An Introduction to the Prose and Poetical Works of John Milton. Джон Мильтон
A Defence of the People of England
The Second Defence of the People of England
To Alexander Gill, Jr. (Familiar Letters , No. III.)
To Thomas Young. (Familiar Letters , No. IV.)
To Charles Diodati, making a Stay in the Country
To Alexander Gill, Jr. (Familiar Letters , No. V.)
To Charles Diodati. (Familiar Letters , No. VI.)
To Benedetto Bonmattei of Florence. (Familiar Letters , No. VIII.)
To Lucas Holstenius. (Familiar Letters , No. IX.)
Animadversions upon the Remonstrant's Defence, etc.
The Reason of Church Government urged against Prelaty
To Carlo Dati. (Familiar Letters , No. X.)
To Leonard Philaras. (Familiar Letters , No. XII.)
To Henry Oldenburg. (Familiar Letters , No. XIV.)
To Leonard Philaras. (Familiar Letters , No. XV.)
To Emeric Bigot. (Familiar Letters , No. XXI.)
Autobiographic passages in the Paradise Lost
Letter to Peter Heimbach. (Familiar Letters , No. XXXI.)
Passages in which Milton's Idea of True Liberty is Set Forth
INTRODUCTION
Milton's prose works are perhaps not read, at the present day, to the extent demanded by their great and varied merits, among which may be named their uncompromising advocacy of whatsoever things are true, honest, just, pure, lovely, and of good report; their eloquent assertion of the inalienable rights of men to a wholesome exercise of their intellectual faculties, the right to determine for themselves, with all the aids they can command, what is truth and what is error; the right freely to communicate their honest thoughts from one to another—rights which constitute the only sure and lasting foundation of individual, civil, political, and religious liberty; the ever-conscious sentiment which they exhibit, on the part of the poet, of an entire dependence upon 'that Eternal Spirit, who can enrich with all utterance and knowledge, and sends out his Seraphim with the hallowed fire of his altar, to touch and purify the lips of whom he pleases'; the ever-present consciousness they exhibit of that stewardship which every man as a probationer of immortality must render an account, according to the full measure of the talents with which he has been intrusted—of the sacred obligation, incumbent upon every one, of acting throughout the details of life, private or public, trivial or momentous, 'as ever in his great Task-Master's eye.'
Some of his poetical works are extensively 'studied' in the schools, and a style study of some of his prose works is made in departments of rhetoric; but his prose works cannot be said to be much read in the best sense of the word—that is, with all the faculties alert upon the subject-matter as of prime importance, with an openness of heart, and with an accompanying interest in the general loftiness of their diction; in short, as every one should train himself to read any great author, with the fullest loyalty to the author—by which is not meant that all his thoughts and opinions and beliefs are to be accepted, but that what they really are be adequately, or ad modum recipientis, apprehended; in other words, loyalty to an author means that the most favorable attitude possible for each and every reader be taken for the reception of his meaning and spirit.
Mark Pattison, in his life of Milton, in the 'English Men of Letters,' while fully recognizing the grand features of the prose works as monuments of the English language, notwithstanding what he calls their 'asyntactic disorder,' undervalues, or rather does not value at all, Milton's services to the cause of political and religious liberty as a polemic prose writer, and considers it a thing to be much regretted that he engaged at all in the great contest for political, religious, and other forms of liberty. This seems to be the one unacceptable feature of his very able life of the poet. 'But for the Restoration,' he says, 'and the overthrow of the Puritans, we should never have had the great Puritan epic.' Professor Goldwin Smith, in his article in the New York Nation on Pattison's