tioned by Ithuriel and Zephon in Book IV when while making fun of they suggest to Satan that his lack of lustre has made him almost unrecognizable. Our fear and pity for Satan can be considered together since they stem from the same cause. On one level, Satan can be regarded as pitiful as much as pitiable. Although it is undoubtedly not Milton’s intention, it is almost possible to view Satan throughout in the light of sympathetic pity, especially if we accept that Satan cannot be something other than what he is no matter how much he wrestles with himself, and is therefore a victim of himself. The temporary illusion in the opening Books that Satan’s revolt may not be entirely vain is soon dispelled when we encounter God in Book III and hear Raphael’s narrative to Adam in Books V and VI. It is important to remember that although Satan seems to be the active antagonist and believes that he is acting on his own authority, he is only able to do what God permits him to do. His battle is therefore doomed to failure before it begins and his attempts cannot but inspire fear that he will again be subjected to the wrath of God: “Of worse deeds worse sufferings must ensue” (IV.26), and pity for his circumstances. In the context of God’s omnipotence, Satan is dwarfed and his exploits futile, but his nature will not let him relent, even when he acknowledges that God is “matchless.” Due to the structure of Paradise Lost and the fact that Satan is responsible for luring man into disobedience, we find ourselves following Satan’s movements. Our fear for him is pronounced as we accompany him on his lengthy voyage through Chaos and, while we share the torment of his talks given to himself on Earth, we already have the knowledge before hand that he will persevere with his purpose because God has foretold the fall of Adam and Eve in Book III and has already decreed that man may be redeemed by his Son, b...
