![]() ![]() Sin and death constitute the connection between hell and earth. For now Satan, now first inflamed with rage, came down, The tempter, ere the accuser, of mankind, To wreak on innocent frail Man his loss Of that first battle. This explains how Sin and Death came to roam the earth, corrupting all living things and perverting the thoughts and deeds of humankind. And it is because he is essentially human that Johnson is mistaken in claiming that the poem lacks human interest: we are interested in Satan because Satan is like us. When Sin and Death meet Satan at the gates of Paradise to congratulate him on his victory, he urges them to rush to and conquer Earth. Thus, I explicitly argue for a claim that Satanists either gloss over or simply assume: Satan is essentially human. In so doing, I advance the Satanist critics' understanding of Satan by demonstrating that when all these particular features of Satan's character are taken together he can be seen as an exceptional human being. I was struck by the vivid portrayal of Satans. Charismatic and sympathetic, Miltons Satan leads a rebellion against God and rails against what he perceives as the tyranny of. This section of Paradise Lost is representative of the poems surface beauty and deeper, hidden meanings. Though I align myself with some of the Satanists I discuss in the opening chapter, I also distinguish myself from them by first providing a distinct description of the specific nature of Satan's consciousness, will, reason, and passion. Miltons Paradise Lost: a survival guide for a fractured world. Satan (his original name is erased Satan means Adversary) was one of the most powerful Archangels, but then became jealous of God and convinced a third of. In making this argument, I take issue with early anti-Satanists, such as Dryden, Addison, Blair, and Johnson, and later anti-Satanists, such as Williams, Lewis, Musgrove, and Fish who fail to recognise Satan's exceptional human qualities, especially his reason. structure as well as the image of the character of Satan drawn by John Milton in the great epic poem, Paradise Lost. I justify this claim by treating each of these attributes in separate chapters (the first chapter documents both consciousness and will). After identifying the Satanist and anti-Satanist schools in this tradition and some of the general features of each school, I proceed to argue my central claim: by virtue of his consciousness, will, reason, and passion, Satan is a character whose nature is not in fact supernatural but fundamentally and essentially the same as that of an exceptional human being. I begin by observing how major critics and poets from Dryden on have understood this wonderful yet controversial character in Milton's greatest poem. Charismatic and sympathetic, Milton's Satan leads a rebellion against God and rails against what he perceives as the tyranny of. The subject of this thesis is Satan in Milton's Paradise Lost. Milton's Paradise Lost: a survival guide for a fractured world. ![]()
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