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Portraying Aeneas as a hungry wolf (Vergil, 1971 2.355-358), the poet points at the fact that the hero applies to impromptu actions that are natural for Aeneas. When Milton draws a parallel between Satan and a wolf and then between Satan and a thief, he reveals that such features are natural for evil. A thief is compared to a wolf, and, as a wolf is not able to suppress his natural instincts, such as hunger, Satan is not able to eliminate his evil instincts.

In this regard, Satan is similar to Achilles who also fails to suppress his anger and his desire for revenge, even though he realises the consequences of such an action. In addition, like a wolf, Satan is also an outsider; he is expelled from the world, where he is brought up, and appears in an unfamiliar world. Another image of Satan is the image of Pharaoh that is presented in ancient literature as a demonical figure that threatens the existence of other living beings. Thus, John Milton presents different images of Satan, but these images are not Satan, they are the images of his behaviour, the images taken from classical epics. As Satan states, The mind is its own place, and in itself / Can make a Heaven of Hell, a Hell of Heaven. / What matter where, if I be still the same (Milton, 1993 Book 1 254-256). Despite these classical conventions, the poet is unable to integrate classical heroism into his characters, because classical epics mainly divide its characters into winners and losers. Achilles belongs to winners, as he manages to take revenge over his enemy and receive a victory in the Trojan War, while Satan is both the winner and the loser. On the one hand, he is cruelly punished by God for his disobedience, but, on the other hand, he succeeds in seducing Adam and Eve and in struggling against the despotic power of the Creator. Through such ambiguity of Satan the poet stresses on the necessity of social changes that will eliminate inequality. In his struggle Achilles adheres to cultural traditions and makes everything to preserve the world he lives in, but Satan rises against old ideals and God who is our grand Foe, / Who now triumphs, and in th' excess of joy / Sole reigning holds the Tyranny of Heav'n (Milton, 1993 Book 1 122-124). Thus, Satan wishes to destroy the world of God or at least to destroy God himself to become the principal ruler of Heaven.
Unlike Satan, Achilles realises the futility of the struggle against Greek gods, accepting his fate without fear or disobedience. Although Satan understands that his struggle may result in many negative consequences for him and other fallen angels, he nevertheless opposes God, because he wants to achieve freedom and justice. As he puts it, I come no enemy, but to set free / From out this dark and dismal house of pain (Milton, 1993 Book 2 822-823).