Heroism, Devilism and Anti-Heroism of Satan in Paradise Lost

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Devilism and Satan

Despite the notions of heroism and tragic heroism in Satanic figure, Shelley (1954) highlights the “grandeur” of Satan in devilism projected by Milton with “popular personification of evil malignity”, in which the devil of Satan is “as far superior to his God but perverts in purposes which he has conceived to be excellent”, in place of adversity and torment (264). In a similar vein, Steadman (1976) argues that the representation of Satan of devil as a hero is a form of “paradoxical pretensions”, in which Satan attempts to restore and reconstruct an idealized self through rhetorical power, further with self-deception in power to conceal and justify own devilish ends in “heroic eminence” in the subversion of divine rule and order (255). In such way, Satan is allowed to reproject himself as a “hero” in devil that seems “more praiseworthy in the eyes of the fallen world” (Steadman, 1976: 255).Thereupon, the Satanic image, as presented by Milton, is regarded as own recreation of self of the devil and redefiniton of own perceptions of the “heroic”, as an antithesis of Christian heroism (Fish, 1967: 48; Steadman, 1976: 254). On such account, it is argued that the fallen Satan is a devil in essence, though with his representation of nature confused by imaginable pretensions to own sense of “divinity” in alienation from the divinity of God, through the legitimization from the benevolent and amiable disposition of God as the instrument of revenge and changing role from goodness to evilness.

Discussion and Analysis

Satan and “Poetic” Tragic Heroism: A Supernatural Tragic Hero with Revolutionary Charisma

In the first dimension of literal level of Satanic representation through rhetorical power, the nature of “poetic” tragic heroism of Satan should not be denied. In the first speech of introduction, Satan utilizes his voice to portray himself as a heroic figure with numerous heroic qualities, who embodies faith, prudence and fortitude that assert his determination with strong thirst for vengeance and glory to fight against the “tyranny” of God, and not defeated and succumbed to the “utmost”(I.103) power of God easily, like in “fixt mind And high disdain”(I.97-98), “unconquerable will, And study of revenge, immortal hate, And courage never to submit or yield”(I.106-109), not low to “bow and sue for grace with suppliant knee”(I.111-112), highlighting his denial of taking the “servile role of courtier” and striking his rebellion as against “tyranny”, and exaltation of liberty and dignity over base servility, and a heroic struggle against injustice” (Rebhorn, 1973: 82). Notwithstanding his questionable identity as a deformed fallen angel in hell with “change in outward luster”(I.97) in physicality, he is still determined not to change his inner and authentic self in revolting the power of God in his spirituality and mentality. In such spirituality, he exhibits a strong sense of individuality and dignity throughout the rhetoric, especially in the opening of his second speech: “Fall’n Cherube, to be weak is miserable Doing or Suffering”(I.157-158) and “Peace is despaird, For who can think Submission?”(I.660-661), underscoring the importance of his proactivity in revolt and dignity in control of the state instead of passivity.

Apart from individual will and spirits in heroism, Satan also demonstrates his strong sense of revolutionary charisma in his leadership of the fellow fallen angels. “Revolutionary charisma”, as depicted by Weber (1947) and House (1977), is a quality of “strong symbolic leadership influence rooted in emotional and ideological foundation that can change public attributes” and values and inspire devotion in others. In the grand speech in Hell, Satan, in most dictions of his speech, devotes an unfailing effort in rallying and unifying the fallen angels from the heaven, and giving comfort, assurance and motivation to them, as shown in “As being the contrary to his high will Whom we resist”(I.161-162), “Our Enemy, our own loss how repair, How overcome this dire Calamity, What reinforcement we may gain from Hope, If not what resolution from despare”(I.189-191), “resume New courage and revive”(I.279) and “awake, arise or fallen”(I.330) with strong dictions to evoke the emotional sense of revolt and solidarity of rebellious angels. On top of the reinforcement of will, Satan takes the proactive role of leader in planning strategies for the war with his cunning wisdom, for example “We may with more successful hope resolve To wage by force or guile eternal War”(I.120-121), “There rest, if any rest can harbor there”(I.185) and “The Heads and Leaders thither hast where stood Their great Commander”(I.358), to provide directions, give commands in organizing troops, utilize and regenerate their power effectively at the same time.

Founded on own construction of heroic figure by Satan, Milton further represents him as a body of supernatural “tragic hero” to gain sympathy from all forces except God. Firstly, he is depicted as a “supernatural hero” in the poem, who is like the “superhuman” hero of epic tradition that reconciles the conflict between “irresistible destiny and the unbroken human will” (Bodkin 1963: 232). In his representation and expression of the spirit of Satan, the demoniality of the form of Satan, as the “infernal Serpent”(I.34), which symbolizes supernaturality in nature, is emphasized on one hand; while, on the other hand, the traits embodied in Satan, which are “Stird up with Envy and Revenge”(I.35), “Pride”(I.36) and “Glory”(I.39), with the signification of human nature in deadly sins, are highlighted. Such hybridity of form and content in the figure of Satan constitutes to his supernaturality in heroism, which threatens the values felt as both human and demonic. Secondly, Satan shapes himself as a mystical tragic hero through rhetoric skills, which arouse grave pity and sympathy from the audience. As compared by Foley (1970), Satan, under the depiction of Milton, can be seen as a similar figure to “Ulyss”, who is a resolute hero with intelligence in Trojan War dedicating himself to overthrow the tyranny of God, in spite of the acknowledgement of irresistible destiny and own hubris as tragic flaw (50). Such attempt, along with his progressive attempts of regaining the power and force of fallen angels, allow the audience to understand his desire, hope and aspiration, as well as despair and disappointment in detaching from the “absolute tyranny” and “divine nepotism” of God, which brings the role of Satan to a tragic sense that arouses resonance and sympathy in his elevated