendously differs from that of Spencer. His application of allegory is a reversal of the typical Spenserian allegory.
Milton uses a reverse allegory as an abstract representation of the Holy Trinity of God, the Son, and the Holy Spirit by an Unholy Trinity of Satan, Sin and Death. As indicated by Webster's Revised Unabridged Dictionary, an allegory is: "a figurative sentence or discourse, in which the principle subject is described by another subject resembling in its properties and characteristics. The real subject is kept out of view and we are left to collect the intentions of the writer or speaker by the resemblance of the secondary to the primary subject." In accordance with Webster's definition, Milton clearly executes the exact opposite of what a true allegory entails. The Unholy Trinity does not embody the characteristics of the Heavenly Trinity, but in actuality it embodies the exact opposite of everything that the Heavenly Trinity stands for.
Satan is an allegorical representation of God the Father. Both Satan and God are seen as Father figures; God as the Father of all that is virtuous, and Satan as the Father of all that is wicked. Just as God is the King of heaven, Satan claims himself King of Hell. God is the originator of Goodness, as Satan is the originator of Evilness. All in all, Satan is a perverse representation of God.
Satan's three main characteristics; envy, deceit, and pride; are also a contributing factor in the relevance of...
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...ty works together for a common goal, all are wicked and deceitful, and would undoubtedly turn on one another. Death would kill Sin, just as Satan would have killed Death, if it meant that he would have remained unharmed. Satan is the father and creator of the family; therefore nothing good can become of the relationship.
The idea that the Holy Trinity can be directly allegorized by a dysfunctional, Unholy Trinity is not applicable. The two may be structured in the same general manner; however, according to Webster's definition of "allegory" the two are not a true form because the "secondary subject" does not express to the reader the "primary subject's...properties and characteristics.
"Works Cited
"Allegory." Webster's Revised Unabridged Dictionary. 1198.
The Holy Bible. King James Version. New York: American Bible Society. 1885
This epic simile portrays shockingly disgusting imagery of war and death, which are both consequences of eating the fruit of knowledge. Sin and Death, Satan’s daughter and son (who is also his Grandson) take full advantage of the Fall of Man and construct a bridge between Hell and Earth through Chaos, constructed of anything ‘Solid or slimy’. This allowed death, sin and disease to enter the world, similar to the great Greek Myth of Pandora’s box, where a woman named Pandora unleashed all the negative emotions from their captivity inside a box. Thus, showing both Milton’s classical influences and education at Christs College, Cambridge and how attitudes to women have remained constant through many centuries, from the period of the Ancient Greeks to the 1600s. Man’s disobedience would be the sole point of blame for all the wrongs in the world to Milton’s audience, not only was this a story but the events transpired. This was an easy way for the Church to explain the mass destruction caused by the Great Plague from 1665
In order to consider this as such an allegory, we must define the scope of the struggle. That is to say, what is good and what is evil? In the Christian tradition, there is a fictional figure that creates all the evil in the world. Some people call this figure “Satan” however, that word derives from the Hebrew word meaning “adversary” and can refer to both physical and nonphysical entities. As such, there is no singular evil Satan figure. The name of “Lucifer” used in Isaiah is a reference to a fallen Babylonian King and it is only later, well after the writing of the Bible, that Lucifer is adapted to refer to an evil entity. The term “devil” is just as enigmatic in that it means “accuser” and can stand for any being either divine or mundane. As such, there is no singular evil entity in Christian mythology blamable for evil in the Christian tradition. It must therefore make sense that anything that is evil is that which is against or not of God.
This sources provides a well of content and most importantly a look at Satan. This in-depth look lends a great hand in the sorting of details. The timeline given will be a great help.
Across these three works Satan was transformed from a seductive, but flat, character, to a suffering monster, to a complex, multidimensional antagonist. Within the Christian world, Satan provides an interesting representation of evil. He can be used to demonstrate the charms of sin or its consequences. The these three works demonstrate a changing and increasingly complex understanding of evil and sin.
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...
Satan frequently characterizes “the tyranny of heaven” and employs negative diction in his depictions of both heaven and God (I.124). His negative portrayals of God and his kingdom highlight his utter dissatisfaction with being subservient to God and, from that, his desire for autonomy. In the exposition of the text, Satan’s emotions toward God make themselves apparent when Satan “throws his baleful eyes / That witnessed huge affliction and dismay / Mixed with obdúrate pride and steadfast hate” (I.56-58). Satan reveals himself to be furious with his continued subjugation to God as well as his inability to truly revenge himself against his subsequent punishment. According to Satan, God’s dissimulation of his power tempted Satan and others to rise
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). Not only is Satan a courageous figure, but starts off as a good character even though he makes mistakes along the way. In the first two Books Milton does this very thing of portraying Satan as a hero to appeal to the readers so that they are able to identify with his charact...
From the very beginning of time, many people believe that Satan is evil because they weren’t taught otherwise, but john Milton proves it in his poem that Satan is very much just like us, and you can be sympathetic for Satan because he disobeyed God .In paradise lost by John Milton, Satan is a sympathetic character because he comes off more like man then the figure of God. Anything he does, Feels, or acts on is just like a human
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 can be described in many terms, and by many people, but all can be disputed.
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.
The doctrine of the Trinity, as seen in the Holy Bible, means that there is one God who eternally subsists as three distinct persons: the Father, Son, and the Holy Spirit. Although they are stated differently, God is one in essence and three in person. If examined closer, one can see three important principles. One being, the Father, the Son and the Holy Spirit are each distinct persons, the second is each Person is fully God, and the last is there is only one God. In the Bible for example, it speaks of the Father as God, Jesus as God, and the Holy Spirit as God. If one were to simply read these passages, it could seem to be somewhat contradictory. One could believe that these are three different ways to look at God, or maybe three different roles that God plays. However, the Bible also indicates that the Father, Son and Holy Spirit are all distinct persons. For example, since God sent his son Jesus into the world, as seen in the book of John, He cannot be the same person as the Son. Furthermore, after Jesus returned to God, the Father and the Son sent the Holy Spirit into...
Ask anyone to draw Satan and you 'll get a red snake-like figure with horns and a pitchfork. Satan, as introduced in the Hebrew bible is an unworthy adversary of God. His longing to be like God is quickly recognized and dealt with. God banishes him from Heaven and sends him to Hell. That 's the last we see of him until he talks with God about his faithful servant Job. In each interaction we see Satan in, we get only a glimpse of who he really is. Satan 's motive is not developed and we assume he does evil simply because he is evil
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...
middle of paper ... ... Not only is he a heroic figure, but he also possesses characteristics of which mankind can identify with. Satan also doubts himself, has jealousy, confidence and does not know he is wrong when he is; all of which a reader can identify with. Satan is in the same position as human beings under an omnipotent God who has foreseen their fate and yet argues that they possess free will.
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.