The person of Satan has long been one of great controversy. He might be imagined as the red cartoon with a pitchfork, long red tail, and horns. Others might say there is no Satan. To others, he is the ultimate enemy - a menace who will do anything possible to cause God pain. To John Milton, he seemed to be a curiosity, as is clear in his poem Paradise Lost. One might ask what Milton’s purpose was in writing such a descriptive account of Satan’s story, as he certainly took the time to create this epic tale. There must be a purpose.
Whatever his purpose, this epic tale shows a hero who causes much controversy among the critics. Some critics say that there is a definite push for us to feel pity for Satan as he seems to sink lower and lower into himself. Opposing critics argue that there is no real indication of this.
In the beginning of Paradise Lost, we feel a sense of defiance from Satan, which is expected, considering what he has so recently done:
“The infernal Serpent; he it was whose guile stirred up with envy and revenge, deceived the mother of mankind, what time his pride had cast him out from Heaven” (1.34-37).
Yet this defiance does not seem so complete as it might: “So spake the apostate Angel, though in pain vaunting aloud, but wracked with deep despair” (1.125-126). This seems to indicate that Satan, although certainly not repentant of the celestial fight, is regretful of all that has taken place. It also seems that he does his best to hide these regrets from his hierarchy of followers. This sign of weakness might cause someone to feel as though it is only right to pity Satan:
“Milton’s presentation of him (Satan) is a magnificent poetical achievement which engages the attention and excites the admiration of the reader. On the other hand, it may mean that the real being… is or ought to be an object of admiration and sympathy, conscious or unconscious, on the part of the poet or his readers of both” (Lewis 94).
This idea of sympathizing with God’s enemy is appalling to many. Lewis himself did not believe this to be Milton’s purpose, though he did point out, as in the afore text, that the way Milton evoked this reaction could have been an unconscious thing.
There are other critics believe that there is a clear attempt to discredit Satan in every sense:
“Any one of his ‘glorious’ speeches will suffice to show the false high style of Satan, dissembler and buffoon… A comic element is seen thus in his self deception; Milton is really so unsubtle that Satan becomes a caricature of the pompous braggart” (Shawcross 30+31).
Both sides of the argument are seen, here. Was Milton’s purpose to suggest pity for Satan or is there really no evidence of anything but malice? Surely Milton would have been clear; however, it is possible to look at Paradise Lost not as an absolute of either argument but actually a progression; Satan begins as a newly fallen angel, not fully evil, but he gradually evolves into the Satan whom we so easily recognize as a devil.
There is no real doubt that Satan is an evil being. He shows clear evidence of this throughout the entirety of Paradise Lost: “Seduce them to our party, that their God may prove their foe, and with repenting hand abolish his own works” (2.68-70). His clear purpose is to cause strife between God and His people, perhaps not so much to hurt Man but to hurt God through man. It is power that corrupts Satan, and much like Byron’s character Manfred, Satan defies the power of any authority but his own:
“While other creatures can forget their mission and live casually within the bounds established for them, Satan, God-obsessed, confronts his limits at every turn: every aspect of the crated order that he encounters provokes knowledge of his antagonism” (Toliver 56).
Contrary to his own character, however, Satan expects to be an authoritative figure to those angels who have followed him: “…Nor did they not perceive the evil plight in which they were, or the fierce pains not feel, yet to their General’s voice they soon obeyed Innumerable” (1.335-338).
Even though we never actually read a passage where Satan places himself, verbally, above the others, there is a clear leadership which they all respect. Perhaps it is because of his leadership in the war against Heaven or maybe they just fear him. Either way, there is very clearly Satan above the others: “Satan exalted sat, by merit raised to that bad eminence; and, from despair thus uplifted beyond hope, aspires beyond thus high, insatiate to pursue vain war in Heaven” (2.5-9). This authority never seems to waver.
The way that Satan regards his children is something that we can see change. When he first meets Sin and Death, he appears repulsed: “On the other side, incensed with indignation, Satan stood unterrified” (2. 707-709). His daughter has to explain to him how she, Sin, and their son, Death, came to be, since it appears that he does not remember.
This meeting could be seen as the turning point for Satan. Although he had certainly shown signs of what his nature was soon to be, it is in this passage that he really steps away from the all that was good and admits the will he has for his own life:
“Alone and without guide, half lost, I seek what readiest path leads where your gloomy bounds confine with Heaven… Direct my course: Directed, no mean recompense it brings to your behoof, if I that region lost, all usurpation thence expelled, reduce to her original darkness… and once more erect the standard there of ancient Night; yours be the advantage all, mine the revenge! (2.975-977+980-987).
By the end of Paradise Lost, Satan openly claims his children, even sending them to Heaven as representatives:
“Thus the Prince of Darkness answered glad: ‘Fair daughter, and thou, son, and grandchild both, high proof ye now have given to be the race of Satan (For I glory in the name Antagonist of Heaven’s Almighty King)’” (5.383-387).
He no longer repels Sin and Death but welcomes them to his legions, prepared to use them for his own glory and what he hopes will later be the downfall of God.
Satan only becomes worse. His actions, damnable from the start, become worse and worse. The hesitance to ruin the perfection and beauty he sees is shortened with each occurrence. In book four, there is still a great tension, as though Satan is still not quite sure of what evil he is capable. He continues to be confused by the transformation that has taken place: “Satan, now first enflamed with rage, came down… Now conscience wakes despair that slumbered, wakes up the bitter memory of what he was, what is, and what must be worse” (4. 9+23-26). This passage makes it quite apparent that Satan is recognizing his own degradation. This progression gives him unrest. Perhaps it is this that leads him to deny God as his creator:
“The Apostate… thus replied: ‘That we were formed, then, say’st thou? and the work of secondary hands, by task transferred from Father to his Son? Strange point and new! Doctrine which we know whence learnt; who saw when this creation was?’” (5.852-857).
This seems to say that we cannot just believe something because we are told it to be true. This quote is commented on by C.S. Lewis, who points out the absurdity of what is being said:
“If a creature is silly enough to try to prove that it was not created, what is more natural than for it to say, ‘Well, I wasn’t there to se it being done’? Yet what more futile, since in this admitting ignorance of its own beginnings it proves that those beginnings lay outside itself” (97+98).
Satan denouncing the creation of himself by God marks another decline in the progression downward. It is another way in which Satan tries to become his own deity, putting himself on the same level, if not above, God. He begins to use his abilities as an angel to his own advantage, which shocks the celestial angels: “ ‘O Heaven! That such resemblance of the Highest should yet remain, where faith and realty remain not’” (6. 114-116).
His wrongdoings provoke Michael, the archangel, into speaking against him, as they fight for honor: “ ‘Author of Evil, unknown till thy revolt, unnamed in Heaven, now plenteous, as thou seest, these acts of hateful strife - hateful to all, though heaviest, by just measure, on thyself and thy adherents’” (6.262-266). It is when Michael wounds Satan that he realizes he is not of the same ilk of God he so wished to be: “Shame to find himself not matchless, and his pride humbled by such rebuke, so far beneath his confidence to equal God in power” (6.341-344).
There is even evidence of a physical change. Satan is often described as he once was:
“ ‘Think not… thy shape the same, or undiminished brightness, to be known as when thou stood’st in Heaven upright and pure. That glory then, when thou no more wast good, departed from thee; and thou resembles now thy sin and place of doom obscure and foul’” (4.835-840).
We see, especially in book two, that Satan is described as glorious - a beautiful, magnificent thing to behold; yet, his appearance, as he uses it to deceive Eve, seems to become tinged with the evil that he is trying to give a foothold: “Thence up he flew, and on the Tree of Life… sat like a cormorant (Emphasis added), yet not true life thereby regained, but sat devising death to them who lived” (4.194-198). His descriptions are more evidently evil, and though his ability to follow through with his plan to ruin Man might falter, his intentions are never in doubt: “Back to the thicket slunk the guilty serpent” (9.784-785); however, we do notice that although he changes in the perception of the ethereal, Eve cannot see through his deception so easily:
“The Serpent wise, or not restrained as we are or not obeying, hath eaten of the fruit, and is become, not dead as we are threatened, but thence forth endued with human voice and human sense, reasoning to admiration and with me persuasively hath so prevailed” (9. 867-872).
Should we suppose that the human eyes cannot see through Satan‘s deception? No. It was not only Eve who did recognize him for what he was. The guards whom Satan confused also did not recognize him. They were unable to perceive the double meanings or to comprehend the way Satan twisted words to mean something other than they had been said to mean: “Has God indeed said, ‘You shall not eat of every tree of the garden?’” (Gen.3.1).
In Paradise Regained, we get a picture of Satan which is still deceiving and even more sinister:
“Now an ancient man in rural weeds, following, as seemed, the quest of some stray ewe, or withered sticks to gather, which might serve against winter’s day when winds blow keen, to warm him wet returned from field at eve, he saw approach, who first with curious eye perused him” (1.314-320).
There is this physical degradation that we see taking place, and not only us - the characters have also pointed it out. This is heavy evidence that there is a marked change in Satan that is worth taking the time to notice. If nothing else, the admiration he receives from Sin and Death should worry us: “Sin opening, who thus now to Death began: ‘O Son, why sit we here, each other viewing idly, while Satan, our great author, thrives in other worlds, and happier seat provides for us, his offspring dear?’” (10. 234-238).
Probably the greatest evidence that one might use to say that Satan has not developed is the way his emotions play out. In book four, he is clearly feeling bitter about his position compared to that of the other angels:
“I, therefore, I alone, first undertook to wing the desolate abyss, and spy this new-created World, whereof in Hell fame is not silent, here in hope to find better abode, and my afflicted Powers to settle here on Earth, or in mid Air; though for possession put to try once more what thou and thy gay legions dare against, whose easier business were to serve their Lord high up in Heaven, with songs to hymn his throne, and practiced distances to cringe, not fight” (935-945).
These words of bitterness are counted by another angel, who makes reference to Satan’s unrest while he was still welcome in Heaven: “And thou, sly hypocrite, who now wouldst seem Patron of liberty, who more than thou once fawned, and cringed, and servilely adored Heaven’s awful Monarch?” (4.957-960). This bitterness and anger seems to always hover, controlled as well as can be, beneath the surface of Satan’s every word and action. When he tempts Eve, it may not be so obvious in appearance, but the undertone of his words and actions cannot hide his true purpose: To destroy:
“Satan revives, collects his host, decides upon revenge, escapes upon revenge, escapes from Hell, ascends through Chaos, comes to the Universe, to the Earth, to Eden, to Paradise, to Adam and Eve. Each step brings him closer to his intended prey and heightens the sense of impending danger… His attack on Eve’s fancy has come to infect her will; we realize the Fall itself is imminent” (Ogden 316+320).
This sense of impending doom that Ogden describes is one of the bigger reasons some believe Satan is evil from the start; however, it might be good to consider that people often read with presuppositions. We know, even if we have limited knowledge of the scriptures, that Satan will tempt Eve, and we know that she will succumb; however, if one were to read this poem without having any knowledge of who Satan is, it is quite possible that Satan would be seen quite differently: As a fallen angel who progressively becomes blacker with the bitterness he can’t seem to choke. If one read it also without any knowledge of God, he or she might even find Satan justified in his actions (Do we really see evidence that he was not mistreated while in Heaven?). Sadly, we would be hard-pressed to find anyone with no knowledge of Satan or God.
Milton created a masterpiece with Paradise Lost. He took a risk by expounding on a story that is well known. He risked not only the possible anger of those who could not believe he had the gall to take such liberties, but he also risked that people might come to the poem with presuppositions, not taking the story of Satan as though it were of just another character. If Satan were called John, and we really believed him to be only John, we would spend the first four books yelling ‘Don’t do it!’ Satan never receives this good will, however, because the reader knows who and what he is; he is an immediate threat. This is not a weak point on the part of Milton. He was very clear in his writing and the way he presented Satan. It is the reader who must come to the story with an open mind. By no means are we going to find Satan the unfortunate angel who did all he could to do right, by the end of the poem, but we do find that he is not immediately the enemy. Milton gave us a beautiful illustration of the dangers that can come to those who put themselves above God and fight Him for that place - the disintegration of that creature’s morals and character. Satan is the ultimate tragic hero whose strength as a character is lost within the conjecture of the knowledgeable reader. We should remember, as we approach such a story as this, to keep an open mind and be ready for whatever journey the creator chooses. To truly understand and appreciate the strength of a story such as that in Paradise Lost, we must be willing to leave our history at the door and look at it with newborn eyes.
