John Milton Essays
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Milton's Satan Essay
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Milton’s Satan in Paradise Lost is a complex character meant to be the evil figure in the epic poem. Whenever possible Satan attempts to undermine God and the Son of God who is the true hero of the story. Throughout the story Milton tells the readers that Satan is an evil character, he is meant not to have any redeeming qualities, and to be shown completely as an unsympathetic figure. Satan’s greatest sins are pride and vanity in thinking he can overthrow God, and in the early part of the poem he is portrayed as selfish while in Heaven where all of God’s angels are loved and happy. Satan’s journey starts out as a fallen angel with great stature, has the ability to reason and argue, but by Book X the anguish and pain he goes through is
Satan's Pity in Paradise Lost
“O Hell!” Satan’s opening exclamation of frustration immediately alerts readers to Satan’s state of mind. As Satan gazes on Adam and Eve, he is struck by their blissful state, which sends him into a spiral of confusion as he slightly reconsiders his plan to destroy them. To himself, Satan addresses the pair; he begins regretful and with pity for Adam and Eve. He later shifts in tone to vengeful, envious, and angry. Further exemplifying Satan’s contrasting attitudes, Milton uses antonymous words of emotion throughout the passage. By the end of passage, Milton solidifies Satan’s hardening of heart and ends the struggle that has been festering inside Satan since his first act of rebellion against God. Milton successfully uses both the shift in tone and the emotional diction to reveal Satan’s stormy internal conflict.
Milton's Paradise Lost And The Fall Of Adam And Eve
Through his work of Paradise Lost, Milton exposes his view that God allows suffering in order for a greater good of the human race to exist. Milton uses the Fall- both Satan’s and Adam and Eve’s- as a device to demonstrate human corruption, as each fall is “a step down from a higher being to a lower being”. Both the Fall of Satan and the Fall of Adam & Eve are falls away from a position of divine power to a position of chaos and disorder- something Milton illustrates as an undesirable event. Milton introduces Satan as a selfish, power-hungry character; similar to an individual of today’s society who believes they are the greatest- nobody can ‘one-up’ them. He inherently denies of the existence of a greater God, as that would discredit his own belief that he is the utmost being. Instead of blind denial, Satan instead builds up a power against God himself, in an effort to “contest the throne of Heaven” (slide). However, this in of itself is a hypocrisy on his own beliefs, as he cannot be autonomous in a search for autonomy, since he is unable to defeat God on his own. This is Satan’s first fall, because he has now relinquished his stance on denying a being greater than himself, and must maintain his uprising unless he wants to face what Milton would consider a second Fall. Milton uses Satan as a representation of disobedience within the human race; he is the ‘wrong direction’ in the two paths of moral decisions. He uses Satan to show that rebellion that stems from self-
Paradise Lost: Is Satan a Tragic Hero? Essay
Satan encourages his followers and reminds them of their original cause. He shows great leadership skills by re-emphasizing their ideas that at least when they are reigning in Hell, G-d doesn't interfere, and although it is Hell it is still worth ruling rather than serving in Heaven. Satan is dwelling on his power which could be seen as his tragic flaw. He is allowing his pride and ego to surface by glorifying Hell (calling it "profoundest") and declaring himself in possession of Hell. He starts to think of the idea of Heaven and Hell as a mindset. He starts to believe that the mind is what creates a place as Heaven and a place as Hell. Satan feels as though Heaven is Hell because he must serve G-d there, but in Hell, he has a true Heaven because he is served and worshipped. This could be determined as his tragic flaw.
Essay on Satan, the Core of Milton´s Paradise Lost
Satan was unwilling to back down, no matter how great God’s power. This mission stands out as an element of the epic hero. In almost all epics written the hero has to stifle past guarded boundaries in order to complete goals. Satan’s bravery in trying to learn answers concerning his existence in heaven and his damnation to Hell is noble. Determination to derive truth is an admirable quality. Though his bitterness creates negative characteristics, his core purpose is not entirely blasphemous. He considers all that is placed before him and says in book 1, “Better to reign in hell than serve in heaven” (263). He knows that Hell is a place of doom and torture, but he is committed to living there with dignity and hopes to eventually rise above the creator and gain back what he feels he is entitled to as a living being. This acceptance of his conditions and determination to overcome makes him the underdog that an audience cannot help but root for. Everyone knows what it’s like to be in dark place with no visible escape. People want to be able to relate to a character that remains hopeful. In this sense Satan seems very heroic and critics have even gone as far as interpreting God as the villain.
Speech and Deception in John Milton's Paradise Lost Essay
In addition, here, as throughout much the poem, Satan continues to hedge the other side of the argument, insisting that he isn't forced to do evil by opposing God, but that "to do ill our sole delight" (160). This belief that he has a choice in the matter is tied up in the misconception that he was, and continues to be, equal to God, as "reason hath equall'd" (248) them. Quite to the contrary, Milton makes it clear that "the will And high permission of all-ruling Heaven Left him at large to his own dark designs" (211-3). And it is only Satan's perverted sense of reason that convinces him that "The mind is its own place, and in itself Can make a Heav'n of Hell, a Hell of Heav'n" (254-5). He believes that his reason and contemplation will help him discover "How overcome this dire Calamity" (189), or failing that, change his will such that it fits his current circumstance. This is the classic method of the delusional and disenfranchised, holding out hope for change, but at the same time putting forth the belief that the current situation can actually be beneficial. The sophistry has shown through Satan's speech, as he declares that there is no way for God to beat him, in his mind, when we know he is already defeated.
Analysis Of John Milton 's ' Paradise Lost '
John Milton’s epic poem, Paradise Lost, has been the subject of criticism and interpretation through many years; these interpretations concur in that Adam and Eve are the sufferers of the poem, and it is their blight to lose Paradise because of their disobedience; however, their exile is merely a plight brought by Satan, and it is he who suffers exile before any others. Satan changes from Book I of the poem to Book XII; his introduction is heroic and grand, appearing as a hero rebelling against an unjust God. But by the finalization of Milton’s poem, Satan is a burnt shell of himself and, though ruler of Pandemonium, he sits in a throne in the lowest pit from God’s light. Satan’s exile brings forth the salvation of mankind and his own regressive transformation; tying in with the theme of disobedience, Satan’s exile gives
Milton 's Paradise Lost : Is God A Tyrant?
In Milton’s Paradise Lost, surely we have come to ponder upon the makeup of Satan’s attractable character—his rebellious, seductive, almost “bad-ass” attitude—a case of admirable evil. But let us not forget his ambition, his strive to weld the image of God. We have seen many moments throughout where we get Satan’s ground for imitating the image of God: “…In imitation of that Mount whereon / Messiah was declar’d…” (V 764-65). But why does Satan do this? What is it in Satan that causes him to “look up” to God? Is God a tyrant yet a role model to Satan? I propose that Satan’s drive is something more than just an act of pretending; maybe, it is rather a means of trying to grasp what he has been taken away from him. Or, we can say that Satan was more. Perhaps he came to existence not in the mold of angel, but as a divine tool. There must be a reason as to: why Satan was considered God’s “first and favorite angel”? This seems to suggest that Satan is, originally, at some level of divinity; an experiment of God’s that was put to the test (or is a test)—a divine prototype.
John Milton: A View of Evil vs. Ignorance Essay
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When a person hears Satan, a streak of fear, and the thought of evil arises. People fear Satan, and think of him as evil, but in John Milton’s Paradise Lost, he displays a thought of the Father being the evil being, and Satan a tragic hero. In Paradise Lost, Book 1 and 2, the minor areas where God is shown, He is displayed as hypocritical. He contradicts himself by creating the humans to be of free will, but when Satan displays free will, he is shunned. Satan could be described in many terms, and by many people, but all can be disputed. According to my sources, Satan is displayed as the hero, while God is the evil deity, and Milton was wrong for writing Him as so. In this essay, I will show my thoughts on the subject of Satan as an evil
Paradise Lost - John Milton's Satan; Hero or Not? Essay
"In the forefront of the battle, where we expect him, is Milton's Satan, the great rebel of Paradise Lost" (Hamilton 7). Hamilton also introduces the idea of an underdog, describing Satan as a person fighting against an inferior power, with extreme odds against a victory for his side (14). In the scenes around the battle in heaven, Milton shows how Satan is viewed as a leader by the other fallen angels.
John Milton's Paradise Lost
One of these obstacles is Satan’s insecurity; he encounters moments of weakness along the pathway to glory, but he recognizes them and grows stronger in his resolve, like a true classical hero. For example, when Satan enters Eden he is amazed by its beauty. Again he considers repenting to God but he justifies the bitterness he feels as foretelling of evil actions he intends to commit on humans (and snakes). Additionally, he has to justify the reason he rebelled once again and convince himself that he is hell and, “in the lowest deep a deeper deep / still threatening to devour me opens wide / to which the hell I suffer seems a heaven,” he is happier now than he was in Heaven (4.1-78). He goes on to say that he will feel no fear or shame in doing evil because evil is his good (4.104-113). Satan accomplishes his goal of tempting Eve to evil against God, and so slithers victoriously back to Hell. When he reaches Hell, he is treated like a king by his followers.
Satan as a Hero Essay
Following the standards of classic tragic heroes, Satan is a determined leader with an extreme amount of hubris. He knows that God is the most powerful being and yet he still
Paradise Lost Analysis
Because of the strict rule of God in this situation, Satan's rebellion is made to seem heroic. He is standing up against the rule of a tyrant, and helping and encouraging others to do the same. Part of the reason Satan in considered such a good leader in this story is because of his ability to persuade his followers through his
The Role of Satan in Paradise Lost
While many arguments can be made to defend Satan as the hero of this story, his power clearly declines throughout the poem. In the end, he does not achieve his goal. Satan is “bitter, but also acknowledges the reality of his circumstances” (Smith). We see Satan reach his peak, then his power gently declines by the end of the story. Although Satan is powerful and persevering, he is no match for God. We begin to see more of his flaws. Satan is undoubtedly charismatic and persuasive in his speeches, as well as a powerful military leader, yet he seems to be somewhat hypocritical as well. For example, when we are first introduced to Satan, he tells his followers not to be afraid, yet he is afraid himself. Some might view this as Satan being brave, but this could also be viewed as him being deceptive, which illustrates how he
Character Analysis of Satan in Milton's 'Paradise Lost'
One of the most intriguing characters in the epic Paradise Lost is Satan who rebels against God and chooses to live his life on his own terms. While Satan is commonly associated with evil, John Milton portrays him sympathetically and shows uses him as a tool to demonstrate the power of free will. In Paradise Lost, Satan can be considered to be the ultimate rebel. Not only does he defy God, but he also influences others to think for themselves and to blindly follow others.
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"Paradise Lost" and "The Duchess of Malfi"
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To some respect, both Milton and Webster present their characters with certain motives of ambition. Milton once said “The mind is its own place, and in itself can make heaven of hell, a hell of heaven. ” highlighting that ambition is an internal cause, simply a human flaw and cannot be ignored and can cause tragedy in some respect to what is good or perhaps manipulate the way of thinking in men.
Paradise Lost
In Paradise Lost, Milton shows us that ambition is the cause of madness and self-torment through his portrayal of Satan and how ambition has ruined this archangel – “But his doom reserved him more wrath; for now the though both of lost happiness and lasting pain torments him” emphasises the way in which Satan’s greed for power has caused him to realise what he has lost and how he longs to regain his place alongside God with equal power, “he trusted to have equalled the most high”.
The Duchess of Malfi
Similarly in The Duchess of Malfi, Webster emphasises that ambition is the cause of your own downfall; leading to corruption and death.
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“Ambition is a great man’s madness, madam” highlights that ambition in itself is a form of madness. It shows that ambition is a personal power which if not controlled can cause the manipulation of the mind, a lasting torment as a “man’s madness” which will not tire. Milton begins his epic poem by emphasising the extreme power of the creator, God as describing the “Heavens and the Earth rose out of chaos”; not moulded from unformed matter, but from nothing.
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He describes his own personal ambition, to “invoke the aid to my adventurous song, while it pursues things unattempted; yet in prose or rhyme and justify the ways of God to men. ” Indeed, it his Lucifer’s personal greed for power which causes the archangel to fall and be banished to Hell for his attempt to overthrow the monarchy of God. “He trusted to have equalled the most high, if he opposed; and with ambitious aim against the throne and monarchy of God” highlights the ambition of Lucifer to gain equal power to that of God, which has caused his downfall to be banished into the depths of Hell.
The growing immortality and sensuousness, which the court displayed, made the citizens sympathise with the Puritans. People began to criticize the court and religion more vocally. This critical temper had its effect in literature of the time too. Times were running out and pessimism and satire arose out of the dissatisfaction among the people. The melancholy mood found in the literature of the late 16th and early 17th century was not affection, but a natural expression of the gloom and frustration that people of the time felt. The preoccupation of Webster with decay, disease sickness and death can be explained in the light of the social history. Webster excels in the sudden flash, in the intuitive but often unsustained perception. At times he startles us by what may be called the ‘Shakespearean’ use of the common word. In the dark night of ‘The Duchess of Malfi’ at the high point of tension when the Duchess is about to die her last words are: “Go tell my brother, when I am laid out.
The Duchess of Malfi, like any good tragedy teaches us to know the world and its ways better. There are plenty in the play that are sensational and horrifying making it melodramatic to some extent, and they appeal to the morbid instincts of the playgoer. However, the principal victim of this play is not merely the sufferer, the Duchess, but the unconquerable and unsubdued human spirit of hers. In this the Duchess comes close to Shakespearian heroes and heroines. She keeps up her dignified spirit of defiance towards the evildoers, but is remarkably humble before heaven. She displays her sensuality not only in her marriage but also in devouring the apricots with evident greed. She becomes blind in her passion for Antonio and is credulous in taking Bosola’s words at face value. Her shirking of her responsibility, as a ruler of Malfi is a glaring flaw.
The description of Bosola
It stresses that Lucifer’s personal desires is the cause of his own torment. Similarly, the description of Bosola – “Indeed, he rails at the things which he wants” shows that ambitious desire is in its own right a curse on the human mind. Webster’s powerful imagery stresses the strong use of adjectives, “rails” to emphasise the intricate nature of a natural emotion which causes our own heavy downfall. The term “he” suggests that ambition is our own madness, based on our own private desires and is not considerate of the effects on others.
This is a similar suggestion emphasised through Satan’s public vs. personal desires, having instructed the rebel angels through his persuasive speech “to do ought good will never be our task, but ever to do evil will be our sole delight. ” Here, we understand that Satan instructs the rebel army to cause chaos in the army to defeat God’s reign of power and to gain his “blissful seat”; and the angels seem to follow his command to gain from their choice to fall, initially being disappointed with their choice – “is this the mournful gloom for that celestial light?”
It is the rebel angels own self-greed alongside Satan’s own personally hidden desires to win the fight against God for his punishment which has caused their eternal suffering and torment of their previous life. The theme of disappointment similarly runs through The Duchess of Malfi as Bosola shows how someone who is always hopeful and ambitious will always be disappointed – “Who would rely upon these miserable dependencies, in expectation to be advanced tomorrow? What creature ever fed worse than hoping Tantalus”
How ambition causes the downfall of men
It emphasises exactly how ambition causes the downfall of men who seek to drive further what cannot possibly be driven to new heights. The fact that someone who is ambitious will always be disappointed highlights the extremities of the maddening situation in which ambitions can cause torment and eternal suffering from longing to gain more; in this instance the Duchess’s brothers attempting to gain control over her actions. Satan, the first angel to fall from Heaven was banished for his ambition and drives to disrupt the monarchy of God.
After being banished to Hell to “dwell in adamantine chains and penal fire”, it is only then that the cost of being ambitious is recognised – “But his doom reserved him more wrath; for now the thought both of lost happiness and lasting pain torments him” shows that Satan is regretful of his actions. Milton uses “adamantine chains” to describe the empowerment of God to banish Satan to an unbreakable prison; highlighting the extreme situation of self-torment and regret in which he is warped by.
He shows that Satan is under an eternal curse, imprisoned in everlasting woe of “lost happiness and lasting pain”. The term “lost” is ironic as it emphasises the fact that after ambition has taken hold, it can become a “man’s madness” which is inescapable. “So spake the apostate angel, vaunting aloud but racked with deep despair” suggests Satan has become maddened by his actions caused by his ambition to overthrow God.
“Vaunting aloud but racked with deep despair” emphasises Satan’s furiousness of his punishment, and is seen unforgiving of God for his eternal suffering. However, it is this in which he discovers his longing and the ability of not being free, chains remaining unbreakable; he is unable to conquer his ambition, which has caused his maddening, wild grief. Milton describes Satan’s Hell – “no light but rather darkness visible served only to discover the sights of woe, regions of sorrow, doleful shades; where peace and rest can never dwell”.
Milton’s term of light
Milton’s term of light as rather “darkness visible” highlights Satan’s blackened situation of ongoing internal suffering and manipulation of the mind. The term “peace and rest can never dwell” is used to emphasise the longing of activity and torture, an eternal suffering to act as a constant reminder of the situation caused solely by your own personal ambitions. “Hope never comes that comes to all, but torture without end still urges” shows that hope has been banished, and that Satan feels regret for his choice to seek more than what he had been given already.
However, it is his self-greed and ambition which had caused Lucifer to become blind of his “celestial light”. In a similar light, Ferdinand has become blinded by his own ambition to control the Duchess, and it is only after the death of his sister in which he realises how his desire has caused tragedy in not only his own life; but also in everyone around him. Bosola has been sent “to live in the court here and observe the Duchess, to note all peculiars of her behaviour.
As an observer for Ferdinand in order to have control over his sister. Having eventually caused the death of his sister through her brothers’ attempts to stop her from remarrying, it is clear that the curse of ambition causes the mind to react strangely and repent your actions, after being blinded by greed and personal desire; in this instance, ownership of the Duchess. Ferdinand is shown to have become entranced by his own image and has grown mad with it, caused by his own ambition – “look, what’s that follows me? “
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Ambition in "The Duchess of Malfi" and "Paradise Lost"
“Ambition is a great man’s madness, madam.” Compare and contrast the two texts in light of this statement.
To some respect, both Milton and Webster present their characters with certain motives of ambition. Milton once said “The mind is its own place, and in itself can make heaven of hell, a hell of heaven .” highlighting that ambition is an internal cause, simply a human flaw and cannot be ignored and can cause tragedy in some respect to what is good or perhaps manipulate the way of thinking in men. In Paradise Lost, Milton shows us that ambition is the cause of madness and self-torment through his portrayal of Satan and how ambition has ruined this archangel – “But his doom reserved him more wrath; for now the though both of lost happiness and lasting pain torments him” emphasises the way in which Satan’s greed for power has caused him to realise what he has lost and how he longs to regain his place alongside God with equal power, “he trusted to have equalled the most high”. Similarly in The Duchess of Malfi, Webster emphasises that ambition is the cause of your own downfall; leading to corruption and death. “Ambition is a great man’s madness, madam” highlights that ambition in itself is a form of madness. It shows that ambition is a personal power which if not controlled can cause the manipulation of the mind, a lasting torment as a “man’s madness” which will not tire.
Milton begins his epic poem by emphasising the extreme power of the creator, God as describing the “Heavens and the Earth rose out of chaos”; not moulded from unformed matter, but from nothing. He describes his own personal ambition, to “invoke the aid to my adventurous song, while it pursues things unattempted; yet in prose or rhyme and justify the ways of God to men.”
Indeed, it his Lucifer’s personal greed for power which causes the archangel to fall and be banished to Hell for his attempt to overthrow the monarchy of God. “He trusted to have equalled the most high, if he opposed; and with ambitious aim against the throne and monarchy of God” highlights the ambition of Lucifer to gain equal power to that of God, which has caused his downfall to be banished into the depths of Hell. It stresses that Lucifer’s personal desires is the cause of his own torment.
Similarly, the description of Bosola – “Indeed, he rails at the things which he wants” shows that ambitious desire is in its own right a curse on the human mind. Webster’s powerful imagery stresses the strong use of adjectives, “rails” to emphasise the intricate nature of a natural emotion which causes our own heavy downfall. The term “he” suggests that ambition is our own madness, based on our own private desires and is not considerate of the effects on others. This is a similar suggestion emphasised through Satan’s public vs. personal desires, having instructed the rebel angels through his persuasive speech “to do ought good will never be our task, but ever to do evil will be our sole delight.” Here, we understand that Satan instructs the rebel army to cause chaos in the army to defeat God’s reign of power and to gain his “blissful seat”; and the angels seem to follow his command to gain from their choice to fall, initially being disappointed with their choice – “is this the mournful gloom for that celestial light?” It is the rebel angels own self-greed alongside Satan’s own personally hidden desires to win the fight against God for his punishment which has caused their eternal suffering and torment of their previous life.
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The theme of disappointment similarly runs through The Duchess of Malfi as Bosola shows how someone who is always hopeful and ambitious will always be disappointed – “Who would rely upon these miserable dependencies, in expectation to be advanced tomorrow? What creature ever fed worse than hoping Tantalus?” It emphasises exactly how ambition causes the downfall of men who seek to drive further what cannot possibly be driven to new heights. The fact that someone who is ambitious will always be disappointed highlights the extremities of the maddening situation in which ambitions can cause torment and eternal suffering from longing to gain more; in this instance the Duchess’s brothers attempting to gain control over her actions.
Satan, the first angel to fall from Heaven was banished for his ambition and drives to disrupt the monarchy of God. After being banished to Hell to “dwell in adamantine chains and penal fire”, it is only then that the cost of being ambitious is recognised – “But his doom reserved him more wrath; for now the thought both of lost happiness and lasting pain torments him” shows that Satan is regretful of his actions. Milton uses “adamantine chains” to describe the empowerment of God to banish Satan to an unbreakable prison; highlighting the extreme situation of self-torment and regret in which he is warped by. He shows that Satan is under an eternal curse, imprisoned in everlasting woe of “lost happiness and lasting pain”. The term “lost” is ironic as it emphasises the fact that after ambition has taken hold, it can become a “man’s madness” which is inescapable.
“So spake the apostate angel, vaunting aloud but racked with deep despair” suggests Satan has become maddened by his actions caused by his ambition to overthrow God. “Vaunting aloud but racked with deep despair” emphasises Satan’s furiousness of his punishment, and is seen unforgiving of God for his eternal suffering. However, it is this in which he discovers his longing and the ability of not being free, chains remaining unbreakable; he is unable to conquer his ambition, which has caused his maddening, wild grief.
Milton describes Satan’s Hell – “no light but rather darkness visible served only to discover the sights of woe, regions of sorrow, doleful shades; where peace and rest can never dwell”. Milton’s term of light as rather “darkness visible” highlights Satan’s blackened situation of ongoing internal suffering and manipulation of the mind. The term “peace and rest can never dwell” is used to emphasise the longing of activity and torture, an eternal suffering to act as a constant reminder of the situation caused solely by your own personal ambitions. “Hope never comes that comes to all, but torture without end still urges” shows that hope has been banished, and that Satan feels regret for his choice to seek more than what he had been given already. However, it is his self-greed and ambition which had caused Lucifer to become blind of his “celestial light”.
In a similar light, Ferdinand has become blinded by his own ambition to control the Duchess, and it is only after the death of his sister in which he realises how his desire has caused tragedy in not only his own life; but also in everyone around him. Bosola has been sent “to live in the court here and observe the Duchess, to note all peculiars of her behaviour.” as an observer for Ferdinand in order to have control over his sister. Having eventually caused the death of his sister through her brothers’ attempts to stop her from remarrying, it is clear that the curse of ambition causes the mind to react strangely and repent your actions, after being blinded by greed and personal desire; in this instance, ownership of the Duchess. Ferdinand is shown to have become entranced by his own image and has grown mad with it, caused by his own ambition – “look, what’s that follows me?”
Satan, although he repents his actions is still driven to conquer God’s power as he is believed that God was simply born into power and does not therefore make him the great leader. This aspires Satan and has led to the growth of his ambition to become the mighty leader of Hell. He has taken his ambition and is using the falling rebel angels as the poisoned darts as weaponry against God. It is Satan’s belief in his own achievement to have been the founder of Hell that he can become a mighty leader to rebel and eventually become just as powerful as God – “All is not lost, the unconquerable will and study of revenge; immortal hate and courage never to submit and yield.” It is shown that Satan’s immortal hatred for God having banished him to Hell, imprisoned for eternity that has stirred his emotions in order to rebel. His “immortal hate” is shown to be the reason for his revenge and continuing his initial ambition to “equal the most high”. His lasting “courage” which is “never to submit and yield” is what has kept Satan’s ambition driven and alive. Milton emphasises how strong personalities and characteristic previously known as heroic can used as a force for evil.
“Search for the heads of the greatest rivers in the world, they are simply but bubbles in the water” shows that Webster feels that not everyone is born into power is a great leader, they too can become entranced by ambitious desires themselves and simply ruin themselves. He shows that all great leaders are equal, and that there is no difference between one who was born into it, to one who has earned it. Like Satan, he shows that the Duchess can be overruled.
The reason for Satan’s downfall is soon recognised, but not learned upon as he remains invincible. “The mind and spirits remain invincible, and vigour soon returns” shows how ambition and determination can cause the growth of an undeniably fatal action. Milton shows how the mind is “invincible”, emphasising that ambition never dies and can take over the person who may once have been respected and looked up to. As “vigour soon returns”, it is easy to say that ambition; although sometimes lost is never forgotten and returns until the end.
“For when a man’s mind rides faster than his horse can gallop, they quickly both tire” also emphasises a similar point that ambition causes the end. Webster shows us that ambition can cause a person to become overtaken by their own self-greed and desires, in which they cannot be controlled or even, understand themselves.
Satan is shown to not have understood the consequences of his actions with his willingness to continue in his venture. “To reign is worth ambition, though in Hell, better to reign in Hell than to serve in Heaven.” Here, Milton suggests that ambition is never-ending. He shows that Satan’s ambition to reign is worth the aim in which he strives for and that it is better to strive for something that can be achieved; rather than living in false hope. Satan instructs his angels to “awake, arise or be forever fallen”, showing that if you understand what you truly want; you will follow your ambition, which in part is natural cause. Showing the angels who do not fall as being the “forever fallen” highlights ambition to be a persuasion of interest as to how things may be with a new lease of life, following what you want to do; rather than being instructed as to “serve in Heaven”.
Milton’s initial overthrow of Satan’s rebel army against God in the first war suggests that ambition is the cause of downfall, and that the rebel angel’s banishment as eternal suffering will be their price. It is, however that the angels do not see their “chief not in despair, to have found themselves not lost in loss itself, but he, his wanted pride soon recollecting with high words, gently raised their fainting courage and dispelled their fears” that defeat of ambition causes it to grow; perhaps until the mind has become manipulated by the effects of the actions undertaken and those that have occurred as a result.
“But his face, deep scars of thunder had entrenched and care sat on his faded cheek” shows that madness of ambition, having created “deep scars” in which Satan’s own “impetuous rage” was the cause. It highlights ambition to be the defeat of a man’s mind.
Webster, in a similar way to Milton shows that ambition is the cause of your own guilt. “Do not put yourself to such a voluntary torture, which proceeds out of your own guilt” suggests that an ambition acted against inflicts a madness which is derived from “your own guilt”. It is shown that ambition causes madness and is impossible to escape – “I have this night digged up a mandrake, and I am grown mad with it.” The image of ambition being a growth, continually smouldering the mind of another as a result of self-greed and determination to achieve what others have done before them is the cause of their own downfall. It is through their ambition to achieve that they become blinded by their own visage of life.
Ambition is said to be the cause of a man’s downfall. “Hereafter, you may, wisely cease to grieve for that which cannot be recovered” is shown to highlight that ambition is the cause of suffering, which you “grow mad in it” through “your own guilt”. The fact that it is said that you “grieve for what cannot be recovered” is similar to that in Paradise Lost. As Milton shows how Satan cannot recover his place beside God, being free and able to serve under him as a cost for a “celestial light” and free will.
In conclusion, it is clear that ambition is the sole cause of “a great man’s madness”. In Paradise Lost, Milton has explained that Satan’s desire has become his own downfall; imprisoned for eternity with the inability to regain freedom. It is with this entrapment and physical containment which has caused Satan’s own personal regret and maddening of the mind, “vaunting aloud and racked with deep despair”. It is shown that Satan’s continuity is also a lead to his downfall, being unable to see his flaw; forever feeling he is capable of overthrowing God of his seat and forever being disappointed. In The Duchess of Malfi, we have also seen that ambition is the cost of another man’s downfall. We can see that ambition is not only the cause of eternal suffering for yourself, but is the tragedy of others before you before you can realise your own actions. Webster shows how madness is derived from ambition – “that’s the greatest torture souls feel in Hell: In Hell they must live and cannot die”. He shows how madness is overtaken of the soul, being unable to rest as ambition is the sole driver for constant succession and greed. However, Webster shows that ambition is a “great man’s madness”; but is not necessarily affecting everyone in the same way. Although madness is the cause created from an ambitious nature, Webster shows us that “in Hell, there is one material fire; and yet it shall not burn all men alike.” Here, Webster describes that ambition can affect people in many ways; but in turn leads to madness and the suffering of your own actions.
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Critical Essays Major Themes in Paradise Lost
Introduction
Modern criticism of Paradise Lost has taken many different views of Milton's ideas in the poem. One problem is that Paradise Lost is almost militantly Christian in an age that now seeks out diverse viewpoints and admires the man who stands forth against the accepted view. Milton's religious views reflect the time in which he lived and the church to which he belonged. He was not always completely orthodox in his ideas, but he was devout. His purpose or theme in Paradise Lost is relatively easy to see, if not to accept.
Milton begins Paradise Lost by saying that he will sing, "Of Man's First Disobedience" (I, 1) so that he can "assert Eternal Providence, / And justify the ways of God to men" (I, 25-26). The purpose or theme of Paradise Lost then is religious and has three parts: 1) disobedience, 2) Eternal Providence, and 3) justification of God to men. Frequently, discussions of Paradise Lost center on the latter of these three to the exclusion of the first two. And, just as frequently, readers and those casually acquainted with Paradise Lost misunderstand what Milton means by the word justify , assuming that Milton is rather arrogantly asserting that God's actions and motives seem so arbitrary that they require vindication and explanation.
However, Milton's idea of justification is not as arrogant as many readers think. Milton does not use the word justification in its modern sense of proving that an action is or was proper. Such a reading of justify would mean that Milton is taking it upon himself to explain the propriety of God's actions — a presumptuous undertaking when one is dealing with any deity. Rather, Milton uses justify in the sense of showing the justice that underlies an action. Milton wishes to show that the fall, death, and salvation are all acts of a just God. To understand the theme of Paradise Lost then, a reader does not have to accept Milton's ideas as a vindication of God's actions; rather the reader needs to understand the idea of justice that lies behind the actions.
Disobedience
The first part of Milton's argument hinges on the word disobedience and its opposite, obedience . The universe that Milton imagined with Heaven at the top, Hell at the bottom, and Earth in between is a hierarchical place. God literally sits on a throne at the top of Heaven. Angels are arranged in groups according to their proximity to God. On Earth, Adam is superior to Eve; humans rule over animals. Even in Hell, Satan sits on a throne, higher than the other demons.
This hierarchical arrangement by Milton is not simply happenstance. The worldview of the Middle Ages, Renaissance, and Restoration was that all of creation was arranged in various hierarchies. The proper way of the world was for inferiors to obey superiors because superiors were, well, superior. A king was king not because he was chosen but because he was superior to his subjects. It was, therefore, not just proper to obey the king; it was morally required. Conversely, if the king proved unfit or not superior to his subjects, it was morally improper to obey him and revolution could be justified.
God, being God, was by definition superior to every other thing in the universe and should always be obeyed. In Paradise Lost, God places one prohibition on Adam and Eve — not to eat from the Tree of Knowledge. The prohibition is not so much a matter of the fruit of the tree as it is obeying God's ordinance. The proper running of the universe requires the obedience of inferiors to their superiors. By not obeying God's rule, Adam and Eve bring calamity into their lives and the lives of all mankind.
The significance of obedience to superiors is not just a matter of Adam and Eve and the Tree of Knowledge; it is a major subject throughout the poem. Satan's rebellion because of jealousy is the first great act of disobedience and commences all that happens in the epic. When Abdiel stands up to Satan in Book V, Abdiel says that God created the angels "in their bright degrees" (838) and adds "His laws our laws" (844). Abdiel's point is that Satan's rebellion because of the Son is wrong because Satan is disobeying a decree of his obvious superior. Satan has no answer to this point except sophistic rigmarole.
Further instances of the crucial importance of both hierarchy and obedience occur in both large and small matters. The deference with which Adam greets Raphael shows the human accepting his position in regard to the angel. The image is one of the proper manners between inferior and superior. Eve's normal attitude toward Adam reflects the same relationship.
The crucial moment in the poem results from disobedience and a breakdown of hierarchy. Eve argues with Adam about whether they should work together or apart, and Adam gives in to her. The problem here lies with both humans. Eve should not argue with her superior, Adam, but likewise, Adam, should not yield his authority to his inferior, Eve.
When Eve eats the fruit, one of her first thoughts is that the fruit "may render me more equal" (IX, 823) to which she quickly adds, "for inferior who is free?" (IX, 826). Her reasoning, from Milton's point of view, is incorrect. Freedom comes precisely from recognizing one's place in the grand scheme and obeying the dictates of that position. By disobeying God, Eve has gained neither equality nor freedom; she has instead lost Paradise and brought sin and death into the world.
Likewise, when Adam also eats the fruit, he disobeys God. Further, he disobeys by knowingly putting Eve ahead of God. Disobedience and disruption of the correct order result in sin and death.
Finally, in the last two books of the epic, Milton shows example after example of people who ignore the responsibilities they have and try to either raise themselves above God or disobey God's commands. The result is always the same — destruction.
The first part of Milton's purpose in Paradise Lost then is to show that disobedience leads to a breakdown of hierarchical or social order with disastrous consequences. Some have argued that Milton puts himself in a contradictory position in Paradise Lost , since he supported the overthrow of Charles I. In his political writings, Milton makes it clear that obeying an inferior is equally as bad as disobeying a superior. In the case of a king, the people must determine if the king is truly their superior or not. Thus, Milton justifies his position toward Charles and toward God.
Eternal Providence
Milton's theme in Paradise Lost , however, does not end with the idea of disobedience. Milton says that he will also "assert Eternal Providence." If Man had never disobeyed God, death would never have entered the world and Man would have become a kind of lesser angel. Because Adam and Eve gave in to temptation and disobeyed God, they provided the opportunity for God to show love, mercy, and grace so that ultimately the fall produces a greater good than would have happened otherwise. This is the argument about the fall called felix culpa or "happy fault."
The general reasoning is that God created Man after the rebellion of Satan. His stated purpose is to show Satan that the rebellious angels will not be missed, that God can create new beings as he sees fit. God gives Man a free will, but at the same time, God being God, knows what Man will do because of free will. Over and over in Paradise Lost , God says that Man has free will, that God knows Man will yield to Satan's temptation, but that he (God) is not the cause of that yielding; He simply knows that it will occur.
This point is theologically tricky. In many ways, it makes God seem like a cosmic prig. He knows what Man will do, but he does nothing to stop him because somehow that would be against the rules. He could send Raphael with a more explicit warning; he could tell Gabriel and the other guards where Satan will enter Eden; he could seal Satan up in Hell immediately. He could do a number of things to prevent the fall, but he does nothing.
From the standpoint of fictional drama, a reader may be correct in faulting God for the fall of Adam and Eve. From a theological / philosophical standpoint, God must not act. If Man truly has free will, he must be allowed to exercise it. Because of free will then, Adam and Eve disobey God and pervert the natural hierarchy. Death is the result, and Death could be the end of the story if Paradise Lost were a tragedy.
Justification of God's Ways
Eternal Providence moves the story to a different level. Death must come into the world, but the Son steps forward with the offer to sacrifice himself to Death in order to defeat Death. Through the Son, God is able to temper divine justice with mercy, grace, and salvation. Without the fall, this divine love would never have been demonstrated. Because Adam and Eve disobeyed God, mercy, grace, and salvation occur through God's love, and all Mankind, by obeying God, can achieve salvation. The fall actually produces a new and higher love from God to Man.
This idea then is the final point of Milton's theme — the sacrifice of the Son which overcomes Death gives Man the chance to achieve salvation even though, through the sin of Adam and Eve, all men are sinful. As Adam says, "O goodness infinite, goodness immense! / That all this good of evil shall produce, / And evil turn to good" (XII, 469-471). The fall of Man, then, turns evil into good, and that fact shows the justice of God's actions, or in Milton's terms, "justifies the ways of God to men."
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Paradise Lost: Is Satan A Hero?
Show More Is Satan a hero? That is a question asked by puzzled readers of Paradise Lost. Even though the answer appeared to be a simple yes or no, the answer to this question is complex. However, the condensed version of this answer is that Satan is a fallen hero; basically, Satan is neither a hero or not a hero. Instead Satan’s character is considered to be in the middle of this fine line between both hero and villain. This is made evident through the various actions and characteristics that have been outwardly displayed with Satan’s character. Also proof of Satan being a fallen hero is viewed through a comparison between him to another fallen hero called Macbeth; Macbeth is also another fallen hero from the famous Shakespearian play titled Macbeth. …show more content… However, even though Satan has multiple traits of a hero, he has one fatal flaw that makes him into a fallen hero. This fatal flaw within Satan is that his is overambitious; this flaw is evident at the start of the epic when Milton says, “ and with ambitious aim / Against the Throne and Monarchy of God / Raised impious war in Heav’n and battle proud / With vain attempt.” (Milton book I, 41-44). This displays that it was Satan’s own ambition that got him in trouble in the first place; likewise, this shows Satan’s major flaw was being overambitious. Overall, Satan has multiple traits viewed with a hero, but what makes him a fallen hero is his over ambitious nature that results in a major flaw being created within his …show more content… The first connection that shows Satan to be a fallen hero similar to Macbeth is viewed through both Satan and Macbeth’s major flaw. The major flaw that results in their downfall is ambition; this ambition is what cause Macbeth to become the evil corrupted king who was later killed. This is similar to Satan who let his ambition get the best of him; this is what caused him to be forced into eternal suffering as the king of hell. Likewise, this shows a clear connection with Satan to another fallen hero. The next connection between Macbeth and Satan is with each of their characters before they fell. This connection with their characters is viewed through the way that both of them were virtuous people before they fell. This is supported when Milton says, “with all his Host / Of Rebel Angels, by whose aid aspiring / To set himself in Glory above his Peers,” (Milton book I, 37-39). Basically, Satan was an angel before he let his ambition destroy his heroic nature. This is similar to Macbeth who was also virtuous noble man; however, his ambition pushed him to kill his king. This began his downward spiral similar to Satan when he waged war on God. The next connection between Macbeth and Satan is with the way that both of them face justice in the end for their crimes. This idea is visible in Satan when Milton says, “Down fell both spear and shield, down they as fast, /
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Shakespeare’s Macbeth and Milton’s Satan of Paradise Lost
Shakespeare’s Macbeth and Milton’s Satan of Paradise Lost bear many similarities to each other. Both characters possess diabolical ambitions to overthrow the natural order of their circumstances for the lust for power. Both committed atrocious acts that led to others’ downfalls-Macbeth committed multiple acts of murder, and Satan vowed to corrupt humankind and did so with deceit. Both are portrayed as complex characters with, in some cases, conflicted feelings about their evil doings. Aside from these similarities, there are significant differences as well. For one thing, the incitation of both characters’ evil doings differ. Macbeth , it could be argued, is a victim of fate, whereas Satan is portrayed in Paradise Lost as very willful in his rebellion. While Macbeth and Satan are similar in their ambitions, their lust for power, and their conflicted emotions, they differ greatly in what initially led them to their evil paths and pushed them on to their ultimate destruction. Macbeth, who at the beginning of his play’s plot is in a position of some honor and power, obtains position as king of Scotland through secretive foul play, spurred on by some external manipulation as well as personal ambition. “Macbeth’s ambition is unchecked by both moral and legal considerations-he will stop at nothing to get what he desires… Macbeth’s unbridled ambition is the root of the play’s evil because he is willing to throw the world into chaos in order to satisfy his personal desires.” (Thrasher, 92). His rebellion is heinous, but so long undiscovered. His ambition, though present in some degree from the beginning, metastasizes within him through the play as more obstacles to his retention of royal status crop up. “He begins well…but this... ... middle of paper ... ...blame. The characters Macbeth and Satan both share a number of qualities with each other. Both portray the corrupting influence of power, or the want of it. Both possess inordinate ambitions. Despite these similarities, however, the disparities between the two of them, in the conception of their evil, are apparent. Works Cited Danielson, Dennis- ed. The Cambridge Companion to Milton New York, Cambridge University Press 1989. Loewenstein, David A Student Guide: Milton-Paradise Lost, 2nd Edition Cambridge University Press, 1993, Second Edition 2004. Thrasher, Thomas E. Understanding Great Literature: Understanding Macbeth Lucent Books, 10911 Technology Place, San Diego, CA 92127, 2002. Tucker, Martin- ed. Moulton’s Library of Literary Criticism… Vol. I- The Beginnings to the Seventeenth Century New York, Frederick Publishing Co. 1966:
In this essay, the author
- Analyzes how satan's fall can be broken up into four steps: he came to think of himself too highly, putting himself equal to god, plotted a rebellion with his fellow rebel angels, and attempted to carry out the rebellion.
- Analyzes how shakespeare's macbeth has been a subject of debate between those who believe that he fell because of his own free will.
- Argues that macbeth's friend, banquo, tried to exert a moral influence on him, but he is foolish to believe anything the weird sisters tell him.
- Analyzes the similarities between shakespeare's macbeth and milton’s satan of paradise lost. both characters possess diabolical ambitions to overthrow the natural order of their circumstances for the lust for power.
- Analyzes how macbeth, though hardened by the end of the play, is tortured throughout by his conscience.
- Analyzes how the fall of satan began purely within satan and was an exercise of free will. macbeth and satan both share a number of qualities with each other.
- Cites loewenstein, david, thrasher, thomas e., tucker, martin, moulton's library of literary criticism, vol.
- Analyzes how lady macbeth is greater and lesser than her husband. she has a hardness which he lacks, but she has none of his subtlety and perception.
- Analyzes how macbeth is a play about the eclipse of civility and manhood, the temporary triumph of evil; when it ends, virtue and justice are restored, and the time is free.
- Compares the fall of macbeth to the fall of satan in everybody's shakespeare: reflections chiefly on the tragedies.
- Argues that if we accept scene v of act iii as canonical, we must accept it as a prologue to act iv.
- Analyzes how macbeth's evil coexists with traces of good in the play.
- Explains campbell, lily b., and clark, w.g. and aldis wright, eds. the complete works of william shakespeare.
- Cites fergusson, francis, knights, maynard, and wilson, h. s. on the design of shakespearean tragedy.
- Analyzes how dramatic irony assists in the interests of the audience as it keeps them guessing as to which side of macbeth’s imbalance will prevail.
- Analyzes how shakespeare draws an amazing psychological portrait of a man made to be villain by means of ambition, desire, and an imbalance of good and evil.
- Analyzes how shakespeare uses macbeth's ambitions to create irony, in that his ambition brought him to power, yet it also led to his tragic downfall.
- Analyzes how shakespeare uses this scene to demonstrate to the audience that macbeth's conscious act of knowing that his desires are immoral and still acting upon them proves him quite the villain.
- Analyzes how shakespeare portrays macbeth as a villain brought to life by ambition, desire, and an imbalance of good and evil.
- Analyzes how the legendary plot of macbeth relies heavily on the influence of the supernatural.
- Analyzes how macbeth's heroic deeds seem insignificant next to the primary event in the act: the revelation of the witches' prophecy. without this occurrence, the play would not have traveled a road of ambition and death, but instead one of calm acceptance and enjoyment of an already-elegant lifestyle.
- Describes how macbeth and his lady decided upon a course of action that was dastardly and by no means legitimate. they prepared to assassinate their good king duncan.
- Analyzes how macbeth feels strained and worried about his future throne. he must eliminate king duncan's two sons and his friend banquo to ensure his kingship.
- Analyzes how macbeth is confronted by the three witches, who reveal the truth of their prophecy, and show him three apparitions.
- Analyzes how the four paranormal events in the play of macbeth twist the course of the story into a nearly unrecognizable shape.
- Analyzes how macbeth and his lady's projected hope for the future would have become a reality if they had suppressed their ambition and waited until peace could be made.
- Analyzes how shakespeare's macbeth exemplifies the inherent corruptibility of even a seemingly good man when ambition turns to greed.
- Analyzes how the witches, also known as the werd sisters, have the most significant impact on macbeth throughout the play, even though their interaction is rather limited.
- Analyzes how the playwright inserted a number of large soliloquies into the script, which corresponded with macbeth's resolution to commit some atrocity.
- Analyzes how macbeth is one of shakespeare's most dynamic characters, shifting from admirable, loyal, and kind noble to the tyrannical, despised monarch.
- Analyzes how macbeth's wife amplify the changes to his character sown by the witches, and ultimately push him over the edge into murdering his king.
- Analyzes how francis fergusson describes the evil course of action in "macbeth as the imitation of an action."
- Analyzes how l.c. knights in shakespearean tragedy delineates the specific type of evil within the tragedy.
- Analyzes how the evil interpretation of macbeth's main characters may be exaggerated when critical commentary on the play began to flourish in the eighteenth century.
- Analyzes how the theme of ambition without morales leads to absolute destruction in shakespeare's macbeth.
- Analyzes how macbeth is depicted as a great warrior and hero, and how he is granted the title of thane of cawdor because of his courageous acts.
- Analyzes how macbeth becomes overwhelmed with guilt after murdering king duncan, and how he is constantly called a coward for being afraid of the whole situation.
- Analyzes how lady macbeth becomes the one with a guilty conscience and macbeth is the ruthless one.
- Analyzes how shakespeare portrays ambition mixed with greed and unchecked morales can ultimately lead to one's downfall through the main characters in his play macbeth.
- Explains that imagery enhances the visual experience for the reader, and serves the purpose of appealing to sensory experiences-real or unreal.
- Analyzes how macbeth, a brave and noble warrior, begins his descent into evilness when he murders king duncan, in order to fulfill the prophecy of becoming king.
- Analyzes how macbeth felt uncomfortable betraying his loyal friend and will experience ever-lasting guilt for the bloodshed he is responsible for. shakespeare portrays king duncan as an ideal, almost saintly monarch.
- Analyzes how macbeth's emotional turmoil and transformation into evilness solidifies when he murders his good friend, banquo, and his son, felece.
- Analyzes how macbeth's guilt stems from the bloody killing of banquo, which is portrayed through the emotional turmoil he experiences.
- Analyzes how macbeth's emotional turmoil and transformation into evilness is expressed with the final murder of lady macduff and her son.
- Analyzes how the reoccurring motif of blood aids in macbeth's spiral to evilness since it is used as a symbol to demonstrate that guilt causes emotional turmoil.
- Cites bloom, harold, and hacht, anne marie. "macbeth." shakespeare for students: critical interpretations of shakespeare's plays and poetry.
- Explains that shakespeare's macbeth is an excellent storyline known and taught as a great piece of literature. dramatic irony is used to contribute to the advancement of the story and its characters.
- Analyzes how dramatic irony shows macbeth's increase in power and growing ambition, which leads to his final doom.
- Analyzes how the dramatic irony in the play supports the theme through macbeth's rising ambition, which leads to him murdering the king and gaining control over all others through the abuse of his deadly power.
- Analyzes how shock or unexpected news can be mentally damaging on the person who receives it. macduff first saw the dead body of duncan, but the king's death was foretold through dramatic irony.
- Analyzes how macbeth hired murderers to kill anyone who would pose a danger to him and his throne.
- Analyzes how dramatic irony is used throughout the play to intensify the themes of the story such as the deadly strength of unbridled ambition and differences between tyranny and monarchy.
- Analyzes how the tragedy macbeth by william shakespeare is based on a thane corrupted by greed and negative ambition.
- Analyzes how macbeth negates his moral responsibility as a person and king. killing duncan is the worst crime that is possible.
- Analyzes how macbeth shows the insignificance of his morals and responsibilities by his actions, whereas becoming king is of much more importance.
- Analyzes how the tragic end of the play is a result of macbeth's continuous pursuit of achieving his position as king.
- Concludes that macbeth's tragic end is a result of his ongoing ambition, which causes him to compromise his honor, and negate moral responsibility in order to attain power.
- Analyzes how macbeth's aspiration for power blinds him to the ethical implications of his dreadful acts.
- Analyzes how macbeth's ambition is the only thing that makes him want to kill the king because it is for his own benefit.
- Analyzes how macbeth's out of control ambition caused him to turn his back on everyone, including his wife, and violated the great chain of being when he murdered the king.
- Analyzes how lady macbeth is the most influential person in the play. she feels she is too feminine for the murder of the king, but feels manlier than her husband.
- Analyzes how lady macbeth is the one who instigates most of the mischief in the play.
- Analyzes how macbeth's wife tries to make him feel unmanly, and to show that she is man enough to kill the king.
- Opines that she should have died hereafter.
- Analyzes how macbeth realizes that his schemes to become king amounted to nothing in his life, and in the end made him very unhappy.
- Analyzes how macbeth is ashamed of the disgraceful acts he has committed, which leads to his paranoia, causing him to regret his unfaithful actions.
- Analyzes how macbeth's character, lady, has switched roles in the play. he is starting to say things that lady would have said at the start.
- Concludes that macbeth is a man of great ambition who has high expectations of himself once he hears what the witches have to say about him.
- Analyzes the supernatural forces that play a big part in macbeth's downfall at the end of the play.
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