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Characterizations of Satan in Paradise Lost
The character of Satan is a prominent figure in "Paradise Lost." In fact, it is arguable that without this character, there would be no poem and there would be no myth of the fall of humanity and the war in heaven. The paper will focus upon this character's significance and role in the overall narrative. The paper will reference Books 1, 2, and 4 as part of this discussion. As most people are aware and certainly readers of "Paradise Lost" are aware, Satan was an angel in heaven, a servant of God. When he rose against God and the kingdom of heaven, a great and epic struggle ensued, which is the primary narrative thrust of the poem. Examination of this character can provide insight into other characters, themes of the poem, and other literary structures that are present within Milton's great opus.
Milton's initial reference to Satan comes in book 1. He is not first mentioned by name, but by the symbol is he is know to have represented in the garden of Eden: the serpent. It is clear that Milton is not on the side of Satan as he serves as the omniscient third person narrator. He writes:
Who first seduc'd them to that...
This passage describes his initial actions, his emotional drive for such actions, and how he perceives himself. Satan is a figure who believes himself better than God, especially after God deemed him unworthy of heaven. Satan is a rebel with an excess of pride and one who incites conspiracy as well as distrust. Satan is full of envy and revenge, which likely comes from a lack of self-esteem, brought to rage by the rejection of God and the kingdom of heaven. This is the leader of the revolt and the bringer of war to the kingdom of heaven.
In book 2, there is greater description and background about Satan's goals and objectives. There is even additional detail regarding his internal motivations for the rebellion as well as descriptions of many of his tactics to win. There is detailed description of Hell…
References:
Literature.org. (2012) Paradise Lost. Milton, J. Available from http://www.literature.org/authors/milton-john/paradise-lost/index.html. 2012 June 01.
Tests will follow. Continue to cultivate by day, and sleep by night, for even the Nightingale sings of golden slumbers. No want or will of evil haunts this Heavenly hour or dare awakens conscience. Do not act in haste for the fate of humankind has not yet been marbled in stone. According to Milton, Satan's persuasive speech advices Eve that her eyes will be open and that "Millions of spiritual
459). Such an encounter is the mainstay of Book 9 since both Eve and Adam are chastened by God and are forced to reason with Him in order to confess to their sin and accept the punishment required in order to 'multiply and replenish' the earth as they had been commanded. They knew the reason behind such a commandment, and they also knew that in the long run, what
After acknowledging that God had forbid she and Adam from eating the fruit of the tree of knowledge, the serpent is able with a single sentence to persuade her to try the fruit: "God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods" (King James, Genesis 3:5). Appealing to her own pride and vanity made it easy
Paradise Lost, Book I Analysis Use of Imagery in Paradise Lost -- Book I Paradise Lost offers an introduction to the story of original sin. Milton uses powerful imagery and allegory to relay the Biblical account of the fall of Adam and Eve in the Book of Genesis and forfeiture of the Garden of Eden. The story of good and evil is presented in a unique and interesting narrative form. In Book
Paradise Lost Book II begins with the assembled devils holding their council in Hell. It begins with a general address by Satan, who says "I give not Heav'n for lost" (II.14). In other words, Satan considers war against God to still be a possibility, and he begins the discussion by asking whether the war should be an outright attempt to take Heaven, or whether it should be conducted, surreptitiously, as
And so, Kenton goes on, given this schism between East and West, it is his theory that the schism was perhaps symbolized through the interactions between God and the Devil. The freedom of the individual to find his way to God "through Scripture...coincided with Milton's commitment to symbolically unify East and West as proof of the regeneration," Kenton wrote (p. 17). Indeed, Milton's Christian background "necessitates" the need for