The physical descriptions of the thrones in the respective strongholds also show a disparity. Satan's throne in the fortress Pandemonium "far outshone the wealth of Ormus and of Ind, Or where the gorgeous East with richest hand Show'rs on her kings barbaric pearl and gold-, while God's seat in Heaven is "pure empyrean high throned above all highth- (PL, II, III). Here the throne of Satan is associated with worldly riches, indicating that his power is not of a divine nature, and does not stand on its own merit, but instead it is fraudulent and showy. Since Satan lacks the authority of God, he parades what little mastery he does have so that he will appear high and mighty to his legions. The seat of God, however, burning with eternal light and high above any other place in the celestial world, proves that God's power is vested in his utmost holiness and his supreme and just authority. God does not need to flaunt his power, as all know that he is the mightiest being in the universe.
On first glance, one may be shocked by the legislation of the two councils. In the citadel Pandemonium, Satan takes a highly democratic approach to his decision making. Several of the fallen angels take turns speaking their pieces about which course of action will prove the most prudent. This seems like the fairest way possible to carry out the decision-making process, but it is only a guise. After three of the fallen offer their opinions, Satan's right-hand man, Beelzebub, sets the stage for the Prince of Darkness by suggesting an "easier enterprise- that was Satan's plan all along (PL, II). Satan, of course, with "monarchial pride conscious of the highest worth-, volunteers to undertake the task at hand (PL, II). By doing so, he appears to his underlings as a courageous leader willing to take on the burden of action against Heaven. It is in this way that Satan retains the faith of his subjects and is able to thwart any potential dissent among the ranks.
