littles Satan by accusing him of being less valiant than his peers and less able to endure the pain of hell. There appears to be some inconsistency during this confrontation between Satan and the angels towards the end of Book IV. Having become even more steadfast in his determination to seduce Adam and Eve against God’s will and now directing his hatred against man also as a result of his envy of their happy state (IV.502-35), it seems inconsistent that the next time he speaks, he is so sensitive to the taunts uttered by Zephon, Ithuriel and Gabriel. Although Satan’s scorn for the angels is still apparent, he stands ‘abashed’ and provides Gabriel with the means by which to insult him (IV.888-90): “Lives there who loves his pain? Who would not, finding way, break loose from hell, Though thither doomed?” It is important that we believe in the Satan as portrayed in Books I and II: Milton’s argument depends upon that belief. Satan must be seen as being of sufficient stature to attempt God’s overthrow. If Satan is considered too weak, he can pose no threat to God or to Man and there would be no reason for Milton to ‘justify the ways of God to men’. Therefore, while making allowances for Satan’s arrogance in the opening Books of Paradise Lost, he does give the impression that he is ruling hell and it is not expedient to deliberate to what extent it is possible for Satan to succeed in his quest to corrupt God’s good works with evil. The very structure of Paradise Lost assists in creating the illusion of Satan’s power, since we first learn of the expulsion of Satan and his followers through the rebels themselves and it is not until much later when Raphael tells Adam of the wars in heaven in Books V and VI that we hear the ‘official’ version in which Satan emerges in a less favorable light. Stanley Fish in his essay, ‘The Harassed Reader in Paradise...
