No More Learning

Conscience.
Death.
Labour, }
Sickness, }
Discontent, } Mutes.
Ignorance, }
with others; }
Faith.
Hope.
Charity.

The Persons.

Moses.
Divine Justice, Wisdom, Heavenly Love.
The Evening Star, Hesperus.
Chorus of Angels.
Lucifer.
Adam.

Eve.
Conscience.
Labour, }
Sickness, }
Discontent, } Mutes.
Ignorance, }
Fear, }
Death, }
Faith.
Hope.
Charity.

PARADISE LOST.

The Persons.

Moses [Greek: prologizei], recounting how he assumed his true body; that
it corrupts not, because it is with God in the mount: declares the like
of Enoch and Elijah; besides the purity of the place, that certain pure
winds, dews, and clouds, preserve it from corruption; whence exhorts to
the sight of God; tells they cannot see Adam in the state of innocence,
by reason of their sin.

Justice, } debating what should become of man, if he fall.
Mercy, }
Wisdom, }

Chorus of angels singing a hymn of the creation.

ACT II.

Heavenly Love.

Evening Star.

Chorus sings the marriage song, and describes Paradise.

ACT III.

Lucifer contriving Adam's ruin.

Chorus fears for Adam, and relates Lucifer's rebellion and fall.

ACT IV.

Adam, } fallen.
Eve, }

Conscience cites them to God's examination.

Chorus bewails, and tells the good Adam has lost.

ACT V.

Adam and Eve driven out of Paradise.
------presented by an angel with
Labour, Grief, Hatred, Envy, War, Famine, }
Pestilence, Sickness, Discontent, Ignorance, } Mutes.
Fear, Death, }
To whom he gives their names. Likewise Winter, Heat,
Tempest, &c.
Faith, }
Hope, }comfort him, and instruct him.
Charity, }
Chorus briefly concludes.

Such was his first design, which could have produced only an allegory,
or mystery. The following sketch seems to have attained more maturity.

Adam unparadised:

The angel Gabriel, either descending or entering; showing, since
this globe was created, his frequency as much on earth as in heaven;
describes Paradise. Next, the chorus, showing the reason of his coming
to keep his watch in Paradise, after Lucifer's rebellion, by command
from God; and withal expressing his desire to see and know more
concerning this excellent new creature, man. The angel Gabriel, as by
his name signifying a prince of power, tracing Paradise with, a more
free office, passes by the station of the chorus, and, desired by them,
relates what he knew of man; as the creation of Eve, with their love
and marriage. After this, Lucifer appears; after his overthrow, bemoans
himself, seeks revenge on man. The chorus prepares resistance at his
first approach. At last, after discourse of enmity on either side, he
departs: whereat the chorus sings of the battle and victory in heaven,
against him and his accomplices: as before, after the first act, was
sung a hymn of the creation. Here again may appear Lucifer, relating and
exulting in what he had done to the destruction of man. Man next, and
Eve, having by this time been seduced by the serpent, appears confusedly
covered with leaves. Conscience, in a shape, accuses him; justice cites
him to the place whither Jehovah called for him. In the mean while, the
chorus entertains the stage, and is informed by some angel the manner of
the fall. Here the chorus bewails Adam's fall; Adam then and Eve return;
accuse one another; but especially Adam lays the blame to his wife; is
stubborn in his offence. Justice appears, reasons with him, convinces
him. The chorus admonisheth Adam, and bids him beware Lucifer's example
of impenitence. The angel is sent to banish them out of Paradise; but
before, causes to pass before his eyes, in shapes, a mask of all the
evils of this life and world. He is humbled, relents, despairs; at last
appears Mercy, comforts him, promises the Messiah; then calls in Faith,
Hope, and Charity; instructs him; he repents, gives God the glory,
submits to his penalty. The chorus briefly concludes. Compare this with
the former draught.

These are very imperfect rudiments of Paradise Lost; but it is pleasant
to see great works in their seminal state, pregnant with latent
possibilities of excellence; nor could there be any more delightful
entertainment than to trace their gradual growth and expansion, and to
observe how they are sometimes suddenly advanced by accidental hints,
and sometimes slowly improved by steady meditation.

Invention is almost the only literary labour which blindness cannot
obstruct, and, therefore, he naturally solaced his solitude by the
indulgence of his fancy, and the melody of his numbers. He had done what
he knew to be necessary previous to poetical excellence; he had made
himself acquainted with "seemly arts and affairs;" his comprehension was
extended by various knowledge, and his memory stored with intellectual
treasures. He was skilful in many languages, and had, by reading and
composition, attained the full mastery of his own. He would have wanted
little help from books, had he retained the power of perusing them.

But while his greater designs were advancing, having now, like many
other authors, caught the love of publication, he amused himself, as he
could, with little productions. He sent to the press, 1658, a manuscript
of Raleigh, called, the Cabinet Council; and next year gratified
his malevolence to the clergy, by a Treatise of Civil Power in
Ecclesiastical Cases, and the Means of removing Hirelings out of the
Church.

Oliver was now dead; Richard was constrained to resign: the system of
extemporary government, which had been held together only by force,
naturally fell into fragments, when that force was taken away; and
Milton saw himself and his cause in equal danger. But he had still hope
of doing something. He wrote letters, which Toland has published, to
such men as he thought friends to the new commonwealth; and, even in the
year of the restoration, he "bated no jot of heart or hope," but was
fantastical enough to think that the nation, agitated as it was, might
be settled by a pamphlet, called, a ready and easy Way to establish a
free Commonwealth: which was, however, enough considered to be both
seriously and ludicrously answered.

The obstinate enthusiasm of the commonwealth-men was very remarkable.
When the king was apparently returning, Harrington, with a few
associates as fanatical as himself, used to meet, with all the gravity
of political importance, to settle an equal government by rotation; and
Milton, kicking when he could strike no longer, was foolish enough
to publish, a few weeks before the restoration, notes upon a sermon
preached by one Griffiths, entitled, the Fear of God and the King.
To these notes an answer was written by L'Estrange, in a pamphlet,
petulantly called, No Blind Guides.

But whatever Milton could write, or men of greater activity could do,
the king was now about to be restored with the irresistible approbation
of the people. He was, therefore, no longer secretary, and was,
consequently, obliged to quit the house which he held by his office;
and, proportioning his sense of danger to his opinion of the importance
of his writings, thought it convenient to seek some shelter, and hid
himself, for a time, in Bartholomew close, by West Smithfield.

I cannot but remark a kind of respect, perhaps unconsciously, paid to
this great man by his biographers: every house in which he resided is
historically mentioned, as if it were an injury to neglect naming any
place that he honoured by his presence.

The king, with lenity of which the world has had, perhaps, no other
example, declined to be the judge or avenger of his own or his father's
wrongs; and promised to admit into the act of oblivion all, except those
whom the parliament should except; and the parliament doomed none to
capital punishment, but the wretches who had immediately cooperated in
the murder of the king. Milton was certainly not one of them; he had
only justified what they had done.

This justification was, indeed, sufficiently offensive; and, June 16, an
order was issued to seize Milton's Defence, and Goodwin's Obstructers of
Justice, another book of the same tendency, and burn them by the common
hangman. The attorney-general was ordered to prosecute the authors; but
Milton was not seized, nor, perhaps, very diligently pursued.

Not long after, August 19, the flutter of innumerable bosoms was stilled
by an act, which the king, that his mercy might want no recommendation
of elegance, rather called an act of oblivion, than of grace. Goodwin
was named, with nineteen more, as incapacitated for any publick trust;
but of Milton there was no exception[43].

Of this tenderness shown to Milton, the curiosity of mankind has not
forborne to inquire the reason. Burnet thinks he was forgotten; but this
is another instance which may confirm Dalrymple's observation, who
says, "that whenever Burnet's narrations are examined, he appears to be
mistaken. "

Forgotten he was not; for his prosecution was ordered; it must be,
therefore, by design that he was included in the general oblivion. He is
said to have had friends in the house, such as Marvel, Morrice, and
sir Thomas Clarges: and, undoubtedly, a man like him must have
had influence. A very particular story of his escape is told by
Richardson[44] in his Memoirs, which he received from Pope, as delivered
by Betterton, who might have heard it from Davenant. In the war between
the king and parliament, Davenant was made prisoner and condemned to
die; but was spared at the request of Milton. When the turn of success
brought Milton into the like danger, Davenant repayed the benefit by
appearing in his favour. Here is a reciprocation of generosity and
gratitude so pleasing, that the tale makes its own way to credit. But,
if help were wanted, I know not where to find it. The danger of Davenant
is certain, from his own relation; but of his escape there is no
account[45]. Betterton's narration can be traced no higher; it is
not known that he had it from Davenant. We are told that the benefit
exchanged was life for life; but it seems not certain that Milton's life
ever was in danger. Goodwin, who had committed the same kind of crime,
escaped with incapacitation; and, as exclusion from publick trust is a
punishment which the power of government can commonly inflict, without
the help of a particular law, it required no great interest to exempt
Milton from a censure little more than verbal. Something may be
reasonably ascribed to veneration and compassion; to veneration of his
abilities, and compassion for his distresses, which made it fit to
forgive his malice for his learning. He was now poor and blind; and who
would pursue with violence an illustrious enemy, depressed by fortune,
and disarmed by nature[46]?

The publication of the act of oblivion put him in the same condition
with his fellow subjects. He was, however, upon some pretence, not now
known, in the custody of the serjeant, in December; and when he was
released, upon his refusal of the fees demanded, he and the serjeant
were called before the house. He was now safe within the shade of
oblivion, and knew himself to be as much out of the power of a griping
officer, as any other man. How the question was determined is not known.
Milton would hardly have contended, but that he knew himself to have
right on his side.

He then removed to Jewin street, near Aldersgate street; and being
blind, and by no means wealthy, wanted a domestick companion and
attendant; and, therefore, by the recommendation of Dr. Paget, married
Elizabeth Minshul, of a gentleman's family in Cheshire, probably without
a fortune. All his wives were virgins; for he has declared that he
thought it gross and indelicate to be a second husband: upon what
other principles his choice was made cannot now be known; but marriage
afforded not much of his happiness. The first wife left him in disgust,
and was brought back only by terrour; the second, indeed, seems to have
been more a favourite, but her life was short. The third, as Philips
relates, oppressed his children in his lifetime, and cheated them at his
death.

Soon after his marriage, according to an obscure story, he was offered
the continuance of his employment, and, being pressed by his wife to
accept it, answered: "You, like other women, want to ride in your coach;
my wish is to live and die an honest man. " If he considered the Latin
secretary as exercising any of the powers of government, he that had
shared authority, either with the parliament or Cromwell, might have
forborne to talk very loudly of his honesty; and, if he thought the
office purely ministerial, he certainly might have honestly retained
it under the king. But this tale has too little evidence to deserve a
disquisition; large offers and sturdy rejections are among the most
common topicks of falsehood.

He had so much either of prudence or gratitude, that he forbore to
disturb the new settlement with any of his political or ecclesiastical
opinions, and, from this time, devoted himself to poetry and literature.
Of his zeal for learning, in all its parts, he gave a proof by
publishing, the next year, 1661, Accidence commenced Grammar; a little
book, which has nothing remarkable, but that its author, who had been
lately defending the supreme powers of his country, and was then writing
Paradise Lost, could descend from his elevation to rescue children from
the perplexity of grammatical confusion, and the trouble of lessons
unnecessarily repeated[47].

About this time Elwood, the quaker, being recommended to him, as one who
would read Latin to him for the advantage of his conversation, attended
him every afternoon, except on Sundays. Milton, who, in his letter to
Hartlib, had declared, that "to read Latin with an English mouth is as
ill a hearing as law French," required that Elwood should learn and
practise the Italian pronunciation, which, he said, was necessary, if he
would talk with foreigners. This seems to have been a task troublesome
without use. There is little reason for preferring the Italian
pronunciation to our own, except that it is more general; and to teach
it to an Englishman is only to make him a foreigner at home. He who
travels, if he speaks Latin, may so soon learn the sounds which every
native gives it, that he need make no provision before his journey; and
if strangers visit us, it is their business to practise such conformity
to our modes as they expect from us in their own countries. Elwood
complied with the directions, and improved himself by his attendance;
for he relates, that Milton, having a curious ear, knew, by his voice,
when he read what he did not understand, and would stop him, and "open
the most difficult passages. "

In a short time he took a house in the Artillery walk, leading to
Bunhill fields; the mention of which concludes the register of Milton's
removals and habitations. He lived longer in this place than in any
other.

He was now busied by Paradise Lost. Whence he drew the original design
has been variously conjectured, by men who cannot bear to think
themselves ignorant of that which, at last, neither diligence nor
sagacity can discover. Some find the hint in an Italian tragedy.
Voltaire tells a wild and unauthorized story of a farce seen by Milton,
in Italy, which opened thus: "Let the rainbow be the fiddlestick of
the fiddle of heaven[48]. " It has been already shown, that the first
conception was of a tragedy or mystery, not of a narrative, but a
dramatick work, which he is supposed to have begun to reduce to its
present form about the time (1655) when he finished his dispute with the
defenders of the king.

He, long before, had promised to adorn his native country by some great
performance, while he had yet, perhaps, no settled design, and was
stimulated only by such expectations as naturally arose from the survey
of his attainments, and the consciousness of his powers. What he should
undertake, it was difficult to determine. He was "long choosing, and
began late. "

While he was obliged to divide his time between his private studies and
affairs of state, his poetical labour must have been often interrupted;
and, perhaps, he did little more in that busy time than construct the
narrative, adjust the episodes, proportion the parts, accumulate images
and sentiments, and treasure in his memory, or preserve in writing, such
hints as books or meditation would supply. Nothing particular is known
of his intellectual operations while he was a statesman; for, having
every help and accommodation at hand, he had no need of uncommon
expedients.

Being driven from all publick stations, he is yet too great not to be
traced by curiosity to his retirement; where he has been found, by Mr.
Richardson, the fondest of his admirers, sitting "before his door in a
grey coat of coarse cloth, in warm sultry weather, to enjoy the fresh
air; and so, as well as in his own room, receiving the visits of the
people of distinguished parts, as well as quality. " His visiters of
high quality must now be imagined to be few; but men of parts might
reasonably court the conversation of a man so generally illustrious,
that foreigners are reported, by Wood, to have visited the house in
Bread street, where he was born.

According to another account, he was seen in a small house, "neatly
enough dressed in black clothes, sitting in a room hung with rusty
green; pale but not cadaverous, with chalkstones in his hand. He said,
that, if it were not for the gout, his blindness would be tolerable. "

In the intervals of his pain, being made unable to use the common
exercises, he used to swing in a chair, and sometimes played upon an
organ.

He was now confessedly and visibly employed upon his poem, of which the
progress might be noted by those with whom he was familiar; for he
was obliged, when he had composed as many lines as his memory would
conveniently retain, to employ some friend in writing them, having, at
least for part of the time, no regular attendant. This gave opportunity
to observations and reports.

Mr. Philips observes, that there was a very remarkable circumstance in
the composure of Paradise Lost, "which I have a particular reason," says
he, "to remember; for whereas I had the perusal of it from the very
beginning, for some years, as I went from time to time to visit him, in
parcels of ten, twenty, or thirty verses at a time, which, being written
by whatever hand came next, might possibly want correction, as to the
orthography and pointing; having, as the summer came on, not been showed
any for a considerable while, and desiring the reason thereof, was
answered, that his vein never happily flowed but from the autumnal
equinox to the vernal; and that whatever he attempted at other times was
never to his satisfaction, though he courted his fancy never so much; so
that, in all the years he was about this poem, he may be said to have
spent half his time therein. "

Upon this relation Toland remarks, that in his opinion, Philips has
mistaken the time of the year; for Milton, in his elegies, declares,
that with the advance of the spring he feels the increase of his
poetical force, "redeunt in carmina vires. " To this it is answered, that
Philips could hardly mistake time so well marked; and it may be added,
that Milton might find different times of the year favourable to
different parts of life. Mr. Richardson conceives it impossible that
"such a work should be suspended for six months, or for one. It may
go on faster or slower, but it must go on. " By what necessity it must
continually go on, or why it might not be laid aside and resumed, it is
not easy to discover.

This dependance of the soul upon the seasons, those temporary and
periodical ebbs and flows of intellect, may, I suppose, justly be
derided, as the fumes of vain imagination: "Sapiens dominabitur astris. "
The author that thinks himself weather-bound will find, with a little
help from hellebore, that he is only idle or exhausted. But while this
notion has possession of the head, it produces the inability which it
supposes. Our powers owe much of their energy to our hopes: "possunt
quia posse videutur. " When success seems attainable, diligence is
enforced; but when it is admitted that the faculties are suppressed by a
cross wind, or a cloudy sky, the day is given up without resistance; for
who can contend with the course of nature?

From such prepossessions Milton seems not to have been free. There
prevailed, in his time, an opinion, that the world was in its decay, and
that we have had the misfortune to be produced in the decrepitude of
nature. It was suspected, that the whole creation languished, that
neither trees nor animals had the height or bulk of their predecessors,
and that every thing was daily sinking by gradual diminution[49]. Milton
appears to suspect that souls partake of the general degeneracy, and is
not without some fear that his book is to be written in "an age too
late" for heroick poesy[50].

Another opinion wanders about the world, and sometimes finds reception
among wise men; an opinion that restrains the operations of the mind to
particular regions, and supposes that a luckless mortal may be born in a
degree of latitude too high or too low for wisdom or for wit. From this
fancy, wild as it is, he had not wholly cleared his head, when he
feared lest the climate of his country might be too cold for flights of
imagination.

Into a mind already occupied by such fancies, another not more
reasonable might easily find its way. He that could fear lest his
genius had fallen upon too old a world, or too chill a climate, might
consistently magnify to himself the influence of the seasons, and
believe his faculties to be vigorous only half the year.

His submission to the seasons was, at least, more reasonable than his
dread of decaying nature, or a frigid zone; for general causes must
operate uniformly in a general abatement of mental power; if less could
be performed by the writer, less, likewise, would content the judges of
his work. Among this lagging race of frosty grovellers he might still
have risen into eminence, by producing something, which "they should not
willingly let die. " However inferiour to the heroes who were born in
better ages, he might still be great among his contemporaries, with the
hope of growing every day greater in the dwindle of posterity. He
might still be a giant among the pygmies, the one-eyed monarch of the
blind[51].

Of his artifices of study, or particular hours of composition, we have
little account, and there was, perhaps, little to be told. Richardson,
who seems to have been very diligent in his inquiries, but discovers
always a wish to find Milton discriminated from other men, relates, that
"he would sometimes lie awake whole nights, but not a verse could he
make; and on a sudden his poetical faculty would rush upon him with an
impetus or oestrum, and his daughter was immediately called to secure
what came. At other times he would dictate, perhaps, forty lines in a
breath, and then reduce them to half the number. "

These bursts of light, and involutions of darkness, these transient
and involuntary excursions and retrocessions of invention, having some
appearance of deviation from the common train of nature, are eagerly
caught by the lovers of a wonder. Yet something of this inequality
happens to every man in every mode of exertion, manual or mental. The
mechanick cannot handle his hammer and his file at all times with equal
dexterity; there are hours, he knows not why, when "his hand is out. "
By Mr. Richardson's relation, casually conveyed, much regard cannot be
claimed. That, in his intellectual hour, Milton called for his daughter
to "secure what came," may be questioned; for unluckily it happens to be
known, that his daughters were never taught to write; nor would he have
been obliged, as is universally confessed, to have employed any casual
visitor in disburdening his memory, if his daughter could have performed
the office.

The story of reducing his exuberance has been told of other authors,
and, though, doubtless, true of every fertile and copious mind, seems
to have been gratuitously transferred to Milton.

What he has told us, and we cannot now know more, is, that he composed
much of this poem in the night and morning, I suppose, before his mind
was disturbed with common business; and that he poured out, with great
fluency, his "unpremeditated verse. " Versification, free, like his, from
the distresses of rhyme, must, by a work so long, be made prompt and
habitual; and, when his thoughts were once adjusted, the words would
come at his command.

At what particular times of his life the parts of his work were written,
cannot often be known. The beginning of the third book shows that he had
lost his sight; and the introduction to the seventh, that the return of
the king had clouded him with discountenance: and that he was offended
by the licentious festivity of the restoration. There are no other
internal notes of time. Milton, being now cleared from all effects of
his disloyalty, had nothing required from him but the common duty of
living in quiet, to be rewarded with the common right of protection;
but this, which, when he skulked from the approach of his king, was,
perhaps, more than he hoped, seems not to have satisfied him; for, no
sooner is he safe, than he finds himself in danger: "fallen on evil days
and evil tongues, and with darkness and with danger compass'd round. "
This darkness, had his eyes been better employed, had undoubtedly
deserved compassion; but to add the mention of danger was ungrateful
and unjust. He was fallen, indeed, on "evil days;" the time was come in
which regicides could no longer boast their wickedness. But of "evil
tongues" for Milton to complain, required impudence, at least, equal to
his other powers; Milton, whose warmest advocates must allow, that he
never spared any asperity of reproach, or brutality of insolence.

But the charge itself seems to be false; for it would be hard to
recollect any reproach cast upon him, either serious or ludicrous,
through the whole remaining part of his life. He pursued his studies, or
his amusements, without persecution, molestation, or insult. Such is
the reverence paid to great abilities, however misused: they who
contemplated in Milton the scholar and the wit, were contented to forget
the reviler of his king.

When the plague, 1665, raged in London, Milton took refuge at Chalfont,
in Bucks; where Elwood, who had taken the house for him, first saw a
complete copy of Paradise Lost, and, having perused it, said to him:
"Thou hast said a great deal upon Paradise Lost; what hast thou to say
upon Paradise Found? "

Next year, when the danger of infection had ceased, he returned to
Bunhill fields, and designed the publication of his poem. A license was
necessary, and he could expect no great kindness from a chaplain of the
archbishop of Canterbury. He seems, however, to have been treated with
tenderness; for though objections were made to particular passages, and
among them to the simile of the sun, eclipsed in the first book, yet the
license was granted; and he sold his copy, April 27, 1667, to Samuel
Simmons, for an immediate payment of five pounds, with a stipulation to
receive five pounds more, when thirteen hundred should be sold of the
first edition; and again, five pounds after the sale of the same number
of the second edition; and another five pounds after the same sale of
the third. None of the three editions were to be extended beyond fifteen
hundred copies.

The first edition was of ten books, in a small quarto. The titles were
varied from year to year; and an advertisement and the arguments of the
books were omitted in some copies, and inserted in others.

The sale gave him, in two years, a right to his second payment, for
which the receipt was signed April, 26, 1669. The second edition was not
given till 1674; it was printed in small octavo; and the number of books
was increased to twelve, by a division of the seventh and twelfth; and
some other small improvements were made. The third edition was published
in 1678; and the widow, to whom the copy was then to devolve, sold all
her claims to Simmons for eight pounds, according to her receipt given
December 21, 1680. Simmons had already agreed to transfer the whole
right to Brabazon Aylmer, for twenty-five pounds; and Aylmer sold to
Jacob Tonson half, August 17, 1683, and half, March 24, 1690, at a price
considerably enlarged. In the history of Paradise Lost, a deduction thus
minute will rather gratify than fatigue.

The slow sale and tardy reputation of this poem have been always
mentioned as evidences of neglected merit, and of the uncertainty of
literary fame; and inquiries have been made, and conjectures offered,
about the causes of its long obscurity and late reception. But has the
case been truly stated?
Have not lamentation and wonder been lavished on
an evil that was never felt?

That in the reigns of Charles and James the Paradise Lost received no
publick acclamations, is readily confessed. Wit and literature were on
the side of the court; and who, that solicited favour or fashion would
venture to praise the defender of the regicides? All that he himself
could think his due, from "evil tongues" in "evil days," was that
reverential silence which was generously preserved. But it cannot be
inferred, that his poem was not read, or not, however unwillingly,
admired.

The sale, if it be considered, will justify the publick. Those who have
no power to judge of past times, but by their own, should always doubt
their conclusions. The call for books was not in Milton's age what it
is in the present. To read was not then a general amusement; neither
traders, nor often gentlemen, thought themselves disgraced by ignorance.
The women had not then aspired to literature, nor was every house
supplied with a closet of knowledge. Those, indeed, who professed
learning, were not less learned than at any other time; but of that
middle race of students who read for pleasure or accomplishment, and
who buy the numerous products of modern typography, the number was
then comparatively small. To prove the paucity of readers, it may be
sufficient to remark, that the nation had been satisfied from 1623 to
1664, that is, forty-one years, with only two editions of the works of
Shakespeare, which, probably, did not together make one thousand copies.

The sale of thirteen hundred copies in two years, in opposition to so
much recent enmity, and to a style of versification new to all, and
disgusting to many, was an uncommon example of the prevalence of genius.
The demand did not immediately increase; for many more readers than were
supplied at first the nation did not afford. Only three thousand were
sold in eleven years; for it forced its way without assistance; its
admirers did not dare to publish their opinion; and the opportunities
now given of attracting notice by advertisements were then very few; the
means of proclaiming the publication of new books have been produced by
that general literature which now pervades the nation through all its
ranks.

But the reputation and price of the copy still advanced, till the
revolution put an end to the secrecy of love, and Paradise Lost broke
into open view with sufficient security of kind reception.

Fancy can hardly forbear to conjecture with what temper Milton surveyed
the silent progress of his work, and marked its reputation stealing its
way in a kind of subterraneous current, through fear and silence. I
cannot but conceive him calm and confident, little disappointed, not at
all dejected, relying on his own merit with steady consciousness, and
waiting, without impatience, the vicissitudes of opinion, and the
impartiality of a future generation.

In the mean time he continued his studies, and supplied the want of
sight by a very odd expedient, of which Philips gives the following
account:

Mr. Philips tells us, "that though our author had daily about him one or
other to read, some persons of man's estate, who, of their own accord,
greedily catched at the opportunity of bring his readers, that they
might as well reap the benefit of what they read to him, as oblige him
by the benefit of their reading; and others of younger years were sent
by their parents to the same end; yet excusing only the eldest daughter
by reason of her bodily infirmity, and difficult utterance of speech,
(which, to say truth, I doubt was the principal cause of excusing her,)
the other two were condemned to the performance of reading, and exactly
pronouncing of all the languages of whatever book he should, at one
time or other, think fit to peruse, viz. the Hebrew, (and I think the
Syriac,) the Greek, the Latin, the Italian, Spanish, and French. All
which sorts of books to be confined to read, without understanding one
word, must needs be a trial of patience almost beyond endurance. Yet
it was endured by both for a long time, though the irksomeness of this
employment could not be always concealed, but broke out more and more
into expressions of uneasiness; so that, at length, they were all, even
the eldest also, sent out to learn some curious and ingenious sorts
of manufacture, that are proper for women to learn, particularly
embroideries in gold or silver. "

In the scene of misery which this mode of intellectual labour sets
before our eyes, it is hard to determine whether the daughters or the
father are most to be lamented. A language not understood can never be
so read as to give pleasure, and, very seldom, so as to convey
meaning. If few men would have had resolution to write books with such
embarrassments, few, likewise, would have wanted ability to find some
better expedient.

Three years after his Paradise Lost, 1667, he published his History
of England, comprising the whole fable of Geoffrey of Monmouth, and
continued to the Norman invasion. Why he should have given the first
part, which he seems not to believe, and which is universally rejected,
it is difficult to conjecture. The style is harsh; but it has something
of rough vigour, which, perhaps, may often strike, though it cannot
please.

On this history the licenser again fixed his claws, and, before he would
transmit it to the press, tore out several parts. Some censures of the
Saxon monks were taken away, lest they should be applied to the modern
clergy; and a character of the long parliament, and assembly of divines,
was excluded; of which the author gave a copy to the earl of Anglesea,
and which, being afterwards published, has been since inserted in its
proper place.

The same year were printed Paradise Regained; and Sampson Agonistes, a
tragedy written in imitation of the ancients, and never designed by
the author for the stage. As these poems were published by another
bookseller, it has been asked, whether Simmons was discouraged from
receiving them by the slow sale of the former? Why a writer changed
his bookseller a hundred years ago, I am far from hoping to discover.
Certainly, he who in two years sells thirteen hundred copies of a volume
in quarto, bought for two payments of five pounds each, has no reason to
repent his purchase.

When Milton showed Paradise Regained to Elwood, "this," said he, "is
owing to you; for you put it in my head by the question you put to me at
Chalfont, which otherwise I had not thought of. "

His last poetical offspring was his favourite. He could not, as Elwood
relates, endure to hear Paradise Lost preferred to Paradise Regained.
Many causes may vitiate a writer's judgment of his own works. On that
which has cost him much labour he sets a high value, because he is
unwilling to think that he has been diligent in vain; what has been
produced without toilsome efforts, is considered with delight, as a
proof of vigorous faculties and fertile invention; and the last work,
whatever it be, has, necessarily, most of the grace of novelty. Milton,
however it happened, had this prejudice, and had it to himself.

To that multiplicity of attainments, and extent of comprehension, that
entitled this great author to our veneration, may be added a kind
of humble dignity, which did not disdain the meanest services to
literature. The epick poet, the controvertist, the politician, having
already descended to accommodate children with a book of rudiments,
now, in the last years of his life, composed a book of logick, for the
initiation of students in philosophy; and published, 1672, Artis Logicae
plenior Institutio ad Petri Rami Methodum concinnata; that is, a new
scheme of logick, according to the method of Ramus. I know not whether,
even in this book, he did not intend an act of hostility against the
universities; for Ramus was one of the first oppugners of the old
philosophy, who disturbed with innovations the quiet of the schools.

His polemical disposition again revived. He had now been safe so long,
that he forgot his fears, and published a Treatise of true Religion,
Heresy, Schism, Toleration, and the best means to prevent the growth of
Popery.

But this little tract is modestly written, with respectful mention of
the church of England, and an appeal to the thirty-nine articles.
His principle of toleration is, agreement in the sufficiency of the
scriptures; and he extends it to all who, whatever their opinions are,
profess to derive them from the sacred books. The papists appeal to
other testimonies, and are, therefore, in his opinion, not to be
permitted the liberty of either publick or private worship; for, though
they plead conscience, "we have no warrant," he says, "to regard
conscience, which is not grounded in scripture. "

Those who are not convinced by his reasons, may be, perhaps, delighted
with his wit. The term "Roman catholick is," he says, "one of the pope's
bulls; it is particular universal, or catholick schismatick. "

He has, however, something better. As the best preservative against
popery, he recommends the diligent perusal of the scriptures, a duty,
from which he warns the busy part of mankind not to think themselves
excused.

He now reprinted his juvenile poems, with some additions.

In the last year of his life he sent to the press, seeming to take
delight in publication, a collection of Familiar Epistles in Latin;
to which, being too few to make a volume, he added some academical
exercises, which, perhaps, he perused with pleasure, as they recalled to
his memory the days of youth, but for which nothing but veneration for
his name could now procure a reader.

When he had attained his sixty-sixth year, the gout, with which he had
been long tormented, prevailed over the enfeebled powers of nature. He
died by a quiet and silent expiration, about the tenth of November,
1674, at his house in Bunhill fields; and was buried next his father in
the chancel of St. Giles at Cripplegate. His funeral was very splendidly
and numerously attended.

Upon his grave there is supposed to have been no memorial; but in our
time a monument has been erected in Westminster Abbey "to the author of
Paradise Lost," by Mr. Benson, who has, in the inscription, bestowed
more words upon himself than upon Milton.

When the inscription for the monument of Philips, in which he was said
to be "soli Miltono secundus," was exhibited to Dr. Sprat, then dean
of Westminster, he refused to admit it; the name of Milton was, in his
opinion, too detestable to be read on the wall of a building dedicated
to devotion. Atterbury, who succeeded him, being author of the
inscription, permitted its reception. "And such has been the change of
publick opinion," said Dr. Gregory, from whom I heard this account,
"that I have seen erected in the church a statue of that man, whose name
I once knew considered as a pollution of its walls. "

Milton has the reputation of having been, in his youth, eminently
beautiful, so as to have been called the lady of his college. His hair,
which was of a light brown, parted at the foretop, and hung down upon
his shoulders, according to the picture which he has given of Adam. He
was, however, not of the heroick stature, but rather below the middle
size[52], according to Mr. Richardson, who mentions him as having
narrowly escaped from being "short and thick. " He was vigorous and
active, and delighted in the exercise of the sword, in which he is
related to have been eminently skilful. His weapon was, I believe, not
the rapier, but the backsword, of which he recommends the use in his
book on education.

His eyes are said never to have been bright; but, if he was a dexterous
fencer, they must have been once quick.

His domestick habits, so far as they are known, were those of a severe
student. He drank little strong drink of any kind, and fed without
excess in quantity, and, in his earlier years, without delicacy of
choice. In his youth he studied late at night; but afterwards changed
his hours, and rested in bed from nine to four in the summer, and five
in the winter. The course of his day was best known after he was blind.
When he first rose, he heard a chapter in the Hebrew Bible, and then
studied till twelve; then took some exercise for an hour; then dined,
then played on the organ, and sang, or heard another sing; then studied
to six; then entertained his visiters till eight; then supped, and,
after a pipe of tobacco and a glass of water, went to bed.

So is his life described: but this even tenour appears attainable only
in colleges. He that lives in the world will, sometimes, have the
succession of his practice broken and confused. Visiters, of whom
Milton is represented to have had great numbers, will come and stay
unseasonably; business, of which every man has some, must be done when
others will do it.

When he did not care to rise early, he had something read to him by his
bedside; perhaps, at this time, his daughters were employed. He composed
much in the morning, and dictated in the day, sitting obliquely in an
elbowchair, with his leg thrown over the arm.

Fortune appears not to have had much of his care. In the civil wars he
lent his personal estate to the parliament; but when, after the contest
was decided, he solicited repayment, he met not only with neglect, but
"sharp rebuke;" and, having tired both himself and his friends, was
given up to poverty and hopeless indignation, till he showed how able he
was to do greater service. He was then made Latin secretary, with two
hundred pounds a year; and had a thousand pounds for his Defence of
the People. His widow, who, after his death, retired to Namptwich, in
Cheshire, and died about 1729, is said to have reported, that he lost
two thousand pounds by intrusting it to a scrivener; and that, in the
general depredation upon the church, he had grasped an estate of about
sixty pounds a year belonging to Westminster Abbey, which, like other
sharers of the plunder of rebellion, he was afterwards obliged to
return. Two thousand pounds, which he had placed in the excise-office,
were also lost. There is yet no reason to believe that he was ever
reduced to indigence. His wants, being few, were competently supplied.
He sold his library before his death, and left his family fifteen
hundred pounds, on which his widow laid hold, and only gave one hundred
to each of his daughters.

His literature was unquestionably great. He read all the languages
which are considered either as learned or polite: Hebrew, with its two
dialects, Greek, Latin, Italian, French, and Spanish. In Latin his skill
was such as places him in the first rank of writers and criticks; and he
appears to have cultivated Italian with uncommon diligence. The books
in which his daughter, who used to read to him, represented him as most
delighting, after Homer, which he could almost repeat, were Ovid's
Metamorphoses and Euripides. His Euripides is, by Mr. Cradock's
kindness, now in my hands: the margin is sometimes noted; but I have
found nothing remarkable.

Of the English poets, he set most value upon Spenser, Shakespeare, and
Cowley. Spenser was apparently his favourite; Shakespeare he may easily
be supposed to like, with every other skilful reader; but I should not
have expected that Cowley, whose ideas of excellence were so different
from his own, would have had much of his approbation. His character of
Dryden, who sometimes visited him, was, that he was a good rhymist,
but no poet. His theological opinions are said to have been first
Calvinistical; and afterwards, perhaps, when he began to hate the
presbyterians, to have tended towards Arminianism. In the mixed
questions of theology and government, he never thinks that he can recede
far enough from popery, or prelacy; but what Bandius says of Erasmus
seems applicable to him, "magis habuit quod fugeret, quam quod
sequeretur. " He had determined rather what to condemn, than what
to approve. He has not associated himself with any denomination of
protestants; we know rather what he was not, than what he was. He was
not of the church of Rome; he was not of the church of England.

To be of no church is dangerous. Religion, of which the rewards are
distant, and which is animated only by faith and hope, will glide by
degrees out of the mind, unless it be invigorated and reimpressed by
external ordinances, by stated calls to worship, and the salutary
influence of example. Milton, who appears to have had full conviction of
the truth of Christianity, and to have regarded the holy scriptures with
the profoundest veneration, to have been untainted by any heretical
peculiarity of opinion, and to have lived in a confirmed belief of the
immediate and occasional agency of providence, yet grew old without any
visible worship. In the distribution of his hours, there was no hour of
prayer, either solitary or with his household; omitting publick prayers,
he omitted all.

Of this omission the reason has been sought upon a supposition, which
ought never to be made, that men live with their own approbation, and
justify their conduct to themselves. Prayer certainly was not thought
superfluous by him, who represents our first parents as praying
acceptably in the state of innocence, and efficaciously after their
fall. That he lived without prayer can hardly be affirmed; his studies
and meditations were an habitual prayer. The neglect of it in his family
was, probably, a fault for which he condemned himself, and which he
intended to correct, but that death, as too often happens, intercepted
his reformation. His political notions were those of an acrimonious and
surly republican, for which it is not known that he gave any better
reason than that "a popular government was the most frugal; for the
trappings of a monarchy would set up an ordinary commonwealth. " It is
surely very shallow policy that supposes money to be the chief good; and
even this, without considering that the support and expense of a court
is, for the most part, only a particular kind of traffick, by which
money is circulated, without any national impoverishment.

Milton's republicanism was, I am afraid, founded in an envious hatred of
greatness, and a sullen desire of independence; in petulance impatient
of control, and pride disdainful of superiority. He hated monarchs in
the state, and prelates in the church; for he hated all whom he was
required to obey. It is to be suspected, that his predominant desire was
to destroy, rather than establish, and that he felt not so much the love
of liberty, as repugnance to authority.

It has been observed, that they who most loudly clamour for liberty do
not most liberally grant it. What we know of Milton's character, in
domestick relations, is, that he was severe and arbitrary. His family
consisted of women; and there appears in his books something like a
Turkish contempt of females, as subordinate and inferiour beings. That
his own daughters might not break the ranks, he suffered them to be
depressed by a mean and penurious education. He thought women made only
for obedience, and man only for rebellion.

Of his family some account may be expected. His sister, first married to
Mr. Philips, afterwards married Mr. Agar, a friend of her first husband,
who succeeded him in the crown-office. She had, by her first husband,
Edward and John, the two nephews whom Milton educated; and, by her
second, two daughters.

His brother, sir Christopher, had two daughters, Mary and Catharine[53];
and a son, Thomas, who succeeded Agar in the crown-office, and left a
daughter living, in 1749, in Grosvenor street.

Milton had children only by his first wife; Anne, Mary, and Deborah.
Anne, though deformed, married a master-builder, and died of her first
child. Mary died single. Deborah married Abraham Clark, a weaver in
Spital fields, and lived seventy-six years, to August, 1727. This is the
daughter of whom publick mention has been made. She could repeat the
first lines of Homer, the Metamorphoses, and some of Euripides, by
having often read them. Yet here incredulity is ready to make a
stand. Many repetitions are necessary to fix in the memory lines not
understood; and why should Milton wish or want to hear them so often?
These lines were at the beginning of the poems. Of a book written in a
language not understood, the beginning raises no more attention than the
end; and as those that understand it know commonly the beginning best,
its rehearsal will seldom be necessary. It is not likely that Milton
required any passage to be so much repeated, as that his daughter could
learn it; nor likely that he desired the initial lines to be read at
all; nor that the daughter, weary of the drudgery of pronouncing unideal
sounds, would voluntarily commit them to memory.

To this gentlewoman Addison made a present, and promised some
establishment, but died soon after. Queen Caroline sent her fifty
guineas. She had seven sons and three daughters; but none of them had
any children, except her son Caleb and her daughter Elizabeth. Caleb
went to Fort St. George, in the East Indies, and had two sons, of whom
nothing is now known. Elizabeth married Thomas Foster, a weaver in
Spital fields; and had seven children, who all died. She kept a petty
grocer's or chandler's shop, first at Holloway, and afterwards in Cock
lane, near Shoreditch church. She knew little of her grandfather, and
that little was not good. She told of his harshness to his daughters,
and his refusal to have them taught to write; and, in opposition to
other accounts, represented him as delicate, though temperate, in his
diet.

In 1750, April 5, Comus was played for her benefit. She had so little
acquaintance with diversion or gaiety, that she did not know what was
intended, when a benefit was offered her. The profits of the night were
only one hundred and thirty pounds, though Dr. Newton brought a large
contribution; and twenty pounds were given by Tonson, a man who is to
be praised as often as he is named. Of this sum one hundred pounds were
placed in the stocks, after some debate between her and her husband, in
whose name it should be entered; and the rest augmented their little
stock, with which they removed to Islington. This was the greatest
benefaction that Paradise Lost ever procured the author's descendants;
and to this he, who has now attempted to relate his life, had the honour
of contributing a prologue[54].

In the examination of Milton's poetical works, I shall pay so much
regard to time as to begin with his juvenile productions. For his early
pieces he seems to have had a degree of fondness not very laudable; what
he has once written he resolves to preserve, and gives to the publick an
unfinished poem, which he broke off, because he was "nothing satisfied
with what he had done," supposing his readers less nice than himself.
These preludes to his future labours are in Italian, Latin, and English.
Of the Italian I cannot pretend to speak as a critick; but I have heard
them commended by a man well qualified to decide their merit. The Latin
pieces are lusciously elegant; but the delight which they afford is
rather by the exquisite imitation of the ancient writers, by the purity
of the diction, and the harmony of the numbers, than by any power of
invention, or vigour of sentiment. They are not all of equal value; the
elegies excel the odes; and some of the exercises on Gunpowder Treason
might have been spared.

The English poems, though they make no promises of Paradise Lost[55],
have this evidence of genius, that they have a cast original and
unborrowed. But their peculiarity is not excellence; if they differ from
the verses of others, they differ for the worse; for they are too often
distinguished by repulsive harshness; the combinations of words are
new, but they are not pleasing; the rhymes and epithets seem to be
laboriously sought, and violently applied.

That, in the early part of his life, he wrote with much care appears
from his manuscripts, happily preserved at Cambridge, in which many
of his smaller works are found, as they were first written, with the
subsequent corrections. Such relicks show how excellence is acquired;
what we hope ever to do with ease, we must learn first to do with
diligence.

Those who admire the beauties of this great poet sometimes force their
own judgment into false approbation of his little pieces, and prevail
upon themselves to think that admirable which is only singular. All that
short compositions can commonly attain, is neatness and elegance. Milton
never learned the art of doing little things with grace; he overlooked
the milder excellence of suavity and softness: he was a lion, that had
no skill "in dandling the kid. "

One of the poems on which much praise has been bestowed is Lycidas;
of which the diction is harsh, the rhymes uncertain, and the numbers
unpleasing. What beauty there is, we must, therefore, seek in the
sentiments and images. It is not to be considered as the effusion of
real passion; for passion runs not after remote allusions and obscure
opinions. Passion plucks no berries from the myrtle and ivy, nor calls
upon Arethuse and Mincius, nor tells of rough "satyrs and fauns with
cloven heel. " Where there is leisure for fiction, there is little grief.

In this poem there is no nature, for there is no truth; there is no art,
for there is nothing new. Its form is that of a pastoral: easy, vulgar,
and, therefore, disgusting; whatever images it can supply are long ago
exhausted; and its inherent improbability always forces dissatisfaction
on the mind. When Cowley tells of Hervey, that they studied together, it
is easy to suppose how much he must miss the companion of his labours,
and the partner of his discoveries; but what image of tenderness can be
excited by these lines?

We drove afield, and both together heard,
What time the grey fly winds her sultry horn,
Batt'ning our flocks with the fresh dews of night.

We know that they never drove afield, and that they had no flocks
to batten; and, though it be allowed that the representation may be
allegorical, the true meaning is so uncertain and remote, that it is
never sought, because it cannot be known when it is found.

Among the flocks, and copses, and flowers, appear the heathen deities;
Jove and Phoebus, Neptune and Aeolus, with a long train of mythological
imagery, such as a college easily supplies. Nothing can less display
knowledge, or less exercise invention, than to tell how a shepherd has
lost his companion, and must now feed his flocks alone, without any
judge of his skill in piping; and how one god asks another god what is
become of Lycidas, and how neither god can tell. He who thus grieves
will excite no sympathy; he who thus praises will confer no honour.

This poem has yet a grosser fault. With these trifling fictions are
mingled the most awful and sacred truths, such as ought never to be
polluted with such irreverend combinations. The shepherd, likewise,
is now a feeder of sheep, and afterwards an ecclesiastical pastor, a
superintendent of a Christian flock. Such equivocations are always
unskilful; but here they are indecent, and, at least, approach to
impiety, of which, however, I believe the writer not to have been
conscious. Such is the power of reputation justly acquired, that its
blaze drives away the eye from nice examination. Surely no man could
have fancied that he read Lycidas with pleasure, had he not known the
author.

Of the two pieces, L'Allegro and Il Penseroso, I believe, opinion is
uniform; every man that reads them, reads them with pleasure. The
author's design is not, what Theobald has remarked, merely to show
how objects derive their colours from the mind, by representing the
operation of the same things upon the gay and the melancholy temper, or
upon the same man, as he is differently disposed; but rather how, among
the successive variety of appearances, every disposition of mind takes
hold on those by which it may be gratified.

The cheerful man hears the lark in the morning; the pensive man hears
the nightingale in the evening. The cheerful man sees the cock strut,
and hears the horn and hounds echo in the wood; then walks, "not
unseen," to observe the glory of the rising sun, or listen to the
singing milkmaid, and view the labours of the ploughman and the mower:
then casts his eyes about him over scenes of smiling plenty, and looks
up to the distant tower, the residence of some fair inhabitant; thus he
pursues rural gaiety through a day of labour or of play, and delights
himself at night with the fanciful narratives of superstitious
ignorance.

The pensive man, at one time, walks "unseen" to muse at midnight; and,
at another, hears the sullen curfew. If the weather drives him home, he
sits in a room lighted only by "glowing embers;" or, by a lonely lamp,
outwatches the north star, to discover the habitation of separate souls,
and varies the shades of meditation, by contemplating the magnificent or
pathetick scenes of tragick or epick poetry. When the morning comes, a
morning gloomy with rain and wind, he walks into the dark, trackless
woods[56], falls asleep by some murmuring water, and with melancholy
enthusiasm expects some dream of prognostication, or some musick played
by aerial performers.

Both mirth and melancholy are solitary, silent inhabitants of the
breast, that neither receive nor transmit communication; no mention is,
therefore, made of a philosophical friend, or a pleasant companion. The
seriousness does not arise from any participation of calamity, nor the
gaiety from the pleasures of the bottle.

The man of cheerfulness, having exhausted the country, tries what
"towered cities" will afford, and mingles with scenes of splendour, gay
assemblies, and nuptial festivities; but he mingles a mere spectator,
as, when the learned comedies of Jonson, or the wild dramas of
Shakespeare, are exhibited, he attends the theatre.

The pensive man never loses himself in crowds, but walks the cloister,
or frequents the cathedral. Milton probably had not yet forsaken the
church.

Both his characters delight in musick; but he seems to think, that
cheerful notes would have obtained, from Pluto, a complete dismission of
Eurydice, of whom solemn sounds only procured a conditional release.

For the old age of cheerfulness he makes no provision; but melancholy he
conducts with great dignity to the close of life.