This paper provides a deconstructive analysis of the way in which Satan, like all human beings, is grappling with the meaning of God’s language.Probably best used at beginning of mission, then toggle back off once you see you have the resources. Milton’s intention with Satan, therefore, is to not only portray the devious nature of the arch-fiend but to have him serve as a functional demonstration of choice between holy reason and its demonic parody. However, while Satan’s theological rhetoric is captivating, Milton’s provision of choice in the reader being “Free to fall” alongside Satan parallels the choices made by Adam and Eve yet, unlike Adam and Eve, the reader is armed with knowledge of evil and is aware of Satan’s deceptive nature (3.99). Satan’s politically-driven rhetoric of Books 1 and 2 is undoubtedly alluring, especially for contemporary readers who have become well-versed in political oratory. It is altogether tempting to view Satan as a new-fangled Achilles however, Satan’s image as a heroic figure is continually undercut by the binary oppositional holy and demonic rhetoric used throughout the poem. Indeed, in Books 1 and 2 of Paradise Lost, Satan initially seems like the antithesis to the monarchy which Milton, in his personal and political lives, despised. Chief among the topics of dispute is that of Milton’s intention in creating Satan as an almost-heroic figure with whom readers can sympathize. John Milton’s epic poem Paradise Lost has inspired debate among readers over the last several centuries. This will lead to the conclusion, which uses all that has been said to determine why there may be a split in readers between love and hate for this character, thus answering the final part of the title posed by this dissertation The final part is a close reading of ‘Book IV’, using this reading as an in-depth analysis of the character. The second part will analyse other features of duality in Satan, namely, appearance and reality and the interior split within him. It will then move to an application of Aristotle’s Poetics, to justify the term “tragic” given to him in the introduction. The first part will analyse Satan’s duality in terms of heroism classical versus epic heroism, and whether he is more of a hero than a fool. It will analyse Satan’s duality in three parts. The second chapter is the core of the dissertation. The first part of this chapter will focus on the Apollonian-Dionysian duality as proposed by Nietzsche in The Birth of Tragedy, the second part will debate whether or not Satan and God’s parts in the heavenly war could be justified using the Just War Theory, and the final part will analyse doubling in Freudian terms, referring to The Uncanny and The Ego and the Id. The first chapter will analyse theories of doubling from different disciplines: philosophy, ethics, and psychology, and will apply the theories to the poem using illustrations from different parts of Milton’s epic.
The Introduction will first establish the standpoint of the dissertation, which views Satan as the tragic hero-villain of the epic, and it will then move to an analysis of an inherent duality evident in parts of the epic that involve features other than Satan’s character.
This dissertation seeks to analyse the dual nature of Satan in John Milton’s Paradise Lost.
This study with a history of emotion will reveal Satan's spectrum of fear, which builds the landscape of hell, his monstrous body and satanic language. Hence, I would argue that in Paradise Lost, instead of excessive passion, fear is Satan's reason. Thomas Aquinas has discussed the object of fear in his Summa Theologica, which helps us to understand Satan from the external body and landscape of Hell to mental interaction of the past experience, shame and guilt. His false reading could be a result of his emotional architecture. Furthermore, Satan appears to be bold to encourage his comrades toward revenge, but the immortal Satan deems God as a threat, and is afraid of a 'heavier punishment.' 'The fear of the Lord is the beginning of wisdom' (Proverbs 9:10.) Satan reads fear in a literal sense, as fearsome and horrifying. 'The mind is its own place, and in itself can make a heaven of hell, a hell of heaven.' Being inferior to God, Satan reasons to use his emotion to change his status quo. However, the mechanism behind Satan's fearsome behaviour and motivation in Paradise Lost is neglected. The current studies on Satan usually focus on the fearsome effect of the satanic figure and excessively passionate satanic language. Satan's tremendous body, which is compared with Leviathan, generates fear for the spectators. Satan's body and Hell echo each other, for Hell is a region of 'sorrow' where only 'sights of woes' exists. John Milton's Paradise Lost begins with 'men's first disobedience' and Satan's fall into Hell after his bold challenge to God.
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