Rediscovery Of Satan’s Character In Paradise Lost
Satan should no longer be feared, but rather mocked. C.S. Lewis is not alone in this opinion. Lewis, Martin Luther, Thomas More. Lewis devoted an entire book to the topic, The Screwtape Letters. Luther stated that “the best way for the devil to leave is to ridicule and jeer at him, as he can’t stand scorn.” Thomas More added, “The devil…the prowde spirits… cannot be mocked.” Milton created a Satan in Paradise Lost who was so unsure about his actions that he had to use his rhetorical strategies on himself to become confident. Milton’s Paradise Lost narrator prepares readers to understand Satan by getting beneath his skin and examining his true feelings. Satan’s address from Mt. Niphates confirms that the narrator has introduced a sad, submissive and constantly submissive Satan through his soliloquy. This “Prince Of Darkness”, who is aware of his own actions and lack of power and God’s omnipotence, still uses rhetoric and questioning to try and make himself feel better. Milton clearly uses Mt. Niphates aims to convince the reader that Satan’s character is weak, with constant internal turmoil and confusion over his actions.
Before Satan delivers his infamous Mt. The narrator uses Niphates to create a sense that Satan is submissive and sad, but also the inner clarity he will gain. Satan’s speech will reveal personal truths and clarity based on the location. Readers are told that Satan “…Throws a steep flight on many airy wheels,/Nor did he stay until he lit the top of Niphates” (3.741-42). This is the first thing to notice: Satan is atop a mountain. It is also a place of clarity and revelation, both physically and metaphorically. It is also important to note that the mountain lies outside Eden. In the editor’s note, it is explained that the mountain’s name indicates a snowy peak. Eden (5.391-395), which has no seasons and therefore, does not have a snow-covered peak, makes the presence of this snow even more notable. Snow and winter are traditionally associated with Fall. These geographical clues are meant to force readers to separate this place from Paradise. This is because it is beyond the ethically-neutral Eden. This “mountaintop-experience” is an example of such a connection. Adam and Even, before the fall of Eden, did not require such physical structures in order to find clarity. However, now that humans are fallen, they need them to discover the truth.
The narrator’s use of the pun “light” also emphasizes the proximity of Satan revealing himself. The narrator’s use of “light” when he says, “Nor was he stayed until he lights on Niphates’s top” (3.742), is a pun. The first meaning is that Satan actually lands on Mt. Niphates. On closer inspection, it becomes clear that the word also refers to God’s Light. God’s lights reveal goodness and truth. Satan also reveals the truth, though it will be a different sort of truth.
The narrator then describes Satan’s mental state as follows:
“He has rolling boils all over his breast”
And like a dev’lish engine back recoils
On himself. Distractions such as horror and doubt can be a distraction.
The Hell in him, or Hell in him (4.16-19).
This excerpt contains a number of important descriptions that support the notion of Satan’s own self-discovery. First, the word boiling implies something rising within. “In his tumultuous breat” (4.16) reinforces the idea. Clearly, Satan is not hiding behind his facade, but is bringing out the truth. The metaphor “a dev’lish motor” that “recoils against itself” foreshadows Satan’s own statements. The excerpt continues, “The Hell in him for Hell is within him” (4.19). This mirrors almost exactly what Satan says later on (4.75). This phrase is repeated in the speech of Satan, which focuses attention on Satan’s eternal connection to hell. This repetition provides credibility to the narrator by showing the accuracy of the description of Satan’s surroundings and his character. This textual evidence makes it quite obvious that Satan is about to reach a certain level of clarity within himself during his speech. Niphates.
The narrator continues to prepare the reader by revealing themes that will appear in Satan’s speech, such as sadness and submissiveness. The narrator will also reveal some themes which will appear in Satan’s speeches, such as submissiveness and sadness. The narrator uses repetition to show Satan’s status as a lowly person and that he is aware of his place within the hierarchy. The use of words such as “bowing” (3.735), “beneath” (3.740), or “down” (“3.740”) to describe Satan’s behavior creates a feeling of submission. This is further affirmed in the statement, “Where reverence and honor are due, none neglects it” (3.737). Notice that the narrator says “reverence nobody neglects”, not “reverence everyone neglects”.
The narrator introduces Satan’s sadness by pointing out that this submissiveness may be one of the causes. Niphates. The narrator repeats ideas in order to convey a sense of disappointment and melancholy. Satan is described with words like “not rejoicing”, “nor having cause to boast”, and “dire attempts” (4.15). The last example, “dire”, has a particularly depressing connotation. It implies hopelessness and despair. “Dire” is often used to warn or threaten destruction. This is a very negative description of Satan; it’s preparing readers for an evil Satan whose actions have been doomed since the beginning. Satan must be aware of this, as he begins his speech with “sighs” (4.31). As the narrator has already provided a number of rhetorical clues, it is safe to assume these sighs do not come from joy or adoration but are ones that indicate dejection.
Satan begins his famous oration with these sighs. The narrator highlights that Satan has some clarity regarding himself. Satan’s speech starts and ends with an obvious truth. However, Satan’s reasoning leads him to many different directions in between. In order to understand Satan’s twisted logic, we must first look at his initial statements. In his first statement, Satan admits to being wrong for being prideful and rebellious while also acknowledging God’s omnipotence. He says “Till Pride and Worse Ambition threw Me Down,/Warring In Heav’n Against Heavn’s Matchless King” (4.40-41). This lets the audience know that they’re getting the real Satan. In his previous speeches, Satan maintained a façade of confidence, not acknowledging his “pride and worst ambition” which led to his downfall. Satan reveals a new, open attitude in which he affirms that God is the one who created him. He says, “From me he created what i was” (4.43). This statement is contrary to those he used to convince the other angels of his rebellion: “We can’t remember a time before now when we were as we are,/Self born, self raised/By OUR quick’ning powers …”(5.859-61). Satan is now revealing the truth about his feelings.
Satan’s rhetorical technique will quickly bring this truth to an end. Satan is only deceiving himself. The classic questioning technique makes it easy for anyone to discern between Satan’s lies and truth. In only 83 words, Satan asks himself nine rhetorical questions. The rhetorical questions almost always accompany the new opinions formed. This speech contains many examples, the first being when Satan considers what God expects of him. He starts by saying, “Nor His service was hard” (4.45), and then asks a rhetorical questions that leads him to a new conclusion: “The immense debt of endless gratitude/So heavy–still paying–still owing!” (4.53-54). Satan fluctuates between God’s and his own fault, continuing to do so. It is Satan’s fault in the end. This is what he says, echoing earlier statements made by the narrator of Book IV: “Whichever direction I fly, I am Hell” (4.75). Satan’s rhetoric is used against him in this way by bringing him face to face with his tormented, pathetic soul.
Satan finally reveals himself to be a self-depriving and grieving being after his failed attempts at comforting himself. Satan is able to admit the lie he tells others about himself, such as the fallen angels. For example, Satan says, “The further I fall the greater my misery will be” (4.91), “Disdain prevents me from being ashamed among the spirits I seduced”, and “Disdain prohibits me, and I fear shame, among the spirits beneath whom i seduced”. Satan’s admission of hiding his feelings because of shame is evidence of a continuous, ongoing lie. They are the least likely to know him, “They don’t know…Under how I am tortured inwardly.” (4.86.88). This statement describes the real Satan. Through lies, he isolates his closest friends, and leads a lonely life. Satan ends and begins his speech in truth. This includes his own self-realization. But he also acknowledges the power of God. Satan acknowledges God’s omniscience in the simple phrase “This is my punisher”.
Satan concludes his oration with a rather dramatic statement, declaring that he is committed to a world without emotion. “Farewell to hope and farewell to fear!”/Farewell to regret! (4.108-9). While he contradicts his own words again by saying, “……and perhaps more than a half of the world will rule” (4.111). This “perhaps” indicates that Satan still harbors some hope. Satan clearly still hopes for something, even if that hope is to only rule over a small part of the earth. Although this statement contradicts the vow he made against emotion, Satan is clear that he cannot defeat God with a partial hope.
The audience is intended to have the same understanding of Satan’s complex personality as Satan does. Milton’s narrator prepares the reader to receive the truth that Satan will reveal. Milton highlights the sadness, submissiveness, and clarity of the future. Satan then exposes his emotional turmoil which leads him to doubt and finally to the truth of his pathetic self, and God who’s grace doesn’t apply to him. Milton utilizes the narrator as well as Satan’s Mt. Niphates is a way for the reader of Milton’s poem to understand Satan, and what drives him.
