Satan as an Antihero in Paradise Lost by John Milton - Essay Example

Satan as an anti-hero in John Milton’s Paradise Lost Paradise Lost is a poem, epic in nature, written by the English poet John Milton. It was first published in 1667 and has been succeeded by more publications. It borrows its plot from the story of the Fall of Man in the Genesis’ biblical story of creation. It is based on the temptations of Adam and Eve by Satan, which resulted in their being expelled from the Garden of Eden by God. The author’s main objective is to “justify the ways of God to men” (Milton 1:26). In the first two books of the epic the driving force is the portrayal of the main antagonist, character Satan as an epic hero. However, the remaining books show the exact opposite of this. Interestingly, Milton’s descriptions in Paradise Lost have been interpreted by many critics as a form of questioning the powers of the church. The critics have based their assumption on the fact that this was one of the major themes during the English Renaissance. For such critics, the poem has so little to do with the mere description of the Fall of Man (Carter and McRae 132). Apart from a thorough theodicy within the poem, Milton has also handled a number of social issues, which include marriage and politics. Milton may have been influenced by his active political participation in the English Civil War, to include politics as one of his thematic concerns. This poem is very informative as it covers other theological issues like fate, trinity, and even predestination. In addition, it tries to give more insight into how sin and death were introduced into the world, and also the nature of all angels, Satan, and the kind of war that exists in Heaven (Carter and McRae 132). Perhaps, the most controversial issue in the poem is whether Milton’s Satan character is an epic hero or the anti-hero (Steadman 253). My essay seeks to look into the facts that portray Satan as the hero in the poem, as well as those which state otherwise. However, the purpose for writing this essay is to clearly prove that the character Satan is indeed an anti-hero in Paradise Lost. At the beginning of the poem a reader cannot help but to believe that Milton is trying to portray Satan as the epic hero of the poem. Most critics, including William Blake, Lord Byron and Percy Shelley, have argued that Satan is indeed the hero. In fact, Blake states that Milton “wrote in fetters when (he) wrote of angels and God, at liberty when of devils and Hell, [because] he was a true poet and of the Devil’s party without knowing it” (qtd. in Carey 132). The idea of Satan being the hero may be true if we consider the first two books of the poem. The two books frequently portray Satan as fighting for liberty, and also as a very brave character, especially if we consider his actions. His speeches to fellow Fallen Angels show him as a very brave leader who works so hard to marshal the support of his people against the ill-treatment in the hands of the ‘unjust’ God. Some of his phrases that may be considered heroic are “a Heaven of Hell, a Hell of Heav’n” (Milton 1:255) and “Better to reign in Hell than serve in Heav’n” (Milton 1:263). Moreover, the fact that Satan is the first of Milton’s characters to be mentioned in the poem, and a big deal of treatment he is given within the Medias res, makes him a heroic figure. Satan also seems to have been given a relatively rare opportunity to speak his mind out in his various speeches, and this has worked so well to portray him as a hero. It has not only made Satan a comprehensible character, but it has also made him an acceptable one. He goes on to voluntarily leave Hell on a mission to fight for the rights of his peers. Being a true hero, many people think he is, he is offering himself as a sacrifice for the peers. This can be found in “That for the general safety he despised / His own” (Milton 2:481-482). Another factor that makes many people to see Satan as the epic hero in Paradise Lost is the fact that Milton tells the story from the Satan’s point of view. This story is about the Fall of Adam and Eve but it is told from the Satan’s perspective. Therefore, when people want to prove Satan’s heroic status they tend to rely on this so much. I too admit that Satan has a very big role to play in this part, but what I strongly dispute is the claim that he is a hero. Paradise Lost begins immediately Satan and his contemporaries are expelled from Heaven. However, at this point there is no much impact the fall has on Satan’s appearance: …he above the rest In shape and gestures proudly eminent Stood like a Tow’r; his form had not yet lost All her original brightness (Milton 1:589-592). The use of “not yet” is very important for my argument against the notion that Satan is a hero. What we capture here is that even though his angelic form is still intact, its change is inevitable. We are somehow assured that this will happen later in the epic. His only damage now may be the scars on his face: “…but his face / Deep scars Thunder had intrencht” (Milton 1: 600-601). In addition, Satan has been given “Brows of dauntless courage” (Milton 1:603). Satan seems nothing less than powerful and a hero when his armor is described; he has a big spear and a “ponderous shield” (Milton 1:284). His power and comfort comes out clearly in: High on a throne of royal state, which far Outshone the wealth or Ormus and of Ind, Or where the gorgeous East with richest hand Showers on her kings barbaric pearl and gold, Satan exalted sat (Milton 2:1-5). It is interesting to note that this appearance is bound to change for the worse. He is about to undergo a metamorphosis for his actions of disobedience against God. This metamorphosis is also to affect the other fallen angels. This will make their looks to be congruent to their character and behavior: His arms clung to his Ribs, his Legs entwining Each other, fill supplanted down he fell A monstrous Serpent on his Belly prone (Milton 10:512-514). We do not get any form of character development in Satan, even as the poem moves toward penultimate plot. He is at first a hero, becomes a general, a position he loses to become a spy, then a toad and, finally, a snake. I think Milton puts the plot this way as a deliberate move to prove that Satan is not his epic hero. I consider his final transformation and status to be a second Fall. Even though the first two books of the poem portray him as a hero, his heroic status dies with the moving plot. This makes the heroic traits one may have labeled on him go to waste since he literally falls ‘from grace to grass.’ Once we get to understand his true character we cannot help but to hate him even more. I think he would have looked better if he would have played the bad character fro the onset. And for those who may have objectively assumed his heroic status, the betrayal they receive from Satan’s true nature may be too much to forgive. It is, indeed, no doubt that Satan regrets all his actions against God, his creator. This regret may be captured in “Which way I fly is Hell; myself am Hell” (Milton 4: 75). The regret is also evident when he shows his emotions after seeing Adam and Eve in each other’s arms: Sight hateful, sight tormenting! Thus these two Imparadis’t in one another’s arms The happier Eden, shall enjoy their fill Of bliss on bliss, while I to Hell am thrust, Where neither joy nor love, but fierce desire Among our other torments not the least Still unfulfill’d with pain of longing pines. (Milton 4:505-511). The above lines only show how he regrets his actions that have seen him thrown to Hell where love and joy are a mystery. Unlike what many readers would have thought at the beginning, at this point we find Satan clearly showing his feelings just like any other ordinary human being. His miserable situation has finally dawned on him to the extent that he starts to question the rationale of his own perceived heroic actions against the creator: And wherefore! He deserved no such return From me; whom he created what I was In that bright eminence, and with his good Unbraided non; nor was his service hard. (Milton 4:42-45). Conclusion It is no doubt that the first two books of this epic poem depict Satan as a true hero with admirable leadership qualities. Even if we consider his speeches and actions brave, we still have the responsibility to question the sincerity within them. It is indisputable to label someone brave when they strongly stand against social injustices and bad leadership. It is also heroic to fight for all people’s fundamental rights and their liberty. However, I do not find Satan’s actions and words aimed at a noble course. He actually thinks that the creator has been so unjust to deserve an opposition. He, therefore, uses his charismatic nature to incite many other people against God. I feel that Satan is, from the onset, a tragic character whose main tragic flaw is arrogance coupled with pride. This arrogance is what makes him feel that he may be better than his own creator, and, thus, pushes him towards his destruction. Arguing that the driving force behind Satan’s rebellion against God is heroic is a bitter insult to both Milton and his intelligent audience. He is, evidently, controlled by vengeance and jealousy. Those who critique the idea of Milton placing Satan as an anti-hero leave one to think of what Milton would have done, had he foreseen how critics would reduce his work to nothing, simply by taking for granted the things done and said by the cunning Satan to his followers (Lewis 133). Therefore, any claim that Satan is the epic hero in Milton’s epic poem, Paradise Lost, is misguided. Satan is indeed the anti-hero of the poem. Works Cited Carey, John. Milton’s Satan. The Cambridge Companion to Milton. Ed. Dennis Danielson. Cambridge: Cambridge University Press, 1989. Print. Carter, R. and McRae, J. The Routledge History of Literature in English: Britain and Ireland. Oxon: Routledge, 2001. Print. Lewis, C.S. The Discarded Image: An Introduction to Medieval and Renaissance Literature. Cambridge: Cambridge University Press, 2002. Print. Milton, John. Paradise Lost. Ed. Christopher Ricks. 1968. London: London Penguin Groups, 1989. Print. Steadman, John M. “The Idea of Satan as the Hero of ‘Paradise Lost.’” Proceedings of the American Philosophical Society. 120.4, 1976. Print. Read More