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Satan as a tragic hero in the paradise lost by Milton
Satan as a tragic hero in the paradise lost by Milton
Satan in John Milton’s Paradise Lost essay
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Eternal Providence and Free Will: Part and Parcel in Paradise Lost
In the opening lines of Paradise Lost, Milton wastes no time conveying to his readers what his purpose in writing the epic is. He writes in the beginning that he intends to “assert Eternal Providence, / and justifie the wayes of God to men” (I. 25-26). What exactly does this mean though? In order to be able to clearly judge and evaluate what these lines imply, it is important that one understands what exactly Milton’s thoughts we regarding “Eternal Providence” and the “wayes of God”. Stemming from this idea, it is important to also realize how the idea of free will intertwines with the omniscience of God. For Milton, God’s omniscient did not constrain the free will of Adam and Eve. However, this idea presents the reader with a paradoxical situation that Milton as an author was fully aware of. Paradise Lost presents the reader with eternal providence and free will as being part and parcel of each other, neither constrains the other, and it is these two aspects, along with that of knowledge that lay the groundwork in understanding Paradise Lost.
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...
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...nces for straying from God and it is because of this that his mind further and further spirals downward. On the other hand, Adam and Eve manage to realize the scope of God’s power and thus rewarded by God’s grace.
The theme of free will is highlighted at various points throughout Paradise Lost through different characters. Through each characters actions and the element of choice displayed, Milton conveys his view point that while God is omniscient and there is an eternal providence, free will his not hindered. Milton also conveys through Eve that she choose to disobey God, she does so knowing there will consequences, signifying that she does not have the full capacity to reason clearly. Despite his being aware of the paradox that free will and eternal providence present the reader, Milton did not believe that this constrained one’s understanding of Paradise Lost.
The seat of faith resides in the will of the individual and not in the leaning to our own reasoning, for reasoning is the freedom of choosing what one accepts as one’s will. In considering the will was created and one cannot accuse the potter or the clay, Milton writes to this reasoning, as “thir own revolt,” whereas the clay of humankind is sufficient and justly pliable for use as a vessel of obedience or disobedience (3.117). The difficulty of this acceptance of obedience or disobedience is inherent in the natural unwillingness in acknowledging that we are at the disposal of another being, even God. One theme of Paradise Lost is humankind’s disobedience to a Creator, a Creator that claims control over its creation. When a single living thing which God has made escapes beyond the Creator’s control this is in essence an eradicating of the Creator God. A Creator who would create a creature who the Creator would or could not control its creation is not a sovereign God. For who would not hold someone responsible for manufacturing something that could not be controlled and consider it immoral to do so? To think that God created a universe that he has somehow abdicated to its own devices is to accredit immorality to the Creator. Since the nucleus of Milton’s epic poem is to “justifie the wayes of God” to his creation, these ‘arguments’ are set in theological Miltonesque terms in his words (1. 26). Milton’s terms and words in Paradise Lost relate the view of God to man and Milton’s view to the reader. Views viewed in theological terms that have blazed many wandering paths through the centuries to knot up imperfect men to explain perfect God.
The theme of the 'heroic' in John Milton's Paradise Lost is one that has often been the focus of critical debate, namely in the debate surrounding which character is the 'true' hero of the poem. Most critics of the subject have, however, noted that the difficultly in defining the 'hero' of Milton's work is mainly due to our “vague understanding of what constitutes heroism”1 and the fact that “the term itself is equivocal”2. The 'vague' terming of what heroism can be defined as it what draws critics to disagree with one another over the nature of heroism, as Charles Martindale points out that there are 'different models of heroic', many of which Milton employs in his epic poem. To incorporate these different 'models' of the heroic into his poem, Milton relates various elements of these models to his characters, allowing him to 'test' and 'revalidate' certain ideas and images of the heroic. For the most part, the models of the heroic fit broadly into two camps, which leads critics like John Steadman to identify the “conflict between secular and divine criteria of the heroic”3. 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.
Milton’s theodicy is shown as a way to explain why if God is all loving, why he lets bad things happen to us. His basic concept is that because Eve partook of the forbidden fruit, many consequences came after. For example children dying of cancer. Many times in our lives things happen that we don’t think are good necessarily, but good things come from bad things. The choices we make have consequences and, but sometimes we are given trial for, what we believe, is no particular reason. This has been the question from the beginning. Milton decided to write this because it is on everyone 's mind, and he wanted to challenge Homer’s The Iliad and The Odyssey. Milton was successful, in that, his book is well known, but The Iliad and The Odyssey are still the basis of human thought. Everyone in their lifetimes wants to accomplish something that will help them to be more successful than they are now. This was Milton’s thought process. Who wouldn’t want to write a book and have it be considered the basis of human thought and maybe even the book people associate with our nation? Most people would, this is why Milton tried and somewhat had a success. The
Paradise Lost is an epic poem portraying John Milton’s theological standpoints. The theme is knowledge and the fall of man. Milton uses his poem to state some of his theological beliefs and his personal reflections. Milton wrote Paradise Lost in the 17th century but uses influence from classic poets. Milton’s epic is an extremely important piece of literature. The excerpt used in this commentary takes on the subjects of sin and the punishment with regards to the atonement from God’s point of view. Milton’s states many of his own theological opinions but wants the reader to know that God is justified in everything that he does, and also wants them to know that man has free will.
In John Milton’s epic, Paradise Lost, the author establishes Satan as the most complex and thought-provoking character in the tale through his depiction of Satan’s competing desires. Throughout the first four books of Paradise Lost, Satan repeatedly reveals his yearning both for recognition from God and, simultaneously, independence from God. The paradox that prevents Satan from achieving his desires may be interpreted as a suggestion of Milton’s establishment of a sympathetic reading for this character, as he cannot truly find happiness. In actuality, the construction of Satan’s rivaling aspirations evince Satan’s repulsive depravity to Milton’s audience and encourage readers to condemn his character.
Fate vs free will is an overwhelming topic, and is a subject that is covered by numerous texts throughout history. It is often hard to determine where fate ends and free will is allowed to begin. Paradise Lost tries to tackle this area between fate and free will between creation and the creator. Mary Shelley’s Frankenstein also deals with similar issues by delving into the relationship between Victor Frankenstein the creator and his monster. I believe these texts setup interesting scenarios to make the reader question whether or not creations have free will especially when it comes to their relationships with their creator.
He knows that they are now doomed, but immediately decides that he cannot live without Eve. Eve wants him to suffer the same fate as she. Adam eats the fruit. Both the Bible and Paradise Lost hold Adam and Eve at fault. But, both accounts place one of them in a more negative account. In the Bible, Adam is held in a more negative light, whereas in Paradise Lost, Eve is put into a more negative light. Neither of these depictions is correct, neither source hold them both in contempt for their actions they both committed. It is always one person’s fault, which is not accurate when both partook in the fateful eating of the fruit.
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.
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.
In Book IV, Eve recalls awakening to consciousness but she is uncertain of her identity and of her place in the Garden of Eden. Eve's first thoughts are of “where and what [she] was, whence thither brought, and how” (Paradise Lost, IV.451-52), and it is this curiosity about her identity that leads Eve to disobey God eventually. From the moment of her conception, Eve is already distant from God because she awakens in the shade and not in God’s light. Throughout Paradise Lost, Eve is identified with reflections, shadows, and dreams. Representing the “otherness” of Eden, Eve is an outcast and she seeks to find meaning in her life. At the moment of her awakening, Eve is engrossed by her reflection in the water, which she thinks is another being. This watery, wavering image of Eve extends throughout Milton’s poem, and this further puts Eve in a weak position, for Eve is merely a ref...
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...
In conclusion, Paradise Lost can be seen through a historically contextual lens that allows us to see the parallels between Milton’s life and experiences during the reign of Charles I, and the predominant themes in his epic poem. Many of the themes in Paradise Lost, from the broader situational occurrences to the behavior of individual character’s and their attitudes toward the situations in which they find themselves can be seen as directly influenced by Milton’s time as a Parliamentarian in 17th century England.
In his epic poem Paradise Lost, John Milton presents Satan as a complex and multifaceted figure. As Jeffrey Burton Russell describes in The Prince of Darkness, Milton’s goal in writing this epic poem was to “justify the ways of God to men” (Russell, chap.12, p.15). With this in mind, it is easy to interpret the character of Satan as a mere foe, the evil at the opposite of God’s goodness, and to see God as the obvious protagonist of the poem. Things in Milton, however, are not quite as black and white, and while the justification of God’s actions is at the centre here, it is the character of Satan who drives the poem forward, as a protagonist should.
The great debate whether Satan is the hero of Milton’s Epic Poem, Paradise Lost, has been speculated for hundreds of years. Milton, a writer devoted to theology and the appraisal of God, may not have intended for his portrayal of Satan to be marked as heroic. Yet, this argument is valid and shares just how remarkable the study of literature can be. Milton wrote his tale of the fall of man in the 1674. His masterpiece is an example of how ideas of a society change with time. This is because it wasn’t until the 1800’s during the Romantic era, that people no longer saw the hero of literary works as perfect in every way. It started to become more popular to develop the flawed character similar to the ones written in the classics. A literary criterion that is based on a protagonist, who undergoes conflict on the outside and from within and is prevented by a specific flaw to accomplish their main goal, creates an epic Hero. In Paradise Lost, God does not face conflict because he is perfect and all-knowing, and Adam’s conflict is not presented from the very start, Satan’s is. Because Satan is the main character of the work and possesses qualities that would deem him heroic, such as his determination against tough odds, his ability to lead, and his human-like nature to error, he can be seen has the Hero of the famous poem.
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)