Just as Book I may be seen as a parody of military heroism, the devils’ debate in Book II can be read as a parody of political debate. Their nonviolent and democratic decision to wreak the destruction of humankind shows the corruption of fallen reason, which can make evil appear as good. Milton depicts the devils’ organization ironically, as if he were commending it. Satan, for example, diplomatically urges others “to union, and firm faith, and firm accord,” making Hell’s newly formed government sound legitimate and powerful when it is in fact grossly illegitimate and powerless (II.36). It is possible that Milton here satirizes politicians and political debates in general, not just corrupt politicians. Certainly, Milton had witnessed enough violent political struggles in his time to give him cause to demonize politicians as a species. Clearly, the debate in Hell weighs only different evils, rather than bringing its participants closer to truth. This scene also demonstrates Milton’s cynicism about political institutions and organizations. The devils’ behavior suggests that political power tends to corrupt individuals who possess it. Even learned politicians, as Belial is here in Book II, who possess great powers of reason and intellectual discourse, have the power to deceive the less-educated public. In his other writings, Milton argues that political and religious organizations have the potential to do evil things in the name of order and union. After the debate in Hell is concluded, the object of parody shifts to philosophers and religious thinkers. Following the debate, the devils break into groups, some of which continue to speak and argue without any resolution or amenable conclusion. Similar debates over the sources of evil and of political authority were fiercely contested in Milton’s time. Milton calls the devils’ discussions “vain wisdom all, and false philosophy,” a criticism which he extends in his other writings to the words of the religious leaders of his time (II.565). Satan’s encounter with Sin and Death is an allegory, in which the three characters and their relationships represent abstract ideas. Sin is the first child of Satan, brought to life by Satan’s disobedience. Since Satan is the first of God’s creations to disobey, he personifies disobedience, and the fact that Sin is his daughter suggests that all sins arise from disobedience and ingratitude toward God. To those who behold her birth, she is first frightening but then seems strangely attractive, suggesting the seductive allure of sin to the ordinary individual. Sin dwells alone and in utter torment, representing the ultimate fate of the sinner. That Death is Sin’s offspring indicates Milton’s belief that death is not simply a biological fact of life but rather a punishment for sin and disobedience, a punishment that nobody escapes.
