Although Paradise Lost is the story of “man's first disobedience,” John Milton opens his epic poem with a complex portrait of Satan as the ruler of Hell. Satan is a sympathetic character as a rebel, but easily denounced as a hypocritical monarch of Pandemonium. His leadership in Hell is unexpectedly similar to, if not more respectable than, God's leadership in Heaven, which calls into question the traditional antithetical roles of these biblical figures. If you read the first two books without the presumption that God is omnipotent and Satan is evil, you might see Satan as the hero. Fully aware of biblical tradition and Milton's unquestioning faith, the initial descriptions of Satan and, to a lesser extent, God are unexpectedly controversial. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an original essay Satan's first line: "If you be he; but oh, how art thou fallen!" captures the meek position he adopts as a defeated usurper of God (1.84), he is proud and reluctant to admit defeat, then the admission that "so much the stronger proved / He [God] with his thunder" is out of character (1.92-93). The reader's natural inclination is to sympathize with the loser. However , Satan addresses his fellow fallen angels, not the reader. He may consider himself sincerely defeated or appeal to emotions to maintain the support of his followers. Satan begins his second speech to them with great emotion: “Thrice he tried, and thrice , despite the contempt, / Tears as angels cry: at last / Words entwined with sighs found their way” (1.619-621) , suffering followers may doubt his loyalty to them. Whether authentic or manipulated, Satan's self-martyrdom works to establish him as the sympathetic character and God as the villain. Satan is expected to claim that he has been wronged, but Milton also portrays Satan gallantly, mostly through descriptions of his physical appearance. “Thus spake the apostate angel, though suffering, / boasting aloud, but tormented with deep despair” (1.125-126). This quote demonstrates the simultaneous passion and strength that Milton recognizes in Satan. Satan commands in presence (1.313-1.314) and inspires his followers (1.523-526). As the highest angel in command under God, he maintains a twisted form of celestial power: "So darkened, yet shone / Above them all the Archangel" (1.599-600). “Pride” is a morally ambiguous word used repeatedly to describe Satan (1.36, 1.527, 2.228). Milton generally portrays pride as a vice, as in this otherwise commendable description: "care/ Sitting on his faded cheek, but under the brows/ Of fearless courage, and thoughtful pride/ Waiting for vengeance," (1.601-604) . Therefore, Satan's impressive character as a rebel and leader is supported by Milton's descriptions. The final element that paints Satan as a sympathetic rebel in Books One and Two is simply the logic behind his rebellion. Just as seeing Satan as a martyr relies on ignorance of his obsession with revenge, agreeing with Satan's reasons for rebelling relies on his side of the story being presented first. Only later is Jesus' jealousy revealed as Satan's motivation for rebelling. Without the assumption that God is omnipotent, one might see him as Satan sees him: "The only ruler holds thetyranny of Heaven" (1.124). Satan claims to strive for equality: “The farther from him is the better/ He whom reason has equalled, might has made supreme/ Above his equals” (1.247 -249) Here he introduces a theme of Paradise Lost: what legitimizes the possession of power? Does he believe that God's greater physical “strength” deserves his dominion over those who are equal “right”. throughout the poem, but starting with Satan's introduction in Pandemonium, the argument legitimizes and idealizes Satan's rebellion. Although Satan may seem heroic to the reader, Milton does not see him as the hero of Paradise Lost at all undeniable looms over the analysis of this poem: it is a story codified in the biblical texts, in which Satan is the villain par excellence, the source of evil. There is sufficient evidence to demonstrate that Milton excuses Satan. “Who first reduced them [Adam and Eve] to that loathsome revolt?/ The infernal Serpent; he was…” (1.33-34). So why does Milton allow Satan to be portrayed so sympathetically? The reader, as a supposed descendant of Adam, would be susceptible to satanic manipulation. Allowing the reader to sympathize with Satan at the beginning also leaves room for character development, as Satan's more traditional role is reinforced throughout the book. More importantly, the fact that Satan's character develops to a high degree consequently strengthens the supremacy of God. If Satan were one-dimensional – simply evil incarnate – and managed to persuade a third of Heaven along with man to rebel, then God must not have much legitimacy as a Supreme Being. In contrast, Satan is sympathetic, charismatic, courageous, and – as will soon be described – manipulative, intelligent, and powerful. Satan is the closest thing there is to a worthy rival to God. There is a discrepancy between what Satan claims are his motivations for rebelling and what Milton quotes: "it was he, whose cunning/ Aroused envy and vengeance /...his pride" (1:34-35, 36). Satan claims to be fighting for equality against an unjust leader. The errors in his speeches support Milton's interpretation. At first Satan seems humbled by his fall, conceding God's ability to maintain his throne, but soon begins to advocate for the continuation of the war. He praises "the invincible will, / and the study of vengeance, the immortal hatred, / and the courage never to submit or yield /... that glory" (1.107-109, 110). It is difficult to reconcile the “glory” with his obvious personal resentment. Spite and pride are more likely sources of Satan's continued struggle – “But our only pleasure is ever to do evil,/ for it is contrary to his high will” (1.160-161) – for there is no longer any hope of reforming the Heaven to make it more democratic. . The definitive proof of Satan's hypocritical role as monarch of Pandemonium is the hierarchical characteristics of the new government of Hell, with Satan as its leader. The fallen angels gather in hierarchical order: “At the call of their great emperor, as next in valor/ They came singly” (1.378-379). Decision-making in Pandemonium, while including “a thousand demigods” rather than one God, is conducted by “The great Seraphic Lords and Cherubim/ In close recreation and secret conclave” (1.794-796). Satan invites free debate, a democratic practice that would never happen in Heaven because God is indisputable. It is more by luck than cunning that the rulers of Hell choose to support Beëlzebub's plan, “first devised / by Satan, and partly proposed” (2.379-380). Politics in Pandemonium lies between the democratic ideal championed by Satan and the completely hierarchical order ofParadise. The purity of Satan's motivations as a rebel and his legitimacy as a ruler are further questioned considering his rhetorical skills, which often manifest as manipulation. One phrase sums up his prowess: “I, though just, and Heaven's fixed laws / Made thy leader first, then, free choice, / With what more, in council or combat, / Was achieved through merit" (2,18-21). The first two lines of this sentence are deliberately convoluted because Satan is asserting his right to rule according to the “fixed laws of Heaven,” after denouncing God for doing the same. Satan adds “free choice” to this clause to tie his leadership to something as desirable as free will.authority. Therefore, his selfishness and hypocrisy are disguised as puns. Satan also changes his opinions according to his interests. When his pride is first wounded by the fall, he “May make a Paradise of Hell, a Hell of Paradise/…Here we may reign in safety” (1.255,261). Later, when war is called for, the same “infernal pit will never hold/The Celestial Spirits in bondage, nor the abyss/Long under the cover of darkness” (1.657-659). Yet another example is how Satan describes at length the danger of traveling to Earth, knowing that he will volunteer to leave moments later (2.432-444). Since the first and second books focus on Satan's role as the monarch of Hell and his reasons for rebelling against the monarch of Heaven, it is natural to compare the legitimacy of each ruler. Milton would not question the supremacy of God, but the complex way in which Satan is portrayed may cause the reader to question traditional biblical roles. Both leaders have countless unconditional followers, who look up to their rulers with admiration and awe to varying degrees. As previously described, Pandemonium is a more democratic place than Heaven. However, in practice, Satan holds absolute authority over Hell similar to God's absolute authority over Heaven. Beelzebub wonders whether God's legitimacy comes from "strength, or chance, or fate" (1.134), while Satan thinks God is "supported by ancient reputation, / by consensus or custom" (1.639-640) . Neither rebel accepts God's right to supremacy, even through his greater brute strength. If one takes a moment to set aside the presumption of God's innate sovereignty, Satan's claims appear reasonable. God has always been the head of Heaven, but we have an account of Satan literally struggling to become the head of Hell. Although Satan seeks to claim power through the “fixed laws of Heaven” (2.18) or “our righteous inheritance of old” (2.38), it is his actions against God that merit his place of power ? All of this can contribute to the reader initially supporting Satan's rebellion and questioning the eminence of God. The main flaw that can be found in Satan, in addition to his disobedience, is the evil method with which he pursues revenge . Satan causes the fall of man - Adam and Eve are innocent spectators of the fall of the angels - to spite God. From Satan another evil is born, Sin and Death, which will afflict humanity indefinitely. God responds to these actions with punishments that, without the legitimacy of his sovereign position, may be considered vindictive or evil. Due to the sin of Adam and Eve, all humanity is born with original sin. In Hell, all fallen angels are periodically transformed into ravenous serpents. This seems like a fitting punishment for Satan, but so do the hundreds of fallen angels who were not part of the.