People in the late twentieth century tend to view democracy - or any rule by the populace - as divine, with other forms of government warranting at least some degree of skepticism. That said, modern readers of Milton's Paradise Lost may be inclined to observe Satan's government in Hell as ideal - everyone has an opportunity to speak his piece, and votes are taken when decisions are called for. God's kingdom, on the other hand, may be seen as the antithesis to a good republican system, as there is a clear monarchy headed by God. However, twentieth century wisdom does not apply to Paradise Lost, as Milton takes great pains to associate God's council with holiness, and Satan's with wickedness. It becomes apparent that God sole rule is quite justified, while Satan's democracy' is not as democratic as it seems. The two meetings are nearly exact opposites, a feature that enhances the conflict of good and evil. The council of Satan is placed in stark contrast with that of God, juxtaposing the vast imperfection of evil against the immaculateness of good.
Milton makes no secret of the discrepancy between the two councils. In the beginning of book three, the poet makes his second invocation, this one to Holy Light. In it, he makes the transition from "utter and middle darkness of Chaos and eternal Night- to the "holy light- and "Eternal coeternal beam- (Paradise Lost, Book III). Hell is repeatedly associated with darkness, giving it a sinister and evil connotation, while Heaven is bathed in light, making it appear holy and pure. The poet suggests that to move from Hell to Heaven is to move from darkness to light, and implies that God's light - and holiness - is without beginning or end. Likewise, Satan is shrouded in perpetual darkness, and his evil knows no bounds. In addition, Milton plays on the aspect of height, associating Hell with the lowest place in the universe - and thus the most evil - and Heaven with the highest and holiest.
