Satan's False Heroism

Azja Alvarenga

English 45A

May 5, 2017

Satan’s False Heroism

In John Milton’s Paradise Lost, Satan was a new type of character in epic poetry. Typically, in Medieval and Renaissance literature, the devil was illustrated as an evil, monstrous, grotesque and inhuman character in order to frighten the audience. This perception of Satan still remains today and he’s associated as an evil figure with horns, pitchforks and overall a beast. Meanwhile, God is seen as righteous and perfect. However, Satan in Paradise Lost challenges these perceptions of him and throughout the text the line between good and evil is blurred, making the readers confused as to who is the true and righteous hero of the story. While some may argue that Satan is the hero of the story, I hope to show that his heroism is false. Milton portrays Satan as a beautiful, valiant and heroic character in books one and two, and it is demonstrated by his use of epic similes. This literary device functions to aggrandize and humanize Satan in the beginning and I'd like to argue that it simultaneously is used to slowly diminish Satan and his fallen characters. Through this ostensible inflation, Milton is then able to deflate and degrade Satan, making him more sympathetic toward the reader, ultimately conveying the nature of sin and temptation and proving that Satan is indeed no hero at all.

In the beginning of book 1, Milton uses his epic simile to portray the vastness and hugeness of Satan. Satan is compared to Titans and large giants that are present in Greek mythology: “...extended long and large/ Lay floating many a rood in bulk as huge/ As whom the fables name of monstrous size/ Titanian or Earth-born that warred on Jove/ Briareos or Typhon whom the den” (I. 195-199). Through this Milton is arising in his readers a sense of awe for Satan. When we read this we can’t help but marvel in his greatness and “monstrous size”. When we think of the Titans and giants in Greek mythology we immediately are overcome with fear and a sense of amazement for their power. By comparing Satan to “Titanian”  that “warred on Jove” Milton is implying that Satan is not only large in size but a mighty warrior who fights with strength.

Shortly after, Milton continues to describe Satan’s immense size by comparing his large and massy “ponderous shield” to the moon: “the broad circumference/ Hung on his shoulders like the moon” (I. 284-287). Milton is using this epic simile to compare Satan’s vast shield and his power to the moon, but then immediately afterward in the next line he extends that simile to talk about Galileo, “whose orb/ Through optic glass the Tuscan artist views/ At evening from the top of Fesole” (I. 287-289). Already, although slightly, Milton digresses from Satan’s mighty size and strength to talk about Galileo the “Tuscan artist”. He uses the epic simile to at first aggrandize Satan but then immediately after strips that power away by drifting away from Satan even just for a moment to discuss Galileo. The “Tuscan artist” viewing him through “optic glass” implies to the reader that Satan should be scrutinized and looked at carefully because he’s not what he appears.

Furthermore, Milton’s language describes Satan as righteous and glorious. He’s not only powerful and large but he’s also respectable and illuminates brightness: “In shape and gesture proudly eminent/ ...His form had not yet lost/ All her original brightness nor appeared/ Less than archangel ruined and th’ excess/ Of glory obscured, as when the sun, new ris’n” (I. 590-594).  By describing Satan as “eminent” Milton is implying that he deserves respect and honor.  Likewise, Milton is using epic simile to compare Satan to “brightness” and “sun new ris’n” indicating that Satan represents life, light and goodness. This description suggests that Satan is far from dark and evil. It causes us readers to begin to see Satan’s beauty and perceive him highly. Milton uses “archangel” to demonstrate that Satan is in fact of high rank and one of the purest, beautiful and honorable angels of them all, leading us readers to sympathize with him and admire Satan.

When Satan is speaking is in front of his army of angels, the tone is empowering, heart warming and overall influential. Satan  begins to cry and encourages his army: “in spite of scorn/ Tears such as angels weep burst forth/...For those who can yet believe, though after loss” (I. 619-620 and 631). Milton illustrates Satan crying like “angels” to humanize him and depict him of being capable of feelings and despair. Furthermore, Milton uses Satan’s speech encouraging and praising his army to show Satan as a heroic leader who genuinely cares for his army. When reading this passage, the reader is captured by Satan’s influential and enlightening words and tone. Satan wants his angels to “believe” in themselves despite their failure. This makes us sympathetic toward their situation and makes the audience desire to see them prevail. Milton purposely uses this to show how easy it is to be trapped and influenced by Satan.

As Paradise Lost progresses, Satan’s character is already slightly diminishing and Milton uses epic simile and line pattern to exhibit Satan’s bravery for voyaging into the unknown world as well as his pride and narcissism. In Book Two, when the angels are in assembly, Satan is described as “raised/ Above his fellows” by “transcendent glory”, filled “with monarchal pride”, and “[c]onscious of highest worth” (II. 427-29). Already we have this stark contrast in Satan’s character. In the first book Milton used epic simile to exalt Satan and here, we see that Satan is described as having “monarchal pride” implying that Satan is covetous for power. Furthermore, Satan is seen as being heroic for taking up this dangerous journey for his angels when no one else wanted to: “I abroad/ Through all the coasts of dark destruction seek/ Deliverance for us all! This enterprise/ None shall partake with me” (II. 463-466). Heroes are typically known for sacrificing their lives for others and here Satan will journey through “coasts of dark destruction” in order to “deliver” and save his people. We see Satan here as an hero, someone capable of pureness and good.

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