English Literature: Its History and Significance for the Life of the English-Speaking World - William J. Long (book club books .TXT) 📗

in the lofty thought and the marvelous melody with which they are impressed on our minds. The poem is in blank verse, and not until Milton used it did we learn the infinite variety and harmony of which it is capable. He played with it, changing its melody and movement on every page, "as an organist out of a single theme develops an unending variety of harmony."

Lamartine has described Paradise Lost as the dream of a Puritan fallen asleep over his Bible, and this suggestive description leads us to the curious fact that it is the dream, not the theology or the descriptions of Bible scenes, that chiefly interests us. Thus Milton describes the separation of earth and water, and there is little or nothing added to the simplicity and strength of Genesis; but the sunset which follows is Milton's own dream, and instantly we are transported to a land of beauty and poetry:

Now came still Evening on, and Twilight gray
Had in her sober livery all things clad;
Silence accompanied; for beast and bird,
They to their grassy couch, these to their nests
Were slunk, all but the wakeful nightingale.
She all night long her amorous descant sung:
Silence was pleased. Now glowed the firmament
With living sapphires; Hesperus, that led
The starry host, rode brightest, till the Moon,
Rising in clouded majesty, at length
Apparent queen, unveiled her peerless light,
And o'er the dark her silver mantle threw.

So also Milton's Almighty, considered purely as a literary character, is unfortunately tinged with the narrow and literal theology of the time. He is a being enormously egotistic, the despot rather than the servant of the universe, seated upon a throne with a chorus of angels about him eternally singing his praises and ministering to a kind of divine vanity. It is not necessary to search heaven for such a character; the type is too common upon earth. But in Satan Milton breaks away from crude mediæval conceptions; he follows the dream again, and gives us a character to admire and understand:

"Is this the region, this the soil, the clime,"
Said then the lost Archangel, "this the seat
That we must change for Heaven?--this mournful gloom
For that celestial light? Be it so, since He
Who now is sovran can dispose and bid
What shall be right: farthest from Him is best,
Whom reason hath equalled, force hath made supreme
Above his equals. Farewell, happy fields,
Where joy forever dwells! Hail, horrors! hail,
Infernal World! and thou, profoundest Hell,
Receive thy new possessor--one who brings
A mind not to be changed by place or time.
The mind is its own place, and in itself
Can make a Heaven of Hell, a Hell of Heaven.
What matter where, if I be still the same,
And what I should be, all but less than he
Whom thunder hath made greater? Here at least
We shall be free; the Almighty hath not built
Here for his envy, will not drive us hence:
Here we may reign secure; and, in my choice,
To reign is worth ambition, though in Hell:
Better to reign in Hell than serve in Heaven."

In this magnificent heroism Milton has unconsciously immortalized the Puritan spirit, the same unconquerable spirit that set men to writing poems and allegories when in prison for the faith, and that sent them over the stormy sea in a cockleshell to found a free commonwealth in the wilds of America.

For a modern reader the understanding of Paradise Lost presupposes two things,--a knowledge of the first chapters of the Scriptures, and of the general principles of Calvinistic theology; but it is a pity to use the poem, as has so often been done, to teach a literal acceptance of one or the other. Of the theology of Paradise Lost the least said the better; but to the splendor of the Puritan dream and the glorious melody of its expression no words can do justice. Even a slight acquaintance will make the reader understand why it ranks with the Divina Commedia of Dante, and why it is generally accepted by critics as the greatest single poem in our literature.

Paradise RegainedSoon after the completion of Paradise Lost, Thomas Ellwood, a friend of Milton, asked one day after reading the Paradise manuscript, "But what hast thou to say of Paradise Found?" It was in response to this suggestion that Milton wrote the second part of the great epic, known to us as Paradise Regained. The first tells how mankind, in the person of Adam, fell at the first temptation by Satan and became an outcast from Paradise and from divine grace; the second shows how mankind, in the person of Christ, withstands the tempter and is established once more in the divine favor. Christ's temptation in the wilderness is the theme, and Milton follows the account in the fourth chapter of Matthew's gospel. Though Paradise Regained was Milton's favorite, and though it has many passages of noble thought and splendid imagery equal to the best of Paradise Lost, the poem as a whole falls below the level of the first, and is less interesting to read.

SamsonIn Samson Agonistes Milton turns to a more vital and personal theme, and his genius transfigures the story of Samson, the mighty champion of Israel, now blind and scorned, working as a slave among the Philistines. The poet's aim was to present in English a pure tragedy, with all the passion and restraint which marked the old Greek dramas. That he succeeded where others failed is due to two causes: first, Milton himself suggests the hero of one of the Greek tragedies,--his sorrow and affliction give to his noble nature that touch of melancholy and calm dignity which is in perfect keeping with his subject. Second, Milton is telling his own story. Like Samson he had struggled mightily against the enemies of his race; he had taken a wife from the Philistines and had paid the penalty; he was blind, alone, scorned by his vain and thoughtless masters. To the essential action of the tragedy Milton could add, therefore, that touch of intense yet restrained personal feeling which carries more conviction than any argument. Samson is in many respects the most convincing of his works. Entirely apart from the interest of its subject and treatment, one may obtain from it a better idea of what great tragedy was among the Greeks than from any other work in our language.

Nothing is here for tears, nothing to wail
Or knock the breast, no weakness, no contempt,
Dispraise or blame,--nothing but well and fair,
And what may quiet us in a death so noble.

III. PROSE WRITERS OF THE PURITAN PERIOD

JOHN BUNYAN (1628-1688)

As there is but one poet great enough to express the Puritan spirit, so there is but one commanding prose writer, John Bunyan. Milton was the child of the Renaissance, inheritor of all its culture, and the most profoundly educated man of his age. Bunyan was a poor, uneducated tinker. From the Renaissance he inherited nothing; but from the Reformation he received an excess of that spiritual independence which had caused the Puritan struggle for liberty. These two men, representing the extremes of English life in the seventeenth century, wrote the two works that stand to-day for the mighty Puritan spirit. One gave us the only epic since Beowulf; the other gave us our only great allegory, which has been read more than any other book in our language save the Bible.

Illustration: JOHN BUNYAN
JOHN BUNYAN

Life of Bunyan. Bunyan is an extraordinary figure; we must study him, as well as his books. Fortunately we have his life story in his own words, written with the same lovable modesty and sincerity that marked all his work. Reading that story now, in Grace Abounding, we see two great influences at work in his life. One, from within, was his own vivid imagination, which saw visions, allegories, parables, revelations, in every common event. The other, from without, was the spiritual ferment of the age, the multiplication of strange sects,--Quakers, Free-Willers, Ranters, Anabaptists, Millenarians,--and the untempered zeal of all classes, like an engine without a balance wheel, when men were breaking away from authority and setting up their own religious standards. Bunyan's life is an epitome of that astonishing religious individualism which marked the close of the English Reformation.

He was born in the little village of Elstow, near Bedford, in 1628, the son of a poor tinker. For a little while the boy was sent to school, where he learned to read and write after a fashion; but he was soon busy in his father's shop, where, amid the glowing pots and the fire and smoke of his little forge, he saw vivid pictures of hell and the devils which haunted him all his life. When he was sixteen years old his father married the second time, whereupon Bunyan ran away and became a soldier in the Parliamentary army.

The religious ferment of the age made a tremendous impression on Bunyan's sensitive imagination. He went to church occasionally, only to find himself wrapped in terrors and torments by some fiery itinerant preacher; and he would rush violently away from church to forget his fears by joining in Sunday sports on the village green. As night came on the sports were forgotten, but the terrors returned, multiplied like the evil spirits of the parable. Visions of hell and the demons swarmed in his brain. He would groan aloud in his remorse, and even years afterwards he bemoans the sins of his early life. When we look for them fearfully, expecting some shocking crimes and misdemeanors, we find that they consisted of playing ball on Sunday and swearing. The latter sin, sad to say, was begun by listening to his father cursing some obstinate kettle which refused to be tinkered, and it was perfected in the Parliamentary army. One day his terrible swearing scared a woman, "a very loose and ungodly wretch," as he tells us, who reprimanded him for his profanity. The reproach of the poor woman went straight home, like the voice of a prophet. All his profanity left him; he hung down his head with shame. "I wished with all my heart," he says, "that I might be a little child again, that my father might learn me to speak without this wicked way of swearing." With characteristic vehemence Bunyan hurls himself upon a promise of Scripture, and instantly the reformation begins to work in his soul. He casts out the habit, root and branch, and finds to his astonishment that he can speak more freely and vigorously than before. Nothing is more characteristic of the man than this sudden seizing upon a text, which he had doubtless heard many times before, and being suddenly raised up or cast down by its influence.

With Bunyan's marriage to a good woman the real reformation in his life began. While still in his teens he married a girl as poor as himself. "We came together," he says, "as poor as might be, having not so much household stuff as a dish or spoon between us both." The only dowry which the girl brought to her new home was two old, threadbare books, The Plain Man's Pathway to Heaven, and The Practice of Piety[168] Bunyan read these books, which instantly gave fire to his imagination. He saw new visions and dreamed terrible new dreams of lost souls; his attendance at church grew exemplary; he began slowly and painfully to read the Bible for himself, but because of his own ignorance and the contradictory interpretations of Scripture which he heard on every side, he was tossed about like a feather by all the winds of doctrine.

The record of the next few years is like a nightmare, so terrible is Bunyan's spiritual struggle. One day he feels himself an outcast; the next the companion of angels; the third he tries experiments with the Almighty in order to put his salvation to the proof. As he goes along the road to Bedford he thinks he will work a miracle, like Gideon with his fleece. He will say to the little puddles of water in the