Read Ebook: An Introduction to the Prose and Poetical Works of John Milton Comprising All the Autobiographic Passages in His Works the More Explicit Presentations of His Ideas of True Liberty. by Milton John Corson Hiram Editor

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The greater impressibility and its resultant, the keener, more penetrating insight , which pre?minently distinguish poetic genius from ordinary natures, render great poets the truest historians of their times and the truest prophets. The poetic and dramatic literature of a people is a mirror in which is most clearly reflected their real and essential life. History gives rather their phenomenal life. It is the essential spirit only of an age, the permanent, the absolute, in it, as assimilated and 'married to immortal verse' by a great poet, that can retain a hold upon the interests and sympathies of future generations.

Milton was most emphatically a man of his age, and its clearest reflector, sustaining to it the most intimate and sympathetic and intensely active relationship; and, of all that was enduring in it, his works, both prose and poetical, are the best existing exponent. His intimate relationship with his age has been set forth in Dr. Masson's exhaustive and grandly monumental work, in six large octavo volumes, 'The Life of John Milton: narrated in connexion with the political, ecclesiastical, and literary history of his time.' No other poet in universal literature, unless Dante be an exception, ever sustained such a relationship to the great movements of his time and country that an exhaustive biography of him would need to be, to the same extent, 'narrated in connexion with the political, ecclesiastical, and literary history of his time.'

I would not give these extended quotations from De Quincey were it not that there may be many students who will read this book, and who will not have access to the works of De Quincey. Those who have, should read all that he says on the subject. The distinction which he makes between the literature of knowledge and the literature of power was never before so clearly and eloquently made, and it is a distinction which needs to be especially emphasized in these days of excessive knowledge-mongery, apart from education. Literature is largely made in the schools a knowledge subject. The great function of literature, namely, to bring into play the spiritual faculties, is very inadequately recognized, and the study of English Literature is made too much an objective job--the fault of teachers, not students. When the literature is studied as a life-giving power, students are always more interested than when everything else except the one thing needful receives attention,--the sources of works of genius, the influences under which they were produced, their relations to history and to time and place, and whatever else may be made to engage the minds of students in the absence of the teacher's ability to bring them into a sympathetic relationship with the informing life of the works 'studied'--with that which constitutes their absolute power.

Another important feature of the 'Paradise Lost' to which I would call attention, and of which much should be made in the study of the poem, as a condition of assimilating its educating power, is the verse, which more fully realizes Wordsworth's definition and notion of harmonious verse, given by Coleridge in the third of his 'Satyrane's Letters,' than any other blank verse in the language. The definition, it is evident, was meant to apply more particularly to non-dramatic blank verse. Wordsworth's definition is, as given by Coleridge, that 'harmonious verse consists in the apt arrangement of pauses and cadences and the sweep of whole paragraphs,

"with many a winding bout Of link?d sweetness long drawn out,"

and not in the even flow, much less in the prominence or antithetic vigor of single lines, which are indeed injurious to the total effect, except where they are introduced for some specific purpose.'

In my 'Primer of English Verse' , I have presented the two grand features of Milton's blank verse, namely: The melodious variety of his cadences closing within verses, this being one of the essentials of 'true musical delight' which Milton mentions, in his remarks on 'The Verse,' 'the sense variously drawn out from one verse into another'; and the melodious and harmonious grouping of verses into what may, with entire propriety, be called stanzas--stanzas which are more organic than the uniformly constructed stanzas of rhymed verse. The latter must be more or less artificial, by reason of the uniformity which is maintained. But the stanzas of Milton's blank verse are waves of melody and harmony which are larger or smaller, and with ever varied cadences, according to the propulsion of the thought and feeling which produces them, which propulsion may be sustained through a dozen verses or more, or may expend itself in two or three. No other blank verse in the language exhibits such a masterly skill in the variation of its pauses--pauses, I mean, where periodic groups, or logical sections of groups, terminate after, or within, it may be, the first, second, third, or fourth foot of a verse. There are five cases where the termination is within the fifth foot.

'Self-reverence, self-knowledge, self-control, These three alone lead life to sovereign power. Yet not for power , but to live by law, Acting the law we live by without fear; And, because right is right, to follow right Were wisdom in the scorn of consequence.'

He also realized in himself what he says in his 'Areopagitica': 'He that can apprehend and consider vice with all her baits and seeming pleasures, and yet abstain, and yet distinguish, and yet prefer that which is truly better, he is the true warfaring Christian.'

A noble motive nobly presented!

There are no authors in the literature more distinctly revealed in their writings than is John Milton. His personality is felt in his every production, poetical and prose, and felt almost as much in the earliest as in the latest period of his authorship. And there is no epithet more applicable to his personality than the epithet august. He is therefore one of the most educating of authors, in the highest sense of the word, that is, educating in the direction of sanctified character.

''Tis human fortune's happiest height to be A spirit melodious, lucid, poised, and whole: Second in order of felicity I hold it, to have walked with such a soul.'

The prime value attaching to the prose works of Milton at the present day is their fervent exposition of true freedom,--a freedom which involves a deep sympathy with truth; a freedom which is induced by a willing and, in its final result, a spontaneous obedience to one's higher nature. Without such obedience no one can be truly free. Outward freedom, so called, may only afford an opportunity to one with evil inward tendencies to become, morally, an invertebrate. Lord Byron speaks of his Lara as

'License they mean when they cry liberty; For who loves that must first be wise and good.'

The student should first read carefully all the selections, prose and poetical, without referring to the notes. Notes are a necessary evil, and should not be read until after a requisite general impression has been received from an independent reading; often two or more independent readings should precede any attention to explanatory notes. Even such a poem as Browning's 'The Ring and the Book,' abounding as it does in out of the way allusions, difficult syntactical constructions, etc., requiring explanation, should be so read. The student would thus get a better impression of the poem as a whole, and would derive from it a greater pleasure than if he should read it at first with the aid of abundant notes explanatory of details. A special attention to the details should be given only after the reader has, in a general way, taken in the articulating thought and the informing life of the poem.

There are thousands of allusions in the 'Paradise Lost' which a reader might not know, and yet be able to read the whole poem for the first time and enjoy it, and, what is all-important, be uplifted by it, without a single explanatory note.

Faithorne was the most distinguished portrait artist and engraver of the time. He appears to have especially excelled in crayon-drawing rather than in painting. His numerous engravings are both from his own studies and from those of other artists, especially of Vandyke. 'No one,' says Masson, 'can desire a more impressive and authentic portrait of Milton in his later life. The face is such as has been given to no other human being; it was and is uniquely Milton's. Underneath the broad forehead and arched temples there are the great rings of eye-socket, with the blind, unblemished eyes in them, drawn straight upon you by your voice, and speculating who and what you are; there is a severe composure in the beautiful oval of the whole countenance, disturbed only by the singular pouting round the rich mouth; and the entire expression is that of English intrepidity mixed with unutterable sorrow.'

H. C.

CASCADILLA COTTAGE, July, 1899.

MILTON'S AUTOBIOGRAPHY

The other autobiographic passages are given, as far as may be, in their chronological order,--that is, not always according to the dates of their composition, but according to their order in Milton's life.

A grateful recollection of the divine goodness is the first of human obligations; and extraordinary favours demand more solemn and devout acknowledgments: with such acknowledgments I feel it my duty to begin this work. First, because I was born at a time when the virtue of my fellow-citizens, far exceeding that of their progenitors in greatness of soul and vigour of enterprise, having invoked Heaven to witness the justice of their cause, and been clearly governed by its directions, has succeeded in delivering the commonwealth from the most grievous tyranny, and religion from the most ignominious degradation. And next, because when there suddenly arose many who, as is usual with the vulgar, basely calumniated the most illustrious achievements, and when one eminent above the rest, inflated with literary pride, and the zealous applauses of his partisans, had in a scandalous publication, which was particularly levelled against me, nefariously undertaken to plead the cause of despotism, I, who was neither deemed unequal to so renowned an adversary, nor to so great a subject, was particularly selected by the deliverers of our country, and by the general suffrage of the public, openly to vindicate the rights of the English nation, and consequently of liberty itself. Lastly, because in a matter of so much moment, and which excited such ardent expectations, I did not disappoint the hopes nor the opinions of my fellow-citizens; while men of learning and eminence abroad honoured me with unmingled approbation; while I obtained such a victory over my opponent that, notwithstanding his unparalleled assurance, he was obliged to quit the field with his courage broken and his reputation lost; and for the three years which he lived afterwards, much as he menaced and furiously as he raved, he gave me no further trouble, except that he procured the paltry aid of some despicable hirelings, and suborned some of his silly and extravagant admirers to support him under the weight of the unexpected and recent disgrace which he had experienced. This will immediately appear. Such are the signal favours which I ascribe to the divine beneficence, and which I thought it right devoutly to commemorate, not only that I might discharge a debt of gratitude, but particularly because they seem auspicious to the success of my present undertaking. For who is there, who does not identify the honour of his country with his own? And what can conduce more to the beauty or glory of one's country than the recovery not only of its civil but its religious liberty?

But the conflict between me and Salmasius is now finally terminated by his death; and I will not write against the dead; nor will I reproach him with the loss of life as he did me with the loss of sight; though there are some who impute his death to the penetrating severity of my strictures, which he rendered only the more sharp by his endeavours to resist. When he saw the work which he had in hand proceed slowly on, the time of reply elapsed, the public curiosity subsided, his fame marred, and his reputation lost; the favour of the princes, whose cause he had so ill defended, alienated, he was destroyed, after three years of grief, rather by the force of depression than disease.

If I inveigh against tyrants, what is this to kings? whom I am far from associating with tyrants. As much as an honest man differs from a rogue, so much I contend that a king differs from a tyrant. Whence it is clear, that a tyrant is so far from being a king, that he is always in direct opposition to a king. And he who peruses the records of history, will find that more kings have been subverted by tyrants than by their subjects. He, therefore, who would authorize the destruction of tyrants, does not authorize the destruction of kings, but of the most inveterate enemies to kings.

Let us now come to the charges which were brought against myself. Is there anything reprehensible in my manners or my conduct? Surely nothing. What no one, not totally divested of all generous sensibility, would have done, he reproaches me with want of beauty and loss of sight.

'Monstrum horrendum, informe, ingens, cui lumen ademptum.'

I certainly never supposed that I should have been obliged to enter into a competition for beauty with the Cyclops; but he immediately corrects himself, and says, 'though not indeed huge, for there cannot be a more spare, shrivelled, and bloodless form.' It is of no moment to say anything of personal appearance, yet lest any one, from the representations of my enemies, should be led to imagine that I have either the head of a dog, or the horn of a rhinoceros, I will say something on the subject, that I may have an opportunity of paying my grateful acknowledgments to the Deity, and of refuting the most shameless lies. I do not believe that I was ever once noted for deformity, by any one who ever saw me; but the praise of beauty I am not anxious to obtain. My stature certainly is not tall; but it rather approaches the middle than the diminutive. Yet what if it were diminutive, when so many men, illustrious both in peace and war, have been the same? And how can that be called diminutive, which is great enough for every virtuous achievement? Nor, though very thin, was I ever deficient in courage or in strength; and I was wont constantly to exercise myself in the use of the broadsword, as long as it comported with my habit and my years. Armed with this weapon, as I usually was, I should have thought myself quite a match for any one, though much stronger than myself; and I felt perfectly secure against the assault of any open enemy. At this moment I have the same courage, the same strength, though not the same eyes; yet so little do they betray any external appearance of injury, that they are as unclouded and bright as the eyes of those who most distinctly see. In this instance alone I am a dissembler against my will. My face, which is said to indicate a total privation of blood, is of a complexion entirely opposite to the pale and the cadaverous; so that, though I am more than forty years old, there is scarcely any one to whom I do not appear ten years younger than I am; and the smoothness of my skin is not, in the least, affected by the wrinkles of age. If there be one particle of falsehood in this relation, I should deservedly incur the ridicule of many thousands of my countrymen, and even many foreigners to whom I am personally known. But if he, in a matter so foreign to his purpose, shall be found to have asserted so many shameless and gratuitous falsehoods, you may the more readily estimate the quantity of his veracity on other topics. Thus much necessity compelled me to assert concerning my personal appearance. Respecting yours, though I have been informed that it is most insignificant and contemptible, a perfect mirror of the worthlessness of your character and the malevolence of your heart, I say nothing, and no one will be anxious that anything should be said. I wish that I could with equal facility refute what this barbarous opponent has said of my blindness; but I cannot do it; and I must submit to the affliction. It is not so wretched to be blind, as it is not to be capable of enduring blindness. But why should I not endure a misfortune which it behooves everyone to be prepared to endure if it should happen; which may, in the common course of things, happen to any man; and which has been known to happen to the most distinguished and virtuous persons in history? Shall I mention those wise and ancient bards, whose misfortunes the gods are said to have compensated by superior endowments, and whom men so much revered, that they chose rather to impute their want of sight to the injustice of heaven than to their own want of innocence or virtue? What is reported of the Augur Tiresias is well known; of whom Apollonius sung thus in his Argonautica:

'To men he dared the will divine disclose, Nor feared what Jove might in his wrath impose. The gods assigned him age, without decay, But snatched the blessing of his sight away.'

But God himself is truth; in propagating which, as men display a greater integrity and zeal, they approach nearer to the similitude of God, and possess a greater portion of his love. We cannot suppose the deity envious of truth, or unwilling that it should be freely communicated to mankind. The loss of sight, therefore, which this inspired sage, who was so eager in promoting knowledge among men, sustained, cannot be considered as a judicial punishment. Or shall I mention those worthies who were as distinguished for wisdom in the cabinet as for valour in the field? And first, Timoleon of Corinth, who delivered his city and all Sicily from the yoke of slavery; than whom there never lived in any age a more virtuous man or a more incorrupt statesman: Next Appius Claudius, whose discreet counsels in the senate, though they could not restore sight to his own eyes, saved Italy from the formidable inroads of Pyrrhus: then Caecilius Metellus the high-priest, who lost his sight, while he saved, not only the city, but the palladium, the protection of the city, and the most sacred relics, from the destruction of the flames. On other occasions Providence has indeed given conspicuous proofs of its regard for such singular exertions of patriotism and virtue; what, therefore, happened to so great and so good a man, I can hardly place in the catalogue of misfortunes. Why should I mention others of later times, as Dandolo of Venice, the incomparable Doge; or Zisca, the bravest leader of the Bohemians, and the champion of the cross; or Jerome Zanchius, and some other theologians of the highest reputation? For it is evident that the patriarch Isaac, than whom no man ever enjoyed more of the divine regard, lived blind for many years; and perhaps also his son Jacob, who was equally an object of the divine benevolence. And in short, did not our Saviour himself clearly declare that that poor man whom he restored to sight had not been born blind, either on account of his own sins or those of his progenitors? And with respect to myself, though I have accurately examined my conduct, and scrutinized my soul, I call thee, O God, the searcher of hearts, to witness, that I am not conscious, either in the more early or in the later periods of my life, of having committed any enormity which might deservedly have marked me out as a fit object for such a calamitous visitation. But since my enemies boast that this affliction is only a retribution for the transgressions of my pen, I again invoke the Almighty to witness, that I never, at any time, wrote anything which I did not think agreeable to truth, to justice, and to piety. This was my persuasion then, and I feel the same persuasion now. Nor was I ever prompted to such exertions by the influence of ambition, by the lust of lucre or of praise; it was only by the conviction of duty and the feeling of patriotism, a disinterested passion for the extension of civil and religious liberty. Thus, therefore, when I was publicly solicited to write a reply to the Defence of the royal cause, when I had to contend with the pressure of sickness, and with the apprehension of soon losing the sight of my remaining eye, and when my medical attendants clearly announced, that if I did engage in the work, it would be irreparably lost, their premonitions caused no hesitation and inspired no dismay. I would not have listened to the voice even of AEsculapius himself from the shrine of Epidaurus, in preference to the suggestions of the heavenly monitor within my breast; my resolution was unshaken, though the alternative was either the loss of my sight, or the desertion of my duty: and I called to mind those two destinies, which the oracle of Delphi announced to the son of Thetis:

'I by my Goddess-mother have been warned, The silver-footed Thetis, that o'er me A double chance of destiny impends: If here remaining, round the walls of Troy I wage the war, I ne'er shall see my home, But then undying glory shall be mine: If I return, and see my native land, My glory all is gone; but length of life Shall then be mine, and death be long deferred.'

I considered that many had purchased a less good by a greater evil, the meed of glory by the loss of life; but that I might procure great good by little suffering; that though I am blind, I might still discharge the most honourable duties, the performance of which, as it is something more durable than glory, ought to be an object of superior admiration and esteem; I resolved, therefore, to make the short interval of sight, which was left me to enjoy, as beneficial as possible to the public interest. Thus it is clear by what motives I was governed in the measures which I took, and the losses which I sustained. Let then the calumniators of the divine goodness cease to revile, or to make me the object of their superstitious imaginations. Let them consider, that my situation, such as it is, is neither an object of my shame nor my regret, that my resolutions are too firm to be shaken, that I am not depressed by any sense of the divine displeasure; that, on the other hand, in the most momentous periods, I have had full experience of the divine favour and protection; and that, in the solace and the strength which have been infused into me from above, I have been enabled to do the will of God; that I may oftener think on what he has bestowed, than on what he has withheld; that, in short, I am unwilling to exchange my consciousness of rectitude with that of any other person; and that I feel the recollection a treasured store of tranquillity and delight. But, if the choice were necessary, I would, sir, prefer my blindness to yours; yours is a cloud spread over the mind, which darkens both the light of reason and of conscience; mine keeps from my view only the coloured surfaces of things, while it leaves me at liberty to contemplate the beauty and stability of virtue and of truth. How many things are there besides which I would not willingly see; how many which I must see against my will; and how few which I feel any anxiety to see! There is, as the apostle has remarked, a way to strength through weakness. Let me then be the most feeble creature alive, as long as that feebleness serves to invigorate the energies of my rational and immortal spirit; as long as in that obscurity, in which I am enveloped, the light of the divine presence more clearly shines, then, in proportion as I am weak, I shall be invincibly strong; and in proportion as I am blind, I shall more clearly see. Oh, that I may thus be perfected by feebleness, and irradiated by obscurity! And, indeed, in my blindness, I enjoy in no inconsiderable degree the favour of the Deity, who regards me with more tenderness and compassion in proportion as I am able to behold nothing but himself. Alas! for him who insults me, who maligns and merits public execration! For the divine law not only shields me from injury, but almost renders me too sacred to attack; not indeed so much from the privation of my sight, as from the overshadowing of those heavenly wings which seem to have occasioned this obscurity; and which, when occasioned, he is wont to illuminate with an interior light, more precious and more pure. To this I ascribe the more tender assiduities of my friends, their soothing attentions, their kind visits, their reverential observances; . . . This extraordinary kindness which I experience, cannot be any fortuitous combination; and friends, such as mine, do not suppose that all the virtues of a man are contained in his eyes. Nor do the persons of principal distinction in the commonwealth suffer me to be bereaved of comfort, when they see me bereaved of sight, amid the exertions which I made, the zeal which I showed, and the dangers which I run for the liberty which I love. But, soberly reflecting on the casualties of human life, they show me favour and indulgence, as to a soldier who has served his time, and kindly concede to me an exemption from care and toil. They do not strip me of the badges of honour which I have once worn; they do not deprive me of the places of public trust to which I have been appointed; they do not abridge my salary or emoluments; which, though I may not do so much to deserve as I did formerly, they are too considerate and too kind to take away; and, in short, they honour me as much as the Athenians did those whom they determined to support at the public expense in the Prytaneum. Thus, while both God and man unite in solacing me under the weight of my affliction, let no one lament my loss of sight in so honourable a cause. And let me not indulge in unavailing grief, or want the courage either to despise the revilers of my blindness, or the forbearance easily to pardon the offence.

At length, dear friend, your letter has reached me, and the messenger-paper has brought me your words--brought me them from the western shore of Chester's Dee, where with prone stream it seeks the Vergivian wave. Much, believe me, it delights me that foreign lands have nurtured a heart so loving of ours, and a head so faithfully mine; and that a distant part of the country now owes me my sprightly companion, whence, however, it means soon, on being summoned, to send him back. Me at present that city contains which the Thames washes with its ebbing wave; and me, not unwilling, my father's house now possesses. At present it is not my care to revisit the reedy Cam; nor does the love of my forbidden rooms yet cause me grief . Nor do naked fields please me, where soft shades are not to be had. How ill that place suits the votaries of Apollo! Nor am I in the humour still to bear the threats of a harsh master , and other things not to be submitted to by my genius . If this be exile , to have gone to my father's house, and, free from cares, to be pursuing agreeable relaxations, then certainly I refuse neither the name nor the lot of a fugitive , and gladly I enjoy the condition of exile . Oh that that poet, the tearful exile in the Pontic territory had never endured worse things! Then had he nothing yielded to Ionian Homer, nor would the supreme reputation of having surpassed him be yours, O Maro! For it is in my power to give my leisure up to the placid Muses; and books, which are my life, have me all to themselves. When I am wearied, the pomp of the winding theatre takes me hence, and the garrulous stage calls me to its noisy applauses--whether it be the wary old gentleman that is heard, or the prodigal heir; whether the wooer, or the soldier with his helmet doffed, is on the boards, or the lawyer, prosperous with a ten years' lawsuit, is mouthing forth his gibberish to the unlearned forum. Often the wily servant is abetting the lover-son, and at every turn cheating the very nose of the stiff father; often there the maiden, wondering at her new sensations, knows not what love is, and, while she knows not, loves. Or, again, furious Tragedy shakes her bloody sceptre and rolls her eyes, with dishevelled locks, and it is a pain to look, and yet it is a pleasure to have looked and been pained; for sometimes there is a sweet bitterness in tears. Or the unhappy boy leaves his untasted joys, and falls off, a pitiful object, from his broken love; or the fierce avenger of crime recrosses the Styx from the shades, perturbing guilty souls with his funeral torch. Or the house of Pelops or that of noble Ilium is in grief, or the palace of Creon expiates its incestuous ancestry. But not always within doors, nor even in the city, do we mope; nor does the season of spring pass by unused by us. The grove also planted with thick elms, has our company, and the noble shade of a suburban neighborhood. Very often here, as stars breathing forth mild flames, you may see troops of maidens passing by. Ah! how often have I seen the wonders of a worthy form, which might even repair the old age of Jove! Ah! how often have I seen eyes surpassing all gems and whatever lights revolve round either pole; and necks twice whiter than the arms of living Pelops, and than the way which flows tinged with pure nectar; and the exquisite grace of the forehead; and the trembling hair which cheating love spreads as his golden nets; and the inviting cheeks, compared with which hyacinthine purple is poor, and the very blush, Adonis, of thy own flower! . . . But for me, while the forbearance of the blind boy allows it, I prepare as soon as possible to leave these happy walls, and, using the help of divine all-heal, to flee far from the infamous dwellings of the sorceress Circe. It is fixed that I do go back to the rushy marshes of Cam, and once more approach the murmur of the hoarse-murmuring school. Meanwhile accept the little gift of your faithful friend, and these few words forced into alternate measures.

. . . Indeed, every time I recollect your almost constant conversations with me , I think immediately, and not without grief, what a quantity of benefit my absence from you has cheated me of,--me who never left your company without a manifest increase and ???????? of literary knowledge, just as if I had been to some emporium of learning. Truly, amongst us here, as far as I know, there are hardly one or two that do not fly off unfeathered to Theology while all but rude and uninitiated in either Philology or Philosophy,--content also with the slightest possible touch of Theology itself, just as much as may suffice for sticking together a little sermon anyhow, and stitching it over with worn patches obtained promiscuously: a fact giving reason for the dread that by degrees there may break in among our clergy the priestly ignorance of a former age. For myself, finding almost no real companions in study here, I should certainly be looking straight back to London, were I not meditating a retirement during this summer vacation into a deep literary leisure and a period of hiding, so to speak, in the bowers of the Muses. But, as this is your own daily practice, I think it almost a crime to interrupt you longer with my din at present. Farewell.

CAMBRIDGE, July 2, 1628.

. . . Having been invited to your part of the country, as soon as spring is a little advanced, I will gladly come, to enjoy the delights of the season, and not less of your conversation, and will withdraw myself from the din of town for a while to your Stoa of the Iceni, as to that most celebrated Porch of Zeno or the Tusculan Villa of Cicero, where you, with moderate means but regal spirit, like some Serranus or Curius, placidly reign in your little farm, and, contemning fortune, hold, as it were, a triumph over riches, ambition, pomp, luxury, and whatever the herd of men admire and are marked by. . . .

CAMBRIDGE, July 21, 1628.

making a stay in the country, who, having written to the author on the 13th of December, and asked him to excuse his verses, if they were less good than usual, on the ground that, in the midst of the festivities with which he had been received by his friends, he was unable to give a sufficiently prosperous attention to the Muses, had the following reply:

And now, if you will know what I am myself doing , here is the fact: we are engaged in singing the heavenly birth of the King of Peace, and the happy age promised by the holy books, and the infant cries and cradling in a manger under a poor roof of that God who rules, with his Father, the Kingdom of Heaven, and the sky with the new-sprung star in it, and the ethereal choirs of hymning angels, and the gods of the heathen suddenly fleeing to their endangered fanes. This is the gift which we have presented to Christ's natal day. On that very morning, at daybreak, it was first conceived. The verses, which are composed in the vernacular, await you in close keeping; you shall be the judge to whom I shall recite them.

Some University Latin Oratorical Exercises, seven in number, first published in 1674, the year of Milton's death, along with his Familiar Letters , 'as a make-weight to counterbalance the paucity of the Letters,' have an autobiographic value; but, with the exception of a small bit, space does not allow the admission of them here. 'They throw light,' says Masson, 'upon Milton's career at Cambridge. They illustrate the extent and nature of his reading, his habits and tastes as a student, the relation in which he stood to the University system of his time, and to the new intellectual tendencies which were gradually affecting that system. They also settle in the most conclusive manner the fact that Milton passed through two stages in his career at the University,--a stage of decided unpopularity, in his own College at least, which lasted till about 1628, and a final stage of triumph, when his powers were recognized.'

Masson characterizes the seventh oratorical exercise as 'one of the finest pieces of Latin prose ever penned by an Englishman.'

The following is a passage, in Masson's close translation, from this exercise, which exhibits what continued to be Milton's attitude through life:

Milton's Latin poem, 'Ad Patrem' , was occasioned, as may be seen in the poem, by an expressed dissatisfaction on the part of his father with his continued devotion, after leaving the University, to his favorite studies and the Muses, to the exclusion of all consideration of a profession. He had, while yet at the University, fully decided that the Church, for which he was destined by his parents, was not for him, bowing, as it was, beneath the galling 'yoke of prelaty'; and to the legal profession he must have been equally, if not more, averse.

Such a tribute of filial affection and gratitude, as is this poem, certainly overcame all objections the father may have expressed in regard to his course of life at the time.

We learn from this poem, which was no doubt composed soon after Milton's final return to his father's house at Horton, in 1632, he being then in his twenty-fourth year, that, along with the Latin and the Greek, he had acquired, and by his father's advice, a knowledge of the French, Italian, and Hebrew. We also learn of the father's musical genius, both instrumental and vocal, and of the son's lofty estimate of the power of poesy. He ascribes to it a divine nature which evidences man's heavenly origin, and bespeaks him illuminated from above.

I give the translation by the poet Cowper, which, while being somewhat free, is, I think, altogether the best and most poetical that has been made. That by Masson, in hexameters, is closer to the original, but has in it a dactylic dance which is not so much in harmony with the tone of the original as is Cowper's blank-verse translation.

Oh, that Pieria's spring would thro' my breast Pour its inspiring influence, and rush No rill, but rather an o'erflowing flood! That, for my venerable father's sake, All meaner themes renounced, my muse, on wings 5 Of duty borne, might reach a loftier strain. For thee, my father! howsoe'er it please, She frames this slender work, nor know I aught That may thy gifts more suitably requite; Though to requite them suitably would ask 10 Returns much nobler, and surpassing far The meagre stores of verbal gratitude; But, such as I possess, I send thee all. This page presents thee in their full amount With thy son's treasures, and the sum is nought; 15 Nought, save the riches that from airy dream In secret grottos and in laurel bowers I have, by golden Clio's gift, acquired.

Verse is a work divine; despise not thou Verse, therefore, which evinces 20 Man's heavenly source, and which, retaining still Some scintillations of Promethean fire, Bespeaks him animated from above. The gods love verse; the infernal Powers themselves Confess the influence of verse, which stirs 25 The lowest deep, and binds in triple chains Of adamant both Pluto and the Shades. In verse the Delphic priestess, and the pale Tremulous Sibyl make the future known; And he who sacrifices, on the shrine 30 Hangs verse, both when he smites the threatening bull, And when he spreads his reeking entrails wide To scrutinize the Fates enveloped there. We, too, ourselves, what time we seek again Our native skies, and one eternal now 35 Shall be the only measure of our being, Crowned all with gold, and chaunting to the lyre Harmonious verse, shall range the courts above, And make the starry firmament resound; And, even now, the fiery spirit pure 40 That wheels yon circling orbs, directs, himself, Their mazy dance with melody of verse Unutterable, immortal, hearing which Huge Ophiuchus holds his hiss suppressed, Orion, softened, drops his ardent blade, 45 And Atlas stands unconscious of his load. Verse graced of old the feasts of kings ere yet Luxurious dainties, destined to the gulph Immense of gluttony, were known, and ere Lyaeus deluged yet the temperate board. 50 Then sat the bard a customary guest To share the banquet, and, his length of locks With beechen honours bound, proposed in verse The characters of heroes, and their deeds To imitation, sang of Chaos old, sword, belt, and club; 55 Of nature's birth, of gods that crept in search Of acorns fallen, and of the thunder bolt Not yet produced from Etna's fiery cave. And what avails, at last, tune without voice, Devoid of matter? Such may suit perhaps 60 The rural dance, but such was ne'er the song Of Orpheus, whom the streams stood still to hear And the oaks followed. Not by chords alone Well touched, but by resistless accents more To sympathetic tears the ghosts themselves 65 He moved; these praises to his verse he owes.

Nor thou persist, I pray thee, still to slight The sacred Nine, and to imagine vain And useless, powers by whom inspired thyself Art skilful to associate verse with airs 70 Harmonious, and to give the human voice A thousand modulations, heir by right Indisputable of Arion's fame. Now say, what wonder is it if a son Of thine delight in verse, if so conjoined 75 In close affinity, we sympathize In social arts and kindred studies sweet? Such distribution of himself to us Was Phoebus' choice; thou hast thy gift and I Mine also; and between us we receive, 80 Father and son, the whole inspiring god. No! howsoe'er the semblance thou assume Of hate, thou hatest not the gentle Muse, My Father! for thou never bad'st me tread The beaten path and broad that leads right on 85 To opulence, nor didst condemn thy son To the insipid clamours of the bar, To laws voluminous and ill observed; But, wishing to enrich me more, to fill My mind with treasure, ledst me far away 90 From city din to deep retreats, to banks And streams Aonian, and, with free consent, Didst place me happy at Apollo's side. I speak not now, on more important themes Intent, of common benefits and such 95 As nature bids, but of thy larger gifts, My Father! who, when I had opened once The stores of Roman rhetoric, and learned The full-toned language of the eloquent Greeks, Whose lofty music graced the lips of Jove, 100 Thyself didst counsel me to add the flowers That Gallia boasts, those, too, with which the smooth Italian his degenerate speech adorns, That witnesses his mixture with the Goth; And Palestine's prophetic songs divine. 105 To sum the whole, whate'er the heaven contains, The earth beneath it, and the air between, The rivers and the restless deep, may all Prove intellectual gain to me, my wish Concurring with thy will; Science herself, 110 All cloud removed, inclines her beauteous head, And offers me the lip, if, dull of heart, I shrink not and decline her gracious boon.

Go now and gather dross, ye sordid minds That covet it; what could my Father more? 115 What more could Jove himself, unless he gave His own abode, the heaven, in which he reigns? More eligible gifts than these were not Apollo's to his son, had they been safe, As they were insecure, who made the boy 120 The world's vice-luminary, bade him rule The radiant chariot of the day, and bind To his young brows his own all-dazzling wreath. I, therefore, although last and least, my place Among the learned in the laurel grove 125 Will hold, and where the conqueror's ivy twines, Henceforth exempt from the unlettered throng Profane, nor even to be seen by such. Away then, sleepless Care, Complaint away, And Envy, with thy 'jealous leer malign!' 130 Nor let the monster Calumny shoot forth Her venomed tongue at me. Detested foes! Ye all are impotent against my peace, For I am privileged, and bear my breast Safe, and too high for your viperean wound. 135 But thou, my Father! since to render thanks Equivalent, and to requite by deeds Thy liberality, exceeds my power, Suffice it that I thus record thy gifts, And bear them treasured in a grateful mind! 140 Ye, too, the favourite pastime of my youth My voluntary numbers, if ye dare To hope longevity, and to survive Your master's funeral, not soon absorbed In the oblivious Lethaean gulph 145 Shall to futurity perhaps convey This theme, and by these praises of my sire Improve the Fathers of a distant age!

This letter has an exceptional autobiographic value. The sonnet, which is inserted, appears to have been independently written some time before, and was originally published in 1645, with the heading 'On his having arrived at the age of twenty-three.'

'SIR,--Besides that in sundry respects I must acknowledge me to profit by you whenever we meet, you are often to me, and were yesterday especially, as a good watchman to admonish that the hours of the night pass on , and that the day with me is at hand, wherein Christ commands all to labor, while there is light. Which, because I am persuaded you do to no other purpose than out of a true desire that God should be honoured in every one, I therefore think myself bound, though unasked, to give you an account, as oft as occasion is, of this my tardy moving, according to the precept of my conscience, which I firmly trust is not without God. Yet now I will not strain for any set apology, but only refer myself to what my mind shall have at any time to declare herself at her best ease.

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