A good book is the precious life-blood of a master-spirit, embalmed and treasured up on purpose to a life beyond life. — John Milton.
JOHN MILTON, by common consent of critical opinion, holds a place among the first three great English poets. This is not to say that there are not a dozen, or even twenty, writers in the succession of English poetry who at times in individual quality touch a height equal to Milton's own. The word "great "is one that is commonly used about poets, often too easily, and generally, I suppose, with a difference. What is meant at the moment is that Milton stands pre-eminently for a very important kind of achievement in poetry, and, so far as can be seen in perspective up to our own day, there are hardly more than two other poets of whom the same thing can so definitely be said. There were many poets among the Elizabethans who in their best moments had as clearly the stuff of poetry in them as Shakespeare himself, but in breadth and consistency of performance Shakespeare transcends them all. It may be said that there is nothing which they did that he did not do as well and generally better. He was the chief and crowning glory of a vast range of poetic activity, practised by many men of great endowments, and, profiting as he did by their efforts and example, he brought the whole movement to its most perfect expression. So that, both by his personal quality and the actual volume of his work, it is of Shakespeare that we think instinctively as the great poet of his time. Because his time happened to be one of peculiar virtue as an inspiration to poetry, a time when the nation, both in adventure and culture, was first becoming delightedly aware of its own splendour and vitality, and was content to enjoy the spectacle of life, and share in its ardours purely for their own invigorating sake, without reducing them to moral or social problems, he comes to our mind always, perhaps, as the greatest poet of all. After him there are two other poets in the English story of whom something of the same kind may be said, John Milton and William Wordsworth. Circumstances of history made it impossible for either of these to inform their work with quite the same happy ease of spiritual youth that marks even the tragedies of Shakespeare, but each in his own way pre-eminently stood for one of the great natural movements in English history. After Wordsworth there is no poet of whom we can yet be quite sure in this matter. There are many whose work is certain of individual fame for ever, but none of whom we can yet say that he, above all others, most clearly embodied that strange urge in one direction which underlies all the manifold workings of an epoch.
John Milton's claim to greatness by this standard rests, to put it very briefly, on his unwearying desire, implicit through all his work and once plainly confessed, "to justify the ways of God to men." The whole Puritan revolutionary movement in England was something more than a protest against the evildoing of Charles the First. That was the occasion of its immediate expression in arms, but behind it all there was something far more constructive than this indignation, splendid though that was. The Elizabethan age — the accepted definition is as good as another — had been one of immense unquestioning activity. Physical adventure, the crossing of great seas in small boats, a childlike gaiety of response to the colour and arrogance of Renaissance culture that poured into the mind of the country from Italy, it was all a very festival of ardent and powerful youth. That, we know, is not the complete story, or, rather, a story with no need of qualification. Squalor and pedantry and mincing logic were not unknown, but these were accidental to, and not characteristic of, the time, which remained essentially one of eager and unquestioning joy in life, a finely irresponsible joy it may almost be said. When this impulse had spent itself, and the magnificence of youth had passed, there followed a time when the conscience of the nation became a deliberate thing, setting itself to assess the ardours of a day now gone. It was this spirit of argued judgment as distinguished from simple and delighted acceptance, that was at the very roots of the whole Puritan revolution in England. It was not necessarily an angry judgment nor a self-righteous one, nor even a grudging one, but it was judgment, and its high priest was John Milton.
The outline of Milton's life may be told in a few words. The son of a middle-class family, he was born in London in 1608, was educated at St. Paul's School and Christ's College, Cambridge, where he graduated in 1629, wrote most of his shorter poems, including L'Allegro and Il Penseroso, Comus and Lycidas, before he was thirty, went on the Continental Tour, and at the age of thirty-two, having become the tutor of his nephews, he seemed to have forsaken poetry for political and social pamphleteering. In 1642 he married Mary Powell; she left him, and in the following year he wrote his pamphlet on The Doctrine and Discipline of Divorce. This was censored and he retorted with the famous Areopagitica in 1644. In 1649, after the execution of the king, he was made Latin Secretary to the Council of State, and continued his controversial writing with Eikonoklastes, a reply to the king's book, and other essays which contain some of the finest and most vehement, if not best-tempered, prose in the language. His blindness began in 1651, and among his secretarial assistants was the poet Andrew Marvell. Losing his official position at the Restoration, he was for a time in hiding. He married for a second time in 1656, and again a third in 1662. His remaining years were spent partly at Chalfont St. Giles and partly in London ; he died at the age of sixty-six in 1674, and was buried in St. Giles's, Cripplegate.
In 1645 he had collected his smaller poems for publication, and a second edition of the volume was issued with additions in 1673. His great works were published, Paradise Lost in 1667, and Paradise Regained and Samson Agonistes in 1671. He is supposed to have begun writing the first of these as early as 1650, and the story of his dictating his masterpieces to his daughters is well known. His long silence as a poet in the middle of his life is difficult to explain, preoccupied though he may have been with political matters. We may, however, be sure that during the years when he was not actively writing poetry he was meditating the great work in front of him and preparing himself for a task as to the responsibility of which he was very deliberately conscious. His muse was to address itself to "Things unattempted yet in prose or rhyme." And, as he tells us in his Apology for Smectymnuus (1641), he believed that "He who would not be frustrate of his hope to write well hereafter in laudable things ought himself to be a true poem."
He came to the composition of the great works of his later years a good scholar, the chief intellectual champion in his country of political and religious freedom, and a man deeply versed in the sorrows and disillusions of life. In taking for his themes the fall of Satan, the redemption of the world by the Son of Man, and the sufferings of Samson, he was following the example of the Greeks in choosing stories which should be familiar to his readers. The mere invention of a fable as an exercise for his genius appealed to him no more than it did to Shakespeare, and he preferred to lavish the vast stores of his energy upon the spiritual and imaginative significance with which the mould of accepted fables could be filled. The literature which has grown up round these poems in itself forms a library of theology, poetics, and philosophy.
To attempt anything like an analysis of the vast subject-matter of Milton's writings is here obviously impossible. Of the poetry itself it may at once be said that it cannot be approached profitably in any light or easy mood. Once to have come under the spell of the serene mastery of Milton's genius is to be made free of it for ever. It is impossible once to like Milton's poetry and then to grow tired of it, but it may well sometimes be that a reader who is happy enough with some tripping or homely muse should find the ceremony of the great Puritan a little difficult, though L'Allegro and Il Penseroso, together with passages from Comus and Lycidas, can hardly fail to be pleasing to anybody. But for the rest of us there comes a time when the full glory of Milton's last period is a thing in life as inevitable in its authority as the beauty of nature itself. Matthew Arnold's "Others abide our question, thou art free" is as true of the other supreme poets as it is of Shakespeare. If we have the love of English poetry in our blood at all, we can no longer argue about:
Of Man's first disobedience and the fruit
Of that forbidden tree, whose mortal taste
Brought death into the world and all our woe,
With loss of Eden, till one greater Man
Restore us and regain the blissful seat,
Sing heavenly Muse, that on the secret top
Of Oreb, or of Sinai, didst inspire
That shepherd, who first taught the chosen seed,
In the beginning how the heavens and earth
Rose out of Chaos ; or if Sion hill
Delight thee more, and Siloa's brook that flowed
Fast by the Oracle of God ; I thence
Invoke thy aid to my advent'rous song,
That with no middle flight intends to soar
Above th' Aonian mount, while it pursues
Things unattempted yet in prose or rhyme.
And chiefly thou, O Spirit, that dost prefer
Before all temples th' upright heart and pure,
Instruct me, for thou know'st ; thou from the first
Wast present, and with mighty wings outspread
Dove-like sat'st brooding on the vast abyss,
And mad'st it pregnant: what in me is dark
Illumine, what is low raise and support;
That to the height of this great argument
I may assert eternal Providence,
And justify the ways of God to men.
This spiritual exaltation Milton in his later works maintained, with hardly a break, for something like fifteen thousand lines. In doing it he achieved a style which in its union of opulence and severity was at the time, and has remained, without parallel. As always with the great men, the poetry transcends the argument. The argument was indeed a passionate enough conviction with Milton himself, and was the foundation from which the mighty edifice of his poetry rose. But it is the poetry itself that, in the right mood, is a defence against the ignominies of the world as hardly any other English poetry is. Milton did very ardently wish to "justify the ways of God to men," to scourge tyranny, and to exalt the undying heroism of man. But in these things he was but one of many thousand generous spirits who have passed on earth, and his testament was made in terms of a mythology and a political temper which in themselves are not very intimately stirring things to us to-day. But, unlike those other thousands, Milton was a great poet, and, as such, he both transcended for ever the conditions of the moment and lifted his personal passion into universal poise by the sublime certainty with which it was embodied. Poise-that is the last word when all critical analysis of Milton has been made. To read Paradise Lost or Samson Agonistes, without haste and without question, is to look upon the troubled world with untroubled eyes. The purging is not of the same kind as that affected by the great poets of the tragic human emotions, where the salvation is wrought by the spectator being moved to a God-like compassion for suffering or erring man. Reading one of the great Shakespearean tragedies we are so touched to pity that we not only feel that in the course of justice there ought to be some final compensation for the disaster which we have witnessed, but that in some strange way we have been given the power to will that it shall be so. Milton, even in Samson Agonistes, where the actual fable is one of human catastrophe, does not move us in quite the same way. Here we feel not so much as we do in Shakespeare's tragedies that when all has been endured mercy will come, as it were, from some common impulse of the world to heal even the most merited suffering, but that the spirit of man can mysteriously rise clear of its own limitations and that man is, in fact, greater than the expression that he can ever give to himself in the conduct of life. Shakespeare's way is the more human, the more passionate, and the more intimately related to our common moods, but there are times when Milton can bring us a reassurance that is altogether his own.
The keen spiritual light that is over all Milton's meditation does not lessen the warmth of his humanity, a quality we are apt to forget was his when we think of him. His early poems, though they are marked already by the ceremony that in the great works was to come to such grandeur of style, are the work of a young poet moving freely about the world, generous and even gay in temper. Whatever his austerity of manner, there was no coldness at the heart of the man who could write:
While the ploughman near at hand
Whistles o'er the furrowed land,
And the milkmaid singeth blithe,
And the mower whets his scythe,
And every shepherd tells his tale
Under the hawthorn in the dale. . . ,
Nor, when Paradise Lost appeared more than twenty years later, had the note gone:
So hand in hand they pass'd, the loveliest pair
That ever since in love s embraces met ;
Adam the goodliest man of men since born
His sons, the fairest of her daughters Eve.
Under a tuft of shade, that on a green
Stood whisp'ring soft, by a fresh fountain side
They sat them down ; and after no more toil
Of their sweet gard'ning labour than sufficed
To recommend cool Zephyr, and made ease
More easy, wholesome thirst and appetite
More grateful, to their supper fruits they fell. . . .
a passage the tenderness of which is recurrent throughout the poem whenever Milton's thought for a moment leaves the height of its great argument and dwells on the human joys and sorrows of Paradise. While, however, he is thus always able to remind us of his command of the gentler things of holiday and pathos, it remains the truth that it is in a sublime philosophic conception of life, rather than in the particular and intimate lives of men and women, that his interest chiefly lies and in the expression of which his mastery is most commonly used.
How soon hath Time, the subtle thief of youth,
Stolen on his wing my three and twentieth year !
My hasting days fly on with full career,
But my late spring no bud or blossom show'th.
Perhaps my semblance might deceive the truth,
That I to manhood am arrived so near,
And inward ripeness doth much less appear,
That some more timely-happy spirits indu'th.
Yet be it less or more, or soon or slow,
it shall be still in strictest measure even
To that same lot, however mean or high,
Toward which Time leads me, and the will of Heaven.
All is, if I have grace to use it so,
As ever in my great Task-master's eye.
There at twenty-three was already the promise of the poet who in the full maturity of his power was to learn how, by pure majesty of spirit and the very magic of verse, to bring even angels into the range of our human sympathies, as in:
So spake the seraph Abdiel, faithful found,
Among the faithless, faithful only he:
Among innumerable false, unmoved,
Unshaken, unseduced, unterrified,
His loyalty he kept, his love, his zeal ;
Nor number, nor example with him wrought
To swerve from truth, or change his constant mind
Though single. . . .
and who, when he brought these faculties to a life still generalised, but nearer to our own experience, as at the end of Samson Agonistes, could achieve a moving beauty which has never been excelled in English poetry:
Nothing is here for tears, nothing to wail
Or knock the breast, no weakness, no contempt,
Dispraise, or blame, nothing but well and fair,
And what may quiet us in a death so noble. . . .
Any page of Milton will furnish examples of his mastery. Our choice might follow Swinburne, who finds an incomparable excellence of diction in the opening of Lycidas:
Yet once more, O ye laurels, and once more
Ye myrtles brown, with ivy never sere,
I come to pluck your berries harsh and crude,
And with forced fingers rude,
Shatter your leaves before the mellowing year. . . .
or Keats, who says:
"There are two specimens of very extraordinary beauty in the Paradise Lost : they are of a nature, so far as I have read, unexampled elsewhere ; they are entirely distinct from the brief pathos of Dante, and they are not to be found even in Shakespeare. The one is in line 268, iv:Not that fair fieldThe other is line 32, book vii:
Of Enna, where Proserpine, gathering flowers, Herself a fairer flower, by gloomy Dis
Was gathered, which cost Ceres all that pain To seek her through the world.But drive far off the barbarous dissonanceThese appear exclusively Miltonic, without the shadow of another mind, ancient or modern."
Of Bacchus and his revellers, the race Of that wild rout that tore the Thracian hard
In Rhodope, where woods and rocks had ears
To rapture, till the savage clamour drowned
Both harp and voice ; nor could the Muse defend Her son.
De Quincey, who held Milton to be the greatest poet of all time — who somewhere speaks of "the solemn planetary wheelings of the verse of Milton " — selected as "his most tremendous passage perhaps the most sublime, all things considered, that exists in human literature," the lines (273, bk. x), where Death first becomes aware of his own future empire over man:
So saying, with delight he snuffed the smell
Of mortal change on earth.
As when a flock
Of ravenous fowl, through many a league remote,
Against the day of battle, to a field,
Where armies he encamped, come flying, lured.
So scented the grim feature, and upturned
His nostril wide into the murky air,
Sagacious of his quarry from so far.
Although, more perhaps than most poets, Milton allowed a life of affairs to encroach upon his actual poetical position, there is no poet of whom it can be more justly said that he devoted his life to poetry. Having proved his gifts in the early poems, he determined to wait until such time as he felt himself to be equipped for a work that should not only be profound in conception but massive in volume and architecture. "Neither do I think it shame," he writes in the Reason of Church Government urged against Prelatry of 1641, "to covenant with any knowing reader that, for some years yet I may go on trust with him toward the payment of whom I am now indebted, as being a work not to be raised from the heat of youth or the vapours of wine . . . but by devout prayer to that eternal Spirit, who can enrich with all utterance and knowledge . . . to this must be added industrious and select reading, steady observation, insight into all seemly and generous art and affairs. . . ." Through those years of political and religious controversy his mind was fixed constantly upon the redemption of this promise. The result of all this was that when the works came they were upon a scale that can be no more lightly apprehended by the reader than they were lightly conceived by the poet. Before we can come to anything like the full significance of Milton's great poems we must read them steadily and we must read them whole.
We may for purposes of argument do very well in dividing poets up into schools, Classical, Romantic, Realist, and so forth, but when we come to the very great men we find that in some measure or another they have the best qualities of all these different kinds. Nowhere has the case for the so-called Classic as against the Romantic method been put more lucidly, than in Matthew Arnold's famous Preface of 1853.
"We can hardly at the present day understand what Menander meant, when he told a man who inquired as to the progress of his comedy that he had finished it, not having yet written a single line, because he had constructed the action of it in his mind. A modern critic would have assured him that the merit of his piece depended on the brilliant things which arose under his pen as he went along. We have poems which seem to exist merely for the sake of single lines and passages; not for the sake of producing any total-impression. We have critics who seem to direct their attention merely to detached expressions, to the language about the action, not to the action itself. I verily think that the majority of them do not in their hearts believe that there is such a thing as a total-impression to be derived from a poem at all, or to be demanded from a poet; they think the term a commonplace or metaphysical criticism. They will permit the Poet to select any action he pleases, and to suffer that action to go as it will, provided he gratifies them with occasional bursts of fine writing, and with a shower of isolated thoughts and images. That is, they permit him to leave their poetical sense ungratified, provided that he gratifies their rhetorical sense and their curiosity."
This is an admirable piece of aesthetic theory, and it was a point that very much needed to be made, and for that matter still needs to be made to-day in view of the common practice of modern poetry. But the argument is one which when we come to the poets themselves in their poetry — even to Matthew Arnold in his own poetry — we find to need qualification. It is true that certain poets, chiefly lyric poets, do make good their claim to our remembrance almost entirely because of the occasional verbal felicities of which Arnold speaks, and they do not achieve, or, perhaps, even aim at, that "total-impression "which the critic so rightly holds up to admiration. But this does not mean that the poets who are masters of proportion and form on the grand scale are indifferent to the appeal of those same verbal felicities. How, for example, would Arnold account for Keats in his reckoning? The form of the Odes, although it is of small dimensions, has decided grandeur, and the " total-impression"is emphatic and lasting. And yet Keats took the greatest pains to "load every rift with ore." There is hardly a line without some exquisite touch of the kind that Arnold, in his enthusiasm for classic purity, seems almost to censure. As I have pointed out, no poetry could be more suggestive in this matter than Arnold's own, where the general effect is always kept in view with scrupulous loyalty to the poet's belief, but where "showers of isolated thoughts and images" are constantly breaking upon the design to our great profit.
In Milton this richness of phrase, beautiful even apart from its context, is constant. "The tann'd haycock in the mead," "the glowing violet," "brisk as the April buds in Primrose season," "beauty is Nature's brag," "they also serve who only stand and wait," "the marble air," "And from sweet kernels prest She tempers dulcet creams," "and calm of mind all passion spent " — such things come to the eye on almost any page. Great and essential as the complete design is, it is not difficult ever to make Milton's inspiration clear by short passages, even phrases. But the design remains to be discovered only by the patient and humble reader. Once to behold it, in all its lordly power and grace, is to rejoice in one of the sublime achievements of English character and of English poetry.
Milton's English Poems, including Paradise Lost, Paradise Regained, Samson Agonistes, Early Poems, etc., 2 vols., edited by R. C. Browne (Oxford University Press).
David Masson's Life of Milton.
Sir Walter Raleigh's Milton (Arnold).
Mark Pattison's Milton in the English Men of Letters Series (Macmillan).
J. Bailey's Milton in The Home University Library.
Much has recently been done by E. M. W. Tillyard to restore Milton to his rightful place in The Miltonic Setting, Past and Present, and Milton (Chatto & Windus).
The literature of the period is treated in J. H. B. Masterman's The Age of Milton (Bell). Milton and the English Mind, by F. E. Hutchinson (English Universities Press). Denis Saurat: Milton, Man and Thinker (Dent).