Satan’s Leadership Milton's Paradise Lost 1

On the basis of your reading of Book I of Paradise Lost, bring out Satan's qualities of leadership.

That Satan is the recognised and established leader of the rebellious angels goes without saying. The very fact that a large number of angels revolted against the authority of God shows that Satan must have used his potentialities as a leader to instigate them to revolt and to lay down the strategy for the battle against God. At the very outset Milton tells us that it was "the infernal Serpent" who, aspiring to achieve glory above his equals, and believing that he could rise to the same position as God, organised a revolt against God with the ambitious aim of overthrowing God's "throne and monarchy". On account of his excessive pride he started an "impious war" in Heaven and was driven out of Heaven, "with all his host of rebel angels." Further testimony of Satan's established leadership is provided by Beelzebub who, in his first speech, mentions the fact that Satan led the "embattled Seraphim" to war under his military command and, performing dreadful deeds in a fearless manner, put God's authority in danger. In his second speech, Beelzebub addresses Satan as the "leader of those armies bright" which could have been defeated only by the Omnipotent. Here Beelzebub says that Satan's voice has been, for the rebellious angels, "their liveliest pledge of hope in fears and dangers". Beelzebub recalls how the rebellious angels heard Satan's voice when they got into difficulties in the course of the fighting, and how they felt encouraged. Beelzebub goes on to say that the defeated angels, on hearing that same voice, will soon get new courage and feel revitalized, even though they now lie "grovelling and prostrate" on the fiery lake..

Satan's own speeches, as well as Milton's description of Satan's movements and activities, clearly bring out Satan's qualities of leadership. Speaking to Beelzebub on the latter's recovery from the stunning effect of the fall from Heaven, Satan describes the pathetic condition of his closest comrade. Beelzebub, says Satan, is greatly changed from what he used to be when he dwelt in the happy and bright regions of Heaven. The pointing out of this contrast is an indirect way by which Satan seems to sympathise with, and offer comfort to, "the fallen Cherub". Satan reminds Beelzebub that he was once joined to him because of their close association, oneness of thoughts and opinions, and equal hope and sense of danger in undertaking a glorious enterprise. Beelzebub is now joined to him by the misery resulting from the ruin which has equally overtaken them both. These remarks are made by Satan to ensure the continuity of Beelzebub's collaboration with him. Satan then goes on to describe his steadfast mind and his high disdain for God. He impresses upon Beelzebub the fact that the angels who joined him in the revolt against God did so because of their disapproval of God's reign and their preference for him. The rebellious angels, he says, opposed God's utmost power with their contrary strength in a battle the issue of which remained uncertain. What does it matter if the battle has been lost? And then, in unforgettable lines, he speaks of the unconquerable will, and study of revenge, immortal hate, and courage never to submit or yield. He declares his determination to continue the fight, "by force or guile", without ever seeking reconciliation with the enemy. This speech of Satan could not have failed to create the desired impression on his lieutenant, even though the latter still has his apprehensions. A leader has constantly to renew his great image in the eyes of his followers. If a setback or a defeat has been suffered, the leader must try to explain it away or dismiss it with plausible arguments in order that the morale of the followers can be revived or maintained at a high level.

To Beelzebub's speech expressing his doubts and misgivings. Satan makes a suitable reply which confirms the qualities of leadership he has already evinced. To have a feeling of weakness means feeling miserable. They must thwart and frustrate the purposes of God by finding means of evil out of the good done by God. This reiteration of the original resolve is meant to allay Beelzebub's fears. Satan shows his shrewdness as a leader by pointing out to Beelzebub the opportunity they have now got of reorganising themselves. The angry conqueror, he says, has withdrawn his "ministers of vengeance"; the fiery sulphurous shower, shot at them in the course of the battle, has blown over. The thunder and the fiery wave have been suspended. This cessation of hostile operations is due either to the enemy's contempt for them or to the fact that his wrath has been fully satisfied. Satan suggests that they should reassemble their defeated forces and discuss how they can from now on strike at the enemy most effectively, how they may overcome their "dire calamity" and what firm resolve they can form on the basis of hope or as a result of their despair. Thus we see Satan taking the initiative which any experienced leader would take. He is making plans for the future. No defeated leader would harp upon the subject of defeat, because that would show a defeatist mentality.

Satan now flies from the surface of the fiery lake and alights on dry land in order to survey the infernal regions. Before he reassembles his forces, he would like to know his bearings and would like to study the environs of the place. This, again, is the kind of initiative that a leader would take. His followers, with the sole exception of Beelzebub, still lie prone and stunned on the fiery lake, oblivious of what has happened to them. But the leader has already undertaken what may be called a reconnaissance visit to nearby areas. And here he delivers another celebrated speech which not only thrills the reader but must have inspired Beelzebub. Satan's depression on seeing the mournful gloom of Hell is momentary. He promptly adjusts himself to the infernal world and hails its horrors. He calls himself the "new possessor" of Hell, and says that he owns a mind not to be changed by place or time. Adaptability to adversity is one of the outstanding requirements of a great leader, and Satan possesses this capacity in abundant measure. He tells Beelzebub that, with the power of his mind, he can make a Heaven of Hell. He asserts that he is still the same as he used to be. He claims equality with God who, if superior at all, is superior to him by virtue of his thunder. He then speaks of the virtue of freedom and makes his famous statement: "Better to reign in Hell, than serve in Heaven". Having made these theoretical statements which undoubtedly have a stirring effect, Satan next makes a concrete proposal. Their faithful friends, the "associates and co-partners of our loss," should now be summoned to share with them their part in this unhappy abode. Let them, with rallied arms, try what may be yet regained in Heaven, or what more lost in Hell. In this speech we find Satan's capacity for philosophical speculation combined with his capacity for action, both of which are necessary for a successful leader. A true leader must provide strong motivation for his followers. Satan here speaks in the name of freedom and honour. No wonder Beelzebub falls under his spell. When Satan urges action, Beelzebub is ready.

Satan's speech to the fallen angels as they lie on the fiery lake brings out another quality of Satan as a leader. He is an accomplished orator. Of course, his first two speeches, already examined above, have shown Satan's oratorical powers. But there his only audience was Beelzebub. Now the audience consists of a numberless multitude. This speech shows Satan's skill in manipulating his followers and in playing on their minds like a musician playing on an instrument. Satan here makes a promise to his followers, hits them hard with his sarcasm, and also utters a threat to them. Heaven may not be lost, if they will only rise from their prostration: promise. But they are perhaps deliberately lingering there, either to enjoy a rest or to show their utter surrender: sarcasm. The enemy may take further advantage of them if they do not rally: threat. The resounding last line of this speech sums up Satan's attempt to move them, by a mixture of hope, shame, and fear: 'Awake, arise, or be for even fallen!' There is an electric response from the prostrate angels who behave like men put on duty to watch but found sleeping by one whom they dread. Their evil plight weighs heavily on them, and they still feel their fierce pains, and "yet to their General's voice they soon obeyed innumerable". The test of leadership is in the results achieved, and Satan here achieves a result which is by no means insignificant. He manages to retain the allegiance of the fallen angels.

But much more is yet to come. When the fallen angels assemble on the plain of Hell, Satan raises their failing courage and drives away their fears by speaking to them impressive words which appear to have weight but which in reality are hollow (and this is quite typical of the words spoken by leaders). But a leader's doings must be accompanied by the pomp ceremony. Ritual occupies an important place in the public performances of of leaders. Accordingly, Satan orders the trumpets and the clarions to be blown, and then his mighty flag to be upraised. The flag, raised to its full height, shines like a comet. In an instant, ten thousand banners are seen rising into the air, and a huge number of spears are also uplifted. The armed angels move in perfect battle order to the music of flutes and recorders, and the music played is of the appropriate kind. (It is "Dorian" music). Satan's heart distends with pride, and he glories in the strength of his army. This army exceeds any other in respect of its prowess, and it is ready to obey its dreadful commander,

The speech that Satan now delivers is another marvel of oratory. A leader, to attain his objective, should be able to twist facts, tell lies, and hold out extravagant promises. Above all, he must not betray any sign of weakness in himself. He must give his followers an exaggerated impression of their powers and potentialities and he must disparage and belittle the enemy. All these devices are employed by Satan with great skill. He describes his followers as "matchless" (cleverly adding the words "but with the Almighty") He refers to the battle they have fought as "not inglorious", though he admits that the result has been disastrous. (What then, is an inglorious battle if not the one which results in disaster?). Their repulse could never have been anticipated, but they can still re-ascend to Heaven and re-possess their native abode. (The defeat was unexpected, but there is the certainty of victory in the next encounter). He then exonerates himself from all responsibility for the defeat. He puts the whole blame on God who, he says, occupied his supreme position merely by custom or tradition, and who kept his real strength concealed from them. They will not now provoke a war but will not shrink from one if it is thrust on them. They will work secretly and try to attain, by fraud or guile, what they could not attain by force. He next refers to a new race of beings created by God. That race must be the target of his attack. The fallen angels should not think of peace because peace involves submission. War, open or understood, must be decided upon.

There is plenty of casuistry in this speech. There are contradictions and absurdities in it. The logic is perverse; and there are evasions and distortions. But all this is in the game. The flood of Satan's rhetoric is irresistible. Such are the methods employed by political and military leaders to sway huge mobs. (Such was the rhetoric employed by Antony to instigate the Roman mob against Brutus and the other conspirators). The response of the fallen angels is instantaneous. Out fly millions of flaming swords. Wildly do they rage against the highest. Their shields announce the din of war. They hurl defiance toward the vault of Heaven. Satan, indeed, surpasses such military commanders as Alexander the Great, Napoleon, and Hider, who appeared in the succeeding ages.