When Satan refers to the lower gods, he suggests that they have specific functions in the running of the universe, and suggests that Eve may attain some connection with the workings of the universe if she eats the fruit of the tree of knowledge. He does this by differentiating human and divine attributes and by suggesting that Eve and Adam can become as God by becoming themselves gods of a kind. Satan's successful temptation of Eve, which is the core episode of the fall of man, may be said to occur in large part because of Satan's ability to entice Eve to what seems a higher state of being than humanity. The plan of the research will be to set forth Satan's characterizations of the lower gods in Book IX, with particular reference to the promises he makes to Eve regarding her godlike status, and then to discuss echoes of the characterizations in a way that points to a unity of theme built around Milton's exploration of man's relation to forces greater than himself. Hence in the view of Saurat Milton is himself the hero of Paradise Lost.The purpose of this research is to examine the speech of Satan as the serpent in Book IX of Paradise Lost. Further in Paradise Lost there are numerous references to Milton’s own life, helplessness, loss of sight, and Puritanism. He takes up the side of Adam against Satan and foils the fallen angel. He exposes all his evils, and defeats all his evil designs. Though Satan is Milton’s own creation in whom he invests his own love for liberty and freedom yet it seems that Milton throws himself personality into the struggle against Satan and brings about his defeat. Milton acts as the adversary of the Devil, and ultimately brings about the, latter’s downfall. It is Milton who crushes him by his power. Adam is overpowered by the machination of the villain who brings about the defeat of Satan? It is not Adam who crushes Satan. It is only when the hero secures a triumph over the villain that he is worth to be recognized as the Hero. In his view the Hero of the poem should be a match to the villain and have the strength to defeat and crush him. But against this view is the view of the French critic Denis Saurat, who feels that Adam is not a fitting counterpart for Satan and s no match to the dominating figure of Satan. We have considered Adam as the Hero of the epic. not take active part in the central action of Paradise Lost. God or the Messiah cannot be regarded as the hero of epic for they do. Adam is defeated no doubt through Eve, and loses Paradise, but he achieves victory through the Messiah, and regains the Paradise ‘happier far’. However, if success be necessary, Adam’s deceiver was crushed Adam was restored to his Maker’s favour, and, therefore, may securely resume his human rank”. Johnson fittingly points out in Adam’s defence, ‘There is no reason why the hero should not be unfortunate except established practice, since, success and virtue do not go necessarily together. He is not such a conqueror as subdued armies or nations. Adam is a nobler character than the heroes of war. Of course, Adam is not a hero as Achilles and Ulysses who won wars and routed enemies. He is not the principal doer and actor, but is guided by other’s suggestion. Some critics are not prepared to accept Adam as the hero of the epic because he is a passive figure and does not act. When reaching this earth, he enters into a serpent, he is completely degraded, former pride deserts him and he presents the picture of despicable meanness when he enters “in at the mouth of a sleeping serpent and hides himself in Its many folds.” He is himself conscious of this degradation. He begins to deaden low in our esteem and the heroic force and noble resolve of the archangel ebb away, and his heroic figure gradually loses its splendour. As we come to the later books of Paradise Lost we begin to feel that Satan who had deeply impressed us in the first two books, cannot, anyhow, hold our admiration. It is in the figure of Satan that the imperishable significance of Paradise Lost is centered his vast unyielding agony symbolizes the profound antimony of modern consciousness.” But this opinion about Satan’s character is not kept as we proceed ahead in our study. After reading the first two books of the long epic, we are inclined to form the same opinion as Abercrombie formed when he says, “It is surely the simple fact that Paradise Lost exists for one figure that is Satan, just as the Iliad exists for Achilles, and the Odyssey for Odysseus. He is undoubtedly heroic, and is worthy to be considered the hero of the poem if Milton had not debased his character in the later books of Paradise Lost. He will make heaven of hell, and undertake all kinds of risks and dangers in order to take revenge on God. The figure of Satan is heroic in every way.
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