Satan fulfilled his destiny, but, alas, as any tragic hero, Satan was doomed to fail, “he stood, expecting / Their universal shout and high applause / To fill his ear, when contrary he hears / … A dismal universal hiss, the sound / Of public scorn” (10.504-509). His hubris blinded him to the consequences of his actions. It is difficult to conceive Satan as a hero in any context, but Milton achieves this. Paradise Lost demonstrates how significant our frame of reference is to our perception of who a hero and who is a villain. While the personification of evil may never be recognized as a hero in everyday life, many other individuals might be considered a hero, or at least not a monstrous villain, if we consider their side of the
Creon almost seemed like he wanted Haimon to be angry so he put Antigone in the vault. He couldn’t see that Haemon was in love and Antigone was just trying to honor the dead because of his hubris. Creon also says, “My own blind heart has brought me from darkness to final darkness.” This shows he knows he didn’t use his intelligence to solve his problems. He was already heading the wrong direction with his pride and it finally was too much. Creon’s hubris has not let him effectively deal with his
You would’ve reacted the same exact way if you were in the same situation, time, body, mental state, and shared the same fate. In Act 5, When Faustus told his scholars about his misery, the First, Second, and Third Scholar told Faustus to, “Yet, Faustus, call on God.” (5.2.27). Faustus still doesn’t call on God, and then asks his students to pray for him, since he is scared of the devil, but isn’t he supposed to be scared of God and how he’ll torture him after death? Why would he choose to lose his current life and the afterlife when he has that one last chance to repent? He is not capable of understanding that God can actually forgive him, but that is what was written for Faustus, by
Things rank and gross in nature” (Shakespeare I.ii). In Hamlet’s most famous “To be or not to be” soliloquy , Hamlets reveals that he is contemplated suicide. However he is stopped not only by the thought of revenge but because of the fixed law that one cannot commit suicide to enter the gates of heaven. He wishes God had not created the law against suicide just so that he could end his life and still go to heaven. Here, Shakespeare not only uses God but also the laws created by Him to represent Hamlet’s supergo in the sense that it represents Hamlet’s conscience telling him that while suicide may seem like the best option
He commits himself to the long journey that it will take to travel back to Heaven and hopefully gain revenge against God, who outcast him down to the depths of Hell. Many critics downplay the simple fact that Satan decided to set out on this epic journey, and discussions often arise about “when readers are so conscious of Satan’s absurdities that they forget his cunning and his power” (Steadman 253). Readers are so caught up in their past teaching and beliefs that Satan is inherently evil that they forget all of the basic traits of an epic hero that he legitimately
Othello is presented as a respectful and honorable prince loved by all, but unexpectedly he grows an enemy, Iago. Iago vows to get vengeance on Othello because Othello made Cassio his lieutenant instead of Iago. Iago then takes control of fate in the play as he diabolically invents a plan to manipulate Othello into believing that Desdeomona was having an affair with Cassio. Furthermore, Othello’s tragic flaw was that he was gullible, therefore eventhough Othello was infatuated with Desdemona he chose to believe in Iago’s lies about Desdemona’s “affair”. For example, throughout the entire play, Othello committed irrational actions voluntarily because he was overtaken by jealousy that Iago developed with lies.
On the contrary, the reason and logic of these “seconds” don’t amount to anything substantial in their storylines besides being credited to their characters. Both Beelzebub and Aboan fall into a restrained state of character as they instead of using their logic and reason to aid their commander they simply do exactly as their commander asks. In Paradise Lost, after their fall, the devils debate their next move in the Pandemonium. Mammon suggests creating their own kingdom in Hell which is received with the most applause and agreement. Beelzebub is cunning enough to point out that the idea of being “Princes of Hell” (II.315) is false because they are still under the control of God.
When you abide in righteousness the devil can try as much as he could to attack you, but he will always fail to overcome you. The Lord rewards a righteous life with many blessings. Your victory against the devil is your life of holiness. The Lord will not protect you because you are a pastor or prophet, His protection rests on those who love righteousness and hate sin. The devil will attack the pastor the same way he attacks anyone.
As in Sophocles’ Oedipus, which we shall read later, the Protagonist gradually becomes aware of a truth that, if he had less self-assurance, less rashness, he might have recognized earlier. But when man aspires beyond his own power, he becomes inconsistent and illogical. Faustus denies the supernatural but at the same time invokes the supernatural. He sells his soul – this is either to admit its reality or to try to trick the devil, which would seem very rash in view of the devils’s manifest power. But gradually he recognizes his error and understands that the devil implies God.
This knowledge and understanding impelled by the desire to show off or cunning can be. To create this type of disagreement in that selfishness, totally reprehensible or selfish desire for truth and righteousness does not support the concern that suppresses. Satan deceived and led him to believe that such was egoism. God says in the Quran: It is your personal choice, not a messenger from God that you came up with something, so your arrogance gloried, and some of them you (87 2) will kill the others have not called impostors. egoistical desires of the following as a result, many people have turned to acting justly: You (135 4) if deviation from justice, do not follow your own desires.