The Paradise Lost (Chapter 6)

The poem is an evident impression of what happened when Satan needed to assume control in God’s kingdom. Raphael proceeds with his account of the main clash amongst Satan and the Father. Once more, Raphael signals that he should figure out how to relate the war in wording that Adam will get it. Raphael comes back to his story with Abdiel, who stands up to Satan and the other revolt divine messengers and discloses to them that their thrashing is impending. “Roll’d inward, and spacious Gap disclo’d”  He leaves the supporters of Satan and is invited once again into the positions of God. “Not to destroy, but root them out of Heav’n” He is pardoned by God and adulated for his reliability, compliance, and resistance of wickedness (Milton, John, and Alastair, 64). God delegates Gabriel and Michael the pioneers of Heaven’s armed force, which is legitimately comprised of just the same number of blessed messengers as Satan’s armed force.

Presently, the two sides set up their military. The two armies line up in full perspective of each other, sitting tight for the flag to assault. Satan and Abdiel square off in the center; they trade affront, and after that blows, and the fight starts. Both sides battle savagely and equally until Michael, the co-pioneer of the great holy messengers, bargains Satan a blow with a surprisingly broad and threatening sword (Milton, John, and Alastair, 66). The sword cuts through Satan’s whole right side, and the defiant spiritual messengers then withdraw with their injured pioneer.

“Down from the verge of Heav’n, Eternal wrath” Satan’s armed force discloses the Amery for the following day and shells the greatly blessed messengers. The exceedingly divine messengers end up off guard as their protection turns into a block to their escape. Michael, at last, gives an answer: the exceptionally divine messengers get mountains and move them to the war zone to cover the revolt divine messengers and their gunnery (Milton, John, and Alastair, 70). The revolt blessed messengers should gradually uncover themselves from underneath the mountains and reassemble. Dusks, and God chooses that there will be no battling on the third day and that the war should now end. He conveys his Son the following day, who charges through the adversary positions on an extraordinary chariot and drives them from the war zone.

“Her dark foundations, and too fast had bound”. The war in Heaven is presumably planned to be perused as a similitude, embodying otherworldly lessons in an epic situation so that we (and Adam) can comprehend what matters to Raphael (Milton, John, and Alastair, 72). The story unquestionably contains lessons that Raphael needs Adam to gain from. One of the ethics of the war in Heaven is that insubordination prompts a man’s getting to be plainly oblivious in regards to reality. Satan and the revolt blessed messengers feel enabled by their new choice not to submit, yet their resistance to God renders them frail. Satan and his armed force never appear to understand the worthlessness of their insubordination (Milton, John, and Alastair, 82). Satan rouses himself and his troops to increasingly insubordination. However, their proceeded with disappointment and continued with any expectation of triumph show the blinding impact that their pride and vanity have created.



The entire content is a representation of the scriptural stories that Milton chose to make them all the more alluring to the reader. The style of the fight does not take after the fighting of Milton’s day, yet rather the first struggle of former legends. Milton introduces the warring groups each agreeing with their lances and shields over a war zone. Milton presents this disparity in methods of fighting to suggest his general public’s headways over those of the established age. Satan’s innovation of the gun is a sudden improvement, flagging Milton’s conviction that black powder is an evil creation and that supposed progressions in war are pointless and useless.

The Paradise Lost (Chapter 9)

“His entrance, and forewarn’d the Cherubim” Milton starts Book IX as he began Books I and VII: with a conjuring and request for direction and also a correlation of his errand to that of the colossal Greek and Roman sages, the Iliad, Odyssey, and the Aeneid. Milton clarifies by a method for this conjuring Adam and Eve’s fall is the momentous occasion that happens in Paradise Lost. Their fall is the ballad’s peak, despite the fact that it does not shock anyone. By depicting the fall as disastrous, Milton passes on the gravity and earnestness of this disaster for all of the mankind (Milton, John, and Alastair, 853). However, he likewise arranges Adam and Eve’s story inside the artistic traditions of catastrophe, in which a remarkable man falls as a result of a single blemish inside his overwhelming character. The fall makes ready for humanity’s ultimate reclamation and salvation, and hence Milton can guarantee that his epic outperforms Homer’s and Virgil’s since it relates to the whole human race, not one legend or even one country.

Milton taunts the noble sentiments of the Middle Ages because they hail utterly shallow chivalry. The possibility of the gallant warrior was an ironic expression in Milton’s view. Milton shows his saint as an ethically capable individual—Adam’s quality and military ability are completely immaterial (Milton, John, and Alastair, 857). Milton voices questions about whether his general public will welcome a true Christian legend, or whether he is as yet sufficiently talented or youthful enough to finish his general assignment, adjusting his trust in his capacity with the modesty fitting to a Christian artist.

“Found unsuspected way. There was a place”  “Satan involv’d in rising Mist, then sought” Satan’s arrival to the story presents him as a changed and further deteriorated character (Milton, John, and Alastair, 860). Before the allurement of Eve, we see Satan experience another piece of soul-looking. This time, be that as it may, he doesn’t falter in his assurance to demolish humanity, however just makes a frosty articulation of disappointment for things that may have been. Milton takes note of that Satan is headed to activity by the melancholy and turmoil he feels inside and by his injured feeling of pride. It is evident now that Satan’s choice to degenerate humanity is last, yet regardless he contemplates how he would have delighted in the magnificence of Earth if he had not revolted. “Most opportune might serve his Wiles, and found, The Serpent subtlest Beast of all Field” (Milton, John, and Alastair, 868). Milton shows the inner desolation that outcomes from the transgression of gloom: Satan can unmistakably observe, notwithstanding all his past contentions, that it would have been exceptional to stay great. Notwithstanding, he has illegal himself from thinking about how possible it is of contrition. Accordingly, he deteriorates further and facilitates, making his brain and body his very own Hell.


Milton has given supreme energy to the reason and choice of both men and Satan, just to demonstrate that the psyche can vanquish itself—utilizing motivation to land at an untenable position. Satan’s musings are progressively conflicting and befuddling, winding up plainly hard for us, and maybe for himself, to take after. Satan comes to trust his particular flawed rationale and his falsehoods. In Books I and II, his capacity to reason is reliable, however now in Book IX, he can scarcely shape a sound contention. Incidentally, Satan has demonstrated the reality of his prior explanation that the psyche can make a paradise of damnation or a hellfire of heaven. Satan expected to make a Heaven out of Hell, where he would be a detestable rendition of God. Rather, he has carried his torment with him and made a hellfire out of the earth that, however for him, would be wonderful.

Works Cited

Milton, John, and Alastair Fowler. Paradise lost. Pearson Education, 2007.