《《失乐园》中撒旦形象的双重性分析_英语毕业论文.doc》由会员分享，可在线阅读，更多相关《《失乐园》中撒旦形象的双重性分析_英语毕业论文.doc（22页珍藏版）》请在三一文库上搜索。
1、南阳理工学院毕业设计（论文） 题目：失乐园中撒旦形象的双重性分析 An Analysis of the Dual Character of Satans Image in Paradise Lost姓 名： 李燕燕 学 号： 51406182 专 业： 英 语 系 别： 外语系 指导教师： 包相玲(讲师) 起止日期：2008.2.25至2008.6.10 I失乐园中撒旦形象的双重性分析 摘 要 在约翰.弥尔顿所有的著作中，失乐园是最复杂，最难理解的一部作品，并为他赢得了永久的荣誉。在失乐园中，撒旦的形象是最生动，逼真的，他的巨大影响力和矛盾的情感，以及其复杂性，掩盖了其他所有的形象包括上帝。作
2、为失乐园中最重要的形象，撒旦显然是令人钦佩的，而且有着巨大的影响，这种矛盾的情感吸引了众多批评家的目光，引起了几个世纪的争论。这篇论文将要把撒旦的双重形象分成三种类型进行分析：第一种类型是把撒旦作为革命者的形象；第二类是把撒旦作为魔鬼的形象进行分析；第三类是以评论家的观点，保持中立，认为撒旦的形象，除了是由人们构想的，是抽象的以外，撒旦带给我们更多的是好与坏的混合体。而且本论文还将要查明影响撒旦双重性格形象的因素，从分析正文看作者的写作意图；从十七世纪的社会背景看弥尔顿个人的经历和信仰。更多的是那些潜在的读者的背景和他们独特的欣赏力，也被作者考虑在内。所有的这些分析得出的观点是，撒旦是一个仅有
3、的英雄和一个真正的恶魔，从他所有的看法和情感得到一个多方面的性格。他的矛盾情感鲜明的遍及整个诗篇。关键词 失乐园 撒旦 革命者 魔鬼 清教徒 An Analysis of the Dual Character of Satans Image in Paradise Lost Abstract All of John Miltons great works. Paradise Lose is the most complicated and most profound one, which wins him endless honor. The image of Satan in Paradis
4、e Lost is supreme vivid, powerful, ambivalent and complex, overshadowing all the other characters including God. As the main character of Paradise Lost, Satan is obviously impressive and powerful, whose ambivalence catches all critics eyes and leads to centuries disputes. This dissertation will anal
5、yze the dual character of Satans image into three groups: The first group that the image of Satan as a revolutionist, the second group that the image of Satan as a devil, while the third group of critics, stand in the middle, seeing both sides of Satan. They identify Satan either as an abstract conc
6、eption or else, more immediately, as someone who is an evil mixed with good. On the other hand, check the factors that influence his dual character of image, from the analysis of the text to the authors intention, from the 17th century social background to Miltons personal experiences and belief. Wh
7、ats more, the potential readers background and individual taste will also be taken into consideration. And all these analysis lead to the point that it is too simple and arbitrary to say Satan is a mere hero or a pure devil, since he is a round character full of thoughts and emotions. His ambivalenc
8、e is obviously throughout the whole poem. Key Words Paradise Lose Satan revolutionist devil puritanContents IntroductionChapter 1 The Bual Character of Satans Image 1.1 The Image of Satan as a Revolutionist1.1.1 Sadan owns the spirit of hero as a revolutionist1.1.2 Sadans wisdom and emotion 1.2 The
9、Image of Satan as a Devil1.2.1 Sadan is vicious and furious1.2.2 Sadans other wrong deedsChapter 2 Historical Factors Contributing to the Dual Character of Satans Image2.1 The Influence of the puritan movement2.2 The Influence of the restorationChapter 3 Potential Readers Influence on the Formation
10、of the Dual Characterof Satans Image3.1 Puritans view of Satan3.2 Revolutionists idea of Satan3.3 Neutral modernists interpretation of SatanConclusionAcknowledgementReferencesAn Analysis of the Dual Character of Satans Image in Paradise LostName：Li Yanyan Number：51406182 Class：065142IntroductionJohn
11、 Milton, one of the greatest poets of the English language, is a political commenter of the English Bourgeois Revolution, whose importance is acknowledged all over the world. His powerful, rhetoric prose and the eloquence of his poetry had an immense influence especially on the 18th century verse. H
12、e is the last rearguard of the Renaissance and the primary promoter of Enlightenment and he is the love of every form of human culture and the steadfast devotion to duty as the highest object in human life have shaped his entire career.Of all his great works, Paradise Lost is the most complicated an
13、d most profound one, which wins him endless honor. It is indeed the only generally recognized epic in English literature since Beowulf and a heroic poem in Renaissance style. It recounts the story of Satans rebellion against God, and of the disobedience and fall of Adam and Eve. It deals with revolt
14、 from God, with sin and fall, and with the possible salvation. It presents the authors views in an allegoric religious form, and readers will easily discern its basic ideaexposure of the ways of Satan and justification of the ways of God to men. It is a reflection of the reactionary forces of Milton
15、s time and the passionate appeal for freedom.As the main character of Paradise Lost, Satan is obviously impressive and powerful, whose ambivalence catches all critics eyes and leads to centuries disputes. Those critics can be classified into three groups. The first group mainly consists of revolutio
16、nists. They traditionally read this epic with strong political inclination, thinking Satan as the protagonist and considering him a symbol of revolution (Fowler 45). They are generally called pro-Satanists. They think Satan is infinitely superior to man, entirely different from the devil of the mira
17、cle plays, and completely overshadowing the hero both in interest and in manliness (Danielson 134). The second group is formed by the anti-Satanists. They follow the theme of sense and regard Satans hubris without sense as the cause of his own tragedy. They view Satan as an absolute devil, the root
18、of our immense pain from generation to generation. Though his lingering traces of angelic nature and his assertion of implacable defiance at the beginning of the poem disguise him as a righteous liberator, it cant change Satans evil nature (Huang Delin 52). He is doomed to destruction by the flaw of
19、 self-love and over-ambition. Both pro-Satanists and anti-Satanists have evidence to support their statements, but neither of them can prove their points of view with sufficient details. While the third group of critics, such as John Carey, stand in the middle, seeing both sides of Satan. They are a
20、pt to believe that Satans ambivalence is intended by Milton to achieve depth (Danielson 160). They identify Satan either as an abstract conception or else, more immediately, as someone who is an evil mixed with good. Based on the critics points of view, this dissertation will analyze the dual charac
21、ter of Satans image and check the factors that influence his dual character of image, from the analysis of the text to the authors intention, from the 17th century social background to Miltons personal experiences and belief. Whats more, the potential readers background and individual taste will als
22、o be taken into consideration. And all these analysis lead to the point that it is too simple and arbitrary to say Satan is a mere hero or a pure devil, since he is a round character full of thoughts and emotions. His ambivalence is obviously throughout the whole poem.Chapter 1 The dual character of
23、 Satans imageHistorically and traditionally, Satan is considered the symbol of evil, however, in John Miltons epicParadise Lost, we can find a completely new image of him. Here he is no longer a simple-minded devil. He is a round character full of thoughts and emotions. Although in his spirit some e
24、vil genes still exist, he is gifted with more heroic characteristics. That is, Satan is a tragic villain hero driven by ambition.1.1 The image of Satan as a revolutionist Revolutionists are always courageous to fight against the uncoordinated factors of the society; they arent reconciled to being di
25、ctated to the mighty power. They make good use of their courage and wisdom to strike for the equality and freedom, which stand for a sound and positive society. They are confident that the victory belongs to them. In Paradise Lost, Satan demonstrates these personalities of a revolutionist in his str
26、ong desire for freedom, equality and his wisdom to fight against the tyranny of the God. 1.1.1 Sadan owns the spirit of hero as a revolutionistSatan, originally called Lucifer，was one of the greatest angelic beings who serve God in Heaven. He is the most beautiful angels and Gods first-hand man, ste
27、adfast angel and the sublime grandeur of a graceful but tremendous spirit. Nevertheless, he is tired of flattering God and takes arms to fight for freedom. When being faced with Gods tyranny and mighty power, Satan doesnt act as a coward. On the contrary, he appears even braver. He is not afraid of
28、losing everything. Failure will only strengthen his will and his confidence. “All is not lost; the unconquerable will, /And study of revenge, immortal hate, /And courage never to submit or yield (Jin Fashen 10)” he declares, “Since through experience of this great event, /In arms not worse, in fores
29、ight much advanced, /We may with more successful hope resolve /To wage by force or guile eternal war /Irreconcilable to our grand Foe. (Jin Fashen 10)” There is undoubtedly something thrilling as he summons up his defeated powers, collects together the scatter legions of the lost angels, addresses t
30、hem with words of defiance of God “Clashed on their sounding shields the din of war, /Hurling defiance towards the vault of heaven” (Zhang Boxiang 384). The sense of being lost, far from causing him to slump, propels him with furious energy. This is how fear and despair are turned into courage. Clea
31、rly, such a turning of hell to fortitude is admirable. It is no cheapening of the heroism to say that it consists in making energetic resistance out of despair. It is not that the heroism of Satans defiance is bogus. On the narrative level, we cannot but admire Satans courage in venturing into the u
32、nknown, which shows the transcendent glory by his superior courage and abilities. If we listen to Satan as he wishes to be heard, his speech asserts equality, freedom, and nobility of soul. He appears to demand a kind of heavenly democracy; hence, he sees that God disturbs freedom as the first step
33、toward slavery. Compared with Satan, Gods feature seems much duller. He is the ruler of heaven but “holds the tyranny (Jin Fashen 12)” by saying “what I will is Fate (Jin Fashen 86)”. He has the mighty power but still doubts it while facing Satans defiance. He is the creator but prevents human being
34、s from reaching the Tree of Knowledge. He is selfish. He wants to control all the creatures under fatuity and backwardness so that he could maintain his sole reign. He leaves the fallen angels to go on falling forever and has no mercy on his people. He hates everything that would challenge his power
35、. Belial counsels acceptance of Gods will, but his acceptance is informed by fear and sloth, not by love. Their consciousness of worth and intolerance of servitude are seen when the fallen angels claim, “rather seek /Our own good from ourselves, and from our own /Live to ourselves, though in this va
36、st recess, /Free, and to none accountable, preferring /Hard liberty before the easy yoke” (Jin Fashen 20). It is no exaggeration to say that everything in heaven has a hellish travesty. However, Satan is just the opposite there. He looks forward to equality, to freedom and to knowledge. He poses, “K
37、nowledge forbidden? /Suspicious, reasonless! /Why should their Lord Envy them that? /Can it be sin to know, can it be death? /And do they only stand /By ignorance? (Jin Fashen 52)” Thus, in some way, Satan has become a speaker of the human beings. What he does is to help people to gain wisdom and to
38、 find their true happiness. In this sense, Satan, under Miltons description, is no longer the symbol of evil but stands for the justness, liberty and equality. He stands as republican and atheist in heaven, appealing to an aristocratic notion of established status and constitutional rights. It is th
39、e liberty for which Satan is contending and which the Fathers imposing of a new king threatens, not least by his implying that all dignities and titles are owed to the sovereign and so may be resumed or altered by him at will. From all these words, we can see the essence and virtue of a hero in Sata
40、n.1.1.2 Sadans wisdom and emotionAnother aspect worthy noting is Satans wisdom. A good example is his tempting Adam and Eve to eat fruit from the Tree of Knowledge against Gods instructions. Satan disguises himself in the shape of snake and approaches Eve (not Adam, who is more sensible) at the very
41、 time she works alone. He starts the conversation with praise for Eves beauty, which is womans favorite, then comes to the target topic, and makes the emotional Eve loss her last line of defense and cannot wait to eat the fruit and touch her bright future. Another evidence sparking is when the God a
42、nnounces, “Your head I him appoint; /And by myself have sworn to him shall bow /All knees in Heaven, and shall confess him Lord. (Jin Fashen 66)”, Satans brilliant feedback: “Who can in reason then or right assume /Monarchy over such as live by right /His equals, if in power and splendor less, /In f
43、reedom equal (Jin Fashen 68)? /our puissance is our own (Jin Fashen 70)”. This is not only a challenge to God, but also a summon for right and liberty, which is rather inspiring. Whats more, Satan is also emotional and human. For instance, when he sees Adam and Eve in love, he is moved first to admi
44、ration and love and then to pity. And at the sight of the suffering of his fellows, he bursts into “Tears such as angels weep (Danielson 168)”. Sympathy is aroused immediately by such kind of sensibility. Satan also has the determination to enjoy the happiness and share the tears together with his d
45、ear followers by promising, “Joined with me once, now misery hath joined (Jin Fashen 8)”. We do continue to admire him, not just for his bravura performance, but because we see ourselves in Satan. And rather than consider ourselves devils, we consider him human.1.2 The image of Satan as a devilAltho
46、ugh Satan shows the positive character of his image, he still has some intrinsically evil genes. A leopard cannot change his spots. As the curtain rises, he is already literally and symbolically fallen: evil exists in opposition to good. “With ambitious aim”, he is “Against the throne and monarchy o
47、f God, /Raised impious war in /Heaven and battle proud with vain attempt. (Jin Fashen 4)”1.2.1 sadan is vicious and furious Pride, we are told, leads Lucifer to envy, envy to revolt, and revolt to expulsion from heaven. Looking into the following example, the motive for this slight of tongue is prid
48、e: “Our being ordaind to govern, not to serve”, since if all are chiefs, who are the Indians (Miller 87)? If an ordination takes place, who, among equals, does the ordaining? It shows that Satan has violated the law by which he lives; his ensuing career is tragic study in the negative will bound in its own error. He tells us of feelings of pride and envy, which make Satan unable to bear the Sons exaltation. Lifted up high, he wishes to take a higher step. However, trying to