In my course on the devil, I have emphasized the contrast between patristic accounts of the fall of the devil (whereby he generally gets jealous of humanity) and Anselm’s radically ahistorical account in De casu diaboli. On the one hand, the more “mythological” patristic account makes more narrative sense, while Anselm’s represents more of an attempt to think through free will at its most radical and abstract. On this scale, Milton’s account in Paradise Lost is basically in the patristic vein, albeit altered by Milton’s Arian theology — Satan becomes jealous, not of humanity, but of the revelation of the Son, who seems to interpose another “layer” between God and angels, implicitly demoting them all.
In class today, however, I argued that the real action is not in the fall of the devil — which Milton never “directly” narrates, putting it in the mouth of an angel who himself was not present for the event — but rather the fall of Eve. What is interesting to me is the way Milton’s account of the fall of Eve reveals an inherent limit to “mythological” narratives of the fall, namely that the pressure of creating a comprehensible narrative creates a tendency to insert some kind of fundamental imbalance into the situation such that, in this case, Eve was bound to fall long before the devil entered the scene. The fact that Milton was such a clearly devout man who wanted to “justify the ways of God” shows just how irresistible this logic is (and shows Milton’s own integrity as a thinker, as well).