His most famous words are: “what in me is dark”. In the same way Milton’s courageous character, Satan, uses all his powerful qualities to overcome his despair, but in the bad side. He resists and reaffirms that: “The mind is its own place, and in it self Can make a Heav’n Hell, a Hell of Heav’n. (PL, 1: 254-255) With pride and courage, Satan decides to keep on his devilish way and declares that he prefers “to reign in Hell, than to serve in Heaven” (PL, 1: 263). He declares war on the omnipotent, God, and asks his falling angels to go on to build Pandemonium, the capital of Hell and the house of liberty.
In Eden, he finds mankind in the garden. He turns into a toad and begins his meddling and tempts Eve in her dream. This journey Satan takes is described as dangerous. Although Satan goes on a journey to destroy mankind, he is represented as a hero by Milton because he is challenging authority. Much like satan, Milton himself is trying to change the ways of the world in the midst of the Renaissance, and he is going against authority in order to change the way of thinking.
Satan as a Hero Satan is often depicted as the ultimate antagonist, the undisputed enemy of mankind, however John Milton tells a different story in Paradise Lost where Satan is not exactly the hero but not the villain either. While the story is ostensibly about the original sin and the fall of man, Milton focuses mostly on Satan and his role in the story, making him the protagonist. Reversing the traditional perspective of good and evil, Milton’s Satan possesses many of the characteristics of a hero; superhuman skill, guile, and a divine origin, but is motivated by selfish intentions, lacks any moral compass, and is prone to hubris. Satan can thus be classified as the tragic antihero of Paradise Lost. In the opening lines of Paradise Lost
The main character of a story is oftentimes the one who receives the title of the hero, yet the protagonist in this case is Satan. Labeling him as such typically yields controversy, as one side struggles with moral and religious connotation, while the other applies a more literary interpretation. If this is construed as being the character at the center of Campbell’s monomyth, then Satan would be the hero, as his journey greatly parallel’s that of the Hero’s Journey. Therefore, outside of religion, many may agree that throughout this poem, Satan acts as the hero–regardless of one’s standard definition of that word. The separation stage of the monomyth is marked by Satan’s banishment to Hell, and his decision for revenge towards God.
Although John Milton’s Paradise Lost remains to be a celebrated piece recounting the spiritual, moral, and cosmological origin of man’s existence, the imagery that Milton places within the novel remains heavily overlooked. The imagery, although initially difficult to recognize, embodies the plight and odyssey of Satan and the general essence of the novel, as the imagery unravels the consequences of temptation that the human soul faces in the descent from heaven into the secular realms. Though various forms of imagery exist within the piece, the contrast between light and dark imagery portrays this viewpoint accurately, but its interplay and intermingling with other imagery, specifically the contrasting imagery of height and depth as well as cold and warmth, remain to be strong points
Milton created this poem with the intention of justifying “the ways of God to men”. Milton’s “Paradise Lost” was written during the Renaissance period and the character of Satan encompasses the spirit of the time. Satan is introduced to the readers in the first book of this epic poem. The character of Satan has been in the spotlight and has been analyzed by critics over the years for a variety of reasons. Some argue that
A Heroic Satan (An Analysis of Satan’s Behavior and Heroic Elements in Milton’s, Paradise Lost) If Milton’s, Paradise Lost is an epic, then who is the epic hero? This is a question addressed by manys scholars throughout their engagement of study in this piece of literature. In all of life, it is most often taught that Satan is an evil figure, leading numerous beings astray from the path they should be taking. Religious priests and leaders preach of his terrible deeds and attempts to tempt humans throughout their lives. How then, could he possibly be considered a hero in this book if he is clearly mischievous and villainous in his evil doings?
Milton’s Illusion of Hope, An Analysis on Milton’s Paradise Lost "Which way I fly is Hell; my self am Hell" (IV-75) Most interesting and unpredictable character in Milton’s Paradise Lost is Satan. Milton encourages the reader to empathize with Satan. However, again and again this empathy strengthens and loosens due to the Satan’s overly complicated characteristics through the text. Despite his glorious and ambitious appearance at first, he slowly descends and questions his actions. The aim of this paper is to analyze Satan’s descent and try to guess why Milton could have designed his own Satan in such a way.
For this reason, people have stereotyped the image of Satan as selfish, evil, and numb and loser. Nevertheless, John Milton in his book, “Paradise Lost” (Book 1), has transformed the image of Satan, and personified him as an unselfish, good, sensible and harmless angel. In western religious, Satan is considered as a selfish and evil spirit whose purpose in life is to destroy humanity by making people disobey God. He is well-known as the Creator`s enemy. In fact, in the Christian bible, Satan is a greedy and avaricious creature because he wants to share the glory of the almighty.
Only after he is repeatedly rejected does the creature become violent and decides to seek revenge” (Mellor 106). This creation story is made obvious from the commencement with the epigraph from John Milton’s Paradise Lost (1667), which starts the novel • In an effort to promote his capability for human interface and thus describe his place in the social order, the individual in Frankenstein ducats himself on principles and immorality. “I read of men concerned in public affairs, governing or massacring their species. I felt the greatest ardor for virtue rise within me, and abhorrence for vice, as far as I understood the signification of those terms, relative as they were, as I applied them, to pleasure and pain alone”(125). The individual increase his own logic of principles not including the control of religious conviction or the creator mythology.