Milton's attitude towards nature is not that of a scientific naturalist, nor even that of a close observer. It is that of a poet who feels its total influence too powerfully to dissect it. If, as I have said, Milton reads books first and nature afterwards, it is not to test nature by his books, but to learn from both. He is learning not books, but from books. All he reads, sees, hears, is to him but nutriment for the soul. He is making himself. Man is to him the highest object; nature is subordinate to man, not only in its more vulgar uses, but as an excitant of fine emotion. He is not concerned to register the facts and phenomena of nature, but to convey the impressions they make on a sensitive soul. The external forms of things are to be presented to us as transformed through the heart and mind of the poet. The moon is endowed with life and will, "stooping", "riding", "wand'ring", "bowing her head", not as a frigid personification, and because the ancient poets so personified her, but by communication to her of the intense agitation which the nocturnal spectacle rouses in the poet's own breast.
I have sometimes read that these two idylls are "masterpieces of description". Other critics will ask if in the scenery of L'Allegro and Il Penseroso Milton has described the country about Horton, in Bucks, or that about Forest Hill, in Oxfordshire; and will object that the Chiltern Hills are not high enough for clouds to rest upon their top, much less upon their breast. But he has left out the pollard willows, says another censor, and the lines of pollard willow are the prominent feature in the valley of the Colne, even more so than the "hedgerow elms." Does the line "Walk the studious cloister's pale," mean St. Paul's or Westminster Abbey? When these things can continue to be asked, it is hardly superfluous to continue to repeat, that truth of fact and poetical truth are two different things. Milton's attitude towards nature is not that of a "descriptive poet", if indeed the phrase be not a self-contradiction.
In Milton, nature is not put forward as the poet's theme. His theme is man, in the two contrasted moods of joyous emotion, or grave reflection. The shifting scenery ministers to the varying mood. Thomson, in the Seasons (1726), sets himself to render natural phenomena as they truly are. He has left us a vivid presentation in gorgeous language of the naturalistic calendar of the changing year. Milton, in these two idylls, has recorded a day of twenty-four hours. But he has not registered the phenomena; he places us at the standpoint of the man before whom they deploy. And the man, joyous or melancholy, is not a bare spectator of them; he is the student, compounded of sensibility and intelligence, of whom we are not told that he saw so and so, or that he felt so, but with whom we are made copartners of his thoughts and feeling. Description melts into emotion, and contemplation bodies itself in imagery. All the charm of rural life is there, but it is not tendered to us in the form of a landscape; the scenery is subordinated to the human figure in the centre.
These two short idylls are marked by a gladsome spontaneity which never came to Milton again. The delicate fancy and feeling which play about L'Allegro and Il Penseroso never reappear, and form a strong contrast to the austere imaginings of his later poetical period. These two poems have the freedom and frolic, the natural grace of movement, the improvisation, of the best Elizabethan examples, while both thoughts and words are under a strict economy unknown to the diffuse exuberance of the Spenserians.
In Lycidas (1637) we have reached the high-water mark of English Poesy and of Milton's own production. A period of a century and a half was to elapse before poetry in England seemed, in Wordsworth's Ode on Immortality (1807), to be rising again towards the level of inspiration which it had once attained in Lycidas. And in the development of the Miltonic genius this wonderful dirge marks the culminating point. As the twin idylls of 1632 show a great advance upon the Ode on the Nativity (1629), the growth of the poetic mind during the five years which follow 1632 is registered in Lycidas. Like the L'Allegro and Il Penseroso, Lycidas is laid out on the lines of the accepted pastoral fiction; like them it offers exquisite touches of idealised rural life. But Lycidas opens up a deeper vein of feeling, a patriot passion so vehement and dangerous, that, like that which stirred the Hebrew prophet, it is compelled to veil itself from power, or from sympathy, in utterance made purposely enigmatical. The passage which begins "Last came and last did go", raises in us a thrill of awe-struck expectation which. I can only compare with that excited by the Cassandra of Aeschylus's Agamemnon. For the reader to feel this, he must have present in memory the circumstances of England in 1637. He must place himself as far as possible in the situation of a contemporary. The study of Milton's poetry compels the study of his time; and Professor Masson's six volumes are not too much to enable us to understand that there were real causes for the intense passion which glows underneath the poet's words—a passion which unexplained would be thought to be intrusive.
The historical exposition must be gathered from the English history of the period, which may be read in Professor Masson's excellent summary. All I desire to point out here is, that in Lycidas, Milton's original picturesque vein is for the first time crossed with one of quite another sort, stern, determined, obscurely indicative of suppressed passion, and the resolution to do or die. The fanaticism of the covenanter and the sad grace of Petrarch seem to meet in Milton's monody. Yet these opposites, instead of neutralising each other, are blended into one harmonious whole by the presiding, but invisible, genius of the poet. The conflict between the old cavalier world—the years of gaiety and festivity of a splendid and pleasure-loving court, and the new puritan world into which love and pleasure were not to enter—this conflict which was commencing in the social life of England, is also begun in Milton's own breast, and is reflected in Lycidas.
For we were nurs'd upon the self-same hill.
Here is the sweet mournfulness of the Spenserian time, upon whose joys Death is the only intruder. Pass onward a little, and you are in presence of the tremendous
Two-handed engine at the door,
the terror of which is enhanced by its obscurity. We are very sure that the avenger is there, though we know not who he is. In these thirty lines we have the preluding mutterings of the storm which was to sweep away mask and revel and song, to inhibit the drama, and suppress poetry. In the earlier poems Milton's muse has sung in the tones of the age that is passing away; the poet is, except in his austere chastity, a cavalier. Though even in L'Allegro Dr. Johnson truly detects "some melancholy in his mirth." In Lycidas, for a moment, the tones of both ages, the past and the coming, are combined, and then Milton leaves behind him for ever the golden age, and one half of his poetic genius. He never fulfilled the promise with which Lycidas concludes, "Tomorrow to fresh woods and pastures new."