Harvard Classics, Volume 28, - [feel good fiction books .TXT] 📗

famous cities, unless he have in himself the experience and the practice of all that which is praiseworthy." [8]

It may be fanciful to add, and we may be laughed at, but we believe that the self-reverencing propensity was a little aided by his singular personal beauty. All the describers of his youth concur in telling us that this was very remarkable. Mr. Masson has the following account of it:—

"When Milton left Cambridge in July, 1632, he was twenty-three years and eight months old. In stature, therefore, at least, he was already whatever he was to be. 'In stature,' he says himself at a later period, when driven to speak on the subject, 'I confess I am not tall, but still of what is nearer to middle height than to little; and what if I were of little, of which stature have often been very great men both in peace and war—though why should that be called little which is great enough for virtue?' ('Staturâ, fateor non sum procerâ, sed quae mediocri tamen quàm parvae propior sit; sed quid si parvâ, quâ et summi saepe tum pace turn bello viri fuere—quanquam parva cur dicitur, quae ad virtutem satis magna est?') This is precise enough; but we have Aubrey's words to the same effect. 'He was scarce so tall as I am,' says Aubrey; to which, to make it more intelligible, he appends this marginal note,—'Qu. Quot feet I am high? Resp. Of middle stature': i. e., Milton was a little under middle height. 'He had light-brown hair,' continues Aubrey,—putting the word 'abrown' (auburn) in the margin by way of synonym for 'light brown';—'his complexion exceeding fair; oval face; his eye a dark gray.'"

We are far from accusing Milton of personal vanity: his character was too enormous, if we may be allowed so to say, for a fault so petty. But a little tinge of excessive self-respect will cling to those who can admire themselves. Ugly men are and ought to be ashamed of their existence; Milton was not so.

The peculiarities of the austere type of character stand out in Milton more remarkably than in other men who partake of it, because of the extreme strength of his nature. In reading him this is the first thing that strikes us. We seem to have left the little world of ordinary writers. The words of some authors are said to have "hands and feet"; they seem, that is, to have a vigor and animation which only belong to things which live and move. Milton's words have not this animal life,—there is no rude energy about them; but on the other hand, they have or seem to have a soul, a spirit which other words have not. He was early aware that what he wrote, "by certain vital signs it had," was such as the world would not "willingly let die." [9] After two centuries we feel the same. There is a solemn and firm music in the lines; a brooding sublimity haunts them; the spirit of the great writer moves over the face of the page. In life there seems to have been the same peculiar strength that his works suggest to us. His moral tenacity is amazing: he took his own course, and he kept his own course; and we may trace in his defects the same characteristics. "Energy and ill temper," some say, "are the same thing;" and though this is a strong exaggeration, yet there is a basis of truth in it. People who labor much will be cross if they do not obtain that for which they labor; those who desire vehemently will be vexed if they do not obtain that which they desire. As is the strength of the impelling tendency, so, other things being equal, is the pain which it will experience if it be baffled. Those, too, who are set on what is high will be proportionately offended by the intrusion of what is low. Accordingly, Milton is described by those who knew him as "a harsh and choleric man." "He had," we are told, "a gravity in his temper, not melancholy, or not till the latter part of his life, not sour, not morose or ill-natured, but a certain severity of mind; a mind not condescending to little things;" [10] and this although his daughter remembered that he was delightful company, the life of conversation, and that he was so "on account of a flow of subject, and an unaffected cheerfulness and civility." Doubtless this may have been so when he was at ease, and at home; but there are unmistakable traces of the harsher tendency in almost all his works.

Some of the peculiarities of the ascetic character were likewise augmented by his studious disposition. This began very early in life, and continued till the end. "My father," he says, "destined me … to the study of polite literature, which I embraced with such avidity, that from the twelfth year of my age I hardly ever retired to rest from my studies till midnight; which was the first source of injury to my eyes, to the natural weakness of which were added frequent headaches: all of which not retarding my eagerness after knowledge, he took care to have me instructed—" etc.[11] Every page of his works shows the result of this education. In spite of the occupations of manhood, and the blindness and melancholy of old age, he still continued to have his principal pleasure in that "studious and select" reading, which, though often curiously transmuted, is perpetually involved in the very texture of his works. We need not stay to observe how a habit in itself so austere conduces to the development of an austere character. Deep study, especially deep study which haunts and rules the imagination, necessarily removes men from life, absorbs them in themselves; purifies their conduct, with some risk of isolating their sympathies; develops that loftiness of mood which is gifted with deep inspirations and indulged with great ideas, but which tends in its excess to engender a contempt for others, and a self-appreciation which is even more displeasing to them.

These same tendencies were aggravated also by two defects which are exceedingly rare in great English authors, and which perhaps Milton alone amongst those of the highest class is in a remarkable degree chargeable with; we mean a deficiency in humor, and a deficiency in a knowledge of plain human nature. Probably when, after the lapse of ages, English literature is looked at in its larger features only, and in comparison with other literatures which have preceded or which may follow it, the critics will lay down that its most striking characteristic as a whole is its involution, so to say, in life; the degree to which its book life resembles real life; the extent to which the motives, dispositions, and actions of common busy persons are represented in a medium which would seem likely to give us peculiarly the ideas of secluded and the tendencies of meditative men. It is but an aspect of this fact, that English literature abounds—some critics will say abounds excessively—with humor. This is in some sense the imaginative element of ordinary life,—the relieving charm, partaking at once of contrast and similitude, which gives a human and an intellectual interest to the world of clowns and cottages, of fields and farmers. The degree to which Milton is deficient in this element is conspicuous in every page of his writings where its occurrence could be looked for; and if we do not always look for it, this is because the subjects of his most remarkable works are on a removed elevation, where ordinary life, the world of "cakes and ale," is never thought of and never expected. It is in his dramas, as we should expect, that Milton shows this deficiency the most. "Citizens" never talk in his pages, as they do in Shakespeare. We feel instinctively that Milton's eye had never rested with the same easy pleasure on the easy, ordinary, shopkeeping world. Perhaps, such is the complication of art, it is on the most tragic occasions that we feel this want the most.

It may seem an odd theory, and yet we believe it to be a true principle, that catastrophes require a comic element. We appear to feel the same principle in life. We may read solemn descriptions of great events in history,—say of Lord Stratford's trial, and of his marvelous speech, and his appeal to his "saint in heaven"; but we comprehend the whole transaction much better when we learn from Mr. Baillie, the eye-witness, that people ate nuts and apples, and talked, and laughed, and betted on the great question of acquittal and condemnation. Nor is it difficult to understand why this should be so. It seems to be a law of the imagination, at least in most men, that it will not bear concentration. It is essentially a glancing faculty. It goes and comes, and comes and goes, and we hardly know whence or why. But we most of us know that when we try to fix it, in a moment it passes away. Accordingly, the proper procedure of art is to let it go in such a manner as to insure its coming back again. The force of artistic contrasts effects exactly this result: skillfully disposed opposites suggest the notion of each other. We realize more perfectly and easily the great idea, the tragic conception, when we are familiarized with its effects on the minds of little people, with the petty consequences which it causes as well as with the enormous forces from which it comes. The catastrophe of "Samson Agonistes" discloses Milton's imperfect mastery of this element of effect. If ever there was an occasion which admitted its perfect employment, it was this. The kind of catastrophe is exactly that which is sure to strike, and strike forcibly, the minds of common persons. If their observations on the occasion were really given to us, we could scarcely avoid something rather comic. The eccentricity, so to speak, of ordinary persons shows itself peculiarly at such times, and they say the queerest things. Shakespeare has exemplified this principle most skillfully on various occasions: it is the sort of art which is just in his way. His imagination always seems to be floating between the contrasts of things; and if his mind had a resting-place that it liked, it was this ordinary view of extraordinary events. Milton was under the great [est] obligation to use this relieving principle of art in the catastrophe of "Samson," because he has made every effort to heighten the strictly tragic element, which requires that relief. His art, always serious, was never more serious. His Samson is not the incarnation of physical strength which the popular fancy embodies in the character; nor is it the simple and romantic character of the Old Testament. On the contrary, Samson has become a Puritan: the observations he makes would have done much credit to a religious pikeman in Cromwell's army. In consequence, his death requires some lightening touches to make it a properly artistic event. The pomp of seriousness becomes too oppressive.

"At length for intermission sake they led him
Between the pillars; he his guide requested
(For so from such as nearer stood we heard),
As over-tired, to let him lean awhile
With both his arms on those two massy pillars
That to the archèd roof gave main support.
He unsuspicious led him; which when Samson
Felt in his arms, with head awhile inclined,
And eyes fast fixed, he stood, as one who prayed,
Or some great matter in his mind revolved;
At last with head erect thus cried aloud:
'Hitherto, lords, what your commands imposed
I have performed, as reason was, obeying,
Not without wonder or delight beheld;
Now of my own accord such other trial
I mean to show you of my strength, yet greater,
As with amaze shall strike all who behold.'
This uttered, straining all his nerves he bowed,
As with the force of winds and waters pent
When mountains tremble, those two massy pillars
With