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浅析《失乐园》中的英雄气概摘要：《失乐园》是英国诗人、政治家弥尔顿创作的一部长诗，共有一万多行，取材《圣经》。
写的是亚当、夏娃偷食禁果而被上帝逐出乐园的故事.。
通过分析《失乐园》中魔王撒旦与上帝的对抗，探究背叛者撒旦的英雄气概。
撒旦的这种反抗映射了当时英国资产阶级革命的现状以及诗人对于革命的认识和态度。
关键词：魔王；反抗英雄；革命约翰•弥尔顿(John Milton 1608-1674)，是17世纪英国杰出的诗人和思想家，是继莎士比亚后最伟大的诗人。
虽然出身于清教徒家庭，他大胆地将上帝和魔王撒旦作为自己作品中的写作对象，并且冒天下之大不韪赋予后者英雄的气概。
撒旦对上帝的反抗，展示了资产阶级反对封建专制统治的革命精神和英雄气概，而撒旦失去天国的乐园和亚当、夏娃失去人间的乐园则预示着资产阶级的失败和封建势力的复辟。
本文着重分析反抗者代表撒旦与传统势力代表上帝的斗争，探究撒旦的英雄气概。
诗人弥尔顿在《失乐园》里借用了《旧约•创世纪》(Genesis)第2、3章里的神话故事，充分发挥他那奇特伟大的想象力，融入他自己的思想，塑造出了一个与传统故事不同的叛逆形象，也塑造了一个独裁、残忍的上帝。
《失乐园》是一套12卷本的素体无韵诗，大概写于1658-1663，1657年出版，它以史诗一般的磅礴气势揭示了人的原罪与堕落并评判了上帝是如何对待人类的。
诗中叛逆之神撒旦，因为反抗上帝的权威被打入地狱，却毫不屈服，为复仇寻至伊甸园。
亚当与夏娃受被撒旦附身的蛇的引诱，偷吃了上帝明令禁吃的知识树上的果子。
最终，撒旦及其同伙遭谴责全变成了蛇，亚当与夏娃被逐出了伊甸园。
该诗体现了诗人追求自由的崇高精神，是世界文学史、思想史上的一部极重要的作品。
在《失乐园》中，撒旦形象高大、英俊，并且足智多谋、不畏强暴、不甘失败。
诗人通过大天使拉非尔之口，讲述了撒旦的身世：撒旦原是天国里地位极高的大天使，生性高傲。
当他听到上帝赋予独生子耶酥•基督比自己更高的权利和地位时，很不服气，非常愤怒，于是就率领众天使造反。
从撒旦的角度看_失乐园_中上帝形象的塑造从撒旦的角度看失乐园中上帝形象的塑造冯莉(西南大学外国语学院,重庆北碚400715)*摘要:从叙述学的角度出发,撒旦的!人物视角?可以用来分析和考察失乐园中上帝的形象。
对上帝的!能?,撒旦经历了一个从藐视到抵触到最终承认的过程;而对于上帝的!善?,撒旦对圣父的善痛快承认,但他拒绝承认和接受圣子之善。
撒旦所感知的上帝形象与史诗中旁观叙述者所感知的上帝形象大为不同,这种不同正是失乐园中叙述艺术精妙之所在。
关键词: 失乐园 ;上帝形象;撒旦;叙述视角;内视角;外视角;叙述技巧do:i10.3969/j.issn.1000-5757.2009.12.059中图分类号:I106.2文献标志码:A文章编号:1000 5757(2009)12 0059 04弥尔顿的鸿篇巨制失乐园是英国文学史上的奇丽瑰宝,其独树一帜的恢宏风格、纵横交错的故事情节历来为后人津津乐道,各国评论家亦常常为如何评价史诗中的人物形象,特别是上帝和撒旦的形象等问题争论不休,甚至发展了观点不同的三大流派,即!撒旦主义派?、正统派和调和派。
有关上帝的形象,很多现代读者常常觉得弥尔顿笔下的上帝形象既恃能自负又冷漠无情。
英国文学史家威廉# J#朗也说弥尔顿的上帝!不是宇宙的仆人,而是暴君?[1]。
更有学者把德国批评家古斯塔夫#弗莱塔克对古代悲剧中的神的评说用在弥尔顿的上帝形象上:!(神)统治人世,偏心任性,这是十分可怕的,令人生畏。
即使他们稍见温和,终究还是个陌生的东西。
?[2]而!撒旦主义派?评论家更是认为撒旦是反抗暴政的英雄形象, 失乐园里的上帝是当之无愧的否定形象。
但上述观点都还没有尝试过从史诗中撒旦的人物视角出发来考察上帝的形象,分析撒旦是如何认识上帝的,他对上帝究竟是藐视还是认可,是忌恨还是敬畏。
若能拨开重重迷雾,看清撒旦对上帝的真实态度,对我们研究失乐园中上帝形象一定有很大帮助。
因此,不同于传统的研究方法,本文借用了叙述学界有关视角的研究成果,尝试从失乐园中人物形象撒旦的视角来考察上帝的形象,同时将撒旦的人物!内视角?与旁观叙述者的!外视角?相对比,希望能为多年来对失乐园中上帝形象的争辩提供一个叙述艺术上的解答。
简述失乐园中撒旦的形象外国文学有人认为，撒旦是人类失去乐园的祸根，最终受到上帝的惩罚。
但作为一个魔鬼，撒旦不是一个击即溃、头脑简单的傻瓜，否则耶稣所受的考验就称不上奇迹了。
对付人类，撒旦一计不成又升一计，所以人类上了他的当。
在天堂，他也同样不甘寂寞，首次谋反被打入地狱仍不甘心，甚至更加疯狂地鼓动再次造反，向“独揽大权，肆虐天庭”的上帝“进行一场永不调和的战争”。
的确，撒旦的演说慷慨激昂，非常精彩，制造出一派不战不休的气势。
如果我们把它与其创作时的历史背景联系起来，上帝才是一个专制、施暴者的化身。
因此作者从撒旦的形象上隐藏着作者对革命势力的悲哀，以及对暴君者们的嘲笑和讽刺。
在诗歌中，塑造了撒旦这一叛逆者的革命形象，作者以撒旦为资产阶级革命的代言人，颂扬了反叛专制暴政的资产阶级革命思想，而最终撒旦在对上帝的对抗中失败，从而失去天堂的乐园，寓意着资产阶级革命的失败和封建势力的复辟。
作者在感情上对撒旦的失败和受到的惩罚表达了同情之心，因为撒旦的失败和受到的惩罚，很像资本主义受封建权威的压迫。
但是由于诗人是一个虔诚的教徒，在理智上并不允许他对撒旦持肯定态度，这就造就了撒旦矛盾形象的另一面，也就是撒旦本性里恶的一面的表现。
撒旦的英雄形象主要表现在前两部，那是叛逆者的英雄气概。
诗人的宗教信仰决定了撒旦最后的命运，凡是违抗上帝旨意者，最终都会受到惩罚的。
人类也是如此，亚当和夏娃受到撒旦的诱惑，违背了上帝的旨意，最终被赶出了伊甸园，但是人类的被驱逐和撒旦的被驱逐也是有区别的。
亚当和夏娃在走出伊甸园时，他们对于自己的行为怀着深深的忏悔之心，圣子给予了他们启示，天使为他们指点未来，只要他们诚心忏悔，最终是会得到上帝的原谅的，他们是满怀着希望地走向了另一个世界。
而撒旦的结局却是迥然不同的，那是他罪有应得的，这是因为撒旦选择了孤注一掷的卑劣的报复，并且没有为他的报复行为产生悔恨之意。
在成功地诱惑了人类，使无辜的人类受到上帝的惩罚时，撒旦欢呼自己的胜利，但是此时他却发现，他以及他的徒众都变成了令人厌恶的蛇，也使我们最终认清了撒旦的真实面目，他依旧是一个邪恶的魔鬼，这也是撒旦在《失乐园》中最后的形象。
A comprehensive analysis of Satan in Parasise Lost张煜婷西北师范大学外国语学院甘肃省安宁区西北师范大学蓝天公寓1号楼302室 730070AbstractIf ancient Greek mythology can be compared to the rich soil of western literature, the Bible can definitely be regarded as the rhizome of western literature, which has absolutely influenced the western literature extensively and profoundly.Literary outputs about the characters and their stories in the Bible also appeared in the English literature of the 17th century, among which John Milton's long verse-- Paradise Lost undoubtedly becomes the most holy name. The role of Satan has become a stylish symbol of complex connotation in the literature history after Milton’s recreation. This thesis aims to try to analyze the character comprehensively from the following several angles.Key words: Paradise Lost Milton Satan character AnalysisForeword:The political circle of England the in 17th centry was under a turbulent condition thus the comparatively tempestuous political status turns out to be nutrient-rich soil which suitably breeds the literature. We can safely draw the conclusion from certain perspective that litterateurs prefer to put their faith in the pursuit of the spiritual realm when they cannot make their ideal demands cannot be fulfilled in the real world. In a manner of speaking ,Milton can definitely be included in this category，which contains all these writers who have run their heads against a stone wall in the real world and then indulge themselves in the spiritual realm to get themselves satisfied and entertained. Milton is just such kind of persons,He exactly created and finished the work –Paradise Lost of his literary outputs when the Republic is bombed into oblivion because of Charles II’s vast and mighty restoration of dethroned monarch and he has to finish such a great work despite of his blindness. So to speak, Paradise Lost is not just the masterpiece among Milton’s literature work, but also the representative works of significanceof the English literature in the 17th centry. The rebellion of Adam and Eve and also the rebellion of Satan composed the two plot lines of the narration, but as the only man alive in the entire article, Satan has absolutely been regarded as the definite representative of Soul Man in English literature of this period. John Milton has shaped diversity of outstanding images in his long verse Paradise Lost , among which, the image of Satan has got the most praise from all around and has been regarded as the most controversial character at the same time.For different people tend to choose different ways to interpret and get various conclusions, this thesis will set forth the image interpretation in the following ways.First: the embodiment of evil natureThere used to be some kind of Erroneous zone when analyzing the image of Satan, these analyzers turned out to tend to magnify the heroism of Satan without limitation. They always hold the point that Satan is nothing but a definite hero without any disputes. Any interpretation of an image in literature should not be separated from the text itself and surmise wantonly, we should analyze the characters based on the original, only in this way can we get scientific and reasonable interpretation.At the beginning of the story in Paradise Lost, Satan has once said that: “Our task is definitely not doing good, and do you want to find the only way to get pleasure? Let us do evil! Even if it has to suffer, I am still sure that it is the only way.”It not difficult to get the perspective that John Milton had drew a final conclusion of Satan, he is no means a hero no matter what kind of heroic deeds he had done. Because Satan as himself, the embodiment of evil, all the starting points of all his behaviors are based on evil, and all the final objectives of his actual deeds are to achieve the evil goals. And also the figure of Satan, his embodiment of evil expression also can be found in what he does and how he behaves. In most parts of the paradise lost most description of Satan focus on how he takes advantage of human beings and then take revenge to the almighty God. Just like the image of Zeus in the Greek mythology whose daughter Athena was born from his head, Satan gave birth to his daughter from his head and named her Crime. It seems that his daughter Crime represents the word “evil”, she always appears together with the crime and evil, and was presented to all the human beings exactly before their eyes. Perhaps all these indicated that it is inevitable to become the crime as the daughter of Satan，theembodiment of the devil nature. Bad things usually cannot be stopped easily. Things happened much worse than what you can imagine. Satan committed incest with his charming daughter and gave birth to the one called Death. Milton by means of shape the character of Satan as the nature of guilty, tends to deliver such a message that if you cannot resist tempt of the evil, you are doom to suffer the death because of the crime that comes along.Second: The history of a hero’ corruptionThere used to be many significant comments from a lot of professionals in varety of disciplines.Among all these comments,the comment of the English wirter and reviewer,C. S. Lewis has commented in cassic words:from a hero to a general,then from the general to a politician,then from the politician to a nark,and then from the nark to a rascal ,who can only take a furtative glance from the bedroom or bathroom, and then becomes a toad and at last he turns to be the snake –that is the corruption process of Satan. Satan used to be an angel origrnally but he was endowed the complex emotions and eversating human desire. That exactly is what makes him possess intense human nature.He can put up with rosing the battle, but when he saw his companions were burned by the fire,his tels run like a bubbling spring .Even if he can not resist the weakness from his inner heart , he can not take control his own emotions at this moment and he can not help to letting the human nature which hides deep his tough body break out .He is bold and generous, but he sometimes can allso feers his regret and des peration. He hate the brilliant sun,because the bright and shining sun reminds him of his quondm glory.All these reflects his human sense.But at the same time he wanted to take the place of the god and build his own empire. He used to regard himself as benchmark of measuring all the things on the earth and treated himself as the core centre of the universe,and whatever he does and no matter he behaves, he should be forgiven obvilusly, the character of Satan is not a hero without faults.It is not difficult to get the meassage he is a contradictory image.The image of Satan, which was depicted John Milton was not only an outstanding and distinct character filled with rebellion spirit but also a trahic charater.Conceit brutallity and indulgence have made his life totally out of control. Satan himself has to live in tragedy.The corruption of Satan makes himeself suffer and he can never be forgiven. He can not turn to anybody to confess his guilty and he has no means to liberate himself and that is the destiny of the tragic image of Satan.In the end parts of the long verse, the image becomes more negilible ,insignificant and obscene,until he becomes a disgusting nuisance snake with his mouth chewong bitter ashes in his mouth. But what we have to point out is that ,Satan is a betrayer with nobel beauty. He is a typical representative who are unwilling to become a lacker, who are reluctant bowing to the authorites. He doed not want to comply with the God without any principles. He wants to be the God of himself and is filled with the spirit of rebellion. When he was driven out of th paradise and thrown into the fire of hell, he is still suffused with persevering spirit, he is still brimming with tough will, he is also full of resentment. And he has swore to continue to omnipoten with the almighty God who can never be challenged and suspected.Reading all his barve words and seeing his behaviors to conquer all these difficulties by taking advantage of his unbending volition, we can not help ourselves to come to realize that Satan maybe is the real leading character in this long verse and may have reflected the image with the freedom of will.Satan belongs to such kind of people, who has unswerving will and the fervent heart of revenge, who never give up struggle and rebellion. he is indomitable ,emulative and he is never discouraged. He is a rebellion hero who fight for equalty and liberty and a revolutionist who dares to set up with the unyieling and unbending fight towards the majesty paramountcy. and we also can not deny the fact that his a man who lusts for power, who is self-important and presumptuous and there is no doubt that he is a reprobate who has fallen dowm. He is the mixture of both rational principles concurrent ideology. He indeed was fighting for equalty and liberty and he is also gets his behaviors restrained by the truth.John Milton’s Paradise Lost can definitely be defined as profundity ,dignity, rectification and exquisiteness. The long verse was regarded as the greastest art work in the English literature, and it is the art work which is seldom can be encountered. And in the world literature history ,the Paradise Lost can compare favorably with Divine Comedy and Faust. This masterpiece bring the image of Satan to the eyes of all these people, vividly and integratedly. This image seems to haveheen paid more attention to and he is so mature, with flesh and blood. He was shining at first and started to dink down when he was evicted from the Garden of Eden. In a word, his image is so vivid and unforgettable.Under Milton’s writing,Satan at first was a real hero, that is what has nothing to be doubted. His heroism lies in the fact that he dares to challenge the majesty paramountcy and the struggling spirit that has left out. He lead these rebellion angels to do battle towards the God in order to overturn his dictatorial rule. Satan was the first person who have the minds to doubt the God’s authority. He do not want submit to someone blindly ,he is unwilling to submit ,he doed not throw in the sponge and what more he always keeps his chin up. He has a long head and has planned in advance ,aiming to get the best results.Satan was depicted as the embodiment of evil nature, we cannot overlook the quality of heroism shined on him, especially in the first two volumes in Paradise Lost, even when he was expelled out from the Garden of Eden after his failure of rebellion Satan still raised his arm and shouted to his followers:”Even if we are swallowed by the flames of hell, our will, our stubborn vengeance, our burning hatred which is rather hotter than the hell fire, they will continue to be our spear and shield, and make us all-conquering and invincible!”It is terribly hard for us to imagine such impassioned manifesto comes out from the mouth of Satan, the embodiment of evil. If we examine this paragraph of words vindicating himself separately, it much more seems like that a hero are still righteously indignant while speaking despite of his meeting with a misfortune. It is also strange that but it deliberately happens that the appropriate verse which was widely used to praise these heroes who fight for freedom and liberty and turns out to set themselvesin the adverse situation precisely comes out from the mouth of Satan who was the embodiment of evil nature. So we can safely draw the conclusion that there do exist some shining points on the character of Satan, which in deed has some effect in cheering us up. This image embodied not only heroic spirit but also lofty beauty. Satan has been shaped to the real hero. Some scholars think that Satan represents erotic feeling and imaginative soul. They hold the point that the writer portrayed Satan incisively and vividly when compared to the description of the angels and the God. Maybe this can be definitely regarded as the proof that the writer stand on the side of the devil while he was not aware of that himself. No matter how many comments on the image of Satan, and no matter how fierce these comments conflict, we have to admit that this character of Satan was shaped successfully as an artistic image. Especially when he was expelled out of the paradise and thrown into the hellish sea of fire, he was still suffused with persevering spirit and swore to continue to confront with the almighty God. But the image of evil hero exists only in the first two volumes in the Paradise Lost, with the plot development going on, when the key point of this poetry has been transferred to the Garden of Eden,all these shining points in Satan diminished without leaving even a track, because the head-on confrontation with the God has been changed to the indirect revenge to the God by attacking the human beings created by the God. Satan, he used to be tall and strong, pretty and handsome, he was the king among the angels. He has the illustrious status , only inferior to the God. Even he was expelled out of the Garden of Eden to the hell, his declaration of fighting against the God continuously still shocked the whole world.When he determines to change the Garden of Eden to the second battle ground, his image changed dramaticly, he becomes a toad, which was uglyand nasty, and at last he turned to be a disgusting snake. The previous image which was gallant and stalwart died away, leaving no evidence of his once existence. There is no doubt that definitely how a glittery hero transforms himself and come down in the world to a “coward” that everybody feels shamed to mention. In the same manner, the original praise of the rebellious spirit was taken place by the sad calls of the hero in his late life.And all these forms the best Portrayal of one hero’s corruption history. And all these make Satan a dominant one among all the representative individuals who were the most completed and detailed and that is also where the charm lies in.Conclusion:In a manner of speaking, hundreds of year later, the writer-Milton had passed way and he cannot speak any more , he cannot unscramble the character images any longer to the live people. Then the text becomes the only analysis foundation. The image of Satan comes into our eyes visually with the intrinsic quality of evil and also together with the corruption of a hero. That’s what we should regard as the principle and benchmark when we try to interpret the image comprehensively.参考文献：[1]弥尔顿.失乐园[M].上海:上海译文出版社.1984.[2]李进超.撒旦:丑恶的魔鬼与叛逆的英雄——从《圣经》到弥尔顿的《失乐园》[J].天津大学学报(社会科学版).2010(04)[3]郝春雨.约翰·弥尔顿《失乐园》撒旦的人物性格浅析[J].佳木斯教育学院学报.2011(05)[4]施密特. 基督教对文明的影响[M].北京: 北京大学出版社,2004.[5]哈罗德·布鲁姆.西方正典[M].江宁康译.南京: 译林出版社,2005.[6]弥尔顿.失乐园[M].长沙: 人民出版社,1987.[7]威廉·布莱克.布莱克诗集[M].上海: 上海三联书店,1999.[8]唐梅秀.布莱克对弥尔顿的误读[J].天津外国语学院学报, 2005(6).[9]常艳莉.浅析约翰·弥尔顿《失乐园》的创作目的和革命主题[J].东北农业大学学报,2007(5).[10]马克思恩格斯. 论文学与艺术[M].北京：人民出版社,1982。
解读_失乐园_中的_双⾯_上帝_王昕摘要：上帝是弥尔顿的代表诗作《失乐园》中颇具争议的⼈物形象之⼀。
⼀⽅⾯，他既专横⼜强暴，是⾃由意志的对⽴物；另⼀⽅⾯，他⼜是理性的化⾝。
这两种看似⽭盾的特征内部存在着某种必然的联系。
同时，这也给他的个性赋予了丰富的内涵。
关键词：弥尔顿；上帝；理性《失乐园》是⼗七世纪英国著名诗⼈弥尔顿的代表诗作，它是欧洲⽂学史上的⼀座丰碑。
弥尔顿在《失乐园》中塑造了众多性格复杂的神话⼈物形象，⽽且巧妙地提炼出其多元的象征意义，因⽽导致了《失乐园》的主题不易把握。
三百年来，⽂学评论家为探明它的内涵⽽争执不休。
在《失乐园》中，⽆论是上帝、撒旦还是亚当、夏娃的形象，都具有双重的象征意义。
这既是《失乐园》的主题引起争议的原因之⼀，也是把握《失乐园》主题的关键所在。
⼀、上帝———⾃由意志的对⽴物《失乐园》中的上帝的形象包括⼆个层⾯。
在第⼀个层⾯上，上帝是⾃由意志的对⽴物，他专横、强暴、狭隘。
作为万物的创造者，他的态度武断⽽有失公平，只因为他赋予万物⽣灵以⽣命，他便要求它们⽆限的感激和绝对的服从。
⼈类和所有⽣灵必须献上他们的赞歌和祷告；⽇⽉星⾠的存在也只是为了给他引来爱慕的眼光。
他要求天使们对他百依百顺、屈膝折腰。
他凭借⾃⼰的权威在宇宙间称霸，他的话就是真理、法令，要求⼀切天使都遵从。
他任⼈唯亲，任⾃⼰的⼉⼦为诸圣之长，统摄天国政事。
当撒旦和其他天使不满进⾏反抗时，他残忍地将他们打⼊地狱，让他们在深渊⽕湖中备受煎熬。
他之所以创造⼈类，只是将⼈类作为⾃⼰的玩物，任意加以摆布，并向诸神炫耀其权威。
他要求⼈类永远匍匐于他的脚下。
禁果树其实就是其权威的⼀种象征。
弥尔顿在《基督教教义》中曾说：“知善恶树并⾮象⼈们称呼的那样是⼀种圣物，因为圣物是⼀种应该被利⽤的东西，⽽不应该被禁⽌；知善恶树实际上不过是顺从的象征与纪念物。
”[1]（P21）⼈类在劳动和追求知识的过程中获得了⾃由意志。
亚当意识到:“必须劳动才能得⾷,/这有什么不好呢?/懒惰原本是更坏的事”,[1](P179)他决⼼“从此出发”,满载⽽归。
摘要: 《失乐园》是描写人类堕落的长篇史诗。
它讲述了人类始祖亚当和夏娃在伊甸园中原本纯真无邪,因魔鬼撒旦的诱惑而反抗上帝的旨意,最终遭遇堕落致罪的过程。
作者弥尔顿在诗篇中大量运用《圣经》人物意象,从而使作品的主题得以淋漓尽致地表现出来。
本文试图联系作者当时所处的社会、历史背景,对书中的《圣经》人物撒旦,以及亚当和夏娃进行人物形象分析。
关键词: 革命宗教;人物形象一、引言《失乐园》是弥尔顿一生中最伟大的诗作。
作者借用《圣经》故事以史诗的形式表现了人类最初的演变和人类历史上反复出现的变革斗争。
全书共十二卷,描述了撒旦因反抗上帝被打败后设计复仇,偷入上帝创造的伊甸园引诱亚当和夏娃偷食禁果,以致人类始祖被逐出伊甸乐园,开始沉沦的故事。
诗篇大量地运用了《圣经》人物意象,将撒旦、亚当和夏娃刻画得栩栩如生,从而也使主题表现得淋漓尽致。
而本文的意图也在于分析撒旦、亚当和夏娃的人物形象。
二、《失乐园》中撒旦、亚当和夏娃的人物形象分析撒旦、亚当和夏娃是《失乐园》中的主要人物,作者寓其写作意图和诗篇主题于撒旦、亚当和夏娃的人物刻画之中。
下面就对撒旦、亚当和夏娃的人物形象进行分析,以便读者对《失乐园》有进一步的理解。
1.撒旦的人物形象分析在《失乐园》所塑造的人物中,撒旦无疑是个最为引人注目的角色,同时也是诗中的真正英雄。
他的形象历来受赞扬最多,所受的争议也是最大的。
他有勇有谋,桀骜不驯,在战败被打入地狱之后,依然有着不屈不挠的勇气,(“可是,那威力,那强有力的胜利者的狂暴,都不能叫我懊丧,或者叫我改变初衷,虽然外表的光彩改变了,但坚定的心志和岸然的骄进决不改变,由于真价值的受损,激励了我,决心和强权决一胜负。
”)并收拾残兵败将,决心复仇。
这个集“罪”和“死”于一身的魔头在和全能的上帝作着殊死的抗争,他制造出了“罪恶”,并与其幽会,生下了“死”作为他开启地狱之门的钥匙。
众所周知,17世纪的英国资产阶级革命也可称为清教徒革命。
浅析《失乐园》中撒旦的形象塑造【摘要】弥尔顿的《失乐园》是一部享有世界级声誉的文学作品。
作品中的撒旦作为与上帝的对抗者是历来受到争议最多的形象之一。
撒旦经历了一个从藐视到反抗到最终无奈的过程，也正是在这个过程中，我们可以分析出撒旦作为反抗者所展示的勇气和魄力，但撒旦毕竟是邪恶的，他一次次挑起了战争。
撒旦可以被看作是英雄，但他又不简单的算英雄，他是一个结合体，一个立体化的魔鬼式英雄。
【关键词】撒旦，魔鬼，英雄，立体化一、引言一直有人认为：撒旦是人类失去乐园的祸根，因为撒旦的的诱惑，人类最终受到上帝的惩罚。
作为一个魔鬼，撒旦不是一个一击即溃、头脑简单的傻瓜，他身上有一种英雄的气魄，撒旦本来就是一位大天使。
撒旦是聪明的，也可以算是狡猾的，对付人类，撒旦一计不成又生一计，所以人类上了他的当，从天使到魔鬼，撒旦最终堕落了。
撒旦是失乐园故事的核心，他推动着整个故事的发展，也体现作者众多的资产阶级革命理念。
二、英雄撒旦弥尔顿笔下的撒旦首先是位伟大的英雄，代表着弥尔顿的资产阶级革命思想，这是毋庸置疑的。
撒旦的英雄气魄体现在他具有敢于向最高权威抗争的精神：为争取自由和平等，推翻上帝的独裁统治，他领导一部分反叛天使与上帝进行斗争。
这种反叛意识正好结合当时资产阶级革命思想的核心，追求社会平等与自由，打破神权和独裁。
在诗中，撒旦敢于首先怀疑毫无道理却非让人盲目服从不可的绝对命令，面对上帝的强大的权力，撒旦毫无畏惧，率部反抗，大闹天堂。
第一次反抗失败了，他不服气，也不认输，不气馁，发挥自己的聪明才智，很像中国传统小说中描绘的那些英雄，面对强大的对手，敢于亮剑，险些儿搞得天兵天将对阵中措手不及，万分狼狈，连上帝在天国也担心撒旦的反叛会成功。
当然，撒旦还是失败了，被打落地狱。
但是他崇尚自由，他让反对者闭口而去，地狱议会上他发扬民主风格，征求大家的意见。
历经千辛万苦在新创造的伊甸乐园中寻找到人类先祖双亲的是他，利用时机促成全诗主题的展现的也是他。
从内聚焦叙事谈《失乐园》中撒旦复杂形象的塑造作者：谢金来源：《赤峰学院学报·哲学社会科学版》2017年第05期摘要：文学巨擘约翰·弥尔顿于1667年创作的史诗《失乐园》自出版便受到文学评论界的关注，尤其是对作品中撒旦所表现出来的英雄式与阴暗形象的分析褒贬不一。
本文运用法国结构主义批评家热拉尔·热奈特的叙事聚焦理论对《失乐园》中撒旦进行分析，探讨内聚焦叙事在撒旦复杂矛盾形象塑造中发挥的重要作用。
关键词：《失乐园》；撒旦；内聚焦中图分类号：I561 文献标识码：A 文章编号：1673-2596（2017）05-0112-03《失乐园》是英国文学巨擘约翰·弥尔顿（John Milton）于1667年创作的史诗，它与《荷马史诗》、《神曲》并称为西方三大诗歌，在英国文学史上享有举足轻重的地位。
《失乐园》共分十二卷，长约一万行，主要讲述了人类始祖亚当和夏娃如何被诱惑偷吃禁果、堕落，最后被赶出伊甸园的圣经故事。
弥尔顿在这首诗歌中塑造了众多人物形象，但作品中的撒旦人物形象自作品问世以来一直备受文学界关注，对其形象塑造的剖析意见不一，如以威廉·布莱克与威廉·华兹华斯为代表的浪漫主义时期文学家提出了“唯撒旦”理论，高度赞扬了撒旦表现出的反叛精神、自由意志、雄辩能力等英雄式形象，而以艾略特、序弗·雷·利维斯为首的抨击派则认为他满肚子谎话、欺骗引诱夏娃偷吃禁果，为了个人私欲带领众天使反叛，是个满腹诡计的卑鄙小人。
本文将运用法国结构主义批评家热拉尔·热奈特的内聚焦叙事理论对《失乐园》中撒旦的形象进行解读，指出内聚焦叙事在作品人物矛盾形象塑造中发挥的重要作用。
一、叙事聚焦理论叙事学是对叙事文本或叙事作品研究的理论，即对作品或文本意义构成单位进行切分的基础上，探讨叙事文本内在的构成机制，以及各部分之间的相互关系与内在的联系。
自西方文学界用叙事理论对文本或作品进行解读以来，用什么角度观察故事一直是学界关注的焦点。
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 ofSatan’s Image in Paradise Lost《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 Satan’s Image inParadise Lost[Abstract]All of John Milton’s great works. Paradise Lose is the most complicated and most profound one, which wins him endless honor. The image of Satan in Paradise 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 analyze the dual character of Satan’s 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 conception 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 author’s intention, from the 17th century social background to Milton’s personal experiences and belief. What’s 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 ambivalence is obviously throughout the whole poem.[Key Words]Paradise Lose Satan revolutionist devil puritanContentsIntroductionChapter 1 The Bual Character of Satan’s Image1.1 The Image of Satan as a Revolutionist1.1.1 Sadan owns the spirit of hero as a revolutionist1.1.2 Sadan’s wisdom and emotion1.2 The Image of Satan as a Devil1.2.1 Sadan is vicious and furious1.2.2 Sadan’s other wrong deedsChapter 2 Historical Factors Contributing to the Dual Character of Satan’s Image2.1 The Influence of the puritan movement2.2 The Influence of the restorationChapter 3Potential Readers’Influence on the Formation of the Dual Characterof Satan’s Image3.1 Puritans’ view of Satan3.2 Revolutionists’ idea of Satan3.3 Neutral modernists’ interpretation of SatanConclusionAcknowledgementReferencesAn Analysis of the Dual Character of Satan’s Image inParadise LostName：Li Yanyan Number：51406182 Class：065142IntroductionJohn 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. He 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 and 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 Satan's rebellion against God, and of the disobedience and fall of Adam and Eve. It deals with revolt from God, with sin and fall, and with the possible salvation. It presents the author’s views in an allegoric religious form, and readers will easily discern its basic idea—exposure of the ways of Satan and justification of the ways of God to men. It is a reflection of the reactionary forces of Milton’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 revolutionists.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 miracle 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 Satan’s hubris without sense as the cause of his own tragedy. They view Satan as an absolute devil, the root 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 can’t change Satan’s evil nature (Huang Delin 52). He is doomed to destruction by the flaw of 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 apt to believe that Satan’s 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 character of Satan’s image and check the factors that influence his dual character of image, from the analysis of the text to the author’s intention, from the 17th century social background to Milton’s personal experiences and belief. What’s 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 ambivalence is obviously throughout the whole poem.Chapter 1 The dual character of Satan’s imageHistorically and traditionally, Satan is considered the symbol of evil, however, in John Milton’s epic—Paradise 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 evil 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 revolutionistRevolutionists are always courageous to fight against the uncoordinated factors of the society; they aren’t reconciled to being dictated 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 strong 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 God’s first-hand man, steadfast 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 God’s tyranny and mighty power, Satan doesn’t act as a coward. On the contrary, he appears even braver. He is not afraid of 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 foresight 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 isundoubtedly something thrilling as he summons up his defeated powers, collects together the scatter legions of the lost angels, addresses them 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. Clearly, 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 Satan’s defiance is bogus. On the narrative level, we cannot but admire Satan’s courage in venturing into the unknown, 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 toward slavery. Compared with Satan, God’s 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 Satan’s defiance. He is the creator but prevents human beings 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. Belial counsels acceptance of God’s 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 vast 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,“…Knowledge 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 hedoes is to help people to gain wisdom and to find their true happiness. In this sense, Satan, under Milton’s 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 the liberty for which Satan is contending and which the Father’s 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 Satan.1.1.2 Sadan’s wisdom and emotionAnother aspect worthy noting is Satan’s wisdom. A good example is his tempting Adam and Eve to eat fruit from the Tree of Knowledge against God’s instructions. Satan disguises himself in the shape of snake and approaches Eve (not Adam, who is more sensible) at the very time she works alone. He starts the conversation with praise for Eve’s beauty, which is woman’s 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 announces, “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)”, Satan’s 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 freedom 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. What’s more, Satan is also emotional and human. For instance, when he sees Adam and Eve in love, he is moved first to admiration 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 dear 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 devilAlthough 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 of God, /Raised impious war in /Heaven and battle proud with vain attempt. (Jin Fashen 4)”1.2.1 sadan is vicious and furiousPride, 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 pride: “Our being ordain’d 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 Son’s exaltation. Lifted up high, he wishes to take a higher step. However, trying to step higher from his bright eminence in heaven makes him lose his perch and the things he have had. “Lost of happiness and lasting pain torments him; /round he throws his baleful eyes, /that witnessed huge affliction and dismay mixed /with obdurate pride and steadfast hate. (Jin Fashen 6)” It is the case of self-suggested temptation and fall.The slogan of Satan’s rebellion is freedom and independence, but freedom and independence lie in obedience, not in self-assertive rebellion. We can no longer admire Satan, because he is a fool seeing his free will only in terms of self-assertion. In the unfallen world, the rule is that creation returns thanks to the creator, and this return is made freely by good will at once indebted and discharged, as Satan did before his rebellion. However, to bad will, debt becomes extortion, and the return of gratitude sticks in Satan’s throat, “in a moment quit / The debt immense of endless gratitude, /So burdensome still paying, /still to owe (Jin Fashen 42)”. In his loss, Satan speaks with a moral understanding of both the freedom of gratitude and the unfreedom of resentment. So Satan converts what is a source of gratitude and freedom into a source of resentment and constraint. In this circumstance, whatever we think ofheaven’s free love, through Satan’s eyes its goodness seems compelling; this attitude makes him more and more evil. So the study of Satan’s evil is the corruption of good. Satan has violated the conditions for true liberty. The rigid authoritarianism is Satan’s and freedom lies in faithful obedience to God. To be free is precisely the same thing as to be pious. Satan’s eagerness to justify his position as leader has ineptly undermined his stand as libertarian. Satan makes a false heroic idea. The idea of him destroys his innate goodness and makes his hero comes to seem childish.1.2.2sadan’s other wrong deedsHe is tragic, however, not just through the resonance of his anguish, but because he makes a choice that destroys him. As God is made up of all virtues, Satan is composed of contending fragments of evil. Those fragmented aspects of the devil are represented in medieval art by the seven deadly sins: wrath, pride, lust, envy, sloth, avarice, and gluttony. Correspondingly, in Paradise Lost, Belial symbolizes sloth; Mammon, avarice; Moloch, hated. The concluding episode of book2 compresses those many evils into three personalities: Satan, Sin, and Death. Respectively, they represent cause, act, and effect, and their chaotic family tree is an obvious perversion of God’s own begetting of the Son. Sin is Satan’s daughter-mistress and his act of disobedience, while Death is the outcome of their incest. The trinity—Satan, Sin, and Death—shown to the reader is the demonic one. Death sits within hell’s gate. When Satan first sees Sin and Death, he fails to recognize his daughter and to acknowledge his son. To Sin, he says he has never yet seen “Sight more detestable than him and thee” (Miller 97).Readers share his reaction as he recognizes the dim, primordial monsters as obscenities locked from the light of civilization. In recognizing Sin and Death, Satan admits to his own perverse deformity. When Satan leaps into chaos, he thinks that he has left Sin, Death, and hell behind. Only later does he realize that he himself is hell: Satan as cause contains both act (Sin) and result (Death) in his every fiber. Sin is the way to be damned, but also that a reprobate like Satan, who tries to avoid submission and punishment, can only do so through further sin, incurring further damnation and punishment, “for within him Hell /He brings, of worse deeds worse sufferings must ensue! (Jin Fashen 40)”and “Which way he fly is Hell (JinFashen 44)”. There is no room for sympathy since Satan has made the bed in which he lies.In short, Satan’s image is of dual character. By seeing from the textual level, Satan’s wickedness and heroism are crossed. On the one hand, he poses as a revolutionist fighting bravely for liberty and equality with his wisdom and emotion. On the other hand, he exposes his ambition and pride, holding a false idea of freedom and right, begetting Sin and Death, spreading evil and seducing human creatures. Satan is an archangelic being with perfect intelligence, but doomed to operate imperfectly.Chapter 2 Historical factors contributing to the dual characterof Satan’s imageA work cannot be interpreted correctly regardless of its related environment. Similarly, the vague image of Satan has its root in the turmoil of the time during which Paradise Lost was written. This part will check the factors that influence the image of Satan. It consists of examining the 17th century social background and the author’s experiences and belief for a better understanding of Satan’s image.2.1 The influence of the puritan movementThe Puritan movement, in its broadest sense, may be regarded as a second or greater Renaissance, a rebirth of the moral nature of man. The very Renaissance had been essentially pagan and sensuous, accompanied by a moral awakening especially in England, that greatest moral and political reform which ever swept over a nation in the short space of half a century. It had two chief objects: personal righteousness and civil and religious liberty, which is quite similar to the purposes of heavenly rebellion led by Satan.That was a transitional society, full of violence, revolution, tyranny and many unstable factors. People doubted about their future and their value. Some of them submitted and only lived for life’s sake, just like some angels yielding to God’s authority and flattering him to maintain their glories. But still many of them stood outand devoted all their life to the course of freedom and happiness, the same as Satan and his followers do. Milton was one of the revolutionists. He supports his motherland’s revolution against king’s tyranny for human liberty with his wisdom and sharpened pen. He works so hard against the European reactionaries in order to vindicate the action of beheading the king CharlesⅠthat he losses his sight, but even in such kind of condition, he still sticks to his struggle. He creates lots of great masterpieces to present the truth and reality with his imaginations, to encourage English people. This kind of perseverance can find its reflection in the image of Satan, since even when he has lost all the glories around him and been driven out of Heaven, he still holds on to his belief. According to the bigotry, bellicosity, obstinacy and radicalness reflected during the course of fighting for his personal pursuit, Satan is blind, but it is just in such defect where his lofty and self-respect lay (Ma Haijian). So was Milton. He is not only a pious puritan, but also a revolutionist eager to fight. He allows the revolutionary in himself to take root in Satan. The conflict between Satan and God is, in fact, the one that between the Parliaments which are on behalf of liberty---which Milton was advocating--- and the stubborn despotic royal force. The revolutionary spirit is quite obvious. Milton’s pursuance of freedom and equality is exactly that of Satan.At the beginning of the epic, Milton “assert Eternal Providence, /And justify the ways of God to man”(Jin Fashen 4), but the description of God and Heaven is totally different from the poet’s original intention. God is the symbol of authority while the angels are all obsequious without personality. Unsatisfied with God’s tyranny, Satan takes arms to challenge the authority and asserts civil right. That is quite in accordance with Milton’s attitude—people have their right either for the governor or against the governor, so long as they wish. Satan’s first challenge is to God. Though he know at the very beginning the margin between him and God, Satan is not afraid of performing the course he thought righteous. That makes his angelic image more glory and his deed more admirable. Even when Satan seduces our forefather, we do own thanks to him, for it is him who lets us become wit and experienced. The demanding of Adam “yet sinless, with desire to know /What nearer might concern him, how thisWorld /Of Heaven and Earth conspicuous first began (Jin Fashen 84)” makes us feel “wisdom at one entrance quite shut out. (Jin Fashen 30)” and doubt “is knowledge so despised? /Or envy, or what reserve forbids to taste? (Jin Fashen 58)” Satan’s great courage, rebellion spirit, perseverance and wisdom are highly praised here, which makes him the real central figure in this epic.But naturally, as a national movement, Puritan Movement had its extremes and excesses. And the intensity of the struggle against despotism made men narrow and hard. In the triumph of Puritanism under Cromwell, severe laws were passed, many simple pleasures were forbidden, and an austere standard of living was forced upon an unwilling people. Next, Cromwell conquered Ireland and Scottish, unifying the three counties. And the supreme authority was in his hands as his closest followers declared Parliament dismissed in December 1653. He thus assumed the title of Lord Protector. Another autarch had replaced the former one. The initial righteous rebellion turns to be an ambitious aggression. The Movement essentially failed, since no liberty and civil right are realized. Satan shares the same process with Cromwell. They are both preservers and destroyers. As he reins the Hell, Satan becomes more extreme and more destructive. The case is genuine heroism wrongly used in relation to himself and others. A leader of liberty is transformed to a ruler of despotism, and then is damned further.2.2 The influence of the restorationUnfortunately, in 1660, when CharlesⅡsuccessfully achieved the Restoration of the kingdom, all Milton’s labors and sacrifice for humanity were apparently wasted. He was immediately marked for persecution, and his books were burned by the public hangman. His daughter, upon whom he depended in his blindness, rebelled at the task of reading to him and recording his thoughts. All the policies that he had worked for so passionately had suddenly been abrogated. So he couldn’t help sighing with strong emotion: “If you beest he—but O how fallen! (Jin Fashen 8)” The Republic came to an end; the Restoration brought people another turbulence. The whole Britain suffered total reversal again. The failure urged Milton to soul-searching. And it was the time when God’s authority resumed, and Satan was transformed to a serpent.In literature, the Age was definitely the one of confusion. The spiritual gloom, which sooner or later fastened upon all the writers of the age, was due to the breaking up of accepted standards of government and religion. That led the literary men of the time to look backward for their golden age unconsciously. This could also be a clue to understand Satan, since Milton mixed reason in Puritanism with morality and constituted Puritan Humanism, and the thought was reflected in his Paradise Lost. As the last rearguard of the Renaissance and the primary promoter of Enlightenment, he endowed his introspection to humanism on his greatest image of Satan portrayed in this poem. Although Milton’s study of the will focused on the inner world of temptation, guilt and repentance, he treated these things not just as they borne on one’s relation to oneself or to God, but to others also. Satan’s fall corrupted others as well as himself, so no grace would be extended to him. Milton’s was a disciplined, rational, responsible moral freedom beyond the reach of most political activists. (Fowler 43)His individual emphasis is on the freedom of the disciplined life: obedience is freedom; independence is slavery. In heaven, political loyalty is religious loyalty, and Satan’s republicanism violates both. So Satan’s rebellion for freedom turns to be a path to slavery. Will is free, determined neither by divine predestination nor by subliminal psychodynamics. Satan has the free will to stand but he chooses to fall. And in Milton’s view, virtue is not cloistered innocence untroubled by passions, but rather the difficult experience of rationality, of perpetual rational choices between seductively deceptive alternatives (Fowler 37). So, no matter how just the excuses are, Satan does spread evils and bring torment to human beings. Satan’s formidable intellectual powers are engaged in what is self-deception before it turns to deception of others. The process of negation takes him from heroic denial of the order of heaven to a perverse and mean form of resistance, and ruses of concealment and self-deception re-enter in ignoble, self-corrupting forms. Here is a committed revolutionary, a supporter of regicide, who nevertheless makes his rebel angels devils.So far, Milton was lost into great ambivalence. On the one hand, instead of withdrawing from society, Milton remained social, no longer participating directly in politics, but continuing to host foreign visitors and work closely with friends andacquaintances as he produced some of his greatest writings. On the other hand, because of the force of the society, whatever he tried, he was doomed to receive more strikes and despair. He suspected of the meaning of his endeavor. So in this way we can realize why the feature of Satan is ambivalent. The author has infused his own spirits and passion into Satan’s character. Satan’s fights with God are just like Milton’s fights with the society. Satan becomes a prolocutor of the author. They both are eager for freedom and both can’t escape from the unavoidable failure. That’s the tragedy—a hero’s tragedy. To Milton, it is the reality that he hates. He has worked so hard and enthusiastically for the society. However, at the end, it was still full of hypocrisy, dishonesty and inequality. It is a great sarcasm against his efforts and his ideality. So he would miss the past glorious time and hesitate to divorce the society. That also caused the ambivalence of the author as well as that of Satan.Finally, since man is the product of the society, he is inevitably limited by it all the time. So in a society that is full of tyranny and blood-violent, the author’s good dreams are sure to be mercilessly murdered. While Satan is the embodiment of the author, he must incarnate human being’s character, which is confined to his environment. Then Satan’s evil thoughts and actions are somewhat in accordance with Milton’s psychological activities under that kind of circumstance. Neither Satan nor Milton should be damned for that, for it’s the time and ill society that caused the rebellion in man’s mind. Though Milton thought of himself as a Christian, his inner sympathies with rebellion, anger and revolution often color the poem. Milton is of the devil’s party without knowing it. Satan’s defiance of the Divine Will is indispensable to the continuance of his identity, a predicament that raises him to tragic status. All these aspects are the refraction of Milton, who is quite ambivalent both as a frustrated revolutionist and a puritan under such kind of circumstance.Chapter 3 Potential Readers’Influence on the Formation ofthe Dual Character of Satan’s Image When reading a literary work, people always read it from the study of。
文学评论·外国文学《失乐园》中撒旦形象的复杂性论析董亚楠 郑州职业技学院摘 要：弥尔顿的作品《失乐园》完成在十七世纪的英国，那时的英国宗教信仰色彩非常浓厚，人们都信奉上帝是完美的、不容置疑的。
《失乐园》中撒旦的形象却是要与上帝斗争到底的一个神灵，在失败之后不反省自己，还继续与上帝抗争，最后把灾难带去人间。
但是对于撒旦形象的认识很多人的观点都不一致，有称赞其抗争精神的，也有反对其对抗上帝行为的，因此撒旦的形象是很复杂的，很难有统一的定论。
本文就《失乐园》中撒旦形象的复杂性进行论析。
关键词：《失乐园》；撒旦；形象；复杂作者简介：董亚楠（1987-），女，汉族，河南省郑州市荥阳人，郑州职业技术学院助教，研究方向：语言文学。
[中图分类号]：I106 [文献标识码]：A[文章编号]：1002-2139(2019)-23-088-02弥尔顿，英国的政治家和学者，著有史诗《失乐园》，和荷马的《荷马史诗》、但丁的《神曲》并列称为西方的三大诗歌。
弥尔顿生长在一个生活富足的家庭里，父母也都是清教徒。
这样的成长环境为弥尔顿的文学作品提供了很多灵感，让他对文学充满热爱，对宗教文学更是迷恋，他的文学作品里都包含着宗教的成分。
在他的史诗作品《失乐园》里面主要描述了撒旦先是聚集一部分天使来对抗上帝，失败后被逐出天堂。
随后又通过各种手段潜入伊甸园，通过诱骗，成功使得亚当与夏娃偷吃了伊甸园里知识树上面的禁果，导致亚当和夏娃被上帝责罚赶出伊甸园的故事。
还有撒旦与上帝强烈的对抗行为也是《失乐园》中的精彩部分，最后撒旦的结局就是和其同伙一起被变成了蛇，受到了应有的惩罚。
在作品里，撒旦的形象塑造是非常复杂与多面性的，我们要全面分析才能更好地来解读这一人物形象。
一、弥尔顿《失乐园》中的撒旦形象撒旦在《失乐园》里的形象不能从一个角度进行单一的定论，不同的人就有不同的理解角度，有人持肯定态度，有人持否定态度，也有人保持中立。
从肯定的角度来看，撒旦身上散发着一种贵族气概，有一定的领袖精神，带领着众人开启革命的道路，也许不一定会有收获，但是也能够笼络人心，有着很强的斗争反抗的精神，可以描述为一个英雄的形象。
