That is the excuse for the new books which will always be written every few years about Hebrew Religion, or Greek Art, or the French Revolution, or about such men as Plato, {9} St. Paul, Shakspeare, Napoleon. It is the excuse even for a much humbler thing, for the addition of a volume on Milton to the Home University Library. The object of this Library is not, indeed, to say anything startlingly new about the great men with whom it deals. Rather the contrary, in fact: for to say anything startlingly new about Shakspeare or Plato would probably be merely to say what is absurd or false. The main outlines of these great figures have long been settled, and the man who writes a book to prove that Shakspeare was not a great dramatist, or was an exact and lucid writer, is wasting his own time and that of his readers. The mountain may change its aspect from hour to hour, but when once we have ascertained that it is composed of granite, that matter is settled, and there is no use in arguing that it is sandstone or basalt. The object of such volumes as those of this Library is no vain assault on the secure judgment-seat of the world, no hopeless appeal against the recorded and accepted decrees of time. It is rather to re-state those decrees in modern language and from the point of view of our own day: to show, for instance, how Plato, though no longer for us what he was for the Neo-Platonists, is {10} still for us the most moving mind of the race that more than all others has moved the mind of the world; how Milton, though no longer for us a convincing justifier of the ways of God to men, is still a figure of transcendent interest, the most lion-hearted, the loftiest-souled, of Englishmen, the one consummate artist our race has produced, the only English man of letters who in all that is known about him, his life, his character, his poetry, shows something for which the only fit word is sublime.
There was much else beside, of course. The sublime is very near the terrible, and the terrible is often not very far removed from the hateful. Dante giving his "daily dreadful line" to the private and public enemies with whom he grimly populates his hell is not exactly an amiable or attractive figure. Still less so is Milton in those prose pamphlets in which he passes so rapidly, and to us so strangely, from the heights of heaven to the gutter mud of scurrilous personalities. This is a disease from which our more amiable age seems at last to have delivered the world. But Milton has at least the excuse of a long and august tradition, from the days of Demosthenes, equally profuse of a patriotism as lofty and of personalities as {11} base as Milton's, to those of a whole line of the scholars of the Renaissance who lived with the noblest literature of the world and wrote of each other in the language of Billingsgate fishwives. So the sublimity of his life is wholly that of an irresistible will, set from the first on achieving great deeds and victoriously achieving them in defiance of adverse men and fates. But this is quite compatible with qualities the reverse of agreeable. It is the business of sublimity to compel amazed admiration, not to be a pleasant companion. Milton rejoicing over the tortures bishops will suffer in hell, Milton insulting Charles I, Milton playing the tyrant to his daughters, none of these are pleasant pictures. But such incidents, if perhaps unusually grim in the case of Milton, are apt to happen with Olympians. Experience shows that it is generally best to listen to their thunder from a certain distance.
Such limitations must not be ignored. But neither must they be unduly pressed. The important thing about the sun is not its spots but its light and heat. No great poet in all history, with the possible exception of Dante, has so much heat as Milton. In prose and verse alike he burns and glows with fire. At its worst it is a fire of anger and pride, at {12} its best a fire of faith in liberty, justice, righteousness, God. Of the highest of all fires, the white flame of love, it has indeed little. Milton had no Beatrice to teach him how to show men the loveliness of the divine law, the beauty of holiness. He could describe the loss of Paradise and even its recovery, but its eternal bliss, the bliss of those who live in the presence of
l'amor che move il sole e l'altre stelle,
he could not describe. To do that required one who had seen the Vita Nuova before he saw the Inferno. In la sua volontade é nostra pace. So Dante thought: but not altogether so Milton. It is not a difference of theological opinion: it is a difference of temper. For Dante the "will of God" at once suggested both the apostolic and the apocalyptic love, joy, peace, the supreme and ultimate beatific vision. Bitter as his life on earth had been, no man ever suffering more from evil days and evil tongues, no man ever more bitterly conscious of living in an evil and perverse generation, he had yet within him a perpetual fountain of peace in the thought of God's will, and the faith that he was daily advancing nearer to the light of heaven and the divine presence. Milton, a sincere believer in God {13} if man ever were, must also at times have had his moments of beatific vision in which the invisible peace of God became more real than the storms of earthly life and the vileness of men. Indeed, we see the traces of such moments in the opening of Comus, in the concluding lines of Lycidas, in the sustained ecstasy of At a Solemn Music. But they appear to have been only moments. Milton was a lifelong Crusader who scarcely set foot in the Holy Land. The will of God meant for him not so much peace as war. He is a prophet rather than a psalmist. "Woe is me, my Mother, that thou hast born me a man of strife and contention," he himself complains in the Reason of Church Government. He was not much over thirty when he wrote those words: and they remained true of him to the end. For twenty years the strife was active and public; ever, in appearance at least, more and more successful: then for the final fourteen it became the impotent wrath of a caged and wounded lion. Never for a moment did his soul bow to the triumph of the idolaters: but neither could it forget them, nor make any permanent escape into purer air. Paradise Lost, Paradise Regained and Samson, especially the last, are all plainly the works of a man conscious of {14} having been defeated by a world which he could defy but could not forget. Sublimely certain of the righteousness of his cause, he has no abiding certainty of its victory. He hears too plainly the insulting voices of the sons of Belial, and broods in proud and angry gloom over the ruin of all his hopes, personal, political and ecclesiastical. And as his religion was a thing of intellect and conscience, not a thing of spiritual vision, he cannot make for himself that mystical trans-valuation of all earthly doings in the light of which the struggles of political and ecclesiastical parties are seen as things temporary, trivial and of little account.
Such are the limitations of Milton. They are those of a man who lived in the time of a great national struggle, deliberately chose his own side in it, and from thenceforth saw nothing in the other but folly, obstinacy and crime. He has in him nothing whatever of the universal, and universally sympathetic, insight of Shakspeare. And he has paid the price of his narrowness in the open dislike, or at best grudging recognition, of that half of the world which is not Puritan and not Republican, and still looks upon history, custom, law and loyalty with very different eyes from his. But those who exact that {15} penalty do themselves at least as much injustice as they do Milton. To deprive ourselves of Milton because we are neither Puritan moralists nor Old Testament politicians is an act of intellectual suicide. The wise, as the world goes on, may differ more and more from some of Milton's opinions. They can never escape the greatness either of the poet or of the man. Men's appreciation of Milton is almost in proportion to their instinctive understanding of what greatness is. Other poets, perhaps, have things of greater beauty: none in English, none, perhaps, in any language, fills us with a more exalting conviction of the greatness of human life. No man rises from an hour with Milton without feeling ashamed of the triviality of his life and certain that he can, if he will, make it less trivial. It is impossible not to catch from him some sense of the high issues, immediate and eternal, on which human existence ought to be conscious that it hangs. The world will be very old before we can spare a man who can render us this service. We have no one in England who renders it so imperiously as Milton.
This part of his permanent claim upon our attention belongs to all that we know of him, to everything in his life so far as it is recorded, {16} even to his prose, where its appearances are occasional, as well as to his verse, where it is continuous and omnipresent. It is, of course, in connection with the last that we are most conscious of it and that it is most important. After all, the rest would have been unknown or forgotten if he had not been a great poet. But it is not merely by his force of mind and character, nor merely by the influence they have upon us through the poetry, that he claims our attention to-day. Altogether independently of that, the study of Milton is of immense and special value to Englishmen. Except in poetry our English contribution to the life of the arts in Europe has been comparatively small. That very Puritanism which had so much to do with the greatness of Milton has also had much to do with the general failure of Englishmen to produce fine art, or even to care about it, or so much as recognize it when they see it. Now Milton, Puritan as he was, was always, and not least in his final Puritan phase, a supreme artist. Poetry has been by far our greatest artistic achievement and he is by far our greatest poetic artist. No artist in any other field, no Inigo Jones or Wren, no Purcell, no Reynolds or Turner, holds such unquestioned eminence in any other art as he in his. If {17} the world asks us where to look for the genius of England, so far as it has ever been expressed on paper, we point, of course, unhesitatingly to Shakspeare. But Shakspeare is as inferior to Milton in art as he is superior in genius. His genius will often, indeed, supply the place of art; but the possession of powers that are above art is not the same thing as being continuously and consciously a great artist. We can all think of many places in his works where for hundreds of lines the most censorious criticism can scarcely wish a word changed; but we can also think of many in which the least watchful cannot fail to wish much changed and much omitted. "Would he had blotted a thousand" is still a true saying, and its truth known and felt by all but the blindest of the idolaters of Shakspeare. No one has ever uttered such a wish about the poetry of Milton. This is not the place to anticipate a discussion of it which must come later. But, in an introductory chapter which aims at insisting upon the present and permanent importance of Milton, it is in place to point out the immense value to the English race of acquaintance with work so conscientiously perfect as Milton's. English writers on the whole have had a tendency to be rather slipshod in {18} expression and rather indifferent to the finer harmonies of human speech, whether as a thing of pure sound or as a thing of sounds which have more than mere meaning, which have associations. Milton as both a lover of music and a scholar is never for a moment unconscious of either. It would scarcely be going too far to say that there is not a word in his verse which owes its place solely to the fact that it expresses his meaning. All the words accepted by his instinctive or deliberate choice were accepted because they provided him with the most he could obtain of three qualities which he desired: the exact expression of the meaning needed for the immediate purpose in hand, the associations fittest to enhance or enrich that meaning, the rhythmical or musical effect required for the verse. The study of his verse is one that never exhausts itself, so that the appreciation of it has been called the last reward of consummate scholarship. But the phrase does Milton some injustice. It is true that the scholar tastes again and again in Milton some flavour of association or suggestion which is not to be perceived by those who are not scholars, and it is also true that he consciously understands what he is enjoying more than they possibly can. But neither Milton's nor any other {19} great art makes its main appeal to learning. What does that is not art at all but pedantry. Those who have never read a line of the Greek and Latin poets certainly miss many pleasures in reading Milton, but, if they have any ear for poetry at all, they do not miss either the mind or the art of Milton. The unconquerable will, the high soaring soul, are everywhere audibly present: and so, even to those who have little reading and no knowledge at all of matters of rhythm or metre, are the grave Dorian music, the stately verses rolling in each after the other like great ocean waves in eternal difference, in eternal sameness. The ignorant ear hears and rejoices, with a delight that passes understanding, as the ignorant eye sees a fine drawing or a piece of Greek sculpture and without understanding enjoys, learns, and unconsciously grows in keenness of sight. To live with Milton is necessarily to learn that the art of poetry is no triviality, no mere amusement, but a high and grave thing, a thing of the choicest discipline of phrase, the finest craftsmanship of structure, the most nobly ordered music of sound. The ordinary reader may not be conscious of any such lessons: but he learns them nevertheless. And from no one else in English can he learn them so well as from Milton.
{20} For these reasons, these and others, we must cling to our great epic poet, Shelley's "third among the sons of light." He is not easy reading: the greatest seldom are: but as with all the greatest, each new reading is not only easier than the last but fuller of matter for thought, wonder and delight. At each new reading, too, the things in him that belonged to his own age, the Biblical literalism, the theological prepossessions, the political partisanship, recede more and more into the background and leave us freer to enjoy the things which belong to all time. And to all peoples. Milton is, indeed, intensely English and could not have been anything but an Englishman. His profound conviction of the greatness of moral issues, and his passionate love of liberty, have both been characteristic of the Englishmen of whom England is most proud. Till lately too, at any rate, we should have said that his fierce individualism, intellectual and political, was English too. But his mind and soul, stored with the gathered riches of many languages and of an inward experience far too intense to be confined by national limitations, reach out to a world wider altogether than this island, wider even than Europe. In Samson Agonistes it is hard to say who is more vividly present, the English {21} politician, the Greek tragedian, or the Hebrew prophet. And in one sense Paradise Lost is the most universal of all poems. Indeed, that word may be applied to it in its strictest meaning, for the field of Milton's action is not Greece, or Italy, or England, or even the whole earth; it is the universe itself. That is one of its difficulties: but it is also a source of the uplifting and enlarging quality which is peculiarly Miltonic. With him we are conscious of treading no petty scene. We have in some respects travelled far from Milton's way both of stating and of solving his problem, but nevertheless it is still with us to-day and always: the problem of man's origin and destiny, of the ways of God to men. And though Milton is more hampered by literal belief in a particular theological legend than the authors of the Book of Job and the Prometheus Vinctus, yet, like these, he shows that a great mind and soul will leave the imprint of power and truth on the most incredible primitive story. To read his great poem, or indeed any of his poems, is to live for a while in the presence of one of those royal souls, those natural kings of men, whom Plato felt to be born to rule and inspire their fellows: and the heroic temper of the man is in England less rare than the consummate {22} perfection of art which has eternalized its utterance. This is Milton: and, though we may be too weak to read him often, we shall never be able to do without him, never think of him without an added strength and exaltation of spirit.
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