English Literature for Boys and Girls Part 52

And so he could not fail to make his arch rebel grand, and even in his last degradation we somehow pity him, while feeling that he is almost too high for pity. Listen to Satan's cry of sorrow and defiance when he finds himself cast out from Heaven:--

"'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 his is best, Whom reason hath equalled, force hath made supreme Above his equals. Farewell, happy fields, Where joy for ever dwells! Hail, horrors! hail, Infernal world! and thou, profoundest h.e.l.l 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 h.e.l.l, a h.e.l.l 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 h.e.l.l: Better to reign in h.e.l.l than serve in Heaven.'"

Then in contrast to this outburst of regal defiance, read the last beautiful lines of the poem and see in what softened mood of submission Milton pictures our first parents as they leave the Happy Garden:--

"In either hand the hastening Angel caught Our lingering parents, and to the eastern gate Led them direct, and down the cliff as fast To the subjected plain--then disappeared.

They, looking back, all the eastern side beheld Of Paradise, so late their happy seat, Waved over by that flaming brand; the gate With dreadful faces thronged and fiery arms.

Some natural tears they dropped, but wiped them soon; The world was all before them, where to choose Their place of rest, and Providence their guide.

They, hand in hand, with wandering steps and slow, Through Eden took their solitary way."

Milton worked slowly at this grand poem. Being blind he had now to depend on others to write out what poetry he made in his own mind, so it was written "in a parcel of ten, twenty, or thirty verses at a time by whatever hand came next." We are told that when he was dictating sometimes he sat leaning back sideways in an easy-chair, with his leg flung over the arm. Sometimes he dictated from his bed, and if in the middle of the night lines came to him, whatever time it was he would ring for one of his daughters to write them down for him, lest the thought should be lost ere morning.

We are told, too, that he wrote very little in summer. For he said himself that it was in winter and spring that his poetic fancy seemed to come best to him, and that what he wrote at other times did not please him. "So that in all the years he was about this poem, he may be said to have spent but half his time therein."*

*Philips.

But now, while Milton's mind was full of splendid images, while in spite of the discomfort and lonliness of his misruled home, he was adding line to line of splendid sounding English, great changes came over the land.

Oliver Cromwell died. To him succeeded his son Richard. But his weak hands could not hold the scepter. He could not bind together a rebel people as great Oliver had done. In a few months he gave up the task, and little more than a year later the people who had wept at the death of the great Protector, were madly rejoicing at the return of a despot.

With a Stuart king upon the throne, there was no safety for the rebel poet who had used all the power of his wit and learning against the Royal cause. Pity for his blindness might not save him. So listening to the warnings of his friends, he fled into hiding somewhere in the city of London, "a place of retirement and abscondence."

But after a time the danger pa.s.sed, and Milton crept forth from his hiding-place. It was perhaps pity for his blind helplessness, perhaps contempt for his powerlessness, that saved him, who can tell? His books were burned by the common hangman, and he found himself in prison for a short time, but he was soon released. While others were dying for their cause, the blind poet whose trumpet call had been Liberty! Liberty! was contemptuously allowed to live.

Now indeed had Milton fallen on dark and evil days. He had escaped with his life and was free. But all that he had worked for during the past twenty years he saw shattered as at one blow.

He saw his friends suffering imprisonment and death, himself forsaken and beggared. He found no sympathy at home. His daughters, who had not loved their father in his days of wealth and ease, loved him still less in poverty. They sold his books, cheated him with the housekeeping money, and in every way added to his unhappiness. At length, as a way out of the misery and confusion of his home, Milton married for the third time.

The new wife was a placid, kindly woman. She managed the house, managed too the wild, unruly girls as no one had managed them before. She saw the folly of keeping them, wholly untamed and half-educated as they were, at home, and persuaded her husband to let them learn something by which they might earn a living. So they went out into the world "to learn some curious and ingenious sorts of manufacture, that are proper for women to learn, particularly embroideries in gold and silver."

Thus for the last few years of his life Milton was surrounded by peace and content such as he had never before known. All through life he had never had any one to love him deeply except his father and his mother, whose love for him was perhaps not all wise. Those who had loved him in part had feared him too, and the fear outdid the love. But now in the evening of his days, if no perfect love came to him, he found at least kindly understanding. His wife admired him and cared for him. She had a fair face and pretty voice, and it is pleasant to picture the gray-haired poet sitting at his organ playing while his wife sings. He cannot see the sun gleam and play in her golden hair, or the quick color come and go in her fair face, but at least he can take joy in the sound of her sweet fresh voice.

It was soon after this third marriage that Paradise Lost was finished and published. And even in those wild Restoration days, when laughter and pleasure alone were sought, men acknowledged the beauty and grandeur of this grave poem. "This man cuts us all out, and the ancients too," said Dryden, another and younger poet.

People now came to visit the author of Paradise Lost, as before they had come to visit great Cromwell's secretary. We have a pleasant picture of him sitting in his garden at the door of his house on sunny days to enjoy the fresh air, for of the many houses in which Milton lived not one was without a garden.

There, even when the sun did not shine, wrapt in a great coat of coa.r.s.e gray cloth, he received his visitors. Or when the weather was colder he sat in an upstairs room hung with rusty green. He wore no sword, as it was the fashion in those days to do, and his clothes were black. His long, light gray hair fell in waves round his pale but not colorless face, and the sad gray eyes with which he seemed to look upon his visitors were still clear and beautiful.

Life had now come for Milton to a peaceful evening time, but his work was not yet finished. He had two great poems still to write.

One was Paradise Regained. In this he shows how man's lost happiness was found again in Christ. Here is a second temptation, the temptation in the wilderness, but this time Satan is defeated, Christ is victorious.

The second poem was Samson Agonistes, which tells the tragic story of Samson in his blindness. And no one reading it can fail to see that it is the story too of Milton in his blindness. It is Milton himself who speaks when he makes Samson exclaim:--

"O loss of sight, of thee I most complain!

Blind among enemies: O worse than chains, Dungeon, or beggary, or decrepit age!

Light, the prime work of G.o.d, to me is extinct, And all her various objects of delight Annulled, which might in part my grief have eased.

Inferior to the vilest now become Of man or worm: the vilest here excel me, They creep, yet see; I, dark in light, exposed To daily fraud, contempt, abuse, and wrong, Within doors, or without, still as a fool, In power of others, never in my own;-- O dark, dark, dark, amid the blaze of noon, Irrecoverably dark, total eclipse Without all hope of day!"

This was Milton's last poem. He lived still four years longer and still wrote. But his singing days were over, and what he now wrote was in prose. His life's work was done, and one dark November evening in 1674 he peacefully died.

"Thy soul was like a Star, and dwelt apart: Thou hadst a voice whose sound was like the sea: Pure as the naked heavens, majestic, free, So didst thou travel on life's common way."*

*Wordsworth.

Chapter LIX BUNYAN--"THE PILGRIM'S PROGRESS"

THE second great Puritan writer of England was John Bunyan. He was born in 1628, more than twenty years after Milton. His father was a tinker. A tinker! The word makes us think of ragged, weather-worn men and women who wander about the countryside. They carry bundles of old umbrellas, and sometimes a battered kettle or two. They live, who knows how? they sleep, who knows where? Sometimes in our walks we come across a charred round patch upon the gra.s.s in some quiet nook by the roadside, and we know the tinkers have been there, and can imagine all sorts of stories about them. Or sometimes, better still, we find them really there by the roadside boiling a mysterious three- legged black kettle over a fire of sticks.

But John Bunyan's father was not this kind of tinker. He did not wander about the countryside, but lived at the little village of Elstow, about a mile from the town of Bedford, as his father had before him. He was a poor and honest workman who mended his neighbors' kettles and pans, and did his best to keep his family in decent comfort.

One thing which shows this is that little John was sent to school. In those days learning, even learning to read and write, was not the just due of every one. It was only for the well-to- do. "But yet," says Bunyan himself, "notwithstanding the meanness and inconsiderableness of my parents, it pleased G.o.d to put it into their hearts to put me to school, to learn me both to read and write."

Bunyan was born when the struggle between King and people was beginning to be felt, and was a great boy of fourteen when at last the armies of King and Parliament met on the battlefield of Edgehill. To many this struggle was a struggle for freedom in religion. From end to end of our island the question of religion was the burning question of the day. Religion had wrought itself into the lives of people. In those days of few books the Bible was the one book which might be found in almost every house. The people carried it in their hands, and its words were ever on their lips. But the religion which came to be the religion of more than half the people of England was a stern one. They forgot the Testament of Love, they remembered only the Testament of Wrath. They made the narrow way narrower, and they believed that any who strayed from it would be punished terribly and eternally. It was into this stern world that little John Bunyan was born, and just as a stern religious struggle was going on in England so a stern religious struggle went on within his little heart. He heard people round him talk of sins and death, of a dreadful day of judgment, of wrath to come. These things laid hold of his childish mind and he began to believe that in the sight of G.o.d he must be a desperate sinner. Dreadful dreams came to him at night. He dreamed that the Evil One was trying to carry him off to a darksome place there to be "bound down with the chains and bonds of darkness, unto the judgment of the great day." Such dreams made night terrible to him.

Bunyan tells us that he swore and told lies and that he was the ringleader in all the wickedness of the village. But perhaps he was not so bad as he would have us believe, for he was always very severe in his judgments of himself. Perhaps he was not worse than many other boys who did not feel that they had sinned beyond all forgiveness. And in spite of his awful thoughts and terrifying dreams Bunyan still went on being a naughty boy; he still told lies and swore.

At length he left school and became a tinker like his father.

But all England was being drawn into war, and so Bunyan, when about seventeen, became a soldier.

Strange to say we do not know upon which side he fought. Some people think that because his father belonged to the Church of England that he must have fought on the King's side. But that is nothing to go by, for many people belonged to that Church for old custom's sake who had no opinions one way or another, and who took no side until forced by the war to do so. It seems much more likely that Bunyan, so Puritan in all his ways of thought, should fight for the Puritan side. But we do not know. He was not long a soldier, we do not know quite how long, it was perhaps only a few months. But during these few months his life was saved by, what seemed to him afterwards to have been a miracle.

"When I was a soldier," he says, "I, with others, were drawn out to go to such a place to besiege it. But when I was just ready to go one of the company desired to go in my room. To which, when I had consented, he took my place. And coming to the siege, as he stood sentinel, he was shot in the head with a musket bullet, and died.

"Here, as I said, were judgments and mercy, but neither of them did awaken my soul to righteousness. Wherefore I sinned still, and grew more and more rebellious against G.o.d."

So whether Bunyan served in the Royal army, where he might have heard oaths, or in the Parliamentarian, where he might have heard G.o.dly songs and prayers, he still went on his way as before.

Some time after Bunyan left the army, and while he was still very young, he married. Both he and his wife were, he says, "as poor as poor might be, not having so much household stuff as a dish or a spoon betwixt us both. Yet this she had for her part, The Plain Man's Pathway to Heaven and The Practice of Piety, which her father had left her when he died."

These two books Bunyan read with his wife, picking up again the art of reading, which he had been taught at school, and which he had since almost forgotten. He began now to go a great deal to church, and one of his chief pleasures was helping to ring the bells. To him the services were a joy. He loved the singing, the altar with its candles, the rich robes, the white surplices, and everything that made the service beautiful. Yet the terrible struggle between good and evil in his soul went on. He seemed to hear voices in the air, good voices and bad voices, voices that accused him, voices that tempted. He was a most miserable man, and seemed to himself to be one of the most wicked, and yet perhaps the worst thing he could accuse himself of doing was playing games on Sunday, and pleasing himself by bell-ringing.

He gave up his bell-ringing because it was a temptation to vanity. "Yet my mind hankered, therefore I would go to the steeple house and look on, though I durst not ring." One by one he gave up all the things he loved, things that even if we think them wrong do not seem to us to merit everlasting punishment.

But at last the long struggle ended and his tortured mind found rest in the love of Christ.

Bunyan himself tells us the story of this long fight in a book called Grace Abounding to the Chief of Sinners. As we read we cannot help but see that Bunyan was never a very wicked man, but merely a man with a very tender conscience. Things which seemed to other men trifles were to him deadly sins; and although he was so stern to himself, to others he shows a fatherly tenderness which makes us feel that this rough tinker was no narrow Puritan, but a broad-minded, large-hearted Christian. And now that Bunyan had found peace he became a Baptist, and joined the church of a man whom he calls "the holy Mr. Gifford." Gifford had been an officer in the Royal army. He had been wild and drunken, but repenting of his evil ways had become a preacher. Now, until he died some years later, he was Bunyan's fast friend.

In the same year as Bunyan lost his friend his wife too died, and he was left alone with four children, two of them little girls, one of whom was blind. She was, because of that, all the more dear to him. "She lay nearer to my heart than all beside," he says.

And now Bunyan's friends found out his great gift of speech.

They begged him to preach, but he was so humble and modest that at first he refused. At length, however, he was over-persuaded.

He began his career as a minister and soon became famous. People came from long distances to hear him, and he preached not only in Elstow and Bedford but in all the country round. He preached, not only in churches, but in barns and in fields, by the roadside or in the market-place, anywhere, in fact, where he could gather an audience.

It was while Cromwell ruled that Bunyan began this ministry. But in spite of all the battles that had been fought for religious freedom, there was as yet no real religious freedom in England.